THE NEW TESTAMENT OF Jesus CHRIST, TRANSLATED faithfully INTO ENGLISH, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred with the Greek and other editions in divers languages: With arguments of books and chapters, ANNOTATIONS, and other necessary helps, for the better understanding of the text, and specially for the discovery of the corruptions of divers late translations, and for cleared the CONTROVERSIES in religion, of these days: IN THE ENGLISH COLLEGE OF Rheims.  Psal. 118. 
Da mihi intellectum, & scrutabor legem tuam, & custodiam illam in toto cord meo.  
That is, give me understanding, and I will search thy la, and will keep it with my whole heart.  S. Aug. tract. 2. in Epist. Joan. 
Omnia qua leguntur in scriptures sanctis, ad instructionem & salutem nostram intentè oportes audire: maxime tamen memoria commendanda sunt, qua adversus Hareticos valent plurimùm: quorum insidia, infirmiores quosque & negligentiores circumuenire non cessant.  
That is, all things that are read in holy Scriptures, we must hear with great attention, to our instruction and salvation: but those things specially must be commended to memory, which make most against heretics: whose deceits cease not to cirumvent and beguile all the weaker sort and the more negligent persons.  
PRINTED AT Rheims, by John Fogny. 1582. cum PRIVILEGIO.   

THE censure AND APPROBATION.  
cum huius versionis ac aeditionis authores, nobis de fide & erudition sint probè cogniti, aliiue S. Theologiae & linguae Anglicanae peritissimi viri contestati sint, nihil in hoc opere reperiri, quod non sit Catholicae Ecclesiae doctrinae, & pietati consentaneum, vel quod vllo modo potestati ac paci civili repugnet, sed omnia potius veram fidem, Reip. bonum, vitaeue ac morum probitatem promovere: ex ipsorum fide censemus ista utiliter excudi & publicari posse.  


PETRUS Remigius Archidiaconus maior Metropolitana insignis Ecclesia Rhemensis, juris Canonici Doctor, Archiepiscopatus Rhemensis generalis Vicarius.  
HUBERTUS Morus, Rhemensis Ecclesiae Decanus, & Ecclesiastes, & in sacratissimae Theologiae facultate Doctor.  
JOANNES LE BESGVE, Canonicus Rhemensis, Doctor Theologus, & Cancellarius Academiae Rhemensis.  
GULIELMUS Balbus, Theologiae professor, Collegij Rhemensis Archimagister.    S. August. lib. 1. c. 3. de serm. Do. in monte. Paupertate spiritus pervenitur ad Scripturarum cognitionem: ubi oportet hominem se mitem praebere, ne pervicacibus concertationibus indocilis reddatur. We come to the understanding of Scriptures through poverty of spirit: where a man must show himself meeke-minded, lest by stubborn contentions, he become incapable and unapt to be taught.  

THE PREFACE TO THE READER TREATING OF THESE THREE POINTS: OF THE TRANSLATION OF HOLY scriptures INTO THE vulgar tongues, and namely into English: of the causes why this new Testament is translated according to the ancient vulgar Latin text: & of the manner of translating the same.  
THE holy Bible long since translated by us into English, 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 yet through God's goodness at length fully finished for thee (most Christian reader) all the NEW TESTAMENT, which is the principal, most profitable & comfortable piece of holy writ: and, as well 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.  
Which translation we do not for all that publish, 
Translation of the Scriptures into the vulgar tongues, not absolutely necessary or profitable, but according to the time.  upon erroneous opinion of necessity, that the holy Scriptures should always be in our mother tongue, or that they ought, or were ordained by God, to be read indifferently of all, 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 or infirmity, pernicious and much hurtful to many: or that we generally and absolutely deemed it more convenient in itself, & more agreeable to God's word and honour or edification of the faithful, to have them turned into vulgar tongues, then to be kept & studied only in the Ecclesiastical learned languages: Not for these nor any such like causes do we translate this sacred book, but upon special consideration 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.  
In this matter, 
The church's wisdom and moderation concerning vulgar translation.  to mark only the wisdom & moderation of holy Church and the governors thereof on the one side, and the indiscerete zeal of the popular, and their factious leaders, on the other, is a high point of prudence, These later, partly of simplicity, partly of curiosity, and specially of pride and disobedience, have made claim in this case for the common people, with plausible pretences many, but good reasons none at all. The other, 
* Mat. 24, 45, 1 Cor. 4, 1.  to whom Christ hath given charge of our souls, though dispensing of God's mysteries and treasures (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 condemned all vulgar versions of Scripture, nor have at any time generally forbidden the faithful to read the same: yet they have not by public authority prescribed, commanded, or authentically ever recommended any such interpretation to be indifferently used of all men.  
The Armenians say they have the Psalter and some other pieces translated by S. Chrysostom into their language, 
The Scriptures in the vulgar languages of divers nations.  when he was banished among them: 
Bib. Sanct. li. 4.  and George the Patriarch, 
Hiero, ep. 134.  in writing his life, signifieth no less. The Saluonians affirm they have the Scriptures in their vulgar tongue, turned by S. Hierom, and some would gather so much by his own words in his epistle to Sophronius, 
Bib. Sanct. lib. 4.  but the place in deed proveth in not. Vulpilas surely gave the Scriptures to the Goths in their own tongue, and that before he was an Arrian. 
Ancient Catholic translations of the Bible into the Italian, French, & English tongue.  It is almost three hundred years, since James Archbishop of Genua, is said to have translated the Bible into Italian. More than two hundred years ago, in the days of Charles the fifth, 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. 
Li. 1 hist. Angl. c. 1.  In our own country, notwithstanding the Latin tongue was ever (to use Venerable Bedes words) common to all the provinces of the same for meditation or study of Scriptures, and no vulgar translation commonly used or occupied of the multitude, yet they were extant in English even before the troubles that Wicleffe and his followers raised in our Church, as appeareth, as well by some pieces yet remaining, 
An ancient provincial constitution in England concerning English translations. See Linwod li. 5 tit. de Magistris.  as by a provincial Constitution of Thomas Arundel Archbishop of Canturburie, in a council holden at Oxford. where strait provision was made, that no heretical version set forth by Wicleffe, or his adherentes, should be suffered, nor any other in or after his time be published or permitted to be read, being not approved and allowed by the Diócesan before: alleging S. Hierom for the difficulty and danger of interpreting the holy Scripture out of one tongue into an other, though by learned and Catholic men. So also it is there insinuated, that neither the Translations set forth before that heretics time, nor other afterwards being approved by the lawful Ordinaries, were ever in our country wholly forbidden, though they were not (to say the truth) in quiet and better times (much less when the people were prone to alteration, heresy, or novelty) either hastily admitted, or ordinarily read of the vulgar, but used only, or specially, of some devout religious and contemplatives persons, in reverence, secrecy, and silence, for their spiritual comfort.  
Now since Luther's revolt also, 
The like Catholic and vulgar translations in many countries, since Luther's time.  divers learned Catholics, for the more speedy abolishing of a number of false and impious translations put forth by sundry sects, and for the better preservation or reclaim of many good souls endangered thereby, have published the Bible in the several languages of almost all the principal provinces of the Latin Church: no other books in the world being so pernicious as heretical translations of the Scriptures, poisoning the people under colour of divine authority, & not many other remedies being more sovereign against the same (if it be used in order, discretion, and humility) than the true, faithful, and sincere interpretation opposed thereunto.  
Which causeth the holy Church not to forbid utterly any Catholic translation, 
The church's order & determination concerning the reading of Catholic translations of the Bible in vulgar tongues.  though she allow not the publishing or reading of any absolutely and without exception, or limitation: knowing by her divine and most sincere wisdom, how, where, when, and to whom these her masters and Spouses gifts are to be bestowed to the most good of the faithful: and therefore neither generally permitteth that which must needs do hurt to the unworthy, nor absolutely condemneth that which may do much good to the worthy. Whereupon, the order which many a wise man wished for before, was taken by the Deputies of the late famous council of Trent in this behalf, 
Ind. lib. prohibit. regula 4.  and confirmed by supreme authority, that the holy Scriptures, though truly and catholicly translated into vulgar tongues, yet may not be indifferently read of all men, nor of any other than such as have express licence thereunto of their lawful Ordinaries, with good testimony from their Curates or Confessors, that they be humble, discrete and devout persons, and like to take much good, and no harm thereby. Which prescript, though in these days of ours it can not be so precisely observed, as in other times & places, where there is more due respect of the church's authority, rule, and discipline: yet, we trust all wise and godly persons will use the matter in the mean while, with such moderation, meekness, and subjection of heart, as the handling of so sacred a book, the sincere senses of God's truth therein, & the holy Canons, counsels, reason, and religion do require.  
Wherein, though for due preservation of this divine work from abuse and profanation, and for the better bridling of the intolerable insolency of proud, curious, & contentious wits, the governors of the Church guided by God's Spirit, 
The holy Scriptures never read of all persons indifferently, at their pleasure.  as ever before, so also upon more experience of the malady of this time than before, have taken more exact order both for the readers and translators in these later ages, then of old: yet we must not imagine 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 schoolmaster, scholar, or Grammarian that had a little Greek or Latin, strait to take in hand the holy Testament: or that the translated Bibles into the vulgar tongues, were in the hands of every husbandman, artificer, apprentice, boys, girls, mistress, maid, man: that they were sung, plays, alleged, of every tinker, taverner, rhymer, minstrel: that they were for table talk, for alebenches, for boats and barges, and for every profane person and company. No, in those better times men were neither so ill, nor so curious of themselves, so to abuse the blessed book of Christ: neither was there any such easy means before printing was invented, to disperse the copies into the hands of every man, as now there is.  
They were then in Libraries, 
Where and in whose hands the Scriptures were in the primitive Church.  Monasteries, Colleges, Churches, in Bishops, Priests, and some other devout principal Lay men's houses and hands: who used them with sear and reverence, and specially such parts as pertained to good life and manners, not meddling, but in pulpit and schools (and that moderately to) with the hard and high mysteries and places of greater difficulty. The poor ploughman, could then in labouring the ground, sing the hymns and psalms either in known or unknown languages, 
How the 〈◊〉 of those days did read them, with what humility and religion, and enformation of life and manners.  as they heard them in the holy Church, though they could neither read nor know the sense, meaning, and mysteries of the same. Such holy persons of both sexes, to whom S. Hierom in divers Epistles to them, commendeth the reading and meditation of holy Scriptures, were diligent to search all the godly histories & imitable examples of chastity, humility, obedience, clemency, poverty, penance, renouncing the world▪ they noted specially the places that did breed the hatred of sin, fear of God's judgement, delight in spiritual cogitations: they referred themselves in all hard places, to the judgement of the ancient fathers and their masters in religion, never presuming to contend, control, teach or talk of their own sense and fantasy, in deep questions of divinity. Then the Virgins, did meditate upon the places and examples of chastity, modesty and demureness: the married, on conjugal faith and continency: the parents, how to bring up their children in faith and sear of God: the Prince, how to rule: the subject, how to obey: the Priest, how to teach: the people, how to learn.  
Then the scholar taught not his master, 
The fathers sharply reprehend as an abuse, that all indifferently should read, expound, and talk of the Scriptures.  the sheep controlled not the Pastor, the young student set not the Doctor to school, not reproved their fathers of error & ignorance. Or if any were in those better days (as in all times of heresy such must needs be) that had itching ears, tikling tongues and wits, curious and contentious disputers, hearers, and talkers rather than doers of God's word: such the Fathers did ever sharply reprehend, counting them unworthy and unprofitable readers of the holy Scriptures. S. Hierom in his Epistle to Paulinus, after declaration that no handy craft is so base, nor liberal science so easy, that can be had without a master (which S. Augustine also affirmeth, 
Hiero. ep.. 103●. 6.  De utilitate cred. cap. 7.) nor that men presume in any occupation to teach that they never learned, Only (saith he) the art of Scripture is that which every man challengeth: this the chatting old wife, this the doting old man, this the brabbling sophister, this on every hand, men presume to teach before they learn it. again, Some with poise of lofty words devise of scripture matters among women: othersome (fie upon it) learn of women, what to teach men, and lest that be not enough, by facility of tongue, or rather audacity, teach that to others, which they understand 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 with a smooth tale, think all they speak, to be the Law of God. This he wrote then, when this malady of arrogancy and presumption in divine matters, was nothing so outrageous as now it is.  
S. Gregory Nazianzene made an oration of the moderation that was to be used in these matters: 
In orat. de moderatio. in disputa. servanda.  where he saith, that some in his time thought themselves to have all the wisdom in the world, when they could once repeat two or three words, and them ill couched together, out of Scriptures, but he there divinely discourseth of the orders and differences 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 & divinity: that the people went not up to talk with God in the mountain, but Moses, Aaron, & Eleazar: nor they neither, but by the difference of their callings: that they that rebel against this ordinance, are guilty of the conspiracy of Corè & his complices: that in Scripture there is both milk for babes, and meat for men, to be dispensed, not according to every one's greediness of appetit or wilfulness, 
The Scriptures must be delivered in measure and discretion, according to each man's need and capacity.  but as is most meet for each ones necessity and capacity: that as it is a shame for a Bishop or Priest to be unlearned in God's mysteries, so for the common people it is often times profitable to salvation, not to be curious, but to follow their Pastors in sincerity & simplicity: whereof excellently saith S. Augustine, 
De agone Christ. c. 33.  Fidei simplicitate & sinceritate lactati, nutriamur in Christo: & cum parvi sumus, maiorum cibos non appetamus. that is, Being fed with the simplicity and sincerity of faith, as it were with milk, so let us be nourished in Christ: 
De bono persever. c. 16.  and when we are little ones, let us not covet the meats of the elder sort. Who * in an other place testifieth, that the word of God can not be preached nor certain mysteries uttered to all men alike, but are to be delivered according to the capacity of the hearers: 
1 Cor. 3.  as he proveth both * by S. Paul's example, who gave not to every sort strong meat, but milk to many, as being not spiritual, 
Io. 16.  but carnal and not capable: and * by our Lords also, whho spoke to some plainly, and to others in parables, & affirmed that he had many things to utter which the hearers were not able to bear.  
How much more may we gather, that all things that be written, are not for the capacity and diet of every of the simple readers, but that very many mysteries of holy writ, be very far above their reach, & may and aught to be (by as great reason) delivered them in measure & mean most meet for them? which in deed can hardly be done, 
ja orat. de modera. in disp. serua. in fine. Hiero. in prooem. con. mentar. in Ezachi.  when the whole book of the Bible lieth before every man in his mother tongue, 
The Jews la for not reading certain books of holy Scripture until a time.  to make choice of what he list. For which cause the said Gregory Nazianzen wisheth the Christians had as good a la as the hebrews of old had: who (as S. Hierom also witnesseth) took order among themselves that none should read the Cantica Canticorum nor certain other pieces of hardest Scriptures, till they were thirty years of age.  
And truly there is no cause why men should be more loath to be ordered and moderated in this point by God's Church and their Pastors, than they are in the use of holy Sacraments: for which as Christ hath appointed priests and ministers, at whose hands we must receive them, and not be our own carvers: 
Eph. 4.  so hath he given * us doctors, prophets, expounders, interpreters, teachers and preachers, to take the la and our faith at their mouths: because our faith and religion cometh not to us properly or principally by reading of Scriptures, 
Ro. 10, 17.  but (as the Apostle saith) by hearing of the preachers lawfully sent: though reading in order and humility, much confirmeth and advanceth the same. Therefore this holy book of the Scriptures, is called of S. Ambrose, Liber sacerdotalis, the book of priests, at whose hands and disposition we must take and use it. Li. 2. ad Grat.  
The wise will not here regard what some wilful people do mutter, 
The popular objections of withholding the Scriptures from the people, answered.  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 suggestion cometh of the same serpent * that seduced our first parents, 
Gen. 3.  who persuaded them, that God had forbidden them that tree of knowledge, lest they should be as cunning as himself, 
Why the Church permitteth not every one at their pleasure to read the Scripture.  and like unto the Highest. No, no, the church doth it to keep them from blind ignorant presumption, and from that which the Apostle calleth falsi nominis scientiam knowledge falsely so called: 
1 Tim. 6, 20.  and not to embarre them from the true knowledge, 
Ro. 12, 3.  of Christ. She would have all wise, but usque ad sobrietatem, unto sobriety, as the Apostle speaketh: she knoweth the Scriptures be ordained for every state, as meats, elements, fire, water, candle, knives, sword, & the like: which are as needful (most of them) for children as old folks, for the simple as the wise: but yet would mar all, if they were at the guiding of other then wise men, or were in the hands of every one, for whose preservation they be profitable. She forbiddeth 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: 
The holy Scriptures to carnal men & heretics, are as pearls to swine.  how to do it without casting the holy to dogs, 
Mat. 7, 6.  or pearls to hogs: (See S. Chrysost. ho. 24 in Matth, declaring these hogs & dogs to be carnal men & heretics, that take no good of the holy mysteries, but thereby do both hurt themselves & others:) how to do it agreeably to the sovereign sincerity, majesty, & depth of mystery contained in the same. She would have the presumptuous heretic, notwithstanding he allege them never so fast, flying as it were through the whole Bible, and coting the psalms, Prophets, gospel's Epistles, never so readily for his purpose, as Vincentius Lirinensis saith such men's fashion is: 
Li. de prescriptionibus.  yet she would according to Tertullian'S rule, have such mere usurpers quite discharged of all occupying and possession of the holy Testament, which is her old and only right and inheritance, and belongeth not to heretics at all, 
Orig. in 2 ad Ro.  whom Origen calleth Scripturarun fures, thieves of the Scriptures. She would have the unworthy repelled, the curious repressed, the simple measured, the learned himbled, and all sorts so to use them or abstain from them, as is most convenient for every ones salvation: with this general admonition, that none can understand the meaning of God in the Scriptures 
* Luca 24.  except Christ open their sense, and make them partakers of his holy Spirit in the unity of his mystical body: and for the rest, she committeth it to the Pastor of every province and people, according to the difference of time, place, and persons, how and in what sort the reading of the Scriptures is more or less to be procured or permitted.  
Wherein, 
S. Chrysostoms' exhortations to the reading of holy Scriptures, and when the people is so to be exhorted.  the variety of circumstances causeth them to deal diversly: as we see by S. Chrysostoms' people of Constantinople, who were so delicate, dull, worldly, 
In vita Athanasij.  and so much given to dice, cards, specially stageplays or theatres (as S. Gregory Nazianzene witnesseth) that the Scriptures & all holy lections of divine things were loathsome unto them: whereby their holy Bishop was forced 
* Ho. 2 in Mat. & ho. 3 de Lazaro. et ho. 3 in 2 ad Thess. & alibi sapè.  in many of his sermons to cry out against their extreme negligence and contempt of God's word, declaring, that not only Eremites and Religious (as they 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 purity and contemplation: further insinuating, that though divers things be high and hard therein, yet many godly histories, lives, examples, & 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 to simple or negligent in the defence thereof. as (in truth) it is more requisite for a Catholic man in these days when our adversaries be industrious to impeach our belief, to be skilful in Scriptures, then at other times when the Church had no such enemies.  
To this sense said S, Chrysostom divers things, 
S. Chrysostom maketh nothing for the popular and licentious reading of Scriptures used among the Protestants now a days.  not as a teacher in school, making exact and general rules to be observed in all places & times, but as a pulpit man, agreeably to that audience & his people's default: nor making it therefore (as some perversely gather of his words) a thing absolutely needful for every poor artificer to read of study Scriptures, nor any whit favouring the presumptuous, curious, and contentious jangling and searching of God's secrets, reproved by the foresaid fathers, much less approving the excessive pride and madness of these days, 
Every simple artificer among them readeth much more the deepest & hardest questionns of holy Scripture, than the moral parts.  when every man and woman is become not only a reader, but a teacher, controller, and judge of Doctors, Church, Scriptures and all: such as either contemn or easily pass over all the moral parts, good examples, and precepts of life (by which as well the simple as learned might be much edified) & only in a manner, occupy themselves in dogmatical, mystical, high, and hidden secrets of God's counsels, as of Predestination, reprobation, election, prescience, forsaking of the Jews, vocation of the gentiles, & other incomprehensible mysteries, 
1. Tim. 6.  Languishing about questions of only saith, fiduce, new phrases and figures, 
2 Tim. c. 3  ever learning, but never coming to knowledge, reading and tossing in pride of wit, conceit of their own cunning, and upon presumption of I can tell what spirit, 
2 Pet. 3.  such books specially and Epistles, as S. Peter foretold that the unlearned and instable would deprave to their own damnation.  
They delight in none more than in the Epistle to the Romans, 
They presuppose no difficulties, which all the learned fathers felt to be in the Scriptures.  the Cantica canticorum, the Apocalypse, which have in them as many mysteries as words. they find no difficulty in the sacred book 
* Apoc. 5, 1.  clasped with seven seals. they ask for no expositor 
* Act. 8. Confess. lib. 12. cap. 14.  with the holy Eunuch. they feel no such depth of God's science in the scriptures, as S. Augustine did, when he cried our, Mira profunditas eloquiorum tuorum, mira profunditas (Deus meus) mira profunditas: horror est intendere in eam, horror honoris, & tremor amoris. that is, O wonderful profoundness of thy words: wonderful profoundness, my God, wonderful profoundness: it maketh a man quake to look on it: to quake for reverence, and to tremble for the love thereof. they regard not that which the same Doctor affirmeth, 
See ep. 3. Aug.  that the depth and profundity of wisdom, not only in the words of holy Scripture, but also in the matter & sense, is so wonderful, that, live a man never so long, be he of never so high a wit, never so studious, never so servant to attain the knowledge thereof, yet when he endeth, 
Hiero, ep. 13. c. 4.  he shall confess he doth but begin. they feel not with S. Hierom, 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, 
Ruff. Ec. hist. li. 2. c. 9  with S. Basil & S. Gergorie Nazianzene, before they expound them, nor take the care (as they did) never otherwise to interpret them, then by the uniform consent of their forefathers and tradition Apostolic.  
If our new Ministers had had this congitation and care that these and all other wise men have, 
Manners and life nothing amended, but much worse, since this licentious tossing of holy Scriptures.  and ever had, our country had never fallen to this miserable state in religion, & that under pretence, colour, and countenance 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 reverent 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 manners to these of ours, may easily try.  
Look whether your men be more virtuous, your women more chaste, your children more obedient, your servants more trusty, your maids more modest, your friends more faithful, your laity more just in dealing, your clergy more devout in praying: whether there be more religion, fear of God, faith and conscience in all states now, then of old, when there was not so much reading, chatting, and jangling of God's word, but much more sincere dealing, doing, and keeping the same. Look whether through this disorder, women teach not their husbands, children their parents, young fools their old and wise fathers, the scholars their masters, the sheep their pastor, and the People the Priest. 
Scriptures as profanely cited as heathen poëtes.  look whether the most chaste and sacred sentences of Gods holy word, be not turned of many, into mirth, mockery, amorous ballets & detestable letters of love and lewdness: their delicate rhymes, tunes, and translations much increasing the same.  
This fall of good life & profaning the divine mysteries, every body seethe: but the great corruption & decay of faith hereby, 
Scriptures erroneously expounded according to every wicked man's private fancy.  none see but wise men, who only know, that, were the Scriptures never so truly translated, yet heretics and ill men that follow their own spirit and know nothing, but their priuàte fantasy, and not the sense of the holy Church and Doctors, must needs abuse them to their damnation: 
1 Cor. 2,  and that the curious 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 S. Ambrose) the Arrian, or (as we may now speak) the Calvinian interpretation hath errors. lib. 2 ad Gratianum ca 1. and Tertullian saith, The sense adulserated is as perilous as the style corrupted. De prescript. S. Hilary also speaketh thus: Heresy riseth about the understanding, not about the writing: the fault is in the sense, not in the word. lib. 2 de Trinit. in principio. and S. Augustine saith, that many hold the scriptures as they do the Sacraments, ad speciem, & non ad salutem: to the outward show, and not to salvation. de Baptis. cont. Donat. lib. 3 ca 19 Finally all sectmaisters and ravening wolves, 
Mat. 4.  yea * the devils themselves pretend Scriptures, 
All heretics 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, can not but be in extreme danger of error, though their books were truly translated, and were truly in themselves God's own word in deed.  
But the case now is more lamentable: 
The Scriptures have been falsely and heretically translated into the vulgar tongues, and sundry other ways sacrilegiously abused, and so given to the people to read.  for the Protestants and such as S. Paul calleth ambulantes in astutia, 
2 Cor. 4.  walking in deceitfulness, have so abused the people and many other in the world, not unwise, that by their false translations they have in steed of God's Law and Testament, & for Christ's written will and word, given them their own wicked writing and fantasies, most shamefully in all their versions Latin, English, and other tongues, corrupting both the letter and sense by false translation, adding, detracting, altering, transposing, pointing, and all other guileful means: specially where it serveth for the advantage of their private opinions, for which, they are bold also, partly to disauthorise quite, partly to make doubtful, divers whole books allowed for Canonical Scripture by the universal Church of God this thousand years and upward: to alter all the authentical and Ecclesiastical words used since our christianity, into new profane novelties of speeches agreeable to their doctrine: to change the titles of works, to put out the names of the authors, 
* Bezaan not. in c. 1. Lu. v. 78.  to charge the very evangelist with following untrue translation, to add whole sentences proper to their sect, into their psalms in metre, 
* See the tenth article of their creed in metre.  even into the very creed in rhyme. 
All this their dealing is noted (as occasion serveth) in the Annotations upon this Testiment: and more at large in a book lately made purposely of that matter, called, A discovery etc.  all which the poor deceived people say and sing as though they were Gods own word, being in deed through such sacrilegious treachery, made the devils word.  
To say nothing of their intolerable liberty and licence to change the accustomed callings of God, Angel, men, places, & 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 ostentation taken of the hebrews: to frame and fine the phrases of holy Scriptures after the form of profane writers, sticking not, for the same to supply, add, altar 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 venerable style of Christ's spirit, as S. 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 that meretricious manner of writing that sundry of these new translators do use: of which sort Calvin himself and his pew-fellows so much complain, 
Calvin complaineth of the new delicate translators, namely Castalion: himself & Beza being as bad or worse.  that they profess, Satan to have gained more by these new interpreters (their number, 
Pref. in nowm Testa. Gal. 1567.  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 translation, as one that hath made a very sport and mockery of God's holy word. so they charge him: themselves (and the zwinglians of Zuricke, 
Iosias Simlerus in vita Bullingeri.  whose translations Luther therefore abhorred) handling the matter with no more fidelity, gravity, or sincerity, than the other: but rather with much more falsification, or (to use the Apostles words) cauponation and adulteration of God's word, than they, besides many wicked gloss, 
2 Cor. 2. 17.  prayers, confession of faith, containing both blasphemous errors 
* See the 4 article of their creed in metre, where they profess that Christ descended to deliver the fathers, & afterward in their confession of their faith, they deny Limbus patrum.  and plain contradictions to themselves and among themselves, all privileged and authorized to be joined to the Bible, and to be said and sung of the poor people, and to be believed as articles of faith and wholly consonant to God's word.  
We therefore having compassion to see our beloved country men, with extreme danger of their souls, to use only such profane translations, and erroneous men's mere fantasies, for the pure and blessed word of truth, much also moved thereunto by the desires of many devout persons: have set forth, for you (benign readers) the new Testament to begin withal, 
The purpose & commodity of setting forth this Catholic edition.  trusting that it may give occasion to you, after diligent perusing thereof, to lay away at lest such their impure versions as hitherto you have been forced to occupy. How well we have done it, we must not be judges, but refer all to God's Church and our superiors in the same. to them we submit ourselves, and this, and all other our labours, to be in part or in the whole, reformed, corrected, altered, or quite abolished: most humbly desiring pardon if through our ignorance, temerity, or other human infirmity, we have any where mistaken the sense of the holy Ghost. further promising, that if hereafter 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 persist in them, but be most glad to hear of them, and in the next edition or otherwise to correct them: for it is truth that we seek for, and God's honour: which being had either by good intention, or by occasion, all is well. 
The religious care & sincerity observed in this translation.  This we profess only, that we have done our endeavour with prayer, much fear and trembling, lest we should dangerously err in so sacred, high, and divine a work: that we have done it with all faith, diligence, and sincerity: that we have used no partiality for the disadvantage of our adversaries, nor no more licence than is sufferable in translating of holy Scriptures: continually keeping ourselves as near as is possible, to our text & to the very words and phrases which by long use are made venerable, 
See S. August. li. 3. confess. c. 5.  though to some propsiane or delicate cares they may seem more hard to barbarous, * as the whole style of Scripture doth lightly to such at the beginning: acknowledging with S. Hierom, that in other writings it is enough to give in translation, sense for sense, but that in Scriptures, lest we miss the sense, we must keep the very words. Ad Pammach. epistola 101. ca 2 in princip. We must, saith S. Augustine, speak according to a set rule, lest licence of words breed some wicked opinion concerning the things contained under the words. De civitate lib. 10. cap, 12. 
The ancient fathers kept religiously the very barbarisms of the vulgar Latin text.  Whereof our holy forefathers and ancient Doctors had such a religious care, that they would not change the very barbarisms of incongruities of speech which by long use had prevailed in the old readings or reciting of scriptures▪ as, 
Mat. 22.  Neque vubent neque nubentur, in Tertullian li. 4. in Martion. in S. Hilary in c. 22 Mat. 
Mar. 8.  and in all the fathers. Qui me confusus fuerit, confundar & ego eum, in S. Cyprian ep. 63 nu. 7. Talis enim nobis decebat sacerdos (which was an elder translation than the vulgar Latin that now is) in S. Ambrose c. 3 de fugaseculi. 
Hebr. 7.  and S. Hierom himself, who otherwise corrected the Latin translation that was used before his time, yet keepeth religiously (as himself professeth Praefat. 
Mat. 6. 10. 22.  in 4 evang. ad Damasum) these and the like speeches, Nun vos magis pluris estis illis? and, filius hominis non venit ministrari, sed ministrare: and, Neque nubent, neque nubentur: 
Luc. 13.  in his commentaries upon these places. and, Non capit Prophetam perire extra Jerusalem, in his commentaries in c. 2. Joël. sub finem. And S. Augustine, who is most religious in all these phrases, counteth it a special pride and infirmity in those that have a little learning in tongues, & none in things, that they easily take offence of the simple speeches or solecisms in the scriptures. de doctrina Christ. li. 2. cap, 13. See also the same holy father li. 3 de doct. Christ. c. 3. and tract. 2 in evang. joan. But of the manner of our translation more anon.  
Now, though the text thus truly translated, might sufficiently, in the sight of the learned and all indifferent men, 
Of the ANNOTATIONS, why they were made, & what matter they contain.  both control the adversaries 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 difference betwixt us: yet knowing that the good and simple may easily be seduced by some few obstinate persons of perdition (whom we see given over into a reprobat sense, to whom the Gospel, 
2 Cor. 2.  which in itself is the odour of life to salvation, is made the odour of death to damnation, over whose eyes for sin & disobedience God suffereth a veil or cover to lie, whiles they read the new Testament, even as the Apostle saite the Jews have till this day, 
2 Cor. 3.  in reading of the old, that as the one sort can not find Christ in the Scriptures, read they never so much, so the other can not find the Catholic Church nor her doctrine there neither) and finding by experience this saying of S. Augustine to be most true, 
De doct Christ. lib. 3. cap. 10.  If the prejudice of any erreneous persuasion preoccupate the mind, whatsoever the Scripture hath to the contrary, men take it for a figurative speech: for these causes, and somewhat to help the faithful reader in the difficulties of divers places, we have also set forth reasonable large ANNOTATIONS, thereby to show the studious reader in most places pertaining to the controversies of this time, both the heretical corruptions and false deductions, & also the Apostolic tradition, the expositions of the holy fathers, the decrees of the Catholic Church and most ancient counsels: which means whosoever trusteth not, for the sense of holy Scriptures, but had rather follow his private judgement or the arrogat spirit of these Sectaries, he shall worthily through his own wilfulness be deceived. beseeching all men to look with diligence, sincerity, and indifferency, into the case that concerneth no less than every ones eternal salvation or damnation.  
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, which 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, 
Heresies make Catholics more diligent to search and find the senses of holy Scripture for refelling of the same.  and finally he shall prove this saying of S. Augustine to be most true. 
In Psal. 67. propè finem.  Multi sensus etc. Many senses of holy Scriptures lie hidden, and are known to some few of greater understanding: neither are they at any time avouched more commodiously and acceptably then at such times, when the care to answer heretics doth force men there unto. For then, even they that be negligent in matters of study and learning, shaking of sluggishness, are stirred up to diligent hearing, that the adversaries may be refelled. Again, how many senses of holy Scriptures, concerning Christ's Godhead, have been avouched against Photinus: how many, of his manhood, against Manichaeus: how many, of the trinity, against Sabellius: how many, of the unity in Trinity, against the Arrians, Eunomias, Macedonians: how many, of the Catholic Church dispersed through out the whole world, and of the mixture of good and bad in the same until the end of the world, against the donatists and Luciferians and other of the like error: how many against all other heretics, which it were to long to rehearse? Of which senses and expositions of holy Scripture the approved authors and avouchers, should otherwise either not be known as all, or not so well known, as the contradictions of proud heretics have made them.  
Thus he saith of such things as not seeming to be in holy Scriptures to the ignorant or heretics, yet in deed be there. But in other points doubted of, that in deed are not decîded by Scripture, he giveth us this goodly rule to be followed in all, as he exemplifieth in one. Then do we hold (saith he) the verity of the Scriptures, when we do that which now hath seemed good to the universal Church, which the authority of the Scriptures themselves doth commend: so that, forasmuch as the holy Scripture can not deceive, whosoever is afraid to be deceived with the obscurity of questions, let him therein ask counsel of the same church, which the holy Scripture most certainly and evidently showeth and pointeth unto. 
Many causes why this new Testament is translated according to the ancient vulgar Latin text.  Aug. li. 1. Cont. Crescon. c. 13.  
NOW TO GIVE thee also intelligence in particular, most gentle Reader, of such things as it behoveth thee specially to know concerning our Translation: We translate the old vulgar Latin text, not the common Greek text, for these causes.  
1. It is so ancient, 
It is most ancient.  that it was used in the Church of God above 1300 years ago, as appeareth by the fathers of those times.  
2. It is that (by the common received opinion and by all probability) which S. Hierom afterwards corrected according to the Greek, 
Corrected by S. Hierom.  by the appointment of Damasus then Pope, as he maketh mention in his preface before the four evangelists, unto the said Damasus: and in Catalogo in fine, and ep. 102.  
3. Consequently it is the same which S. Augustine so commendeth and alloweth in an Epistle to S. Hierom. 
Ep. 10.  
Commended by S. Augustine.   
4. It is that, 
Used and expounded by the fathers.  which for the most part ever since hath been used in the church's service, expounded in sermons, alleged and interpreted in the Commentaries and writings of the ancient fathers of the Latin Church.  
5. The holy council of Trent, 
Only authentical, by the holy council of Trent.  for these and many other important considerations, 
Sess. 4.  hath declared and defined this only of all other latin translations, to be authentical, and so only to be used and taken in public lessons, disputations, preachings, and expositions, and that no man presume upon any pretence to reject or refuse the same.  
6. It is the gravest, 
Most grave, least partial.  sincerest, of greatest majesty, lest partiality, as being without all respect of controversies and contentions, specially these of our time, as appeareth by those places which Erasmus and others at this day translate much more to the advantage of the Catholic cause.  
7. It is so exact and precise according to the Greek, 
Precise in following the Greek.  both the phrase and the word, that delicate heretics therefore reprehend it of rudeness. And that it followeth the Greek far more exactly than the Protestants translations, beside infinite other places, we appeal to these. Tit. 3. 14. Curent bonis operibus praeesse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Engl. bib. 1577, to maintain good works. and Hebr. 10, 20. Viam nobis initiatut, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. English Bib. he prepared. So in these words, justificationes, Traditiones, Idola etc. In all which they come not near the Greek, but avoid it of purpose.  
8. The adversaries themselves, 
Preferred by Beza himself.  namely Beza, prefer it before all the rest. Inpraefat. no. Test an. 1556. And again he saith, that the old Interpreter translated very religiously. Annot. in 1. Luc. v. 1.  
9 In the rest, there is such diversity and dissension, and no end of reprehending one an other, 
All the rest misliked of the Sectaries themselves, each reprehending an other.  and translating every man according to his fantasy, that 
* Cochlae. c. 11 de Cano. Script. Authorities.  Luther said, If the world should stand any long time, we must receive again (which he thought absurd) the Decrees of counsels, for preserving the unity of faith, because of so divers interpretations of the Scripture. And Beza (in the place above mentioned) noteth the itching ambition of his fellow-translators, that had much rather disagree and dissent from the best, then seem themselves to have said or written nothing. And Bezas' translation itself, being so esteemed in our country, that the Geneva 
* The new Test. printed them year 1580. in the title.  English Testaments be translated according to the same, yet sometime goeth so wide from the Greek, and from the meaning of the holy Ghost, that themselves which protest to translate it, dare not follow it. For example, Luc. 3, 36. They have put these words, The son of Cainan, which he wittingly and wilfully left out: and Act. 1, 14. they say, With the women, agreeably to the vulgar Latin: where he saith, Cum uxoribus, with their wives.  
10. It is not only better than all other Latin translations, 
It is truer than the vulgar Greek text itself.  but then the Greek text itself, in those places where they disagree.  
The proof hereof is evident, because most of the ancient heretics were Grecians, & therefore the Scriptures in Greek were more corrupted by them, as the ancient fathers often complain. Tertullian noteth the Greek text which is at this day (1 Cor. 19 47) to be an old corruption of Martion the heretic, 
The ancient fathers for proof thereof, and the adversaries themselves.  and the truth to be as in our vulgar latin, 
Li. 5 cont. Marcionon.  Secundus homo de coelo coelestis, The second man from heaven heavenly. So read other 
* Ambrose. Hierom.  ancient fathers, and Erasmus thinketh it must needs be so, and Calvin himself followeth it Instit. li. 2. c. 13. parag. 2. 
Li. 1, cont. Lovin. c. 7.  again S. Hierom noteth that the Greek text (1 Cor. 7, 33) which is at this day, is not the Apostolical verity or the true text of the Apostle: but that which is in the vulgar Latin, Qui cum uxore est, solicitus est quae sunt mundi, quomodo placeat uxori, & divisus est. He that is with a wife, is careful of worldly things, how he may please his wife, and is divided or distracted. The Ecclesiastical history called the Tripartite, 
Li. 12 c. 4.  noteth the Greek text that now is (1 Io. 4, 3) to be an old corruption of the ancient Greek copies, by the Nestorian heretics, & the true reading to be as in our vulgar Latin, Omnis spiritus qui soluit jesum, ex Deo non est. Every spirit that dissolveth Jesus, is not of God: and Beza confesseth that Socrates in his Ecclesiastical history readeth so in the Greek, 
Li. 7. c. 32.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  
But the proof is more pregnant out of the adversaries themselves. They forsake the Greek text as corrupted, and translate according to the vulgar Latin, namely Beza and his scholars the English translators of the Bible, 
The calvinists themselves often forsake the Greek as corrupt, and translate according to the ancient vulgar latin text.  in these places. Hebr. chap. 9, vers. 1. saying, The first covenant, for that which is in the Greek. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The first tabernacle. where they put, covenant, not as of the text, but in an other letter, as to be understood, according to the vulgar Latin, which most sincerely leaveth it out altogether, saying, Habuit quidem & prius instificationes etc. The former also in deed had justifications etc. again, Ro. 11, vers. 21. They translate not according to the Greek text, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Temporiseruientes, serving the time, which Beza saith must needs be a corruption: but according to the vulgar Latin, Domino seruientes, serving our Lord. again, Apoc. 11, vers. 2. they translate not the Greek text, Atrium quod intra templum est, the court which is within the teme: but clean contrary, according to the vulgar Latin, which Beza saith is the true reading, Atrium quod est foris templum, the court which is without the temple. only in this last place, one English Bible of the year 1562, followeth the error of the Greek. Again, 2 Tim. 2. vers. 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, ja. 5, 12. they leave the Greek, and follow the vulgar Latin, saying, lest you fall into condemnation. I doubt not (saith Beza) but this is the true and sincere reading, and I suspect the corruption in the Greek came thus etc. It were infinite to set down all such places, where the adversaries (specially Beza) follow the old vulgar Latin and the Greek copy agreeable thereunto, condemning the Greek text that now is, of corruption.  
Again, Erasmus the best translator of all the later, 
Superfluities in the Greek▪ which Erasmus calleth trifling and rash additions.  by Bezas' judgement, saith, that the Greek sometime hath superfluities corruptly added to the text of holy Scripture. as Mat. 6. to the end of the Pater noster, these words, Because thine is the kingdom, the power, and the glory, for evermore. Which he calleth, nugas, trifles rashly added to our Lord's prayer, and reprehendeth Valla for blaming the old vulgar Latin because it hath it not, likewise Ro. 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 Mar. 10, 29. these words, or wife, and such like. 
See No. Test. Graec. Rob. Stephani in folio, and Crispin's.  Yea the Greek text in these superfluities condemneth itself, and justifieth the vulgar Latin exceedingly: as being marked through out in a number of places, that such and such words or sentences are superfluous, in all which places out vulgar Latin hath no such thing, but is agreeable to the Greek which remaineth after the superfluities be taken away. For example, that beforementioned in the end of the Pater noster, hath a mark of superfluity in the Greek text thus 〈◊〉▪ and Marc. 6, 11 these words, Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrhe in the day of judgement, then for that city. and Mat. 20, 22. these words, And be baptised with the baptism that I am baptised with? Which is also superfluously repeated again vers. 23. and such like places exceeding many: which being noted superfluous 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.  
Whereupon we conclude of these premises, that it is no derogation to the vulgar Latin text, which we translate, to disagree from the Greek text, whereas it may notwithstanding be not only as good, 
The vulgar Latin translation agreeth with the best Greek copies, by Bezas own judgement.  but also better, 
Beza prafat. No. Test. 1556 See him also Anno. in 13. Act. v. 20.  and this the adversary himself, their greatest and latest translator of the Greek, doth avouch against Erasmus in behalf of the old vulgar Latin translation, in these notorious words. How unworthily and without cause (saith he) doth Erasmus blame the old Interpreter as dissenting from the Greek? he dissented, I grant, from those Greek copies which he had gotten: but we have found, not in one place, that the same interpretation which be blameth, is grounded upon the authority of other Greek copies, & those most ancient. Yea in some number of places we have observed, that the reading or the Latin text of the old Interpreter, though it agree not sometime with our Greek copies yet it is much more convenient, for that it seemeth be followed some better and truer copy. Thus far Beza. In which words he unwittingly, but most truly, justifieth and defendeth the old vulgar Translation against himself and all other cavillers, 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, 
When the Fathers say, that the Latin text must yield to the Greek, & be corrected by it, they mean the true and uncorrupted Greek text.  or better and more ancient, such as S. Augustine speaketh of, calling them doctiores & diligentiores, the more learned and diligent Greek copies, whereunto the latin translations that fail in any place, must needs yield. Li. 2. de doct. Christ. c. 15.  
And if it were not to long to exemplify and prove this, which would require a treatise by itself, we could show by many and most clear examples through out the new Testament, these sundry means of justifying the old translation.  
1 First, if it agree with the Greek text (as commonly it doth, and in the greatest places concerning the controversies of our time, it doth most certainly) so far the adversaries have not to complain: 
The vulgar Latin Translation, is many ways justified by most ancient Greek copies, & the Fathers.  unless they will complain of the Greek also, as they do ja. 4. v▪ 2. and 1 Pet. 3. v. 21. where the vulgar Latin followeth exactly the Greek text, saying, Occiditis: and▪ Quod vos similis formae, etc. But Beza in both places correcteth the Greek text also as false.  
2 If it disagree here and there from the Greek text, it agreeth with an other Greek copy set in the margin, whereof see examples in the foresaid Greek Testaments of Robert Steuens and Crispin through out▪ namely 2 Pet. 1, 10. Satague ut per bona opera certam vestram vocationem faciatis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Marc. 8. v. 7. Et ipsos benedixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3 If these marginal Greek copies be thought less authentical than the Greek text, the adversaries 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 Ro. 11. Apoc. 11. 2 Tim. 2. Jac. 5. etc. it is evident.  
4 If all Erasmus Greek copies have not that which is in the vulgar Latin, Beza had copies which have it, and those most ancient (as he saith) & better. And if all Bezas' copies fail in this point and will not help us, Gagneie the French King's preacher, and he that might command in all the King's libraries, he found Greek copies that have just according to the vulgar Latin: & that in such place as would seem otherwise less probable▪ as jac. 3. vers. 5. Ecce quantus ignis quam magnam silum incendit! Behold how much fire what a great wood it kindleth! A man would think it must be rather as in the Greek text, 
Codex veronensis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A little fire what a great wood it kindleth! But an approved ancient Greek copy alleged by Gagneie, hath as it is in the vulgar Latin. And if Gagneis' copies also fail sometime, there Beza and Crispin supply Greek copies fully agreeable to the vulgar Latin. as ep. Judae vers. 5. Scientes semel omnia, quoniam Jesus etc. and vers 19 Segregant semetipsos. likewise 2 Ephes 2. Quòd elegerit vos primitias: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some Greek copies. Gagn. & 2 Cor. 9 Vestra amulatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so hath one Greek copy. Beza.  
5 If all their copies be not sufficient, the ancient Greek fathers had copies and expounded them, agreeable to our vulgar Latin as 1 Tim. 6, 20. Prophanat vocum novitates. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So readeth S. Chrysostom and expoundeth it against Heretical & erroneous novelties. Yet now we know no Greek copy that readeth so. Likewise Io. 10, 29. Pater meus quod mihi dedit maius omnibus est. 
The Greek fathers.  so readeth S. Cyril and expoundeth it li. 7 in Io. c. 10. likewise 1 Io. 4, 3. Omnie spiritus qui soluit jesum, ex Deo non est. so readeth S. Irenaeus li. 3. c. 18. S. Augustine tract. 6. in Io. S. Leo epist. 10. c. 5. beside Socrates in his Ecclesiastical history, li. 7. c. 22. and the Tripartite li. 12. c. 4. who say plainly, that this was the old and the true reading of this place in the Greek. And in what Greek copy extant at this day is there this text Io. 5, 2. Est autem Hierosolymis probatica piscina? and yet S. Chrysostom, S. Cyril, and Theophylacte read so in the Greek, and Beza saith it is the better reading▪ 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, Super probatica. & Ro. 5. v. 17. Donationis & justitiae. so readeth Theodorete in Greek. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & Lu. 2. v. 14. Origen & S. Chrysostom read, Hominibus bonae voluntatis, and Beza liketh it better than the Greek text that now is.  
6. 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 Interpreter did follow some other Greek copy. as Marc. 7, 3. Nisi crebro laverint. Erasmus thinketh that he did read in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, often: and Beza and others commend his conjecture, yea and the English Bibles are so translated. whereas now it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the length of the arm up to the elbow. And who would not think that the evangelist should say, The Pharisees wash often, because otherwise they eat not, rather than thus, Unless they wash up to the elbow, they eat not?  
7. If all such conjectures, 
The Latin fathers.  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. 
See Annot Lenan. in No. Test. and Annot. Luca Brugensis in biblia.  as, Io. 7, 39 Nondum erat spiritus datus. so readeth S. Augustine li. 4 de Trinit. c. 20. and li. 83. Quaest. q. 62. and tract. 52 in joan. Leo ser. 2 de pentecost. Whose authority were sufficient, but in deed Didymus also a Greek Doctor readeth so li. 2 de Sp. sancto, translated by S. Hierom, and a Greek copy in the Vatican, and the Syriake new Testament. Likewise Io. 21, 22. Sic eum volo manner. so read S. Ambrose, in Psal. 45. & Psal. 118. octonario Resh. s. Augustine and Ven. Bede upon S. john's Gospel.  
8. 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 Latin copies, (whereof S. Hierom complaineth) till this one vulgar Latin grew only into use. 
Praefat. in 4. evang. ad Damasum.  Neither doth their divers reading make more for the Greek, then for the vulgar Latin, differing oftentimes from both. as when S. Hierom in this last place readeth, Si sic eum volomanere, li. 1. adu. Jovin. it is according to no Greek copy now extant. And if yet there be some doubt, that the readings of some Greek or Latin fathers, differing from the vulgar Latin, be a check or condemnation to the same: let Beza, that is, let the adversary himself, tell us his opinion in this case also. 
Praefat. citata.  whosoever, saith he, shall take upon him to correct these things (speaking of the vulgar Latin translation) out of the ancient father's writings, either Greek or Latin, unless he do it very circumspectly and advisedly, he shall surely corrupt all rather than amend it, because it is not to be thought, that as often as 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 Greek or Latin, because they did not always exactly cite the words, but followed some commodious and godly sense thereof.  
Thus than we see that by all means the old vulgar Latin translation is approved good, 
The few and final faults negligently crept into the vulgar Latin translation.  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) them we grant no less, than we would grant faults now a days committed by the Printer, and they are exactly noted of Catholic writers, namely in all Plantins' Bibles set forth by the divines of Lovan: 
Sess. 4.  and the holy council of Trent willeth that the vulgar Latin text be in such points thoroughly mended, & so to be most authentical. Such faults are these, Inside, for in fine: Praescientiam, for, praesentiam: Suscipiens, for, Suspiciens: and such like very rare. which are evident corruptions made by the copistes, or grown by the similitude of words. These being taken away, which are no part of those corruptions and differences 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 corrupt in a number of places, & more corrupt than our vulgar Latin, as is before declared.  
And if we would here stand to recite the places in the Greek which Beza pronounceth to be corrupted, 
The Caluinists confessing the Greek to be most corrupt, yet translate that only, and hold that only for authentical Scripture.  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 deface, 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 consent of all both Greek and Latin copies. For example, Mat. 10. The first Simon, Who is called Peter. I think (saith Beza) this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In Annot. No. Test. an. 1556.  first, hath been added to the text of some that would establish Peter's primacy. Again Luc. 22. The Chalice, that is shed for you. It is most likely (saith he) that these words being sometime 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, 400 years, for, 300. And Act. 7. v. 16. he reckoneth up a whole catalogue of corruptions. namely Marc. 12. v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which is a farthing: and Act. 8. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is desert. and Act. 7. v. 16 the name of Abraham, & such like. All which he thinketh to have been added or altered into the Greek text by corruption.  
But among other places, he laboureth exceedingly to prove a great corruption Act. 7. v. 14. where it is said (according to the Septuaginta, that is, the Greek text of the old Testament) that Jacob went down into Egypt with 75 souls. And Luc. 3. v. 36. he thinketh these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which was of Cainan, 
They standing precisely upon the Hebrew of the old, and Greek text of the new Testament, must of force deny the one of them.  to be so false, that he leaveth them clean out in 
* An. D●. 1556 and 1565.  both his editions of the new Testament: 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 self in the Greek of the new Testament. Which consequence of theirs (for it is common among them and concerneth all Scriptures) if it were true, all places of the Greek text of the new Testament, cited out of the old according to the Septuaginta, and not according to the Hebrew (which they know are very many) should be false, and so by tying themselves only to the Hebrew in the old Testament, they are forced to forsake the Greek of the new: or if they will maintain the Greek of the new, they must forsake sometime the Hebrew in the old. but this argument shall be forced against them else where.  
By this little, the Reader may see what gay patrons they are of the Greek text, 
They say the Greek is more corrupt than we will grant them.  and how little cause they have in their own judgements to translate it, or vaunt of it, as in derogation of the vulgar Latin translation, & 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 corrupted as they say, though in comparison we know it less sincere & incorrupt than the vulgar Latin, and for that cause and others before alleged we prefer the said Latin, and have translated it.  
If yet there remain one thing which perhaps they will say, when they can not answer our reasons aforesaid: to wit, that we prefer the vulgar Latin before the Greek text, 
We prefer not the vulgar Latin text, as making more for us.  because 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 Annotations of this new Testament shall evidently appear: 
The Greek text maketh for us more than the vulgar Latin.  namely in all such places where they dare not translate the Greek, because it is for us & against them. as when they translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinances, and not, justification, and that of purpose as Beza confesseth Luc. 1, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinances, or instructions, and not traditions, in the better part. 2 Thess. 2, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders, and not Priests: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, images rather than idols. and especially when S. Luke in the Greek so maketh for us (the vulgar Latin being indifferent for them and us) that Beza saith it is a corruption crept out of the margin into the text. 
Luc. 22. 〈◊〉, ●0.  What need these absurd diuises and false dealings with the Greek text, 
For the real presence.  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, 
For fasting.  see 1 Cor. 7. In the Latin, Defraud not one another, but for a time, that you give yourselves to prayer. in the Greek, to fasting and prayer. Act. 10, 30. in the Latin Cornelius saith, from the fourth day past until this hour I was praying in my house, and behold a man etc. in the Greek, I was fasting, and praying. 1 Io. 5, 18, in the Latin, 
For free will.  We know that every one which is borne of God, sinneth not. but the generation of God preserveth him etc. in the Greek, but he that is borne of God preserveth himself. Apoc. 22, 14. in the Latin, Blessed are they that wash their garments in the blood of the lamb etc. 
Against only faith.  in the Greek, Blessed are they that do his commandments. Rom. 8, 38. Certus sum etc. 
Against only faith.  I am sure that neither death nor life, nor other creature is able to separate us from the charity of God. as though he were assured, or we might and should assure ourselves of our predestination, 
Against special assurance of salvation.  in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am probably persuaded that neither death nor life etc. In the evangelists about the Sacrifice and B. Sacrament, in the Latin thus: This is my blood that shall be shed for you: and in S. Paul, This is my body which shall be betrayed or delivered for you: both being referred to the time to come and to the sacrifice on the cross. 
For the sacrifice of Christ's body and blood.  in the Greek, This is my blood which is shed for you: and, my body which is broken for you: both being referred to that present time when Christ gave his body and blood at his supper, then shedding the one and breaking the other; that is, sacrificing it sacramentally and mystically. Lo these and the like our advantages in the Greek, more than in the Latin.  
But is the vulgar translation for all this Papistical, 
The protantats condemning the old vulgar translation as making for us, condemns themselves  & therefore do we follow it? (for so some of them call it, and say it is 
* Against D. Sand. rock pag. 147. See Kemnis. in exam. Conc. Trid. 〈◊〉. 4.  the worst of all other.) If it be, the Greek (as you see) is more, and so both Greek and Latin and consequently the holy Scripture of the new Testament is Papistical. Again if the vulgar Latin be Papistical, papistry is very ancient, and the Church of God for so many hundred years wherein it hath used and allowed this translation, hath been Papistical. But wherein it is Papistical? forsooth in these phrases and speeches, 
Mat. 3. & 11. Eph. 5. Luc. 1. Heb. 13.  Poenitentiam agite. Sacramentum hoc magnum est. AVE GRATIA PLENA. Talibus hostiis promeretur Deus. and such like. First, doth not the Greek say the same? see the Annotations upon these places. Secondly, could he translate these things Papistically or partially, or rather prophetically, so long before they were in controversy? thirdly, doth he not say for poenitentiam agite, in an other place, p●●nitemini: 
Mar. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. 16. v. 20.  and doth he not translate other mysteries, by the word, Sacramentum, as Apoc. 17, Sacramentum mulieris: and as he translateth one word, Gratia plena, so doth he not translate the very like word, plenus ulceribus, which themselves do follow also? is this also papistry? When he said Heb. 10, 29. Quanto deteriora merebitus supplicia etc. and they like it well enough: 
It is void of all partiality.  might he not have said according to the same Greek word, Vigilate ut mereamini fugere ista omnia & stare ante filium hominis. Luc. 21, 36. and, Qui merebuntur saculum illud & resurrectionem exmortuis etc. Luc. 10, 35. and, Tribulationes quas sustinetis, ut mereamini regnum, Dei, pro quo et patimini. 2. Thess. 1. 5. Might he not (we say) if he had partially affecteted the word merit, have used it in all these places, according to his and 
* Na. Test. 1580.  your own translation of the same Greek word Hebr. 10, 29? Which he doth not, but in all these places saith simply, Vt digni habeamini, and, Qui digni habebuntur. and how can it be judged Papistical or partial, when he saith, 
in ep. ad Hebr.  Talibus hostiis promeretur Deus, Heb. 13? Was Primasius also S. Augustine's scholar, a Papist, for using this text, and all the rest, that have done the like? Was S. Cyprian a Papist, 
Ep. 14 & 18.  for using so often this speech, promereri Dominum justis operibus, poenitentia, & c.? or is there any difference, but that S. Cyptian useth it as a deponent more latinly, the other as a passive less finely? Was it papistry, to say Senior for Presbyter, Ministrantibus for sacrificantibus or liturgiam celebrantibus, simulacbris for idolis, fides tuaete saluum fecit sometime for sanum fecit? Or shall we think he was a Caluinist for translating thus, as they think he was a Papist, 
The papistry thereof (as they term it) is in the very sentences of the Holy Ghost, more, then in the translation.  when any word soundeth for us?  
Again, was he a Papist in these kind of words only, and was he not in whole sentences? as, 
Mat. 16. 10. 20.  Tibi dabo claves, etc. Quicquid solueris in terrae, erit solutum & in coelis. and, Quorum remiseritis peccata, remittuntur eyes. and, Tunc reddet unicuique secundum operasua. and, 
Mat. 16. la●. 2.  Nunquid poterit sides saluare eum? Ex operibus iustificatur homo & non ex fide tantùm. and, 
1 Tim. 5.  Nubere volunt, damnationem habentes, quia primam fidem irritam fecerunt. and, 
1 Io. 5.  Mandata eius gravia non sunt. and, Aspexit in remunerationem. 
Heb. 12.  Are all these and such like, Papistical translations, because they are most plain for the Catholic faith which they call papistry? Are they not word for word as in the Greek, and the very words of the holy Ghost? And if in these there be no accusation of Papistical partiality, why in the other? Lastly, are the ancient fathers, General counsels, the Churches of all the west part, that use all these speeches & phrases now so many hundred years, are they all Papistical? Be it so, and let us in the name of God follow them, speak as they spoke, 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: Now of the manner of translating the same.  
IN THIS our TRANSLATION, 
The manner of this translation, and what hath been observed therein.  because we wish it to be most sincere, as becometh a Catholic translation, and have endeavoured so to make it: we are very precise & religious in following our copy, the old vulgar approved Latin: not only in sense, which we hope we always do, but sometime in the very words also and phrases, which may seem to the vulgar Reader & to common English cares not yet acquainted therewith, rudeness or ignorance but to the discrete Reader that deeply weigheth and considereth the importance of sacred words and speeches, and how easily the voluntary translator may miss true sense of the Holy Ghost, 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 familiar, which at the first may seem strange, & will esteem it more, when they shall 
* See the last Table at the end of the book.  otherwise be taught to understand it, then if it were the common known English.  
For example, 
Certain words not English nor as yet familiar in the English tongue.  we translate often thus, Amen amen, I say unto you. Which as yet seemeth strange. but after a while it will 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 then, So be it: so in the beginning, Amen, Amen, must needs by use and custom sound far better, then, Verily verily. Which in deed doth not express the asseveration and assurance signified in this Hebrew word, besides that it is the solemn and usual word of our saviour 
* See annot.  to express a vehement asseveration, and therefore is not changed, neither in the Syriake nor Greek, 
Amen.  nor vulgar Latin▪ Testament, 
Io. c. 8. v. 34. & Apoc. c. 19 v. 4.  but is preserved and used of the evangelists and Apostles themselves, even as Christ spoke it, propter sanctiorem authoritatem▪ as S. Augustine saith of this and of Allelu-ia 
Alleluia.  for the more holy and sacred authority thereof, li. 2. Doct. Christ. c. 11. 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 English Bibles, why may not we say, 
No, Test. an. 1580. Bib. an. 1577.  Corbana, 
.  and : specially when they Englishing this later thus, the preparation of the sabbath, put three words more into the text, than the Greek word doth signify, Mat, 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 resling. for, 
* Mar. 14. v. 42.   is as solemn a word for the sabbath eve, as sabbath is for the Jews seventh day. and now among Christians much more solemner, taken for Good-friday only. These words than we thought it far better to keep in the text, and to tell their signification in the margin or in a table for that purpose, then to disgrace both the text & them with translating them. 
Pasche.  Such are also these words, The Pasche. The feast of Azymes. 
Bib. 1577.  The bread of Proposition. 
Mat. 26. 17.  Which they translate The passover, 
Azymes.  The feast of sweet bread, The show bread. But if Pentecost Act. 2 be yet vntranslated in their bibles, and seemeth not strange: why should not Pasche and Azymes so remain also, being solemn feasts, as Pentecost was? or why should they English one rather than the other? specially whereas passover at the first was as strange, as Pasche may seem now, and perhaps as many now understand Pasche, as Passemer. and as for Azymes, when they English it, the feast of sweet bread, it is a false interpretation of the word, & nothing expresseth that which belongeth to the feast, concerning unleavened bread. And as for their term of show bread, it is very strange and ridiculous, again, if Proselyte be a received word in the English bibles Mat. 23. Act. 2: 
Neophyte.  why may not we be bold to say, Neophyte. 1 Tim. 3? specially when they translating 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 baptised, as Catechumenus, signifieth the newly instructed in faith not yet baptised, who is also young scholar rather than the other▪ and many that have been old scholars, may be Neophytes by differing baptism. And if Phylacteries be allowed for English Mat. 23, we hope that Didragmes also, Prepuce, Paraclete, and such like, will easily grow to be currant and familiar. And in good sooth there is in all these such necessity, that they can not conveniently be translated. 
Phil. 3.  as when S. Paul saith, concisio, non circumcisio: how can we but follow his very words and allusion? And how is it possible to express Euangelizo, 
Why we say, our Lord, not, the Lord (but in certain cases) see the Annotations 1 Tim. 6. pag. 585.  but as we do, evangelize? for evangelium being the Gospel▪ what is, Euangelizo or to evangelize, but to show the glad tidings of the Gospel, of the time of grace, of all Christ's benefits? All which signification is lost, by translating as the English bibles do, I bring you good tidings. Luc. 2, 10. Therefore we say Depositum, 2 Tim. 6. and, He exinanited himself, Philip. 2. and, You have reflorished, Philip. 4. and, to exhaust, Hebr. 9, 28, because we can not 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, then by putting some usual English words that express them not, 
Catholic terms proceeding from the very text of Scripture.  so to deceive the reader. Sometime also we do it for an other cause. as when we say, The advent of our Lord, and, Imposing of hands, because one is a solemn time, the other a solemn action in the Catholic Church: to signify to the people, that these and such like names come out of the very Latin text of the Scripture. So did Penance, doing penance, Chalice, Priest, Deacon, Traditions altar, host, and the like (which we exactly keep as Catholic terms) proceed even from the very words of Scripture.  
Moreover, we presume not in hard places to mollify the speeches or phrases, but religiously keep them word for word, and point for point, for fear of missing, 
Certain hard speeches and phrases.  or restraining the sense of the holy Ghost to our fantasy. as Eph. 6. Against the spirituals of wickedness in the celestials. 
Io. 2.  and, What to me and thee woman? whereof see the Annotation upon this place. and 1 Pet. 2. As infants even now borne, reasonable, milk without guile desire ye. We do so place, reasonable, of purpose, that it may be indiffent both to infants going before, as in our Latin text: or to milk that followeth after, as in other Latin copies and in the Greek. Io. 3 we translate, 
The Protestant's presumptuous boldness and jibettie in translating.  The spirit breatheth where he will &c. leaving it indifferent to signify either the holy Ghost, or wind: which the Protestants translating, wind, take away the other sense more common and usual in the ancient fathers. We translate Luc. 8, 23. They were filled, not adding of our own, with water, to mollify the sentence, as the Protestants do. and c. 22. This is the chalice, the new Testament etc. not, This chalice is the new Testament, likewise, Mar. 13. Those days shall be such tribulation etc. not as the adversaries, In those days, both our text and theirs being otherwise jac. 4, 6. And giveth greater grace, leaving it indifferent to the Scripture, or to the holy Ghost, both going before. Whereas the adversaries to to boldly & presumptuously add, saying, The Scripture giveth, taking away the other sense, which is far more probable. likewise Hebr. 12, 21 we translate, So terrible was it which was seen, Moses said &c. neither doth Greek or Latin permit us to add, that, Moses said, as the Protestants presume to do. So we say, Men brethren, Awidow woman, A woman a sister, James of Alphaus, and the like. Sometime also we follow of purpose the Scriptures phrase. as, 
Mat. 5.  The hell of fire, according to Greek and Latin. which we might say perhaps, the fiery hell, by the Hebrew phrase in such speeches, 
Gehenn● ignis.  but not, hell fire, as commonly it is translated. Likewise Luc. 4, 36. What word is this, that in power and authority he commandeth the unclean spirits? as also, Luc 2. Let us pass over, and see the word that is done, Where we might say, thing, by the Hebrew phrase, but there is a certain majesty and more signification in these speeches, and therefore both Greek & Latin keep them, although it is no more the Greek or Latin phrase, than it is English. And why should we be squamish at new words or phrases in the Scripture, which are necessary: when we do easily admit and follow new words coined in court and in courtly or other secular writings?  
We add the Greek in the margin for divers causes. 
The Greek added often in the margin for many causes.  Sometime when the sense is hard, that the learned reader may consider of it and see if he can help himself better then by our translation. as Luc 11. Nolite extolli. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and again, Quod superest date eleemosynam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometime to take away the ambiguity of the Latin or English, as Luc. 11. Et domus supradomum cadet. Which we must needs English, and house upon house, shall fall. by the Greek, the sense is not, one house shall fall upon an other. but, if one house rise upon itself, that is, against itself, it shall perish according as he speaketh of a kingdom divided against itself, in the words before. And Act. 14. Sacerdos iovis qui erat. in the Greek, qui, is referred to Jupiter. Sometime to satisfy the reader, that might otherwise conceive the translation to be false as Philip. 4. v. 6. But in every thing by prayer, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not, in all prayer, as in the Latin it may seem. Sometime when the Latin neither doth, nor can, reach to the signification of the Greek word, we added the Greek also as more significant. 
Mat. 4.  Illi foli seruies, him only shalt thou serve, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Act. 6. Nicolas a stranger of Antioch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, Ro. 9 The service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Eph. 1. to perfit, instaurare omnia in Christo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, Wherein he hath gratified us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Eph. 6. Put on the armour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and a number the like. Sometime, when the Greek hath two senses, and the Latin but one, we add the Greek. 2. Cor. 1. By the exhortaion wherewith we also are exhorted. the Greek signifieth also consolation etc. and 2 Cor. 10. But having hope of your faith increasing, to be etc. where the Greek may also signify, as or when your faith increaseth. Sometime for advantage of the Catholic cause, when the Greek maketh for us more than the Latin. as, Seniores, 
Act. 15. 2 Thes. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vt digni habeamini. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui effundetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Praecepta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Io. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pasce & rege. And sometime to show the false translation of the heretic, 
1. Cor. 11.  as when Beza saith, Hoc poculum in meo sanguine qui. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. 22. &, Quem oportet coelo contineri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 3. Thus we use the Greek divers ways, & esteem of it as it is worthy, & taken all commodities thereof for the better understanding of the Latin, which being a translation, can not always attain to the full sense of the principal tongue, as we see in all translations.  
Item we add the Latin word sometime in the margin, 
The Latin text sometime noted in the margin.  when either we can not fully express it, (as Act. 8. They took order for Steuens funeral, Curaverunt Stephanum. and, all take not this word, Non omnes capiunt.) or when the reader might think, it can not be as we translate. as, Luc. 8. A storm of wind descended into the lake, and they were filled, & complebantur. and Io. 5. when Jesus knew that he had now a long time, quiaiam multum tempus haberet. meaning, in his infirmity.  
This precise following of our Latin text, in neither adding nor diminishing, is the cause Gehenna we say not in the title of books, in the first page, S. Matthew, S. Paul: because it is so neither in Greek nor Latin. 
In the beginning of books, Matthew, Paul etc. not S. Matthew. S. Paul etc.  though in the tops of the leaves following, where we may be bolder, we add, S. Matthew etc. 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 Epistle to the hebrews, 
Bib. an. 1579. 1580. an. 1577 1562.  though it be in every Greek book which they translate. And their most authorized English Bibles leave our (Catholic) in the title of S. James Epistle and the rest, which were famously known in the primitive Church by the name of Catholicae Epistolae. Euseb. hist. Eccl. li. 2 c. 22.  
Item we give the Reader in places of some importance, 
An other reading in the margin.  an other reading in the margin, specially when the Greek is agreeable to the same. as Io. 4. transiet de morte ad vitam. Other Latin copies have, transiit, and so it is in the Greek.  
We bind not ourselves to the points of any one copy, print, or edition of the vulgar Latin, in places of no controversy, but follow the pointing most agreeable to the Greek and to the father's commentaries. 
The pointing sometime altered.  As Col. 1, 10. Ambulantes dignè Deo, per omnia placentes. Walking worthy of God, in all things pleasing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 1, 17. We point thus, Deus Domini nostri jesu Christi, pater gloriae. as in the Greek, and S. Chrysostom, & S. Hierom both in text and commentaries. Which the Catholic reader specially must mark, lest he find fault, when he seethe our translation disagree in such places from the pointing of his Latin Testament.  
We translate sometime the word that is in the Latin margin, 
The margin reading sometime preferred before the text.  and not that in the text, when by the Greek or the fathers we see it is a manifest fault of the writers heretofore, that mistook one word for an other. As, In fine, not, in side, 1. Pet. 3. v. 8. praesentiam, not, praescientiam, 2 Pet. 1. v. 16. Heb. 13. latuerunt, not, placuerunt.  
Thus we have endeavoured by all means to satisfy the indifferent 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 translating and expounding the most sacred text of the holy Testament. Far well good Reader, and if we profit the any whit by our poor pains let us for God's sake be partakers of thy devout prayers, & together with humble and contrite heart call upon our saviour Christ to cease these troubles & storms of his dearest spouse: in the mean time comforting ourselves with this saying of S. Augustine: That heretics, when they receive power corporally to afflict the Church do exercise her patience: but when they oppugn her only by their evil doctrine or opinions. Than they exercise her wisdom. De civit. Dei li. 18. ca 51.   

THE SIGNIFICATION OR MEANING OF THE numbers AND marks used in this New Testament.  
THe numbers in the inner margin of the text, show the number of verses in every Chapter.  
The numbers in the Arguments before every Chapter, point to the same numbers of verses in the text, treating of the same matter.  
The numbers in the beginning of the Annotations, signify, that the Annotation is upon such a verse of the text.  
The numbers in the inner margin, or else where, joined to the citations of Scripture, if they be written thus, Gen. 4, 16. the first is the chapter, the second is the verse. If thus, Gen. 4. 16. both are the Chapters. If thus, Gen. 4, 16. 17. 18. the first is the chapter, all the rest, the verses. If thus, Gen. 4, 16. 5, 7. it signifieth, chap. 4. vers. 16. and chap. 5. vers. 7.  
✝ This cross signifieth the beginning of every verse.  
″ This mark in the text, signifieth that there is an Annotation upon that word or words which follow the said mark.  
* This star in the text, or in the Annotations, signifieth the allegations cited over against the same in the margin, or some other thing answering thereunto.  
` ’ This mark showeth an other reading in the margin. And if there be nothing in the margin, it signifieth that those words are not in some copies.  
:; ᵃ ᵇ These notes in the text, refer the reader to the self same in the margin.  
Mt. for Matthew.  
Mr. for mark.  
⊢ This mark signifieth the ending of Gospels and Epistles.  
Their beginning is known by the margin, where directly at the beginning of them, is set, The Gospel, or, The Epistle upon such a day. And if it could not be so set directly (because of other marginal notes) then ᵇ is the mark of their beginning. And if some few by oversight be not noted in the margin, it is supplied in the table of Epistles and Gospels, at the end of this book.   

❧ THE books OF THE NEW Testament, according to the Count of the Catholic church.  

4 GOSPELS.  
The Gospel of S. Matthew.  
The Gospel of S. mark.  
The Gospel of S. Luke.  
The Gospel of S. John.  
The acts of the Apostles.   

S. Paul's EPIST. 14.  
The Epistle to the Romans.  
The 1 Epistle to the Corinthians.  
The 2 Epistle to the Corinthians.  
The Epistle to the Galatians.  
The Epistle to the Ephesians.  
The Epistle to the Phillppians.  
The Epistle to the Colossians.  
The 1 Epist. to the Thessalonians.  
The 2 Epistle to the Thessalonians.  
The 1 Epistle to Timothee.  
The 2 Epistle to Timothee.  
The Epistle to Titus.  
The Epistle to Philemon.  
The Epistle to the Hebrews.   

THE 7 CATHOL. EPISTLES.  
The Epistle of S. james.  
The 1 Epistle of S. Peter.  
The 2 Epistle of S. Peter.  
The 1 Epistle of S. John.  
The 2 Epistle of S. John.  
The 3 Epistle of S. John.  
The Epistle of S. jude.  
The APOCALYPSE of S. John.   

1 The infallible authority and excellency of them above all other writings.  S. Augustine li. II. cont. Faustum. cap. 5. 
THe excellency of the Canonical authority of the old and new Testament, is distincted from the books of later writers: which being confirmed in the Apostles times, by the succession of Bishops, and propagations of Churches, is placed as it were in a certain throne on high, whereunto every faithful & godly understanding 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 scriptures: in which soever of them is found even the same truth, yet the authority is far unequal.   

2 The discerning of Canonical from not Canonical, and of their infallible truth, and sense, cometh unto us, only by the credit we give unto the Catholic church: through whose commendation we believe both the Gospel and Christ himself. Whereas the Sectaries measure the matter by their fantasies and opinion.  S. Augustine cont. Epist. fundamenti cap. 5. 
I for my part, would not believe the Gospel, unless the authority of the Catholic church moved me. They therefore whom I obied saying, believe the Gospel: 
Luther, Calvin.  why should I not believe them saying, believe not * Manichaeus? Choose whether thou wilt. If thou wilt say, believe the Catholic: lo they warn me that I give no credit unto you: and therefore believing them, I must needs not believe thee. If thou say, believe not the Catholics: it is not the right way, by the Gospel to drive me to the faith of Manichaeus, because I believed the Gospel itself by the preaching of Catholics.  Again li. de utilit. credend. cap. 14. 
I see the concerning Christ himself, I have believed none, but the confirmed and assured opinion of peoples and nations: and that these people's have on euey side possessed the mysteries of the Catholic church. Why should I not therefore most diligently require, specially among them, what Christ commanded, by whose authority I was moved to believe, that Christ did command some profitable thing? Wilt thou (ō heretic) tell me better what he said? whom I would not think to have been at all, or to be, if I must believe, because thou sayest it. What gross madness is this, to say, believe the Catholics, the Christ is to be believed: and learn of us, what he said.  Again cont. Faustum li. II. cap. 1. 
Thou seest then in this matter what force the authority of the Catholic church hath, which even from the most grounded and founded seats of the Apostles, is established until this day, by the line of Bishops succeeding one an other, & by the consent of so many peoples. Whereas thou sayest, This is Scripture, or, this is such an Apostles, that is not: because this soundeth for me, and the other against me. Thou than art the rule of truth. Whatsoever is against thee, is not true.   

3 No heretics have right to the Scriptures, but are usurpers: the Catholic Church being the true owner and faithful keeper of them. Heretics abuse them, corrupt them, and utterly seek to abolish them, though they pretend the contrary.  Tertullianli. De praescriptionibus, bringeth in the Catholic church speaking thus to all heretics. 
Who are you, 
Luther, Zuinglius, Caeluin.  when, and from whence came you? what do you in my possession, that are none of mine? by what right (Martion) dost thou cut down my wood? who gave the licence (o Valentine) to turn the course of my fountains? by what authority (Apelles) dost thou remove my bounds? and 
* Their scholars & followers.  you the rest, why do you sow and seed for these companions at your pleasure? It is my possession, I possess it of old, I have assured origins thereof, even from those authors whose the thing was. I am the heir of the Apostles. As they provided by their Testament, as they committed it to my credit, as they adjured me, so do I hold it. You surely they disherited always and have cost you of, as foreigners, as enemies.  Again in the same book. 
Encountering with such by Scriptures, availeth nothing, but to overturn a man's stomach or his brain. This heresy receiveth not certain Scriptures: and if it do receive some, yet by adding and taking away, it perverteth 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 expositions, it turneth them clean an other way etc.   

4 Yet do they vaunt themselves of Scriptures exceedingly, but they are never the more to be trusted for that.  S. Hierom adversus Luciferianos in fine. 
Let them not flatter themselves, if they seem in their own conceit to affirm that which they say, out of the chapters of Scripture: whereas the devil also spoke some things out of the Scriptures, and the Scriptures consist not in the reading, but in the understanding.  Vincentius Lirinensis li. cont. prophanas haeresum novationes. 
Here perhaps some man may ask, whether heretics also use not the testimonies of divine Scripture. Yet in deed do they, and that vehemently. For thou shalt see them fly through every one of the sacred books of the Law, through Moses, the books of the kings, the psalms, the Apostles, the Gospels, the Prophets. For, whether among their own fellows, or strangers: whether privately, or publicly: whether in talk, or in their books: whether in banquets, or in the streets: they (I say) allege nothing of their own, which they endeavour not to shadow with the words of Scripture also. Read the works of Paulus Samosatenus, of Priscillian, of Eunomian, of Jovinian, 
* Of Calvin, of ●uel, of the rest.  of the other plagues & pestilences: thou shalt find an infinite heap of examples, no page in a manner omitted or void, which is not painted and coloured with the sentences of the new or old testament. But they are so much the more to be taken heed of, & to be feared, the more secretly they lurk under the shadows of Gods divine law. For they know their stinks would not easily please any man almost, if they were breathed out nakedly & simply themselves alone, & therefore they sprinkle them as it were with certain precious spices of the heavenly 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 potions for children, do first anoint the brims of the cup with honey, that the unwary age, when it shall first feel the sweetness, may not fear the bitterness.   

5 The cause why, the Scriptures being perfect, yet we use other Ecclesiastical writings and tradition.  Vincentius Lirinensis in his golden book before cited, adversus prophanas haeresum novationes. 
Here some man perhaps may ask, for as much as the Canon of the Scriptures is perfect, and in all points very sufficient in itself, what need is there, to join thereunto the authority of the 
* So he calleth the church's sense, and the father's interpretations of Scriptures.  Ecclesiastical 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, & some an other way, so that there may almost as many senses be picked out of it, as there be men. for, Novatian doth expound it one way, and Sabellius, an other way, otherwise Donatus, otherwise Arîus, Eunomius, Macedonius, otherwise Photinus, Apollinaris, Priscillianus, otherwise Jovinian, Pelagius, Celestius, lastly otherwise Nestorius. 
* Otherwise Wiclesse Luther, Calvin, Puritans.  And therefore very necessary it is, because of so great windinge and turnings of divers errors, that the line of Prophetical and Apostolical interpretation, be directed according to the rule of the Ecclesiastical and Catholic sense or understanding.  S. Basil li. de Spiritu sancto cap. 27. 
Of such articles of religion as are kept and preached in the Church, some were taught by the written word, other some we have received by the tradition of the Apostles, delivered unto us as 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. for if we go about to reject the customs not contained in Scripture, as being of small force, we shall unwittingly and unawares mangle the GOSPEL itself in the principal parts thereof, yea rather, we shall abridge the very preaching of the Gospel, and bring it to a bare name.    

THE sum OF THE NEW TESTAMENT.  
THAT which was the sum of the Old Testament, to wit, Christ and his Church, 
Aug. de cat. rud. cap. 3. 4.  as S. Augustine saith catechizing the ignorant: the very same is the sum of the New Testament also. For (as the same S. Augustine saith again) In the Old Testament there is the occultation of the New: and in the New Testament there is the manifestation of the Old. 
Super Exod. q. 73.  And in another place: In the Old doth the New lie hidden, and in the New doth the Old lie open. And thereupon our saviour said: 
Mat. 5.  I am not come to break the Law or the Prophets, but to fulfil them. For assuredly I say unto you, till heaven and earth pass, one jot or one title shall not pass of the Law, till all be fulfilled. In which words he showeth plainly, that the new Testament 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 Testament did foretell) and that even from his coming into the world, unto his going out thereof again. The acts of the Apostles do tell of his Church beginning at Jerusalem the headcitie of the Jews, and of the propagation thereof to the Gentiles and their headcitie Rome. And, the Apocalypse doth prophecy of it, even to the consummation thereof, which shall be in the end of the world. The Epistles of the Apostles do treat partly of such questions as at that time were moved, partly of good life and good order.  

The sum of the 4 Gospels.  
THe Gospels do tell historically the life of our Lord Jesus, showing plainly, 
* Io. 20, 31.  that he is Christ or the king of the Jews, whom until then, all the time of the Old Testament, they had expected: and withal, that they of their own mere malice and blindness (the iniquity beginning of the Seniors, but at the length the multitude also consenting) would not receive him, but ever sought his death: which for the Redemption of the world, he at length permitted them to compass, they deserving thereby 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 the gathering of which Church after him, he chooseth 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: 
Eze. 1.  who in Ezechiel and in the Apocalypse are likened to four living creatures, 
Apoc. 4.  every one according as his book beginneth. S. Matthew to a Man, because he beginneth with the pedigree of Christ as he is man. S. mark to a Lion, because he beginneth with the preaching of S. John Baptist, as it were the roaring of a lion in the wilderness. S. Luke to a calf, because he beginneth with a priest of the Old Testament (to wit, Zacharie the father of S. John Baptist) which Priesthood was to sacrifice calves to God. S. John to an eagle, because he beginneth with the divinity of Christ, flying so high as more is not possible.  
The first three do report at large what Christ did in Galilee, after the imprisonment of S. John Bapist. Wherefore S. John the evangelist writing after them all, doth omit his doings in Galilee (save only one, which they had not written of, the wonderful bread which he told the Capharnaites he could and would give, Io. 6.) and reporteth first, what he did whiles John Baptist as yet was preaching and baptizing: then, after john's imprisoning, what he did in jury every year about Easter. But of his Passion all four do write at large.  
Where it is to be noted, that from his baptizing (which is thought to have been upon Twelfthday, what time he was beginning to be about 30 year old, Luk. 3.) unto his passion, are numbered three months and three years, in which there were also 4 Easters.    

The argument of S. Matthewes Gospel.  
S. Matthewes Gospel may be well divided into five parts. The first part, as touching the infancy of our Lord Jesus: Chap. 1 and 2.  
The second, of the preparation that was made to his manifestation: chap. 3. and a piece of the 4.  
The third, of his manifesting of himself by preaching and miracles, and that in Galilee: the other piece of the 4. chap. unto the 19  
The fourth, of his coming into jury, toward his Passion: chap. 19 and 20.  
The fifth, of the Holy week of his Passion in Jerusalem: chap. 21 unto the end of the book.  
Of S. Matthew we have Mat. 9 Mar. 2. Lu. 5: How being before a Publican, he was called of our Lord, and made a Disciple. Then Luk. 6. Mar. 3. Mat. 10: How out of the whole number of the Disciples he was chosen to be one of the twelve Apostle. And out of them again he was chosen (and none but he and S. John) to be one of the four evangelists. Among which four also, he was the first that written, about 8 or 10 years after Christ's Ascension.   

THE HOLY GOSPEL OF Jesus CHRIST ACCORDING TO MATTHEW. 
THE FIRST part of this Gospel, of the infancy of our saviour Christ.   

CHAP. I.  
The pedigree of Jesus, to show that he is Christ, promised to ⸬ Abraham and 
* Gen. 12. 22.  David. 18. That he was conceived and borne of a Virgin, 
2. Reg. 7.  as Esay prophesied of him. 
Psal. 131.   
verse 1 THE book of the 
* Luc. 3, 31.  generation of Jesus Christ, the son of David, 
This Gospel is most solemnly sung in holy Church at matins upon Christmas day.  the son of Abraham.  
✝ verse 2 
* Gen. 21. 29. 38.  Abraham begat Isaac, And Isaac begat Jacob. 
As also it is the Gospel of the Conception and nativity of our B. Lady: because here is declared the pedigree of her also.  And Jacob begat Judas and his brethren: ✝ verse 3 And Judas begat Phares and Zaram of ″ Thamer. 
* 1 Par. 2, 5.  And Phares begat Esron. And Esron begat Aram. ✝ verse 4 And Aram begat Aminadab. 
Ruth. 4, 18.  And Aminadab begat Naasson. And Naasson begat Salmon. ✝ verse 5 And Salmon begat Booz of Raab. And Booz begat Obed of Ruth. And Obed begat less. ✝ verse 6 And less begat David the King.  
And 
* 2 Re. 12, 24.  David the King begat Solomon of her that was the wife of Urias. ✝ verse 7 And 
* 1 Par. 3, 10.  Solomon begat Roboam. And Roboam begat Abia. And Abia begat Asa. ✝ verse 8 And Asa begat Josaphat. And Josaphat begat Joram. And Joram begat Ozias. ✝ verse 9 And Ozias begat Joatham. And Joatham begat Achaz. And Achaz begat Ezechias. ✝ verse 10 And Ezechias begat Manasses. And Manasses begat Amon. 
4 Reg. 24.  And Amon begat Josias. ✝ verse 11 And Josias begat Jechonias & his brethren 
* 2. Par. 36.  in the Transmigration of Babylon.  
✝ verse 12 And after the Transmigration of Babylon, 
* 1 Par. 3.  Jechonias begat Salathiel. 
* 1 Esd. 3.  And Salathiel begat Zorobabel. ✝ verse 13 And Zorobabel begat Abiud. And Abiud begat Eliacim. And Eliacim begat Azor. ✝ verse 14 And Azor begat Sadoc. And Sadoc begat Achim. And Achim begat Eliud. ✝ verse 15 And Eliud begat Eleazar. And Eleazar begat Mathan. And Mathan begat Jacob. ✝ verse 16 And Jacob begat ″ joseph the ″ husband of MARIE: de 
⸬ qua.  of whom was borne Jesus, who is called CHRIST. ⊢  
✝ verse 17 Therefore all the generations from Abraham unto David, fourteen generations. And from David to the Transmigration of Babylon, fourteen generations. And from the Transmigration of Babylon unto CHRIST, fourteen generations.  
✝ verse 18 And the generation of CHRIST was in this wise. 
The Gospel upon Christmas eve. and upon S. joseph's day the 19 of March.  When his mother MARIE was spoused to Joseph, before they came together, she was found to be with child by the Holy Ghost. ✝ verse 19 whereupon Joseph, for that he was a just man, & would not 
* Deut 24, 1.  put her to open shame: was minded secretly to dimisse her. ✝ verse 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 marry thy wife. for that which is ″ borne in her, is of the Holy Ghost. ✝ verse 21 And she shall bring forth a son: and thou shalt call his name 
⸬ Jesus an Hebrew word, in English saviour.  Jesus. For he shall save his people from their sins. ⊢ ✝ verse 22 And all this was done that it might be fulfilled which our Lord spoke by the Prophet saying. 
Esa. 7, 14.  ✝ verse 23 Behold ″ a Virgin shall be with child, ″ and ″ bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. ✝ verse 24 And Joseph rising up from sleep, did as the Angel of our Lord commanded him, and took his wife. ✝ verse 25 And he knew her not ″ till she brought forth her ″ first borne son: and called his name Jesus.  

ANNOTATIONS CHAP. I.  
1. 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 such as be not always good.  
16. joseph.] Joseph marrying our Lady as near of kin (for so was the 
* Nu. 36.  law) by his pedigree showeth hers, and consequently Christ's pedigree from David.  
16. Husband.] True and perfect marriage, and continual living in the same, without carnal copulation. Aug. lib. 2. Consen. evang. c. 1.  
20. Born in her.] The triple good or perfection of marriage accomplished in the parents of Christ, to wit, Issue, fidelity, Sacrament. Aug. de nup. & conc. li. 1. c. 11.  
23. A Virgin.] Our saviour borne in marriage, 
Virginity preferred.  but yet of a Virgin, would honour both states: and withal, teacheth us against Jovinian the old heretic and these of our time, that virginity and the continent life are preferred before marriage that hath carnal copulation, See S. Hierom. adu. Jovin. and S. Greg. Nazianz. Ser. 20. de study in pauperes, in initio.  
23. A Virgin.] As our Lady both a virgin and a mother, brought forth Christ the head corporally: so the church a virgin and a mother, bringeth forth the members of this head spiritually. Aug. li. de Virg. ca 2.  
23. And bring forth.] The heretic Joulnian is here refuted, 
Our B. Ladies perpetual virginity.  holding that her virginity was corrupted in bringing forth Christ. Aug. har. 28. Li. 1 cont. Julian. c. 2.  
25. Till, first-born.] helvidius of old abused these words, 
Tradition.  till, and, first-born, against the perpetual virginity of our B. Lady. Hiero. cont. Helu. which truth though not expressed in Scripture, yet our adversaries also do grant, and helvidius for denial thereof was condemned for an heretic by tradition only. Aug. har. 14.    

CHAP. II.  
The gentiles come unto Christ with their offerings, and that so openly, that the Jews can not pretend ignorance. 1 The Jews with Herode conspire against him. 13 He thereupon fleeth from them into Egypt. 16 They afterward, seeing their subtlety prevailed not, imagined to oppress him by open persecution. 19 But they at length died, and he returneth to the land of Israel: all according to the Scriptures.  
verse 1 WHEN Jesus therefore was 
* Luc. 2, 7.  borne in Bethlehem of Juda in the days of Herod the King, ″ behold, 
The holy feast of the epiphany called twelfthday the 6 of Januarie. Upon which day this is the Gospel.  there came Sages from the East to Jerusalem, ✝ verse 2 saying, where is he that is borne King of the Jews? For we have seen his ″ star in the East, and ″ are come to adore him. ✝ verse 3 And Herod the King hearing this, was troubled, & all Jerusalem with him. ✝ verse 4 And assembling together all the high priests & the Scribes of the people, he ″ inquired of them where Christ should be borne. ✝ verse 5 But they said to him, In Bethlehem of Juda. For so it is written by the Prophet: ✝ verse 6 And thou Bethlehem the land of Juda, 
Mich. 5, 2.  art not the least among the Princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel. ✝ verse 7 Then Herod secretly calling the Sages, learned diligently of them the time of the star which appeared to them: ✝ verse 8 and sending them into Bethlehem, said, go, and inquire diligently of the child: and when you shall find him, make report to me, that I also may come and adore him.  
✝ verse 9 Who having heard the king, went their way: and behold the star which they had seen in the East, went before them, until it came & stood over, where the child was. ✝ verse 10 And seeing the star, they rejoiced with exceeding great joy. ✝ verse 11 And entering into the house, they found the child with MARIE his mother, & falling down ″ adored him: and opening their ″ treasures, they offered to him 
* Psa. 71, 10.  ″ gifts: gold, frankincense, & myrrh. ✝ verse 12 And having received an answer in sleep that they should not return to Herod, they went back an other way into their country. ⊢  
✝ verse 13 And after they were departed, 
The Gospel of Childermas day.  behold an Angel of our Lord appeared in sleep to Joseph, saying: Arise, & take the child & his mother, & flee into Egypt: and be there until I shall tell the. For it will come to pass that Herod will seek the child to destroy him. ✝ verse 14 Who arose, & took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod: ✝ verse 15 that it might be fulfilled which was spoken of our Lord by the Prophet, 
Os. 11, 2.  saying, ″ Out of Egypt have I called my son.  
✝ verse 16 Then Herod perceiving that he was deluded by the Sages, 
The Martyrdom of the holy Innocents, Whose holy day is kept the 28 of Decembre.  Was exceeding angry: and sending ″ murdered all the men children that were in Bethlehem, & in all the borders thereof, from two year old & under, according to the time which he had diligently sought out of the Sages. ✝ verse 17 Then was fulfilled that which was spoken by jeremy the Prophet saying, ✝ verse 18 A voice in Rama was heard, 
jere. 31, 15.  crying out & much wailing: Rachel bewailing her children, & would not be comforted, because they are not. ⊢  
✝ verse 19 But when Herod was dead, behold an Angel of our Lord appeared in sleep to Joseph in Egypt, 
The Gospel on Twelfth eve.  ✝ verse 20 saying, Arise, and take the child & his mother, & go into the land of Israel. for they are dead that sought the life of the child. ✝ verse 21 who arose, & took the child & his mother, and came into the land of Israel. ✝ verse 22 But hearing that Archelaus reigned in Jewry for Herod his father, he feared to go thither: and being warned in sleep retired into the quarters of Galilee. ✝ verse 23 And coming he dwelled in a city called Nazareth: that it might be fulfilled which was said by the prophets: That he shall be called a Nazarite.  

ANNOTATIONS CHAP. II.  
1. Behold.] Our lords apparition or epiphany to these Sages being gentiles, their Pilgrimage to him, and in them the first homage of gentility done unto him the twelfth day after his nativity: and therefore is Twelfth day highly celebrated in the Catholic church for joy of the calling of us gentiles. His baptism also and first miracle are celebrated on the same day.  
2. Star.] Christ's nativity depended not upon this star, as the Priscillianists falsely surmised: but the star upon his nativity, for the service whereof it was created, Grego. Ho. 10.  
2. Come to adore.] This coming so far of devotion to visit and adore Christ in the place of his birth, 
Pilgrimage.  was properly a Pilgrimage to his person: and warranteth the faithful in the like kind of external worship done to holy persons, places, and things.  
4. Inquired of them.] The high Priests were rightly consulted in question of their law and religion, and be they never so ill, are often forced to say the truth by privilege of their unction: as here and after, they did concerning the true Messiah.  
11. Adored him] This body (saith S. Chrysostom.) the Sages adored in the crib. Let us at the least imitate them: thou seest him not now in the crib, 
Adoration of the B. Sacrament.  but on the altar: not a woman holding him, but the Priest present, and the Holy Ghost powered out abundantly upon the sacrifice. Ho. 24. in 1. Cor. Ho. 7. in Mt. Ho. de sancto Philogonio.  
11. Treasures.] These treasures are as it were the first fruits of those riches and gifts, 
Psal. 71.  which (according to the Prophecies of David and Esay) gentility should offer to Christ and his church, 
Esa. 60.  and now have offered, 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, 
Chrys.  that were (according to the said Prophecies) to believe in Christ, to humble themselves to his cross, 
Theophyl.  to foster, enrich, adorn and defend his Church. Whereupon it is also a very convenient and agreeable tradition of antiquity, 
The three kings.  and a received opinion among the faithful, 
Cic. de divinat.  * not lacking testimonies of ancient writers, and much for the honour of our saviour, that these three also were kings: 
Pli●. li. 20.  to wit, either according to the state of those Countries, * where the Princes were Magi, 
Esther 1, 1●. 14.  and * Magi the greatest, about the Prince: or as we read in the Scriptures, of Melchisedec king of Salem, and many other kings that dwelled within a small compass: or as * Job'S three friends are called kings. 
Tob. 2.  These are commonly called the three kings of Colen, because their bodies are there, 
Amb. 1.  translated thither from the East country: their names are said to have been Gaspar, 
Off. c. 1●.  Melchior, Balthasar.  
11. Gifts.] These Sages were three, and their gifts three, and each one offered every of the three, to express our faith of the trinity. The Gold, to signify that he was a King: the frankincense, that he was God: the myrrh, that he was to be buried as man. Aug. ser. i. de Epiph.  
15. Out of Egypt.] This place of the prophet (and the like in the new Testament) here applied to Christ, whereas in the letter it might seem otherwise, reacheth us how to interpret the old Testament, and that the principal sense is of Christ and his church.  
16. Murdered.] By this example we learn how great credit we own to the church in Canonizing Saints, and celebrating their holy days: by whose only warrant, 
Canonizing of saints.  without any word of Scripture, these holy Innocents have been honoured for Martyrs, and their holy day kept ever since the Apostles time, although they died not voluntarily, nor all perhaps circumcised, and some the children of Pagans. Aug. ep.. ●●. Orig. ho. 1. in diversos.    

CHAP. III.  
john Baptist by his eremites' 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 so salvation sendeth them to Christ and his baptism. 
THE SEcond part of this Gospel, Of the Preparation that was made to the manifestation of Christ.  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.  
verse 1 AND in those days * cometh John the Baptist preaching in the ″ desert of Jewry, 
Mr. 1, 4.  ✝ verse 2 & saying, 
Luc. 3, 3.  ″ do penance: for the Kingdom of heaven is at hand. 
Es. 40, 3.  ✝ verse 3 For this is he that was spoken of by Esay the Prophet, saying, A voice of one crying in the desert, prepare ye the way of our Lord, make strait his paths. ✝ verse 4 And the said John had his garment of camels hear, & a girdle of a skin about his loins: and his meat was locusts & wild honey.  
✝ verse 5 Then went forth to him Jerusalem & all Jewry, and all the country about Jordan: ✝ verse 6 & were baptised of him in Jordan, ″ confessing their sins. ✝ verse 7 And seeing many of the Pharisees & Sadducées coming to his baptism, he said to them.  
Ye vipers brood, who hath showed you to flee from the wrath to come? ✝ verse 8 yield therefore ″ fruit worthy of penance. ✝ verse 9 And delight not to say within yourselves, we have Abraham to our father. for I tell you that God is able of these stones to raise up children to Abraham. ✝ verse 10 For now the ″ axe is put to the root of the trees. Every tree therefore that doth 
⸬ It is not only damnable, to do ill: but also, not to do good.  not yield good fruit, shall be cut down, & cast into the fire. ✝ verse 11 
* Mr. 1, 8.  I in deed baptise you ″ in water unto penance. 
Lu. 3, 16.  but he that shall come after me, 
Io. 1, 26.  is stronger than I, 
Act. 11, 16. 19, 4.  whose shoes I am not worthy to bear, 
Aug. Ser. 61 de temp.  he shall baptise you in the Holy Ghost & fire. ✝ verse 12 Whose fan is in his hand, and he shall clean purge his ″ floor: and he will gather his wheat into the barn, but the chaff he will burn with unquenchable fire.  
✝ verse 13 Then cometh Jesus from Galilee to Jordan, unto John, to be baptised of him. ✝ verse 14 But John stayed him, saying, I ought to be baptised of thee, and comest thou to me? ✝ verse 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. ✝ verse 16 And Jesus being baptised, forthwith came out of the water: and lo the heavens were ″ opened to him: and he saw the Spirit of God descending as a dove, & coming upon him. ✝ verse 17 And behold a voice from heaven saying, This is my beloved son, in whom I am well pleased.  

ANNOTATIONS CHAP. III.  
1. Desert.] 
Magdeb. Cent. 5. c. 6. pag. ●11. Cent. 1. li. 1. c. 10.  Of this word desert (in Greek eremus) cometh the name Eremitages, and Eremites, that live a religious and austere life in deserts and solitatie places, 
Eremites.  by the example of S. John Baptist, whom the holy Doctors therefore call the Prince and as it were the author of such profession. S. Chrys. ho. 1 in Marcum & ho. de Io. Baptista. Hiero. ad Eustoch. de e●stod. virg. Isid. li. 1. c. 15 de diu off. Bernardus de excel. Io. Baptista. Wherewith the Protestants are so offended that * they say, S. Chrysostom spoke rashly and untruly. 
Cythraeus in 3. cap. Mat. Bucerus ibid.  And no marvel, for whereas the evangelist himself in this place maketh him a perfect pattern of penance and Eremitical life, for desert or wilderness, for his rough and rude apparel, for abstaining from all delicate meats (according to our saviours testimony also of him Mt. 11, 8▪ Luc. 7, 33) they are not ashamed to pervert all with this strange commentary, 
See Canis. de verb. Dei corruptelis two. 1. c. 2. 3. 4.  that it was a desert * full of towns and villages, his garment was * chamlet, 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, father's 〈◊〉 reason.  
2. Do penance.) 
Mt. 4, 17.  So is the Latin, word for word, so readeth all antiquity, namely S. Cyprian ep. 52 often, 
Penance.  and S. Augustine li. 13 confess. c. 12. and it is a very usual speech in the New Testament, 
Lu. 13, 3. 5.  specially in the preaching of S. John Baptist, 
Lu. 24, 47.  * Christ himself, and * the Apostles: to signify perfect repentance, 
Act. 2, 38, 26, 20.  which hath not only confession and amendment, but contrition or sorrow for the offence, and painful satisfaction: such as S. Cyprian speaketh of in all the foresaid epistle. But the adversaries of purpose (as * namely Beza protesteth) mislike that interpretation, 
Annot. in hunc locum. Serm. in fam. & siccit.  because it favoureth Satisfaction for sin, which they cannot abide. Where if they pretend the ⸬ Greek word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we send them to these places Mat. 11, 21. Lu. 10, 13. 1 Cor. 7, 9 where it must needs signify, sorrowful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  painful, and satisfactory repentance. we tell them also that * S. Basil a Greek Doctor calleth the ninivites repentance with fasting and hearecloth and ashes, by the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And more we will tell them in other places.  
8. Confessing their sins.) John did prepare the way to Christ and his Sacraments, not only by his baptism, but by inducing the people to confession of their sins. Which is not to acknowledge themselves in general to be sinners, but also to utter every man his sins.  
9 Fruit worthy.) He preacheth satisfaction by doing worthy fruits or works of penance, which are (as S. Hierom saith in 2. Joel) fasting, praying, alms and the like.  
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 of preaching our Aduer, do condemn.  
11. In water.) john's baptism did not remit sins, 
john's baptism and Christ's.  nor was comparable to Christ's baptism, as here it is plain and in many other places. Hiero. adu. Lucifer. Aug. de Bapt. cont. Donat. li. 5. c. 9 10. 11. Yet is it an article of our Adu. that th'one is no better 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 valour or efficacy for remission 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 Sacrament of baptism then before, that it is not necessary for children unto salvation, but it is enough to be borne of Christian parents, and such like erroneous positions well known among the Caluinists.  
12. Floor.) This floor is his Church militant here in earth, wherein are both good and bad (here signified by corn and chaff) till the separation be made in the day of judgement: contrary to the doctrine of the heretics, that hold, the Church to consist only of the good.  
16. Opened.) To signify that heaven was 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 doctrine of the heretics. See Hebr. 9, ●. and 11, 40.    

CHAP. four  
Christ going into the desert to prepare himself before his Manifestation, overcometh the devils temptations. 12 Beginning in Galilee, as the Prophet said he should: 18 he calleth four Disciples: and with his preaching and miracles draweth unto him innumerable followers.  
verse 1 than * Jesus was led of the Spirit into the ″ desert, 
The Gospel upon the first Sunday in Lent.  to be tempted of the devil. 
Mr. 1, 12  ✝ verse 2 And when he had ″ fasted forty days and forty nights, 
Lu. 4, 1.  afterwards he was hungry. ✝ verse 3 And the tempter approached & said to him, If thou be the son of God, command that these stones be made bread. 
Deu. 8, 3  ✝ verse 4 Who answered & said, It is written, Nor in bread alone doth man live, but in every word that proceedeth from the mouth of God.  
✝ verse 5 Then the devil took him up into the holy city, and set him upon the pinnacle of the Temple, ✝ verse 6 and said to him, If thou be the son of God, cast thyself down, for ″ it is written. That he will give his Angels charge of thee, 
Ps. 90, 12.  & in their hands shall they hold thee up, lest perhaps thou knock they foot against a stone. ✝ verse 7 Jesus said to him again, 
Deu. 6, 16.  It is written, Thou shalt not tempt the Lord thy God. ✝ verse 8 again the devil took him up into a very high mountain: and he showed him all the Kingdoms of the world, and the glory of them, ✝ verse 9 and said to him, all these will I give thee, if falling down thou wilt adore me. ✝ verse 10 Then Jesus saith to him, 
Deu. 6, 13.  avant Satan: for it is written, The Lord thy God shalt thou adore, & ″ him only shalt thou serve. ✝ verse 11 Then the devil left him: and behold Angels came, and ministered to him. ⊢  
✝ verse 12 And * when Jesus had heard that John was deliver up, 
Mr. 1. 14  he retired into Galilee: 
THE THIRD part of the Gospel, of Christ's manifesting himself by preaching, and that in Florence.  ✝ verse 13 and leaving the city Nazareth, 
Luc. 4, 14.  came & dwelled in Capharnaum a sea town, in the borders of Zabulon & Nephthali, ✝ verse 14 that it might be fulfilled which was said by Esay the Prophet. 
Isa. 9, 1.  ✝ verse 15 Land of Zabulon & land of Nephthali, the way of the sea beyond Jordan of Galilee, of the gentiles: ✝ verse 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. ✝ verse 17 From that time Jesus began to preach, and to say, 
Mr. 1, 15.  ″* do penance, for the Kingdom of heaven is at hand.  
✝ verse 18 And Jesus * walking by the sea of Galilee, 
The Gospel upon S. Andrew's day.  saw two brethren, 
Lu. 5, 1.  Simon who is called Peter, & his brother, casting a net into the sea (for they were fishers) ✝ verse 19 & he saith to them, Come ye after me, and I will make you to be fishers of men. ✝ verse 20 But they incontinent leaving the nets, followed him. 
Mar. 1, 19  ✝ verse 21 And going forward from thence, he saw * other two brethren, 
Luc. 5, 10.  James of Zebedee & John his brother in a ship with Zebedee their father, repairing their nets: and he called them. ✝ verse 22 And they forthwith left their nets & father and followed him. ⊢  
✝ verse 23 And Jesus went round about all Galilee, teaching in their Synagogs', & preaching the Gospel of the kingdom: and ″healing every malady and every infirmity in the people. ✝ verse 24 And the bruit of him went into all Syria, and they presented to him all that were ill at ease, diversly taken with diseases and torments, and such as were possessed, and lunatics, and sick of the palsy, and he cured them: ✝ verse 25 And much people followed him from Galilee and Decapolis, and Jerusalem, and from beyond Jordan.  

ANNOTATIONS CHAP. four  
1. Desert.] As John the Baptist, so our saviour by going into the desert and there living in contemplation even among brute beasts, 
Eremites.  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 Eremites.  
2. Fasted fourtis days.] Elias and Moses (saith S. Hierom) by the fast of 40 days were filled with the familiarity of God, 
The Lent-fast.  and our Lord himself in the wilderness fasted as many, to leave unto us the solemn days of fast. (that is, Lent.) Hiero. in c. 58 Esa. S. Augustine also hath the very like words ep. 119. And generally all the ancient fathers that by occasion or of purpose speak of the Lent-fast, make it not only an imitation of our saviours fast, but also an apostolical tradition, and of necessity to be kept. 
Igna. ep. 5. Ambr. de Quadrag. ser. 36. 34. Hier. ep. 54. ad Marcel. adu. Montanum.  Contemn not Lent (saith S. Ignatius) for it containeth the imitation of our lords conversation. And S. Ambrose saith plainly, that it was not ordained by men, but consecrated by God: nor invented by any earthly cogitation, but commanded by the heavenly majesty, And again, that it is sin not to fast all the Lent. S. Hieroms words also be most plain: We (saith he) fast forty days, or, make one Lent in a year, according to the tradition of the Apostles, in time convenient. This time most convenient is (as S. Augustine saith ep. 119) immediately before Easter, thereby to communicate with our saviours Passion: and (as other writers do add) thereby to come the better prepared and more worthily, to the great solemnity of Christ's Resurrection: beside many other goodly reasons in the ancient fathers which for brevity we omit. See (good Christian Reader) 12 notable sermons of S. Leo the Great de Quadragesima, of Lent: namely Ser. 6 and 9 Where he calleth it the Apostles ordinance by the doctrine of the Holy Ghost. See S. Ambrose from the 23 sermon forward: in S. Bernard 7 sermons, and in many other fathers the like. 
Aug. Ser. 69. de temp.  Last of all, note well the saying of S. Augustine, who affirmeth that by due observation thereof, the wicked be separated from the good, infidels from Christians, heretics from faithful Catholics.  
6. It is written.] Heretics allege scriptures, 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. cont. lit. Petil. li. 2. c. 〈◊〉. 10. 7.  
11. Him only serve.] It was not said, saith S. Augustine, The Lord thy God only shalt thou adore, 
Dulîa. Sforza.  as it was said, Him only shalt thou serve: in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. sup. Gen. 9 61. Whereupon the Catholic church hath always used this most true and necessary distinction: that there is an honour dew to God only, which to give unto any creature, were idolatry: and there is an honour dew to creatures also according to their dignity, as to Saints, holy things, and holy place. See Euseb. Hist. Ec. li. 4. c. 14. S. Hierom. cont. Vigil: ep. 53. Aug. li. 10. Civit. c. 1. li. 1 Trin. c. 6. Conc. Nic. 2. Damase. li. 1. de Imag. Bed. in 4. Luc.  
17. Do penance.] That penance is necessary also before baptism, for such as be of age: as john's, so our saviours preaching declareth, both beginning with penance.  
23. Healing every malady.] Christ (saith S. Augustine) by miracles got authority, by authority found credit, by credit drew together a multitude, by a multitude obtained antiquity, by antiquity fortified a Religion, which nor only the most fond new rising of heretics using deceitful wiles, but neither the drowsy old error of the very Heathen with violence setting against it, might in any part shake and cast down. Aug. de util. cred. c. 14.    

CHAP. V.  
First, 
THE SERmon of Christ upon the Mount: containing the pattern of a Christian life, in these three chapters following. Whereof S. Augustine hath two goodly books to. 4.  3 he promiseth rewards, 13 and he layeth before the Apostles their office. 17 Secondly, he protesteth unto us that we must keep the commandments, and that more exactly than the Scribes and Pharisees, whose justice weas counted most perfit: but yet that it was unsufficient. he showeth in the precepts of 21 Murder, 27 adultery, 31 divorce, 13 Swearing, 38 revenge, 42 usury, 43 Enemies.  
verse 1 AND seeing the multitudes, 
Luc. 6, 20.  he * went up into a mountain: and when he was set, his Disciples came unto him, ✝ verse 2 and opening his mouth he taught them, saying.  
✝ verse 3 Blessed are the poor in Spirit: 
THE EIGHT Beatitudes: which are a part of the catechism.  for theirs is the Kingdom of heaven. ✝ verse 4 Blessed are the meek: for they shall possess the land. ✝ verse 5 Blessed are they that mourn: 
The Gospel upon Alholowes day, and upon the feasts of many Martyrs.  for they shall be comforted. ✝ verse 6 Blessed are they that hunger & thirst after justice: for they shall have their fill. ✝ verse 7 Blessed are the merciful: for they shall obtain mercy. ✝ verse 8 Blessed are the clean of heart: for they shall see God. ✝ verse 9 Blessed are the peacemakers: for they shall be called the children of God. ✝ verse 10 Blessed are they that suffer persecution ″ for justice: for theirs is the Kingdom of heaven. ✝ verse 11 Blessed are ye when they shall revile you, and persecute you, & speak all that nought is against you, untruly, for my sake: ✝ verse 12 be glad & rejoice, for your″ reward is very great in heaven. ⊢ For so they persecuted the Prophets, that were before you.  
✝ verse 13 You are the * salt of the earth. 
Mr. 9, 50.  ✝ verse 14 But if the salt lose his virtue, 
The Gospel on the feasts of Doctors.  wherewith shall it be salted? It is good for nothing any more but to be cast forth, 
Luc. 14, 34.  and to be trodden of men. ✝ verse 15 You are the ″ light of the world. A city cannot be hid, situated on a mountain. ✝ verse 16 Neither do men light a * candle and put it under a bushel, 
Mr. 4, 21.  but upon a candlestick, that it may shine to all that are in the house. 
Lu. 8, 16▪ 11, 33.  ✝ verse 17 So let ″ your light shine before men: that they may see your good works, and glorify your father which is in heaven.  
✝ verse 18 Do not think that I am come to break the Law or the Prophets. I am not come to break: but to fulfil. ✝ verse 19 For assuredly I say unto you, 
Luc. 16, 17.  * till heaven and earth pass, one jot or one tittle shall not pass of the Law: till all be fulfilled. ✝ verse 20 He therefore that shall * break ″ one of these least commandments, 
ja. 2, 10.  & shall so teach 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. 
The Gospel upon the fifth Sunday after Pentecost.  ⊢ ✝ verse 21 For I tell you, that unless ″ your justice abound more than that of the Scribes and Pharisees, you shall not enter into the Kingdom of heaven.  
✝ verse 22 You have heard that it was said to them of old. 
Exo. 20, 13.  * Thou shalt not kill▪ and who so killeth, 
Deut. 5, 17.  shall be in danger of judgement. ✝ verse 23 But I say to you, that whosoever is angry with his brother, shall be in danger of judgement. And whosoever shall say to his brother, Raca: shall be in danger of a council. And whosoever shall say, Thou fool: shall be guilty of the ″ hell of fire. ✝ verse 24 If therefore thou offer thy ″ gift at the altar, and there thou remember that thy brother hath aught against the: ✝ verse 25 leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift. 
Luc. 12, 58.  ⊢ ✝ verse 26 * Be at agreement with thy adversary betimes whiles thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, 
⸬ This Prison is taken of very ancient fathers, for purgatory: namely S. Cypr. ep. 52. ad Anton. nu▪ 6.  and thou be cast into ⸬ prison. ✝ verse 27 Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.  
✝ verse 28 You have heard that it was said to them of old, 
Exo. 20, 14.  * Thou shalt not commit adultery. ✝ verse 29 But I say to you, that whosoever shall see a woman to lust her, hath already committed adultery with her in his heart. ✝ verse 30 And if thy right eye scandalise thee, pluck it out, & 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. ✝ verse 31 And if thy right hand scandalise thee, cut it of, and cast it from thee: for it is expedient for thee that one of thy limbs perish, 
Deu. 24, 1.  rather than that thy whole body go into hell.  
✝ verse 32 It was said also, 
Mt. 19, 7.  * whosoever shall dimisse his wife, let him give her a bill of divorcement. ✝ verse 33 But I say to you, whosoever shall dimisse his wise, ″ excepting the cause of fornication, maketh her to commit adultery: And he that shall marry her that is dismissed, ″ committeth adultery.  
✝ verse 34 again you have heard that it was said to them of old, * Thou shalt not commit perjury: but thou shalt perform thy oaths to our lord 
Exo. 20, 7.  ✝ verse 35 But I say to you ″ not to swear at all: neither by heaven, 
Leu. 19, 11.  because it is the throne of God: ✝ neither by the earth, because it is the footestole of his feet: neither by Jerusalem, because it is the city of the great King. ✝ verse 36 Neither shalt thou swear by thy head, because thou canst not make one hear white or black. ✝ verse 37 Let your talk be, yea, yea: no, no: and that which is over & above these, is of evil.  
✝ verse 38 You have heard that it was said, 
Exo. 21, ●4.  * An eye for an eye, and a tooth for a tooth. ✝ verse 39 But I say to you ″ not to resist evil: but if one strike thee on thy right cheek, turn to him also the other: ✝ verse 40 and to him that will contend with thee in judgement, and take away thy cote, let go thy cloak also unto him, ✝ verse 41 and whosoever will force thee one mile, go with him other twain. 
Deu. 15, 7.  ✝ verse 42 He that asketh of thee, give to him: and * to him that would borrow of thee, 
The Gospel upon the friday after Ashwensday.  turn not away.  
✝ verse 43 You have heard that it was said, 
Leu. 19, 18.  * Thou shalt love thy neighbour, and ⸬ hate thine enemy. ✝ verse 44 But I say to you, love your enemies, 
⸬ So taught the Pharisees, not the Law.  do good to them that hate you: and pray for them that persecute and abuse you: ✝ verse 45 that you may be the children of your father which is in heaven, who maketh his sun to rise upon good & bad, and raineth upon just & ⸬ unjust. 
⸬ We see then that the temporal prosperity of persons and countries is no sign of better men or truer religion.  ✝ verse 46 For if you love them that love you, what reward shall you have? do not also the Publicans this? ✝ verse 47 And if you salute your brethren only, what do you more? do not also the heathen this? ✝ verse 48 Be you perfect therefore, as also your heavenly father is perfect.  

ANNOTATIONS CHAP. V.  
10. For justice.) Heretics and other malefactors 〈◊〉 suffer willingly and stoutly: but they are not blessed, 
False Marteyrs.  because they suffer not for justice. For (saith S. Aug.) they can not suffer for justice, that have divided the church, and, where sound faith or charity is not, there cannot be justice. Cont. ep. Parm. li. 1. c. 9 Ep. 50. Psal. 34. Conc. 2. And so by this scripture are excluded all false Martyrs, as S. Augustine often declareth, and S. Cypr. de Vnit. Eccl. nu. 8.  
12. Reward.) 
Merces.  In Latin and Greek the word signifieth very wages and hire dew for works, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and so presupposeth a meritorious deed.  
15. The light.) This light of the world, and city on a mountain, and candle upon a candlestick, signify the clergy, and the whole church, so built upon Christ the mountain, that it must needs be visible, 
The Church visible.  and can not be hid nor unknown. Aug. cont. Fulg. Donas. c. 18. Li. 16. cont. Faust. c. 17. And therefore, the church being a candle not under a bushel, but shining to all in the house (that is) in the world, what shall I say more (saith S. Augustine) then that they are blind which shut their eyes against the candle that is set on the candlestick? Tract. 2. in ep. 10.  
17. Your light.) The good life of the clergy edifieth much, and is God's great honour: whereas the contrary dishonoureth him.  
20. One of these.) Behold how necessary it is, not only to believe, but to keep all the commandments, even the very least.  
21. Your justice.) It is our justice, 
True inherent justice.  when it is given us of God. Aug. in Ps. 30. Conc. 1. De Sp. & lit. c. 9 So that Christians are true●●●ust, and have in themselves inhaerent justice, by doing God's commandment. without which justice of works no man of age can be saved. Aug. de fid. & oper. c. 16. Whereby we see salvation, justice, and justification, not to come of only faith, or imputation of Christ's justice.  
23. Hell of fire.] Here is a plain difference of sins, 
Venial sins.  some mortal that bring to hell, some less, and less punished, called venial.  
24. Gift at the altar.] Beware of coming to the holy altar or any Sacrament out of charity. But be first reconciled to thy brother, and much more to the Catholic church, which is the whole brotherhod of Christian men, Heb. 13, ●.  
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 he may marry another: as it is most plain in S. mark and S. Luke, 
Mr. 10, 11.  who leave out this exception, 
Marriage a Sacrament, and is not dissolved by divorce.  saying: * Whosoever dimisseth his Wife and marrieth an other, 
Lu. 16, 18.  committeth adultery. See the Annot. Luc. 19, 9 But if both parties be in one and the same fault, then can neither of them not so much as divorce or put away the other.  
33. Committeth advontrie.] 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. Aug. de bo. Coniug. c. 7.  
15. Not to swear.] The Anabaptists here not following the church's judgement, but the bare letter (as other heretics in other cases) hold that there is no oath lawful, no not before a judge. whereas Christ speaketh against rash and usual swearing in common talk, when there is no cause.  
19 Not to Resist evil.] Here also the Anabaptists gather of the letter, that it is not lawful to go to law for our right. as Luther also upon this place held, that Christians might not resist the Turk. whereas by this, as by that which followeth, patience only is signified and a will to suffer more, rather than to revenge. For neither did Christ not S. Paul follow the letter by turning the other cheek. Io. 18. Act. 23.    

CHAP. vi  
In this second chapter of his Sermon, he controlleth the Pharisees justice (that is, their alms, prayer, and fasting) for the scope and intention thereof, which was vain glory. 19 Their end also was to be rich, but ours must not be so much as in necessaries.  
verse 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.  
✝ verse 2 therefore when thou 
⸬ THE a first work of justice.  dost an almes-deede, 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. ✝ verse 3 But when thou dost an almes-deede, let not thy left hand know what thy right hand doth: ✝ verse 4 that thy almes-deede may be in secret, and thy father which seethe in secret, will ″ repay the. ⊢  
✝ verse 5 And when ye THE 
⸬ SEcond work of justice.  pray, you shall not be as the ″ hypocrites, that love to stand & pray in the Synagogs' and corners of the streets, that they may be seen of men: Amen I say to you, they have received their reward. ✝ verse 6 But thou when thou shalt pray, enter into thy chamber, & having shut the door, pray to thy father in secret: and thy father which seethe in secret, will repay thee. ✝ verse 7 And when you are praying, speak not much, as the heathen. For they think that in their ″ much-speaking they may be heard. ✝ verse 8 Be not you therefore like to them, for your father knoweth what is needful for you, before you ask him. 
The PATER NOSTER.   
✝ verse 9 Thus therefore shall you pray. 
Luc. 11, 2.  * our FATHER which art in heaven, sanctified be thy name. ✝ verse 10 Let thy Kingdom come. Thy will be done, as in heaven, in earth also. ✝ verse 11 give us to day our 
⸬ In S. Luke, the Latin is, Panem quotidianum, daily bread, the Greek being indifferent to both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  supersubstential bread. ✝ verse 12 And forgive us our debts, as we also forgive our debtors. ✝ verse 13 And ″ lead us not into tentation. But deliver us from evil. Amen. 
Mr. 11, 25.  ✝ verse 14 For ″ if you will * forgive men their offences, your heavenly father will forgive you also your offences. ✝ verse 15 But if you will not forgive men, neither will your father forgive you your offences.  
✝ verse 16 And when you 
⸬ The third work of justice.  fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, that they have received their reward. ✝ verse 17 But thou when thou dost fast, 
The Gospel upon Ashwensday.  anoint thy head, and wash thy face: ✝ verse 18 that thou appear not to men to fast, but to thy father which is in secret: and thy father which seethe in secret, will repay thee.  
✝ verse 19 * heap not up to yourselves treasures on the earth: 
Luc. 12, 33.  where the rust & moth do corrupt, & where thieves dig through & steal. ✝ verse 20 But heap up to yourselves treasures in heaven: where neither the rust nor moth doth corrupt, and where thieves do not dig through not steal. ✝ verse 21 For where thy treasure is, 
Luc. 11, 34.  there is thy heart also. ⊢ ✝ verse 22 * The candle of thy body is thine eye. If thine eye be simple, thy whole body shall be lightsome. ✝ verse 23 But if thine eye be nought: thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be?  
✝ verse 24 No man can * serve ″ two masters. 
The Gospel on the 14 Sunday after Pentecost.  For either he will hate the one, 
Luc. 16, 13.  and love the other: or he will sustain the one, and contemn the other. You cannot serve God and Mammon.  
✝ verse 25 therefore I say to you, 
Luc. 12, 22.  * 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? ✝ verse 26 Behold the fowls of the 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? ✝ verse 27 And which of you by caring, can add to his stature one cubit? ✝ verse 28 And for raiment why are you careful? Consider the lilies of the field how they grow: they labour not, neither do they spin. ✝ verse 29 But I say to you, that neither Solomon in all his glory was arrayed as one of these. ✝ verse 30 And if the grass of the field, which to day is, and to morrow is cast into the oven, God doth so cloth: how much more you O ye of very small faith? ✝ verse 31 Be not careful therefore, saying, what shall we eat, or what shall we drink, or wherewith shall we be covered? ✝ verse 32 for all these things the 
⸬ They seek temporal things only, and that not of the true God, but of their idols, or by their own industry.  Heathen do seek after. For your father knoweth that you need all these things. ✝ verse 33 seek therefore first the Kingdom of God, & the justice of him: and all these things shall be given you beside. ✝ verse 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.  

ANNOTATIONS CHAP. vi  
1. justice.] Hereby it is plain that good works be justice, and that man doing them doth justice, 
Good works justify.  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. li. perf. Just. c. 8. So that to give alms, is to do justice, and the works of mercy are justice. Aug. in Ps. 49. v. 5.  
4. Repay.] This repaying and rewarding of good works in heaven, often mentioned here by our saviour, 
Merits.  declareth that the said works are meritorious, and that we may do them in respect of that reward.  
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 own salvation: 
Hypocrisy.  for Christ before (c. 5.) biddeth, saying: Let your light so shine before men etc. And in all such works S. Gregotles' rule is to be followed, The work so to be in public, that the intention remain in secret. Ho. 11. in evang. c. 10.  
7. Much speaking.] Long prayer is not forbid, for Christ * himself spent whole nights in prayer, 
Luc. 6, 12, 18, 1. 21, 36.  and he saith, * we must pray always, and * the Apostle exhorteth to pray without intermission, and the holy Church * from the beginning hath had her Canonical hours of prayer: but idle and voluntary babbling, 
1 Thes. 5, 17.  either of the heathens to their gods, or of heretics, that by long Rhetorical prayers think to persuade God: 
Cypr. de orat. Do. in fine.  whereas the Collects of the church are most breeze and most effectual. See S. Augustine ep. 121, c. 8, 9 10.  
11. Superstantial bread.) By this bread so called here according to the Latin word and the Greek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we ask not only all necessary sustenance for the body, but much more all spiritual food, namely the blessed Sacrament itself, 
The B. Sacrament.  which is Christ the true bread that came from heaven, and the bread of life to us that eat his body. Cypr. de orat. Do. Aug. ep. 121 c. 6. 11. And therefore it is called here Supersubstantial, that is, the bread that passeth and excelleth all creatures, Hiero. in. 2. Tit. in 6. Mat. Amb. li. 5. de Sacr. 6. 4. Aug. ser. 22. de verb. Do. sec. Mat. S. Germanus in Theoria.  
12. Dettes.) These debts do signify not only mortal sins, 
Venial sins.  but also venial, as S. Augustine often teacheth: and therefore every man, be he never so just, yet because he can not live without venial sins, may very truly and aught to say this prayer. Aug. cont. duas. ep. Pelag. li. 1. 6. 14. li. 21 de civit. 6. 27.  
13. Lead us not.] S. Cypr. readeth, 
In Expos. orat. Do.  Ne patiaris nos induci. 
God is not author of evil.  Suffer us not to be led, as S. Augustine noteth li. de ho. pursue. c. 6. and so the holy church understandeth it, because God (as S. James saith) tempteth no man: 
jac. 1.  though for our sins, or for our probation and crown, he permit us to be tempted. Beware then of Bezaes' exposition upon this place, who (according to the caluinists' opinion) saith, that God leadeth them into tentation, into whom himself bringeth in Satan for to fill their hearts: so making God the author of sin.  
14. If you forgive.) This point, of forgiving our brother, when we ask forgiveness of God, our saviour repeateth again, as a thing much to be considered: and therefore commended in the parable also of the servant that would not forgive his fellow servant, Mat. 18.  
16. Fast.] He forbiddeth not open and public fasts, 
Iud. 20, 26.  which in the * Scriptures were commanded and proclaimed to the people of God, 
2. Esd. 9  and the ninivires by such fasting appeased God's Wrath: 
Public fast.  but to fast for vain glory and praise of men, 
joel. 2, 15.  and to be desirous by the very face and look to be taken for a faster, 
jon. 3.  that is forbidden, and that is hypocrisy.  
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, 
Meritorious works.  which God keeping as in a book, will reward them accordingly: as of the contrary the Apostle saith, He that soweth sparingly, shall reap sparingly. 2. Cor. 9  
24. Two Masters.] Two religions, God and Baal, Christ and Calvin, mass and Communion, the Catholic church and Heretical conventicles. Let them mark this lesson of our saviour, that think they may serve masters, all times, all religions. Again, these two masters do signify, God and the world, the sles he and the spirit, justice and sin.  
25. Careful.] Prudent provision is not prohibited, but to much doubtfulness and fear of God's provision for us: to whom we ought with patience to commit the rest, when we have done sufficiently for our part.    

CHAP. VII.  
In this third and last Chapter of his Sermon, because we know not men's ends, he biddeth us beware of judging: 6 and nevertheless to take open dogs (so he calleth them) as they be. 7 If these works of justice seem to hard, we must pray instantly to him that giveth them. 12 In the conclusion, he giveth 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 suffice.  
verse 1 judge ″ not, that you be not judged. ✝ verse 2 For * in what judgement you judge, 
Luc. 6, 37.  you shall be judged: and in what measure you meet, 
Mr. 4, 24.  it shall be measured to you again. ✝ verse 3 And why seest thou the more that is in thy brother's eye: and the beam that is in thine own eye thou seest not? ✝ verse 4 Or how sayest thou to thy brother, Let me cast out the more of thine eye: and behold a beam is in thine own eye? ✝ verse 5 Hypocrite, cast out first the beam out of thine own eye, and then shalt thou see to cast out the more out of thy brother's eye.  
✝ verse 6 give not that which is ″ holy to dogs: neither cast ye your pearls before swine, lest perhaps they tread them with their feet, and turning, all to tear you.  
✝ verse 7 * ask, 
Lu. 11, 9.  and it shall be given you: seek, and you shall find, knock, and it shall be opened to you. ✝ verse 8 For ″ every one that asketh, receiveth: and that seeketh, findeth: and to him that knocketh, it shall be opened. ✝ verse 9 Or what man is there of you, whom if his child shall ask bread, will he reach him a stone? ✝ verse 10 Or if he shall ask him fish, will he reach him a serpent? ✝ verse 11 If you then being nought, know how to give good gifts to your children: how much more will your father which is in heaven, give 
⸬ These good things are grace and all spiritual gifts, and whatsoever pertaineth to the health of the soul.  good things to them that ask him?  
✝ verse 12 
* Luc. 6, 31.  all things therefore whatsoever you will that men do to you do you also to them. For this is the Law and the Prophets.  

* Luc. 13, 24.  ✝ verse 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. ✝ verse 14 How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!  

The Gospel on the 7 Sunday after Pentecont.  ✝ verse 15 Take ye great heed of false Prophets, which come to you in the ″ clothing of sheep, but inwardly are ravening wolves ✝ verse 16 ″ By their 
* Luc. 6, 44.  fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? ✝ verse 17 even so every good tree yieldeth good fruits, and the evil tree yieldeth evil fruits. ✝ verse 18 A good tree can not yield evil fruits, neither an evil tree yield good fruits. ✝ verse 19 every tree that yieldeth not good fruit, shall be cut down, and shall be cast into fire. ✝ verse 20 therefore by their fruits you shall know them.  
✝ verse 21 Not every one that saith to me, ″ Lord, Lord, shall enter into the Kingdom of heaven: but he that doth the will of my father which is in heaven, he shall enter into the kingdom of heaven. ⊢ ✝ verse 22 Many shall say to me in that day, Lord, Lord, have not we prophesied in they name, and in thy name cast out devils, and in thy name wrought many miracles? ✝ verse 23 And then I will confess unto them, That I never knew you, depart from me you that work iniquity. ✝ verse 24 
* Luc. 6, 47.  every one therefore that heareth these my words, and doth them: shall be likened to a wise man that built his house upon a rock, ✝ verse 25 and the rain fell, and the floods came, & the winds blue, and they beat against that house, and it fell not, for it was founded upon a rock. ✝ verse 26 And every one that heareth these my words, & doth them not, shall be like a foolish man that built his house upon the sand, ✝ verse 27 and the rain fell, and the floods came, and the winds blue, and they beat against that house, and it fell, & the fall thereof was great.  
✝ verse 28 And it came to pass, when Jesus had fully ended these words, the multitutde were in 
* Mar. 1, 22. Luc. 4, 32.  admiration upon his doctrine. ✝ verse 29 For he was teaching them as having power, and not as their Scribes and Pharisees.  

ANNOTATIONS CHAP. VII.  
1. judge not.] It is not 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 intentions which we can not see: of which fault they must beware that are to suspicious and given to deem always the worst of other men. But to say, that Judas, or an heretic evidently known to die obstinately in heresy, is damned, and in all other plain and manifest cases to judge, is not forbidden.  
6. Holy to dogs.] No holy Sacrament and specially that of our saviours blessed body, 
Worthy receiving.  must be given wittingly to the unworthy, that is, to them that have not by confession of all mortal sins examined and proved themselves. See the Annot. 1. Cor. 11, 27. 28. 29.  
●. Every one that asketh.] All things that we ask necessary to salvation with humility, attention, continuance, and other dew circumstances, God will undoubtedly grant when it is best for us.  
15. Clothing of sheep.] Extraordinary appearance of zeal and holiness is the sheeps cote in some heretics: 
Heretics wolves in sheepskins.  but these of this time wear not that garment much, being men of unsatiable sin. This is rather their garment, common to them with all other heretics, to crack much of the word of the Lord, 
Ro. 16, 1●.  and by pretenced allegations and * sweet words of benediction, and specially by promise of knowledge, light and liberty of the Gospel, to seduce the simple and the sinful.  
16. Fruits.] These are the fruits which heretics are known by, division from the whole church, 
Heretics known by their fruits.  division among themselves, taking to themselves new names and new malsters, inconstancy in doctrine, disobedience both to others and namely to spiritual officers, love and liking of themselves, pride and intolerable vaunting of their own knowledge above all the holy Doctors, corruption, falsification, and quite denying of the parts of Scriptures 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 vowed 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.  
21. Lord, Lord.] These men have faith, otherwise they could not invocate, Lord, Lord: Ro. 10. But here we see that to believe is not enough, and that not only infidelity is sin, as Luther teacheth. 
Not only faith.  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 little by good works, and contemn Christian justice.    

CHAP. VIII.  
Immediately after his Sermon (to confirm his doctrine with a miracle) he cureth a Leper. 5 But above him and all other Jews, he commendeth the faith of the Centurion, who was a Gentil: and foretelleth by that occasion, the vocation of the Gentiles, and reprobation of the Jews. 14 lafoy Peter's house he showeth great grace. 18 In the way to the sea he speaketh with two, of following him: 23 and upon the sea commandeth the tempest: 28 and beyond the sea he manifesteth the devils malice against man, in an heard of swine.  
verse 1 AND when he was come down from the mountain, 
The Gospel on the 3. Sunday after the epiphany.  great multitudes followed him: ✝ verse 2 And * behold a leper came and adored him saying, 
Mr. 1, 40.  Lord, if thou wilt, thou canst make me clean. 
Lu. 5, 12.  ✝ verse 3 And Jesus stretching forth his hand, touched him, saying. I will. be thou made clean. And forthwith, his leprosy was made clean. ✝ verse 4 And Jesus saith to him, 
Leu. 14, 2.  See thou tell no body: but go, * show thyself to the ″ priest, & offer the ″ gift which Moses commanded for a testimony to them.  
✝ verse 5 And * when he was entered into Capharnaum, 
THE GOSPEL upon the thursday after Ashwensday. And also in mass for the sick.  there came to him a Centurion, 
Lu. 7, 1.  beseeching him, ✝ verse 6 & saying, Lord my boy lieth at home sick of the palsy, & is sore tormented. ✝ verse 7 And Jesus saith to him, I will come, & cure him. ✝ verse 8 And the Centurion making answer, said, Lord ″ I am not worthy that thou shouldest enter under my roof: but only say the word, and my boy shall be healed. ✝ verse 9 For I also am a man subject to authority, having under me soldiers: and I say to this, go, and he goeth: and to an other, come, & he cometh: and to my servant, do this, & he doth it. ✝ verse 10 And Jesus hearing this, marveled: and said to them that followed him, Amen I say to you, I have not found so great faith in Israel. ✝ verse 11 And I say to you, that many shall come from the East and West, and shall sit down with Abraham & Isaac & Jacob in the kingdom of heaven: ✝ verse 12 but the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping & gnashing of teeth. ✝ verse 13 And Jesus said to the Centurion, go: and as thou hast believed, be it done to thee. And the boy was healed in the same hour. ⊢  
✝ verse 14 And * when Jesus was come into Peter's house, 
Mr. 1, 29.  he saw ″ his wives mother laid, 
Lu. 4, 38.  & in a fit of a fever: ✝ verse 15 and he touched her hand, and the fever left her, and she arose, and ministered to him. ✝ verse 16 And when evening was come, they brought to him many that had devils: and he cast out the spirits with a word: 
Esa. 53, 4.  and all that were ill at ease he cured: ✝ verse 17 that it might be fulfilled which was spoken by Esay the prophet saying, He took our infirmities, and bore our diseases. 
1. Pet. 2, 24.   
✝ verse 18 And Jesus seeing great multitudes about him, commanded to go beyond the water. 
Lu. 9, 57.  ✝ verse 19 And a * certain Scribe came, and said to him, Master, I will follow thee whithersoever thou shalt go. ✝ verse 20 And Jesus saith to him, the foxes have holes, and the fowls of the air nests: but the son of man hath not where to lay his head. 
Luc. 9, ●9.  ✝ verse 21 And * an other of his Disciples said to him, Lord, permit me first to go & bury my father. ✝ verse 22 But Jesus said to him, follow me, and ″ let the dead bury their dead. 
THE GOSPEL on the 4 Sunday after the epiphany.   
✝ verse 23 And * when he entered into the boat, 
Mar. 4, 36.  his Disciples followed him: 
Lu. 8, 22.  ✝ verse 24 and lo a great tempest arose in the sea, so that the boat was covered with waves, but he slept. ✝ verse 25 And they came to him, and raised him, saying, Lord, save us, we perish. ✝ verse 26 And he saith to them, Why are you fearful O ye of little faith? Then rising up ″ he commanded the winds & the sea, and there ensued a great calm. ✝ verse 27 moreover the men marveled saying, What an one is this, for the winds and the sea obey him? ⊢  
✝ verse 28 And * when he was come beyond the water into the country of the Gerasens, 
Mr. 5, 1.  there met him two that had devils, 
Luc. 8, 26.  coming forth out of the sepulchres, exceeding fierce, so that none could pass by that way. ✝ verse 29 And behold they cried saying, What is between us and thee Jesv the son of God? art thou come hither to torment us before the time? ✝ verse 30 And there was not far from them an heard of many swine feeding. ✝ verse 31 And the devils besought him saying, If thou cast us out, send us into the heard of swine. ✝ verse 32 And he said to them, go. But they going forth went into the swine, and behold the whole heard went with a violence headlong into the sea: and they died in the waters. ✝ verse 33 And the swineheardes fled: and coming into the city, told all, and of them that had been possessed of devils. ✝ verse 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.  

ANNOTATIONS CHAP. VIII.  
4 Priest.] The Priests of the old law (saith S. chrysostom) had authority and privilege only to discern who where 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. 
Priests forgive sins.  Therefore whosoever despiseth them, is more worthy to be punished then the rebel Dathan and his complices. S. Chryso. li. 3. de Sacerd.  
4. Gift.] Our saviour willeth him to go and offer his gift or sacrifice according as Moses prescribed in that case, because the other sacrifice being the holiest of all holies, which is his body, was not yet begun. So saith S. Aug. li. 2. q. evang. q. 3. & Cont. adverse. leg. & Proph. li. 1. c. 19 20.  
8. Not worthy.] Orig. ho. 5. in divers. When thou eatest (saith he) and drinkest the body and blood of our Lord, 
DOMINE, non sum dignus.  he entereth under thy roof. Thou also therefore humbling thyself, say: Lord I am not worthy. etc. So said 
* Liturg. S. Chrys. Graec. sub finem.  S. Chrysostom in his mass, and so doth the Cath. church use at this day in every mass, See S. Augustine ep. 118 ad janu.  
14. His wives mother. 
Priest's marriage. ) Of Peter specially among the rest it is evident that he had a wife, but (as S. Hierom saith) after they were called to be Apostles, 
Lib. 1. adu.  they had no more carnal company with their wives, 
jou. c. 14.  as he proveth there by the very words of our saviour, * He that hath left wise etc. 
Mt. 19, 29.  And so in the Latin church hath been always used, that married men may be and are daily made Priests, 
Epiph. hae. 59  either after the death of the wife, or with her consent to live in perpetual continency. And if the Greeks have Priests that do otherwise, S. Epiphanius a Greek Doctor telleth them that they do it against the ancient Canons, and 
* Sozom. li. 1. c. 22.  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 Latin, 
Socrat. li. 1. c. 8.  authentical example of any that married after holy Orders.  
22. Let the dead.) By this we see that not only no worldly or carnal respect, but no other laudable duty toward our parents, aught to stay us from following Christ, and choosing a life of greater perfection.  
26. He 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 awaketh, and maketh a calm.    

CHAP. IX.  
The masters of the Jews he confuteth both with reasons and miracles: a defending his remitting of sins, 9 his eating with sinners, 14 and his condescending to his weak Disciples until he have 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.  
verse 1 AND entering into a boat, 
The Gospel upon the 18 Sunday after Pentecost.  he passed over the water, and came into his own city. ✝ verse 2 And * behold they brought to him one sick of the palsy lying in bed. 
Mr. 2, 3.  And Jesus 
⸬ We see that the faith of one helpeth to obtain for an other.  seeing their faith, 
Luc. 5, 18.  said to the sick of the palsy, have a good heart son, thy sins are forgiven thee. ✝ verse 3 And behold certain of Scribes said within themselves, ″ He blasphemeth. ✝ verse 4 And Jesus seeing their thoughts, said. Wherefore think you evil in your hearts? ✝ verse 5 ″ Whether is easier, to say, thy sins are forgiven thee: or to say, Arise and walk? ✝ verse 6 But that you may know that the ″ son of man hath power in earth to forgive sins, (than said he to the sick of the palsy,) Arise, take up thy bed, and go into thy house. ✝ verse 7 And he arose, and went into his house, ✝ verse 8 And the multitudes seeing it, were afraid, and ″ glorified God that gave such power ″ to men. ⊢  
✝ verse 9 And * when Jesus passed forth from thence, 
The Gospel upon S. Matthewes day.  he saw a man sitting in the customhouse, 
Mar. 2, 14.  named Matthew: 
Luc. 5, 27.  And he saith to him, follow me. And he arose up, and followed him. ✝ verse 10 And it came to pass as he was sitting at meat in the house, behold many Publicans and sinners came, and sat down with Jesus and his Disciples. ✝ verse 11 And the Pharisees seeing it, said to his Disciples: why doth your Master eat with Publicans & sinners? ✝ verse 12 But Jesus hearing it, said: They that are in health, need not a physician, but they that are ill at ease. ✝ verse 13 But go your ways and learn what it is, 
Ose. 6, 6.  I will mercy, & ″ not sacrifice. For I am not come to call the just, but sinners. ⊢  
✝ verse 14 Then * came to him the Disciples of John, 
Mar. 2, 18.  saying, why do we and the Pharisees ″ fast often, 
Lu. 5, 33.  but thy Disciples do not fast? ✝ verse 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 bridegroom shall be taken away from them, and 
⸬ Christ signifieth that the church shall use fasting days after his Ascension. Epiph. in Comp. fid. Cath. Aug. ep. ●0.  then they shall fast. ✝ verse 16 And no body 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. ✝ verse 17 Neither do they put ″ new wine into old bottles. Otherwise the bottles break, and the wine runneth out, and the bottles perish. But new wine they put into new bottles: and both are preserved together.  
✝ verse 18 * As he was speaking this unto them, 
Mar. 5, 22.  behold a certain governor approached, 
The Gospel upon the 23 Sunday after Pentecost.  and adored him, 
Luc. 8, 41.  saying, Lord, my daughter is even now dead: but come, lay thy hand upon her, and she shall live. ✝ verse 19 And Jesus rising up followed him, and his Disciples. ✝ verse 20 And behold a woman which was troubled with an issue of blood ″ twelve years, came behind him, and touched the hem of his garment. ✝ verse 21 For she said within herself, If I shall ″ touch only his garment: I shall be safe. ✝ verse 22 But Jesus turning and seeing her, said, have a good heart daughter, 
⸬ 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.  thy faith hath made the safe. And the woman became whole from that hour. ✝ verse 23 And when Jesus was come into the house of the governor, & saw minstrels and the multitude keeping a stir, ✝ verse 24 he said, Depart: for the wench is not dead, but sleepeth. And they laughed him to scorn. ✝ verse 25 And when the multitude was put forth, he entered in, and held her hand. And the maid arose. ✝ verse 26 And this bruit went forth into all that country.  
✝ verse 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. ✝ verse 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. ✝ verse 29 Then he touched their eyes, saying, According to your faith, be it done to you. ✝ verse 30 And their eyes were opened, and Jesus threatened them, saying, See that no man know it. ✝ verse 31 But they went forth, & bruited him in all that country.  
✝ verse 32 And when they were gone forth, 
Mat. 12, 22.  behold they brought him a dumb man, possessed with a devil. ✝ verse 33 And after the devil was cast out, the dumb man spoke, and the multitudes marveled sying, never was the like seen in Israel. ✝ verse 34 But * the Pharisees said, In 
⸬ like manner say the heretics, calling all miracles done in the Catholic church, the lying signs of Antichrist.  In the prince of devils he casteth out devils. 
Mt. 12, 24.   
✝ verse 35 And Jesus went about all the cities, and towns, teaching in their synagogues, and preaching the Gospel of the kingdom, and curing every disease, and every infirmity. ✝ verse 36 And seeing the multitudes, he pitied them: because they were vexed, and lay like sheep that have not a shepherd. ✝ verse 37 Then he saith to his Disciples, The harvest surely is great, but the workmen are few. ✝ verse 38 ″ Pray therefore the Lord of the harvest, that he send forth workmen into his harvest.  

ANNOTATIONS CHAP. IX.  
3. He blasphemeth.] When the Jews heard Christ remit sins, they charged him with blasphemy, 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 etc. Io. 20.  
5. Whether is easier.] 
Men have power to forgive sins.  The faithless Jews thought (as heretics now a days) that to forgive sins was so proper to God, that it could not he communicated unto man: but Christ showeth that as to work miracles is otherwise proper to God only, and yet this power is communicated to men, so also to forgive sins.  
6. The son 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 a 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 earth. Mat. 28, v. 18.  
8. Glorified.) The faithful people did glorify God that gave such power to men for to remit sins and to do miracles, knowing that that which God committeth to men, is not to his derogation, but to his glory. Himself only being still the principal worker of that effect, men being only his ministers, substitutes, and working under him and by his commission and authority.  
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, Mat. 28. All power is given me. Mat. 18. Whatsoever you shall lose in earth, shall be loosed in heaven. joan. 20. Whose sins you shall forgive, they are forgiven.  
13. Not sacrifice.) 
External Sacrifice.  These are the words of the prophet, who spoke them even then when sacrifices where offered by God's commandment: 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 offered their sacrifices duly, but in the mean time they had no pity nor mercy on their brethren: that is it which God misliketh.  
14. Fast often.) 
Fasting.  By the often fasting of his disciples, we may easily gather that he appointed them a prescript manner of fasting: as it is certain he taught them a form of prayer. Lu. 5. and 11.  
17. New wine.) By this new wine, he doth plainly here signify fasting and the straighter kind of life: by the old bottles, them that can not away therewith.  
19 Twelve years.) This woman a Gentil had her disease twelve years, and the governors daughter a Jew (which is here raised to life) was twelve years old, Luc. 8. Mark then the allegory hereof in the Jews and gentiles. As that woman fell sick when the wench was borne, 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 believe also. Hiero. in Mat.  
21. touch only.) Not only Christ's words, but his garment and touch thereof or any thing to him belonging, 
Relics and Images.  might do and did miracles, 
Euseb. li. 7 c. 14. hist.  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 Apostata threw down, and set up his own in steed thereof, which was 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 church: where it was (as Sozomenus writeth) unto his time. 
li. 5 c. 20.   
2●. Do you believe that I can.] We see here that to the corporal healing of these men he requireth only this faith, that he is able. Which faith is not sufficient to justify them. How then do the heretics by this and the like places plead for their only justifying faith? See the Annot. Mar. 5, 36.  
3●. Pray therefore.) Therefore doth the church pray and fast in the Imber days, when holy Orders are given, that is, when workmen are prepared to be sent into the harvest. See Act. 1●. ●.    

CHAP. X.  
He giveth to the twelve the power of Miracles, and so sendeth them to the lost sheep of the lowes, 5 with instructions accordingly: to and by occasion of the sending, foretelleth of the persecutions after his Ascension, arming them and all other against the same, 40 and also exhorting the people to harbour his servants in such times of persecution.  
verse 1 AND having called his twelve Disciples together, 
Mr. 3, 13. 6, 7.  * he gave them ″ power over unclean spirits, 
Lu. 6, 13 9, 1.  that they should cast them out, and should cure all manner of disease, and all manner of infirmity.  
✝ verse 2 And the names of the twelve Apostles be these: the ″first, Simon who is called Peter, and Andrew his brother, ✝ verse 3 James of Zebedee, and John his brother, Philip and Barthlemew, Thomas and Matthew the publican, and James of Alphaeus, & Thaddaeus, ✝ verse 4 Simon Cananaeus, and Judas Iscariote, who also betrayed him.  
✝ verse 5 These twelve did Jesus send: commanding them, saying, Into the way of the 
⸬ They have here commission to preach only in Israel: the time being not yet come to call the Gentiles.  Gentiles go ye not, and into the cities of the Samaritans enter ye not: ✝ verse 6 but go rather to the sheep that are perished of the house of Israel. ✝ verse 7 And going preach, saying, That the kingdom of heaven is at hand. ✝ verse 8 Cure the sick, raise the dead, cleanse the lepers, cast out devils: gratis you have received, gratis give ye. ✝ verse 9 Do not ″ possess gold, nor silver, nor money in your purses▪ ✝ verse 10 not a skrippe for the way, neither two coats, neither shoes, neither rod. for the workman is worthy of his meat. ✝ verse 11 And into whatsoever city or town you shall enter, inquire who in it is worthy: and there tarry till you go forth. ✝ verse 12 And when ye enter into the house, salute it, saying, ″ Peace be to this house. ✝ verse 13 And if so be that house be worthy, your peace shall come upon it. but if it be not worthy: your peace shall return to you. ✝ verse 14 And whosoever shall not receive you, nor hear your words: going forth out of the house or the city ″ shake of the dust from your feet. ✝ verse 15 Amen I say to you, it shall be ″ more tolerable for the land of the Sodomites and Gomorrheans in the day of judgement, then for that city.  
✝ verse 16 Behold I send you as sheep in the mids of wolves. 
The Gospel upon the Commemoration of S. Paul, jun. 30.  Be ye therefore 
⸬ wisdom and simplicity both be necessary in preachers, Bishops and Priests.  wise as serpents, and simple as doves. ✝ verse 17 And take heed of men. For they will deliver you up in counsels, and in their synagogues they will scourge you. ✝ verse 18 And to precedents and ″ to Kings shall you be led for my sake, in testimony to them and the Gentiles. 
Mar. 15, 11.  ✝ verse 19 But when they shall deliver you up, * take no thought how or what to speak: for ″ it shall be given you in that hour what to speak. 
Luc. 12, 11.  ✝ verse 20 For it is not you that speak, but the spirit of your father that speaketh in you. 
Luc. 21, 16.  ✝ verse 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, ✝ verse 22 and you shall be odious to all men for my name. but he that shall perseuêre unto the end, he shall be saved. ⊢  
✝ verse 23 And when they shall persecute you in this city, 
The Gospel upon S. Athanasius day. Maij 2.  flee into an other. Amen I say to you, you shall not finish all the cities of Israel, till the son of man come.  
✝ verse 24 * The Disciple is not above the master, 
Luc. 6, 40  nor the servant above his lord. ✝ verse 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? ✝ verse 26 therefore fear ye not them. For nothing is hid, that shall not be revealed: and secret, that shall not be known. ✝ verse 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. ✝ verse 28 And 
⸬ A goodly comfort for Christians and Catholics and all good men, in the persecutions of Turk, of heretics, of all Wicked men.  fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body into hell. ⊢  
✝ verse 29 Are not two sparrows sold for a farthing: and not one of them shall fall upon the ground without your father? ✝ verse 30 But your very hears of the head are all numbered. ✝ verse 31 fear not therefore: 
Mar. 8, 38.  better are you then many sparrows. ✝ verse 32 * every one therefore that shall ″ confess me before men, I also will confess him before my father which is in heaven. 
Luc. 9 26. 12, 8.  ✝ verse 33 But he that shall deny me before men, I also will deny him before my father which is in heaven. 
The Gospel upon a martyr's day that is not a Bishop.  ✝ verse 34 Do not ye think * that I came to send peace into the earth: 
Luc. 12, 51.  I came ″ not to send peace, but the sword. 
Mich. 7, 6.  ✝ verse 35 For I came to separate * man against his father, and the daughter against her mother, and the daughter in la against her mother in la. ✝ verse 36 And a man's enemies, they of his own household. ✝ verse 37 He that loveth father or mother ″ more than me, is not worthy of me: and he that loveth son or daughter above me, is not worthy of me. ✝ verse 38 And he that taketh not his cross, and followeth me, is not worthy of me. ✝ verse 39 He that hath found his life, shall lose it: and he that hath lost his life for me, shall find it.  
✝ verse 40 * He that receiveth you, 
Luc. 10, 16.  receiveth me: and he that receiveth me, receiveth him that sent me. ✝ verse 41 He that receiveth a Prophet ″ in the name of a Prophet, shall receive the reward of a Prophet. and he that receiveth a 
⸬ The reward for harbouring & helping any blessed just person suffering for his justice and conscience.  just man in the name of a just man, shall receive the reward of a just man. ✝ verse 42 And * whosoever shall give drink to one of these little ones a cup of cold water, 
Mar. 9, 41.  only in the name of a disciple, amen I say to you, he shall not lose his reward. ⊢  

ANNOTATIONS CHAP. X.  
1. Power.) Miracles were so necessary to the confirmation of their doctrine beginning then to be preached, that not only Christ himself did miracles, but also he gave to his Apostles power to do them.  
2. First Simon.) Peter the first, not in calling, but in pre-eminence, 
Peter's primacy.  for (as S. Ambrose saith in 2 Cor. 12.) Andrew first followed our saviour before Peter: 
Beza in Annot. novi Test. 155●.  and yet the primacy Andrew received not, but Peter. Which pre-eminence of S. Peter above the other Apostles is so plainly signified in this word, First, by the judgement even of heretics, that Beza, notwithstanding he confesseth the 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 primacy. Whereby we have also that they care no more for the Greek then for the Latin, when it maketh against them: but at their pleasure say that all is corrupted.  
9 Do not possess.) Preachers may 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.  
12. Peace to this house.) As Christ himself used these words or this blessing often, 
Bishop's blessing.  Peace be to you, so here he biddeth his Apostles say the like to the house where they come: And so hath it been always a most godly use of Bishops 
* Aug. de civit. li. 22 c. 8. Leo Imp. i vit. S. Chrys. Socrat. li. ● c. 14.  to give their blessing where they come. Which blessing must needs be of great grace and profit, when none but worthy persons (as here we read) might take good thereof: 
It remitteth venial sins.  and when it is never lost, but returneth to the giver, when the other party is not worthy of it. Among other spiritual benefits it taketh away venial sins. Amb. in 9 Luc.  
14. Shake of the dust.) To contemn the true preachers, or not to receive the truth preached, is a very damnable sin.  
15. More tolerable.) Hereby it is evident that there be degrees and differences of damnation in hell fire according to men's deserts. Aug. li. ● de Bapt. c. 19  
18. Kings.) In the beginning Kings and Emperors persecuted the church, that by the very death and blood of Martyrs it should grow more miraculously, afterward when the Emperors and kings were themselves become Christians, they used their power for the church, against Infidels and heretics. Aug. ep. 48.  
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.  
25. How much more.) No marvel therefore if heretics call Christ's Vicar Antichrist, when their forefathers the faithless Jews called Christ himself Beelzebub.  
32. Confess me.) See how Christ esteemeth the open confessing of him, 
Confessing of Christ and his truth.  that is, of his truth in the Catholic church, 
Act. 9  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 their service and sermons, furthering them any way against Catholics, and such like.  
34. Not peace but sword.) Christ came to break the peace of worldlings and sinners: as when the son believeth in him, and the father doth not: the wife is a Catholic, and the husband 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 heretic interpret this to maintain their rebellions and troubles which their new gospel breedeth. Beza in no. Test. an. 1565.  
37. More than.] No earthly thing, nor duty to Parents, wife, children, country, or to a man's own body and life, can be any just excuse why a man should do, or feign himself to do or believe any thing, against Christ or the unity and faith of his church.  
41. In the name.] Reward for hospitality, and specially for receiving an 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 an one, he shall be partaker of his merits, and he rewarded as for such an one. Whereas on the contrary side, he that receiveth an heretic into his house and a false preacher doth communicate with his wicked works. Ep. 2. Io.    

CHAP. XI.  
john the Baptist in prison also doing his diligence, sendeth some of his disciples to Christ: that as they heard, so they might also see his miracles with their eyes. 7 afterwards Christ declareth how worthy of credit john's testimony was: 16 and inveigheth against the Iewes, who with neither of their manners of life could be won: 20 no nor with Christ's infinite miracles: 25 praising god's wisdom in this behalf, 27 and calling to himself all such as feel their own burdens.  
verse 1 AND it came to pass: when Jesus had done commanding his twelve Disciples, he passed from thence, to teach & preach in their cities.  
✝ verse 2 * And when John had heard in prison the works of Christ: 
The Gospel on the 2. Sunday in advent.  sending two of his disciples, 
Luc. 7, 18.  he said to him, ✝ verse 3 ″ Art thou he that art to come, or look we for an other? ✝ verse 4 And Jesus making answer said to them, go and report to John what you have heard and seen. 
Esa. 35, 5. 61, 1.  ✝ verse 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: ✝ verse 6 and blessed is he that shall not be scandalised in me.  
✝ verse 7 And when they went their way, Jesus began to say to the multitudes of John, ″ What went you out ″ into the desert to see? a reed shaken with the wind? ✝ verse 8 But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in kings houses. ✝ verse 9 But what went you out to see? a Prophet? yea I tell you and more than a Prophet. ✝ verse 10 For this is he of whom it is written, 
Mal. 3, 1.  Behold I send mine angel before thy face, which shall prepare thy way before thee. ⊢  
✝ verse 11 Amen I say to you, there hath not risen among the borne of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven, is greater than he. ✝ verse 12 And * from the days of John the Baptist until now, 
Luc. 16, 16.  the kingdom of heaven suffereth violence, and the violent bear it away. ✝ verse 13 For all the Prophets and the Law prophesied unto John: 
Mal. 4, 5.  ✝ verse 14 and if you will receive it, he is * ″ Elias that is for to come. ✝ verse 15 He that hath ears to hear, let him hear.  
✝ verse 16 And * whereunto shall I esteem this generation to be like? 
Luc. 7, 31.  It is like to children sitting in the marketplace: which crying to their companions, ✝ verse 17 say, we have piped to you, and you have not danced: we have lamented, and you have not mourned. 
Mt. 3, 4.  ✝ verse 18 For * John came neither ″ eating not drinking: and they say, He hath a devil. ✝ verse 19 The son of man came eating and drinking, and they say, Behold a man that is a glutton and a winedrinker, a friend of Publicans and sinners. And wisdom is justified of her children.  
✝ verse 20 Then * began he to upbraid the cities, 
Luc. 10, 13.  wherein were done the most of his miracles, for that they had not done penance. ✝ verse 21 woe be to thee Corozain, woe be to thee Beth-saida: for if in tire & Sidon had been wrought the miracles that have been wrought in you, they had done″ penance in hearecloth and ashes long ago. ✝ verse 22 But nevertheless, I say to you, it shall be more tolerable for tire and Sidon in the day of judgement, then for you. ✝ verse 23 And thou Capharnaum, shalt thou be exalted up to heaven? thou shalt come down even unto hell. for if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day. ✝ verse 24 But notwithstanding I say to you, that it shall be more tolerable for the land of Sodom in the day of judgement, then for thee.  
✝ verse 25 At that time Jesus answered and said. 
Luc. 10, 21.  * I confess to thee O Father lord of heaven and earth, 
The Gospel upon S. Mathias day Feb. 24. and upon S. Francis day Octob. 4. and for many Martyrs.  because thou hast hid these things from the wise and prudent, and hast revealed them to ″ little ones. ✝ verse 26 Yea Father: for so hath it well pleased thee. ✝ verse 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. ✝ verse 28 Come ye to me all that labour, and are burdened, and I will refresh you. ✝ verse 29 Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls. ✝ verse 30 For my″ yoke is sweet, and my burden light. ⊢  

ANNOTATIONS CHAP. XI.  
3. Art thou he] John himself doubted not, for he baptised him and gave great testimony of him before: Io. 1. But because his disciples knew him not, nor esteemed of him so much as of John their own Master, therefore did he send them unto Christ, that by occasion of Christ's answer he might the better instruct them what he was, and so make them Christ's disciples, proferring them to a better Master.  
7. What went you out.] 
Eremitical life.  High commendation of john's holiness, as well for his fasting, rough attire, solitary life, and constancy, as for the dignity of his function.  
7. Into the desert.] The faithful people in all ages resorted of devotion into wilderness to see men of special and rare holiness, Prophets, Eremites, Anchorites &c. to have their prayers or ghostly counsel. See S. Hierom de vitae Hilarionis.  
14. Elias.) 
Elias.  As Elias shall be the messenger of Christ's later coming, so was John his messenger and Praecursor at his former coming: and therefore is he called Elias, because of his like office and like spirit. Luc. 1. Grego. ho. 7. in evang.  
18. Eating and drinking.] The wicked quarrelers of the world misconstre easily all the acts and life of good men. If they be great fasters and austere livers, they are blasphemed and counted hypocrites; if they converse with other men in ordinary manner, than they be counted dissolute.  
21. Penance in sackcloth.] 
Penance.  By this sackcloth and ashes added here and in other places, we see evidently that Penance is not only leaving of former sins, and change or amendment of life past, no nor bare sorowfulness or recounting of our offences already committed, but requiteth punishment and chastisement of our persons by these and such other means as the Scriptures do else where set forth, and therefore concerning the word also, it is rather to be called Penance, as in our translation: then (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 Ecclesiastical Greek writers: who for Poenitentès (which in the primitive church did public penance) say, 
* Dionys. Eccl. hier. c. 3. in initio.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Men that are doing penance. And concerning that part of penance which is Confession, the Ecclesiastical history calleth it by the same Greek word, and the penitents coming to confession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. li. 7 c. 16. Socrat. li. 5 c. 19  
25. Little once.) These little ones do not signify here only the unlearned, as though cobblers and weavers and women and girls had this revelation, and therefore do understand all Scriptures and are able to expound them: but here are signified the humble, whether they be learned or unlearned: 
Mt. 18. ●.  as when he saith, Unless you become as little ones, you shall not enter into the Kingdom of heaven. And so also the greatest Doctors (who as they were most learned, so most humbled themselves to the judgement of the Catholic church) are these little ones: and heretics, who although unlearned, yet vaunt their knowledge and their spirit of understanding above all ancient fathers and the whole church, can not be of these little and humble ones.  
30. Yoke sweet.] 
The commandments possible.  What is this light burden and sweet yoke, but his commandments, of which S. John saith 1. Ep. 5. His commandments are not heavy? Clean contrary to the adversaries that say, they are unpossible to be kept.    

CHAP. XII.  
The blindness of the Pharisees about the sabbath he reproveth by Scriptures, by reason, and by a miracle, 14 and his death being therefore sought by them, he meekly goeth out of the way, according as Esay had prophesied of him, 2● His casting out of devils also he defendeth against them, 31 and setteth forth the danger they stand in for their horrible blasphemy. 38 And because they ask yet for a sign, he showeth how worthily they shall be damned, 43 foretelling how the devil shall possess their Nation, 46 and testifying that although he be of their blood▪ yet not they for this, but such as keep his commandments are dear unto him.  
verse 1 AT that time * Jesus went through the corn on the sabbath: 
Mr. 2, 23.  and his Disciples being hungry, 
Lu. 6, ●.  began to pluck the ears, and to eat. ✝ verse 2 And the Pharisees seeing them, said to him. Lo, thy Disciples do that which is not lawful for them to do on the Sabboth-dayes. ✝ verse 3 But he said to them, 
1. Re. 21, 4.  have you not read what * David did when he was an hungered, and they that were with him: ✝ verse 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, 
Leu. 24, 9  * but for priests only? ✝ verse 5 Or have ye not read in the * Law, that on Sabboth-dayes the priests in the temple do break the sabbath, 
Nu. 28, 9  and are without blame? ✝ verse 6 but I tell you that there is here a greater than the temple. ✝ verse 7 And if you did know what it is, 
Ose. 6, 6.  I will mercy, and not 
⸬ See the annotation chap. 9, 13.  sacrifice: you would never have condemned the innocentes. ✝ verse 8 For the son of man is lord of the sabbath also.  
✝ verse 9 And when he had passed from thence, he came into their synagogue. 
Mr. 3, 1, Lu. 6, 6.  ✝ verse 10 And * behold there was a man which had a withered hand, and they asked him saying, Whether is it lawful to cure on the sabbaths? that they might accuse him. ✝ verse 11 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 sabbaths, will he not take hold and lift it up? ✝ verse 12 How much better is a man more than a sheep? Therefore it is lawful on the sabbaths to do a good deed. ✝ verse 13 Then he saith to the man, Stretch forth thy hand. and he stretched it forth, and it was restored to health even as the other.  
✝ verse 14 And the Pharisees going forth made a consultation against him, how they might destroy him. ✝ verse 15 But Jesus knowing it, retired from thence: and many followed him, and he cured them all. ✝ verse 16 and he charged them that they should not disclose him. ✝ verse 17 That it might be fulfilled which was spoken by Esay the prophet, 
Es. 42, 1  saying. ✝ verse 18 Behold my servant whom I have chosen, my beloved in whom my soul hath well liked. I will put my spirit upon him, and judgement to the Gentiles shall he show. ✝ verse 19 He shall not contend nor cry out, neither shall any man hear in the streets his voice. ✝ verse 20 The reed bruised he shall not break, and smoking flax he shall not extinguish: till he cast forth judgement unto victory. ✝ verse 21 And in his name the Gentiles shall hope.  
✝ verse 22 Then * was offered to him one possessed with a devil, 
Luc. 11, 14.  blind and dumb: and he cured him, so that he spoke & saw. ✝ verse 23 And all the multitudes were amazed, 
Mar. 3, 22  and said, whether this be the son of David? ✝ verse 24 But the Pharisees hearing it, said. This fellow casteth not out devils but ″ in Beelzebub the Prince of the devils. ✝ verse 25 And Jesus knowing their cogitations, said to them.  
Every kingdom 
⸬ therefore the Kingdom of heretics can not possibly stand, because it is always full of division and dissension.  divided against itself shall be made desolate: and every city or house divided against itself, shall not stand. ✝ verse 26 And if Satan cast out Satan, he is divided against himself: how then shall his Kingdom stand? ✝ verse 27 And if I in Beelzebub cast out devils: your children in whom do they cast out? Therefore they shall be your judges. ✝ verse 28 But if I in the Spirit of God do cast out devils, then is the kingdom of God come upon you. ✝ verse 29 Or how can a man enter into the house of the strong, and rifle his vessel, unless he first bind the strong? and than he will rifle his house, ✝ verse 30 He that is ″ not with me, is against me: and he that ″ gathereth not with me, scattereth. ✝ verse 31 therefore I say to you, every sin and blasphemy shall be forgiven men, but ″ the blasphemy of the Spirit shall not be forgiven. ✝ verse 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 him neither in this world, nor ″ in the world to come. ✝ verse 33 Either 
⸬ It is a man's own free will and election, to be a good tree or an ill tree: to bring forth good fruits or bad. S. Augustine upon this place. li. 2. c. 4 de acts cum Felic. Manichaeo.  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. ✝ verse 34 You vipers broods, how can you speak good things, whereas you are evil? for of the abundance of the heart the mouth speaketh. ✝ verse 35 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. ✝ verse 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 judgement. ✝ verse 37 For of thy words thou shalt be justified, and of thy words thou shalt be condemned.  
✝ verse 38 Then answered him certain of the Scribes and Pharisees, 
THE GOSPEL upon wenesday the first week of Lent.  saying, Master, we would see a sign from thee. ✝ verse 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. 
jon. 2, ●.  ✝ verse 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. ✝ verse 41 The men of Ninivee shall rise in the judgement with this generation, and shall condemn it: 
jon. 3, 5.  because * they did penance at the preaching of Jonas. 
3. Reg. 10, 1.  And behold more than Jonas here. ✝ verse 42 The * Queen of the South shall rise in the judgement 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 the Solomon here. 
Luc. 11. 24.  ✝ verse 43 And * when an unclean spirit shall go out of a man, he walketh through dry places, seeking rest, and findeth not. ✝ verse 44 Then he saith, I will return into my house whence I came out. And coming he findeth it vacant, swept with besoms, and trimmed. ✝ verse 45 Then goeth he, and taketh with him seven other spirits more wicked than himself, 
2. Pet. 2, 20.  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.  
✝ verse 46 As he was yet speaking to the multitudes, 
Mar. 3, 31.  * behold his mother and his brethren stood without, 
The Gospel upon the day of the seven Brethren etc. julij ●0.  seeking to speak to him. 
Luc. 8. 20.  ✝ verse 47 And one said unto him, Behold thy mother and thy brethren stand without, seeking thee. ✝ verse 48 But he answering him that told him, said, ″ Who is my mother, and who are my brethren? ✝ verse 49 And stretching forth his hand upon his Disciples, he said, Behold my mother and my brethren. ✝ verse 50 For whosoever shall do the will of my father, that is in heaven: he is my brother, and sister, and mother. ⊢  

ANNOTATIONS CHAP. XII.  
24. In Beelzebub.] The like blasphemy against the Holy Ghost is, to attribute the miracles done by saints either dead or alive, to the devil.  
30. Not with me.] They that are indifferent to all religions, 
Neuters in religion.  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 plainly and flatly with him and it.  
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 succeeding Peter in the government of the whole. 
Ep. ●8.  As S. Hierom writing to Damasus Pope of Rome, apply these words unto him, saying of all heretics, He that gathereth not with thee, scattereth: that is to say, He that is not with Christ, is with Antichrist.  
31. The blasphemy of the Spirit.] He meaneth not that there is any sin so great, which God will not forgive, or whereof a man may not repent 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 the 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, 
Final impenitence.  that is, dying without repentance wilfully, called Final impenitence. Which sin he committeth that dieth with contempt of the Sacrament of Penance, obstinately refusing absolution, by the church's ministery: as S. Augustine plainly declareth in these words. 
Remission of sins in the Church.  Whosoever he be that believeth not man's sins to be remitted in God's Church, and therefore despiseth the bountifulness of God in so mighty a work, if he in that obstinate mind continue tll his lives end, he is guilty of sin against the Holy Ghost, in which Holy Ghost Christ remitteth sins. Enchir. 83. Ep. 50 in fine.  
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 therefore, a glutton, a great drinker of wine, a friend of the Publicans, and taking offence because he kept company with sins, broke the sabbath, and such like: and this sin might more easily be forgiven them, because they judged of him as they would have done of any other man: but they sinned and blasphemed against the Holy Ghost (called here the finger of God whereby he wrought miracles) when of malice they attributed the evident works of God in casting our devils, to the devil himself: and this sin shall not be remitted, because it shall hardly be remitted, as we see by the plague of their posterity until this day.  
3●. Nor in the world to come.] S. Augustine and other Holy Doctors gather hereupon, that some sins may be remitted in the next life, 
Purgatory.  and consequently prove purgatory thereby. De civit. Dei li. 21 c. 18. D. Gregor, Dial. li. 4 c. 39  
36. Idle word.] If of every idle word we must make account before God in judgement, and yet shall not for every such word be damned everlastingly: then there must needs be some temporal punishment in the next life.  
4●. Who is my mother.] The dutiful affection toward our parents and kinsfolk is not blamed, but the inordinate love of them to the hindrance of our service and duty toward God. 
All Heresies allege Scriptures.  upon this place some old heretics denied Christ to have any mother. Aug. li. de Fid. & Symb. c. 4. Neither ever was there any heresy so absurd, but it would seem to have Scripture for it.    

CHAP. XIII.  
Speaking in parables (as the Scripture foretold of him, and as meet was for the reprobate Jews:) he showeth by the parable of the sour, that in the labours of his 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, that notwithstanding the three parts perishing, and oversowing 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 will not honour him.  
verse 1 THE same day Jesus going out of the house, 
Mr. 4, 1.  sat by the sea side. ✝ verse 2 And * great multitudes were gathered together unto him, 
Lu. 8, 4.  in so much that he went up into a boat & sat: and all the multitude stood in the shore, ✝ verse 3 and he spoke to them many things in parablesh, saying,  
Behold the sower went forth to sow. ✝ verse 4 And whiles he soweth, some fell by the way side, and the fowls of the air did come and eat it. ✝ verse 5 Othersome also fell upon rocky places, where they had not much earth: and they shot up in continent, because they had not deepness of earth, ✝ verse 6 and after the sun was up, they parched: and because they had not root, they withered. ✝ verse 7 And other fell among thorns: and the thorns grew and choked them. ✝ verse 8 And othersome fell upon good ground: and they yielded fruit, the ″ one an hundredfold, the other threescore, and an other thirty. ✝ verse 9 He that hath ears to hear, let him hear.  
✝ verse 10 And his Disciples came and said to him. Why speakest thou to them in parables? ✝ verse 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. ✝ verse 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. ✝ verse 13 therefore in parables I speak to them: because seeing they see not, and 
⸬ When God's word is preached, they properly have ears to hear, that have hearts to obey: and they hearing do not hear, which hear by sense of their body, and obey not by consent of their hearts. Aug. de dono pursue. c. 14.  hearing they hear not, neither do they understand: ✝ verse 14 and the prophecy of Esay is fulfilled in them, which saith, With hearing shall you hear, and you shall not understand: and seeing shall you see, and you shall not see. ✝ verse 15 For the heart of this people is waxed gross, and with their ears they have heavily heard, and their eyes ″ they have shut: lest at any time they may see with their eyes, and hear with their ears, and understand with their heart and be converted, and I may heal them. ✝ verse 16 But blessed are your eyes because they do see, and your ears because they do hear. ✝ verse 17 For amen I say to you, that * many Prophets and just men have desired to see the things that you see, 
Luc. 10, 23.  and have not seen them: and to hear the things that you hear, and have not heard them. ✝ verse 18 hear you therefore the parable of the sower.  
✝ verse 19 every one that heareth the word of the kingdom and understand not, there cometh the wicked one, and catcheth away that which was sown in his heart: this is he that was sown by the way side. ✝ verse 20 And he that was sown upon rocky placesh: this is he that heareth the word, and incontinent receiveth it with joy, ✝ verse 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 scandalised. ✝ verse 22 And he that was sown among thorns, this is he that heareth the word, and the carefulness of this world and the deceitfulness of riches choketh up the word, and he becometh fruitless. ✝ verse 23 But he that was sown upon good ground: this is he that heareth the word, and understandeth, and bringeth fruit, and yieldeth some an hundredfold, and an other threescore, and an other thirty.  
✝ verse 24 An other parable he proposed to them, 
The Gospel upon the 5 Sunday after the epiphany.  saying, The kingdom of heaven is resembled to a man that sowed good seed in his field. ✝ verse 25 But when men were a sleep, his enemy came and oversowed cockle among the wheat, and went his way. ✝ verse 26 And when the blade was shot up, and had brought forth fruit, than appeared also the cockle. ✝ verse 27 And the servants of the goodman of the house coming said to him, Sir, didst thou not sow good seed in thy field? Whence then hath it cockle? ✝ verse 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? ✝ verse 29 And he said, No: ″ lest perhaps gathering up the cockle, you may root up the wheat also together with it. ✝ verse 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 into bundles to burn, but the wheat gather ye into my barn. ⊢  
✝ verse 31 An other parable he proposed unto them, 
The Gospel upon the ● Sunday after the epiphany.  saying, 
Mar. 4, 30.  * The kingdom of heaven is like to a mustard-seed, 
Luc. 13, 18.  which a man took and sowed in his field. ✝ verse 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 souls of the air come, and dwell in the branches thereof. ✝ verse 33 An other parable he spoke to them, The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened.  
✝ verse 34 Al these things Jesus spoke in parables to the multitudes, and without parables he did not speak to them: ✝ verse 35 that it might be fulfilled which was spoken by the Prophet saying, 
Psa. 77, 2.  I will open my mouth in parables, I will utter things hidden from the foundation of the world. ⊢  
✝ verse 36 Then having dismissed the multitudes, he came into the house, and his Disciples came unto him, saying, Expound us the parable of the cockle of the field. ✝ verse 37 Who made answer and said to them, He that soweth the good seed, is the son of man. ✝ verse 38 And the field, is the world. And the good seed: these are the children of the kingdom. And the cockle: are the children of the wicked one. ✝ verse 39 And the enemy that sowed them, is 
⸬ Nor God then, but the devil is the author of all evil.  the devil. But the harvest, is the end of the world. And the reapers, are the Angels. ✝ verse 40 even as cockle therefore is gathered up, and burnt with fire: so shall it be in the end of the world. ✝ verse 41 The son of man shall send his Angels, and they shall gather out of his kingdom all scandals, and them that work iniquity: ✝ verse 42 and shall cast them into the furnace of fire, There shall be weeping and gnashing of teeth. ✝ verse 43 Then shall the just shine as the sun, in the kingdom of their father. He that hath ears to hear, let him hear.  
✝ verse 44 The kingdom of heaven is like a treasure hidden in a field▪ 
The Gospel for Virgins & other holy women.  which a man having found, did hide it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field. ✝ verse 45 again the kingdom of heaven is like to a merchant man, seeking good pearls. ✝ verse 46 And having found one precious pearl, he went his way, and sold all that he had, and bought it.  
✝ verse 47 again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes. ✝ verse 48 Which, when it was filled, drawing it forth, and sitting by the shore, they chose out the 
⸬ Here also are signified good and bad in the Church.  good into vessels, but the bad they did cast out. ✝ verse 49 So shall it be in the consummation of the world. The Angels shall go forth, and shall separate the evil from among the just, ✝ verse 50 and shall cast them into the furnace of fire, there shall be weeping and gnashing of teeth. ✝ verse 51 have ye understood all these things? They say to him, Yea. ✝ verse 52 He said unto them, Therefore every Scribe instructed in the kingdom of heaven, is like to a man that is an householder, which bringeth forth out of his treasure new things and old. ⊢  
✝ verse 53 And it came to pass: 
Mr. 6, 1.  when Jesus had ended these parables, 
Luc. 4, 16.  he passed from thence. ✝ verse 54 And * coming into his own country, he taught them in their synagogues, so that they marveled, and said, How came this fellow by this wisdom and virtues? ✝ verse 55 Is not this the ″ carpenters son? Is not his mother called MARIE, and his brethren, James and Joseph, and Simon and Jude: ✝ verse 56 and his sisters, are they not all with us? Whence therefore hath he all these things? ✝ verse 57 And they were scandalised in him. But Jesus said to them, There is not a Prophet without honour but in his own country, and in his own house. ✝ verse 58 And he wrought not many miracles there because of their incredulity.  

ANNOTATIONS CHAP. XIII.  
8. One an hundred.] This difference of fruits is the difference of merits in this life, 
Difference of merits and rewards.  and rewards for them in the next life, according to the diversities of states, or other differences, of states, as that the hundred fold agreeth to virgins professed, threescore fold to religious widows, thirtiefold to the married. Aug. li. de. S. Virginit. c. 44. & seq. Which truth the old heretic Jovinian denied (as ours do at this day) affirming that there is no difference of merits or rewards. Hiero. li. 2 adu. Jovia. Ambros. ep. 82. Aug. her. 82.  
11. To you is given.] To the Apostles and such as have the guilding and teaching of others, deeper knowledge of God's word and mysteries is given, then to the common people. As also to Christians generally, that which was not given to the obstinate Jews.  
15. They have shut.) In saying that they shut their own eyes, which S. Paul also repeateth Act. 28: 
God is not the author of evil.  he teacheth us the true understanding of all other places, where it might seem by the bare words that God is the very author and worker of this induration, and blindness, and of other sins: 
Iren. apud Euseb. li. 5. c. 19  * which was an old condemned blasphemy, and is now the heresy of * Calvin: whereas our saviour here teacheth us, that they shut their own eyes, and are the cause of their own sin and damnation, God not doing, but permitting it, and suffering them to fall further because of their former sins, 
Calu. li. 2▪ Instit. c. 4.  as S. Paul declareth of the reprobate Gentiles. Ro. 1.  
25. Ouersowed.) First by Christ and his Apostles was planted the truth, and falsehood came afterward, and was oversowen by the enemy the devil, and not by Christ, who is not the author of evil. Tertul, de prescript.  
29. Left you plucks up also.] The good must tolerate the evil, when it is so strong that it can not be redressed without danger and disturbance of the whole Church, and commit the matter to God's judgement in the later day. Otherwise where ill men (be they heretics or other malefactors) may be punished or suppressed without disturbance and hazard of the good, they may and aught by public authority either Spiritual or temporal to be chastised or executed.  
30 Suffer both to grow.] The good and bad (we see here) are mingled together in the church. 
Good and evil in the Church.  Which maketh against certain heretics and schismatics, which severed themselves of old from the rest of the whole world, under pretence that themselves only were pure, and all others both Priests and people sinners: and against some heretics of this time also, which say that evil men are not of, or in the church.  
32. The least of all seeds.] The Church of Christ had a small beginning, but afterward became the most glorious and known commonwealth in earth: the greatest powers and the most wise of the world putting themselves into the same.  
35. Carpenter's son.] Hereupon Julian the Apostata and his flatterer Libanius took their scoff against our saviour, saying (at his going against the Persians) to the Christians, what doth the carpenter's son now? and threatening that after his return the carpenter's son should not be able to save them from his fury. Whereunto a godly man answered by the Spirit of prophecy, He whom Julian calleth the carpenter's son, is making a wooden coffin for him against his death. And in deed not long after there came news that in that battle he died miserably. Sozo. li. 6 c. 2. Theodo. li. 36. 28. The very like scoff use heretics that call the body of Christ in the B. Sacrament, bakers bread. It seemeth in deed 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.    

CHAP. XIIII.  
Hearing the unworthy decollation of John Baptist by Herode, is he betaketh him to his usual solitariness in the desert, and there feedeth 5000 with five loaves. 23. And then after the night spent in the mountain in prayer, he walketh upon the sea (signifying the wide world) 28 yea and Peter also: whereupon they adore him as the son of God. 35 And with the very touch of his garments hem he healeth innumerable.  
verse 1 AT that time * Herod the tetrarch heard the fame of Jesus: 
Mar. 6, 14.  ✝ verse 2 and said to his servants, 
Lu. 9, 7. 3, 19  This is John the Baptist: he is risen from the dead, and therefore virtues work in him. ✝ verse 3 For Herod apprehended John and bound him, and put him into prison because of Herodias, his 
` brother Philips  brothers ' wife. ✝ verse 4 For John said unto him, It is not lawful for thee to have her. ✝ verse 5 And willing to put him to death, he feared the people: because they esteemed him as a Prophet. ✝ verse 6 But on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod. ✝ verse 7 whereupon he promised with an oath, to give her wharsoever she would ask of him. ✝ verse 8 But she being instructed before of her mother saith, give me here in a dish the head of John the Baptist. ✝ verse 9 And the king was strooken sad: yet because of his 
⸬ A wicked and rash oath, and more wickedly fulfilled: because an unlawful oath bindeth no man.  oath and for them that sat with him at table, he commanded it to be given. ✝ verse 10 And he sent, and beheaded John in the prison. ✝ verse 11 And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother. ✝ verse 12 And his Disciples came and took the body, and ″ buried it: 
⸬ S. john's disciples at this time had well learned their duty toward Christ.  and came and told Jesus.  
✝ verse 13 Which when Jesus had heard, 
Mar. 6, 31  * he ″ retired from thence by boat, 
Lu. 9, 10  into a desert place apart, and the multitudes having heard of it, 
Io. 6, 2.  followed him on foot out of the cities. ✝ verse 14 And he coming forth saw a great multitude, and pitied them, and cured their diseased. ✝ verse 15 And when it was evening, his Disciples came unto him, saying, It is a desert place, and the hour is now past: dimisse the multitudes that going into the towns, they may buy themselves victuals. ✝ verse 16 But Jesus said to them, They have no need to go: give ye them to eat. ✝ verse 17 They answered him. We have not here, but five loaves, and two fishes. ✝ verse 18 Who said to them, Bring them hither to me. ✝ verse 19 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 broke, and gave the loaves to his Disciples, and ″ the Disciples to the multitudes. ✝ verse 20 And they did all eat, and had their fill. And they took the leavings, twelve full baskets of the fragments. ✝ verse 21 And the number of them that did eat was, five thousand men, beside women and children.  
✝ verse 22 And forth with Jesus commanded his Disciples to go up into the boat, 
The Gospel upon the octave of S. Peter and S. Paul. julij 6.  and to go before him over the water, till he dismissed the multitudes. ✝ verse 23 And having dismissed the multitude, 
Mar. 6, 46.  he * ascended into a mountain alone to pray. And when it was evening, 
Io. 6, 16.  he was there alone. ✝ verse 24 But the boat in the mids of the sea was tossed with waves. for the wind was contrary. ✝ verse 25 And in the fourth watch of the night, he came unto them walking upon the sea. ✝ verse 26 And seeing him upon the ″ sea walking, they were troubled saying, That it is a ghost. and for fear they cried out. ✝ verse 27 And immediately Jesus spoke unto them, saying, have confidence: it is I, fear ye not. ✝ verse 28 And Peter making answer said, Lord if it be thou, bid me come to thee upon the waters. ✝ verse 29 And he said, Come. And Peter descending out of the boat, ″ walked upon the water to come to Jesus. ✝ verse 30 But seeing the wind rough, he was afraid: and when he began to be drowned, he cried out saying, Lord, save me. ✝ verse 31 And incontinent 
⸬ Notwithstanding the infirmities of them that govern the church, yet Christ sustaineth them, and holdeth them up, yea and by them, whatsoever they are, he upholdeth and preserveth his Church.  Jesus stretching forth his hand took hold of him, and said unto him, O thou of little faith, why didst thou doubt? ✝ verse 32 And when they were gone up into the boat, the wind ceased. ✝ verse 33 And they that were in the boat, came and adored him, saying, In deed thou art the son of God. ⊢  
✝ verse 34 And having passed the water, they came into the country of Genesar. ✝ verse 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: ✝ verse 36 and they besought him that they might touch but the 
⸬ See before, chap. 9, 20.  hem of his garment, and whosoever did touch, were made hole.  

ANNOTATIONS CHAP. XIIII.  
3. Because of Herodias.) It is to ordinary in Princes to put them to death that freely tell them such faults: women, whom they fancy, specially inciting them to such mischief.  
12. 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, 
Hiero. in Epitaph.  be they Pagans, apostates, or heretics. For whereas the Christians had laid the body of this blessed prophet and Martyr ● in Samaria with the relics of Elias and Abdias, 
Paula. c. 6.  by virtue whereof wondered miracle were wrought in that place: in Julian the apostates time, when men might do all mischief freely against Christian religion, the Pagans opened the tomb of S. John Baptist, 
Sacrilege against holy relics.  burnt his bones, scattered the ashes about the fields: but certain religious monks coming thither a pilgrimage at the same time, adventured their life 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 to great a treasure for him and his, to keep for their private devotion, sent them to Athanasius the B. of Alexandria, and he with all reverence laid them in such a place (as it were by the Spirit of prophecy) where afterward by occasion of them was built a goodly chapel. Theod. li. 3 c. 6. Ruff. li. 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 destroy: and Catholics contrariwise have the religious devotion of those old Christians, as appeareth by the honour done now to his head at Amiens in France.  
13. Retired.) Christ much esteemed John, and withdrew himself aside, to give example of moderate mourning for the departed, and to show the horror of that execrable murder. 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 an occasion to forsake those tumults, and to give themselves to contemplation: and for that purpose retired into the deserts of Egypt and else where, to do penance for their own sins and the sins of the world. Whereupon partly rose that infinite number of monks and Eremites, 
Eremites.  of whom the fathers and Ecclesiastical histories make mention. Hiero. to. 2 in vit. Pauli Eremita. Sozo. li. 1 c. 12. 13.  
19 The Disciples to the multitudes.) A figure of the ministery 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 in ministering of the word and Sacraments, neither may lay men challenge the same.  
26. Walking.) When not only Christ, but by his power Peter also walketh upon the waters, it is evident that he can dispose of his own body above nature and contrary to the natural conditions thereof, as to go through a door. Io. 20. to be in the compass of a little bread. Epiphan. in Anchorato.  
29. Walked.] Peter (saith S. Bernard) walking upon the waters, 
Peter's primacy.  as Christ did, declared himself the only Vicar of Christ, which should be ruler not over one people, but over al. For many waters, are many people's. Bernard. li. 2 de consid. c. 8. See the place, how he deduceth from Peter the like authority and jurisdiction to his successor the Bishop of Rome.    

CHAP. XV.  
The Pharisees of Jerusalem coming so far to carp him, he chargeth with a tradition contrary to God's commandment. 10 And to the people he yieldeth the reason of that which they reproved: 15 and again to his Disciples, showing the ground of the Pharisaical washing (to wit, that meats otherwise defile the soul) to be false. 21 then he goeth aside to hide himself among the gentiles: where, in a woman he findeth such faith, that he is feign, lest the gentiles should before the time extort the whole bread, as she had a crumb, to return to the Iewes. 34 where (all contrary to those Pharisees) the common people seek wonderfully unto him. and he after he hath cured their diseased feedeth 4000 of them with seven loaves.  
verse 1 than came to him from Jerusalem Scribes and Pharisees, 
Mr. 7, 1.  saying, 
The Gospel upon Wednesday the 3. week in Lent.  ✝ verse 2 Why do thy Disciples transgress the tradition of the ancients? For they wash not their hands when they eat bread. ✝ verse 3 But he answering said to them: Why do you also transgress the commandment of God for your tradition? For God said, 
Exo. 20, 12.  ✝ verse 4 Honour father and mother. and, Heth it shall curse father or mother, 
Leu. 20, 9  dying let him die. ✝ verse 5 But you say, whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit the: ✝ verse 6 and shall not honour his father or his mother: and you have made frustrate the commandment of God for your own tradition. ✝ verse 7 Hypocrites, well hath Esay prophesied of you, 
Esa. 29, 13.  saying, ✝ verse 8 This people honoureth me with their ″ lips: but their heart is far from me. ✝ verse 9 And in vain do they worship me, teaching doctrines and ″ commandments of men.  
✝ verse 10 And having called together the multitudes unto him, he said to them, hear ye and understand. ✝ verse 11 ″ Not that which entereth into the mouth, defileth a man: but that which proceedeth out of the mouth, that defileth a man. ✝ verse 12 Then came his Disciples, and said to him, dost thou know that the Pharisees, when they heard this word, were scandalised? ✝ verse 13 But he answering said: All planting which my heavenly father hath not planted, shall be rooted up. ✝ verse 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. ✝ verse 15 And Peter answering said to him, Expound us this parable. ✝ verse 16 But he said, Are you also as yet without understanding? ✝ verse 17 Do you not understand, that all that entereth into the mouth, goeth into the belly, and is cast forth into the privy? ✝ verse 18 But the things that proceed out of the mouth, come forth from the heart, and those things ″ defile a man. ✝ verse 19 For from the heart come forth evil cogitations, murders, adulteries, fornications, thefts, false testimonies, blasphemies. ✝ verse 20 These are the things that defile a man▪ but to eat with unwashen hands, doth not defile a man. ⊢  
✝ verse 21 And Jesus went forth from thence and retired into the quarters of tire and Sidon. 
The Gospel upon Thursday the fifth week in Lent.  ✝ verse 22 And behold * a woman of Chanaan came forth out of those coasts, 
Mr. 7. 25.  and crying out, said to him, have mercy upon me, O lord the son of David: my daughter is sore vexed of a devil. ✝ verse 23 Who answered her not a word. And his Disciples came and besought him saying, Dimisse her: because she crieth out after us: ✝ verse 24 And he answering said: I was not sent but to the sheep that are lost of the house of Israel. ✝ verse 25 But she came and adored him, saying, Lord, help me. ✝ verse 26 Who answering, said: It is not good to take the bread of the Children, and to cast it to the dogs. ✝ verse 27 But she said, Yea lord: for the whelps also eat of the crumbs that fall from the table of their masters. ✝ verse 28 Then Jesus answering said to her, O woman, 
⸬ It were a strange case that Christ should commend in this woman a sole faith without good works, that is to say, a dead faith such as could not work by love, and which S. James doubted not to call the faith not of Christians but of devils. Aug. de Fid. & Op. c. 1●.  great is thy faith: be it done to thee as thou wilt: and her daughter was made hole from that hour. ⊢  
✝ verse 29 And when Jesus was passed from thence, he came beside the sea of Galilee: and ascending into the mountain, sare there. ✝ verse 30 And there came to him great multitudes, having with them dumb persons, blind, lame, feeble, and many others: and they cast them down at his feet, and he cured them: ✝ verse 31 so that the multitudes marveled seeing the dumb speak, the lame walk, the blind see: and they magnified the God of Israel. 
Mr. 8, 1.  ✝ verse 32 And * Jesus called together his Disciples, and said: I pity the multitude: because three days now they continue with me, and have not what to eat: and dimisse them fasting I will not, lest they faint in the way. ✝ verse 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? ✝ verse 34 And Jesus said to them, How many loaves have you? but they said, seven, & a few little fishes. ✝ verse 35 And he commanded the multitude to sit down upon the ground. ✝ verse 36 And taking the seven loaves & the fishes, and giving thanks, he broke, & gave to his disciples, and 
⸬ Here we see again that the people must not be their own carvers, nor receive the Sacraments or other spiritual sustenance immediately of Christ, or at their own hand, but of their spiritual governors.  the disciples gave to the people. ✝ verse 37 And they did all eat, and had their fill. And that which was left of the fragments they took up, seven baskets full. ✝ verse 38 And there were that did eat, four thousand men, beside children & women. ✝ verse 39 And having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan.  

ANNOTATIONS CHAP. XV.  
8. With their lips.] This is to be understood properly of such as have ever God in their mouth, the word of our Lord, the Scriptures, the Gospel, but in their heart and all their life be in deed godless. It may be applied also to such as say their prayers without attention or elevation of mind to God, whether he understand the prayers or no, that saith them. For many a poor Christian man that understandeth not the words he speaketh, hath his heart nearer heaven, more seruor and devotion, 
1. Cor. 14.  more edification to himself, more profit in spirit (as the Apostle speaketh) and less distractions, than not only all heretics Which have no true feeling of such things, but then many learned Catholics. And therefore it is not to be understood of praying in unknown tongues, as heretics sometime expound it, far wide from the circumstance of the place and Christ's intention, speaking of the hypocritical Jews.  
9 Commandments of men.] Such only are here called traditions, doctrines, or commandments of men, which be either repugnant to God's laws, as this of defrauding their parents under pretence of religion: or which at the lest be frivolous, unprofitable, and impertinent to pietle or true worship, 
The difference between the Jewish traditions here reprehended, and the Churches Apostolical traditions.  as that other sort of so often Washing 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 precepts of the Church and our spiritual governors, concerning fasts, festivities, and other rules of discipline and due order in life and in the service 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 observing of them. 
●. Thes. 2, 15.  * S. Paul gave commandments both by his epistles and by word of mouth, even in such matters wherein Christ had prescribed nothing at all, 
1. Cor. 11.  and he chargeth the faithful to observe the same. 
* Act. 15.  The Apostles and Priests at Jerusalem made laws, and the Christians were bound to obey them. 
a Aug. Ser. de temp. 251. See 1. Cor. 16, 2.  The keeping of Sunday in steed of the sabbath is the tradition of the Apostles, and dare the heretics deny the due obsentation thereof to be an acceptable worship of God? 
b Epiph. har. 75  They prescribed the Festes of Easter, and Whitsuntide and other Solemnities of Christ and his saints, which the Protestants themselves observe. 
c Hiero. ep. 54 ad Marcel. Count. Mont.  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 fasting of * Anna, Toby, Judith, Esther, who served and pleased God thereby. Therefore neither these nor other such Apostolic Ordinances, nor any precepts of the holy Church or of our lawful Pastors are implied in these Pharisaical traditions here reprehended, nor to be Counted or called the doctrines and commandments of men, because they are not made by mere human power, but by Christ's warrant and authority, and by such as he hath placed to rule his Church, of whom he saith, 
* Luc. 2, 37 Tob. 12. Judith c. 8 Esth. 4. Luc. 10, 16  He that heareth you, heareth me: he that despiseth you, despiseth me. They are made by the Holy Ghost, joining with our Pastors in the regiment of the faithful, they are made by our Mother the Church, which whosoever obieth not, 
* Mat. 18, 17.  we are warned to take him as an Heathen. But on the other side, all laws, doctrines, service and injunctions of heretics, how soever pretended to be consonant to the Scriptures, be commandments of men: because both the things by them prescribed are impious, and the Authors have neither sending nor commission from God.  
11. Not that which entereth.] The Catholics do not abstain from certain meats, 
Difference of meats.  for that they esteem any meat unclean either by creation or by judaical observation: but they abstain for chastisement of their concupiscences. Aug. li. de. mor. Ec. Cath. c. 33.  
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, 
Catholic abstinence.  as the disobedience of God's commandment or of our superiors who forbidden some meats for certain times and causes, 
Gen. 3.  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 fish of itself doth defile, but the breach of the church's precept defileth.    

CHAP. XVI.  
The obstinate Pharisees and Sadducees, as though his foresaid miracles were not sufficient to prove him to be Christ, require to see some one from heaven, 5 whereupon forsaking them, he warneth his disciples to beware of the leaven of their doctrine: 〈◊〉 and Peter (the time now approaching for him to go into lewrie to his Passion) for confessing him to be Christ, he maketh the rock of his church, giving fullness of Ecclesiastical power accordingly. 21 And after, he so rebuketh him fordissuading his cross and Passion, that he also affirmeth the like suffering in every one to be necessary to salvation.  
verse 1 AND there came to him the Pharisees and Sadducees tempting: 
Mar. 8, 12.  and they demanded him to show them a sign from heaven. 
Luc. 12, 54.  ✝ verse 2 But he answered & said to them, when it is evening, you say, It will be faire-wether, for the element is red. ✝ verse 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 times can you not? ✝ verse 4 The * naughty and adulterous generation seeketh for a sign: 
Mat. 12, 39  and there shall not a sign be given it, but the sign of Jonas the Prophet. And he left them and went away.  
✝ verse 5 And * when his disciples were come over the water, 
Mar. 8, 14.  they forgot to take bread. ✝ verse 6 Who said to them, 
Lu. 12, 1.  look well and beware of the leaven of the Pharisees & Sadduces. ✝ verse 7 But they thought within themselves saying, Because we took not bread. ✝ verse 8 And Jesus knowing it, said, why do you think within yourselves O ye of little faith, for that you have not bread? ✝ verse 9 Do you not yet understand, 
Mat. 14, 17. 15, 34.  neither do you remember * the five loaves among five thousand men, and how many baskets, you took up? ✝ verse 10 neither the * seven loaves, among four thousand men, and how many mands you took up? ✝ verse 11 Why do you not understand that I said not of bread to you, Beware of the leaven of the Pharisees & Sadducees? ✝ verse 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.  
✝ verse 13 And * Jesus came into the quarters of Caesarea Philippi: 
The Gospel upon SS. Peter and Paul's day jun. 29. And in Cathedra Petri Roma, jan. 18. & Antiochia Febr. 22. And Petri ad vincula Aug. 1. And on the day of the creation and coronation of the Pope, and on the anniversary thereof.  and he asked his disciples, 
Mar. 8, 27.  saying, ″ whom say men that the son of man is? ✝ verse 14 But ″ they said, 
Luc. 9, 18.  Some John the Baptist, & othersome Elias, and others Hieremie, or one of the Prophets. ✝ verse 15 Jesus saith to them, But whom do you say that I am? ✝ verse 16 Simon Peter answered & said, Thou art Christ the son of the living God. ✝ verse 17 And Jesus answering, said to him, ″ Blessed art thou Simon bar-Iona: because flesh & blood hath not revealed it to thee, but my father which is in heaven. ✝ verse 18 And ″ I say to thee, 
Io. 1, 42.  That ″ thou art * 
⸬ That is, a rock.  Peter: and ″ upon this ″ rock will I ″ build my Church, and the ″ gates of hell shall not prevail against it. ✝ verse 19 And I * will give ″ to thee the ″ keys of the kingdom of heaven. 
Io. 21, 15.  And ″ whatsoever thou shalt bind upon earth, it shall be bound also in the heavens: and whatsoever thou shalt lose in earth it shall be loosed also in the heavens. ⊢  
✝ verse 20 Then he commanded his disciples that they should tell no body that he was Jesus CHRIST.  
✝ verse 21 From that time Jesus began to show his disciples, that he must go to Jerusalem, & suffer many things of the Ancients & Scribes & cheefe-Priestes, and be killed, and the third day rise again. ✝ verse 22 And Peter taking him unto him, began to rebuke him, saying, Lord, be it far from thee, this shall not be unto thee. ✝ verse 23 Who turning said to Peter, go after me 
⸬ This word in Hebrew signifieth an adversary, as 3 Reg. 5, 4. and so it is taken here.  Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men. ✝ verse 24 Then Jesus said to his disciples, 
THE GOSPEL for a Martyr that is a bishop.  If any man will come after me, let him deny himself, and take up his cross, and follow me. ✝ verse 25 For he that will save his life, shall lose it. and he that shall lose his life for me, shall find it. ✝ verse 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? ✝ verse 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 according to his ″ works. ⊢  
✝ verse 28 Amen I say to you, 
Mar. 9, 1  * there be some of them that stand here, 
Luc. 9, 27.  that shall not taste death, till they see the son of man coming in his kingdom.  

ANNOTATIONS CHAP. XVI.  
13. Whom say men.] Christ intending here to take order for the founding, 
OF Peter's primacy.  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 out (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 the living God. Which being the ground of the church's 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.  
14. But they said.] When Christ asked the people's opinion of him, the Apostles all indifferently made answer: but when he demanded what themselves thought of him, then lo Peter the mouth and head of the whole fellowship answered for al. Chrys. ho. 55. in Mat.  
17. Blessed art thou.] Though some other (as Nathanael Io. 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, 
Hilar. can. 6 in. Mat. & li. 6. de Trinit.  and so S. Hilary and others think, that none before this did further utter of him, then that he was the son of God by adoption as other saints be, though more excellent than other be. For it was of congruity and Christ's special appointment, that he upon whom he intended to found his new Church, and whose faith he would make infallible, should have the pre-eminence of this first profession of Christ's natural divinity, 
Chrys. ho. 55 in Mat.  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 repugnant to Peter's sense and sight of Christ's humanity, flesh, and infirmities, that for the belief and public profession there of he is counted blessed, as Abraham was for his saith: and hath great promises for himself and his posterity, as the said patriarch had for him and his seed. According as S. Basil saith, 
Basil. li. 1 adu. Eunom.  Because he excelled in faith, he received the building of the Church committed to him.  
1●. And I say to thee.] Our Lord recompenseth Peter for his confession, giving him a great reward, in that upon him he builded his Church. Theophilactus upon this place.  
1●. Thou art Peter.] Christ (in the first of John v. 42) foretold and appointed that this man then named Simon, 
PETER.  should afterward be called Cephas, or Petrus, that is to say, a rock, not then uttering the cause, 
Cyril. li. ● c. 12 Com. in Io.  but now expressing the same, videlicet (as S. Cyril writeth) For that upon him is upon a firm rock his Church should be builded. whereunto S. Hilary agreeing saith, O happy foundation of the Church in the imposing of thy new name. etc. And yet Christ here doth not so much call him by the name Peter or rock, 
Hilar. in hunc lo●um.  as he doth affirm him to be a rock: signifying by that metaphor, both that he was designed for the foundation and ground work of his house, which is the Church: and also that he should be of invincible force, firmity, durableness, and stability, to sustain all the winds, wa●es, and storms that might fall or beat against the same. And the adversaries objecting against this, that Christ only is the rock or foundation, wrangle against the very express Scriptures and Christ's own words, giving both the name and the thing to this Apostle. And the simple may learn by S. Basils' words, 
Basil. li. de poenit.  how the case standeth. Though (saith he) Peter be a rock, yet he is not a rock as Christ is. For Christ is the true unmovable rock of himself. Peter is unmovable by Christ the rock. For Jesus doth communicate and impart his dignities, not voiding himself of them, but holding them to himself, 
2 Mt. 5. 14.  bestoweth them also upon others. He is the light, and yet, 2 You are the light: he is the Priest, and yet he 3 maketh Priests: 
3 Luc. 22. 19  he is the rock, and he made a rock.  
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, 
Thou art Cephah, and upon this Cephah.  do against their own conscience and knowledge: specially seeing they know and confess that in Christ's words speaking in the Syriake tongue, there was no difference at all between Petrus and Petra: yea and that the Greek words also though differing in termination, yet signify one thing, to wit, 
rock. . a rock, or stone, as themselves also translate it. Io. 1, 42. So that they which profess to follow the Hebrew or Syriake 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 upon this rock: or, Thou art Peter, and upon this peter will I build my Church: For so Christ spoke by their own confession without any difference. Which doth expressly stop them of all their vain evasions, that Petrus the former word is referred to the Apostle: and petra the later 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 before: neither the words following which are directly addressed to Peter's person, nor Christ's intention by any means admitting it, which was not to make himself or to promiss himself to be the head or foundation of the Church. For his father gave him that dignity, and he took not that honour to himself, nor sent himself, nor took the keys of heaven of himself, but all of his father. he had his commission the very hour of his incarnation. 
Aug. li. 1 retr. c. 21. 〈…〉 in Ps. 69. de verb.  And though S. Augustine sometimes refer the word (Petra) to Christ in this sentence (which no doubt he did because the terminations in Latin are divers, and because he examined not the nature of the original words which Christ spoke, 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, saying that himself expounded it of Peter * in many places, and allegeth also S. Ambrose for the same in his hymn which the Church singeth. And so do we allege the holy council of Chalcedon, 
Do. sec. Io. ser. 49. ser. 15. 16. 26. 29 de Sanctis. Annot. in Job c. 30.  Act. 3 pag. 118. Tertullian, de prescript, Origen, Ho. 5 in Exo. S. Cyprian, De unit. Ec. S. Hilary, Can. 16 in mat. S. Ambrose, Ser. 47. 68 li. 6 in c. 9 Luca. S. Hierom, Li. 1 in Jovin, & in c. 2 Esa. & in c. 16 Hier. S. Epiphanius, In Anchor. S. Chrysostom, Ho. 55 in Mat. S. Cyril, Li. 2 c. 12. come. in Io. S. Leo, Ep. ●9. S. Gregory, Li. 4 ep. 32 ind. 13. 
* Theodor. li. 5 haer. Fabul. c. de. poenit.  and others: every one of them saying expressly that the Church was founded and builded upon Peter. For though sometimes they say the Church to be builded on Peter's faith, yet they mean not (as our adversaries do unlearnedly take them) that it should be builded upon faith either separated from the man, waves in any other man: but upon faith as in him who here confessed that faith.  
1●. Rock.] The adversaries hearing also the Fathers sometimes say, that Peter had these promises and prerogatives, as bearing the person of all the Apostles or of the whole Church, deny absurdly that himself in person had these prerogatives. As though Peter had been the proctor only of the Church or of the Apostles, confessing the faith and receiving these things in other men's names. Where the holy Doctors mean only, that these prerogatives were not given to him for his own use, but for the good of the whole Church, and to be imparted to every vocation according to the measure of their callings: 
Hiero. ep. 7, to. 2.  and that these great privileges given to Peter should not decay or die with his person, but be perpetual in the Church in his successors. Therefore S. Hierom to Damasus taketh this rock not to be Peter's person only, but his successors and his chair. I (saith he) following no chief or principal but Christ, 
Psal. cont. part. Donat. to. 7. Leo ep. 89.  join myself to the communion of Peter's chair, upon that rock I know the Church was built. And of that same Apostolic chair S. August. saith, That same is the rock which the proud gates of hell do not overcome. And S. Leo, Our Lord would the Sacrament or mystery of this gift so to pertain unto the office of all the Apostles, that he placed it principally in blessed S. Peter 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 whole body: that he might understand himself to be an alien from the divine mystery that should presume to revolt from the solidity or steadfastness of Peter.  
1●. Build my Church.] The Church or house of Christ was only promised here to be builded upon him (which was fulfilled, Io. 21, 1●.) the foundation stone and other pillars or matter being yet in preparing, and Christ himself being not only the supereminent foundation but also the founder of the same: which is an other more excellent quality than was in Peter, for which he calleth it my Church: meaning specially the Church of the new Testament. Which was not perfectly form and finished, and distincted from the Synagogue till whitsunday, though Christ gave Peter and the rest their commissions actually before his Ascension.  
18. Gates of hell.] Because the Church is resembled to a house or a city, the adversary powers also be likened to a contrary house or town, the gates whereof, that is to say, the fortitude or impugnations 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 against the Church builded upon Peter, 
Psal. cont. part. Donati.  which the Fathers call Peter's see and the Roman Church. Count (saith S. 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 gates of hell do not overcome. 
De util. ●●ed. c. 17.  And in an other place, that is it which hath obtained the top of authority, heretics in vain barking round about it.  
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. 
Cyp. epist. 73.  So saith S. Cyprian, To Peter first of all, upon whom our Lord built the Church, and from whom he instituted and showed the beginning of unity, did he give this power, that that should be loosed in the heavens, 
Greg. li. 4. ep.. ●2. ind. 11.  which he had loosed in earth. Whereby appeareth the vain cavil of our adversaries, which say the Church was built upon Peter's Confession only, common to him and the rest, and not upon his person, more than upon the rest.  
19 The keys.) That is, The authority or chair of doctrine, knowledge, judgement and discretion between true and false doctrine: the height of government, 
The dignities of the keys.  the power of making laws, of calling counsels, of the principal voice in them, of confirming them, of making Canons and wholesome decrees, of abrogating the contrary, of ordaining bishops and Pastors or deposing and suspending them, finally the power to dispense the goods of the Church both spiritual and temporal. Which signification of pre-eminent power and authority by the word keys the Scripture expresseth in many places: 
Apoc. 1.  namely speaking of Christ, I have the keys of death and hell, that is, the rule. And again, 
Esa.. ●2, 22  I will give the key of the house of David upon his shoulder. moreover it signifieth that men can not come into heaven but by him, the keys signifying also authority to open and shut, as it is said Apoc. 3. of Christ, who hath the key of David, he shutteth and no man openeth. By which words we gather that Peter's authority is marvelous, to whom the keys, that is, the power to open and shut heaven, is given. And therefore by the name of keys is given that supereminent power which is called in comparison of the power granted to other Apostles, Bishops and Pastors, plenitude potestatis, fullness of power. Bernard, lib. 2. de considerate. c. 8.  
19 Whatsoever thou shall bind.) All kind of discipline and punishment of offenders, either spiritual (which directly is here meant) or corporal so far as it tendeth to the execution of the spiritual charge, is comprised under the word, bind. Of which sort be Excommunications, anathematisms, Suspensions, degradations, and other censures and penalties or penances enjoined either in the Sacrament of Confession or in 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.  
19 Lose.) To lose, is as the cause and the offender's case requireth, to lose them of any the former bands, and to restore them to the church's Sacraments and Communion of the faithful and execution of their function, to pardon also either all or part of the penances enjoined, or what debts so ever man oweth to God or the Church for the satisfaction of his sins forgiven. Which kind of releasing or losing is called Indulgence: finally this whatsoever, excepteth nothing that is punishable 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 losing whatsoever, shall by Christ's promise be ratified in heaven. Leo Ser. de Transfig. & Ser. 2. in annivers-assumpt. ad Pontif. Hilar. can. 16. in Matth. Epiph. in Ancherato prepe initium. If now any temporal power can show their warrant out of scripture for such sovereign power, as is here given to Peter and consequently to his successors, by these words, whatsoever thou shall bind, and by the very keys, whereby greatest sovereignty is signified in God's Church as in his family and household, 
Esa. 22.  and therefore principally attributed and given to Christ * who in the scripture is said to have the key of David, but here communicated also unto Peter, 
Apoc. ●.  as the name of rock: if I say any temporal potestate can show authority for the like sovereignty, let them challenge hardly to be head not only of one particular, but of the whole universal Church.  
27. Works.) He saith not, 
Good works.  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 saviour reward every one according to their works, 
free-will.  if there were no free will? August. lib. 2. cap. 4. 5. 8. de act. cum Foelic. Manich.    

CHAP. XVII.  
As he promised, he giveth 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 incredulity and lack of praying and fasting. 22 being yet in Galilee, he revealeth more about his Passion, 24 and the tribute that the Collectors exacted for all, he payeth for himself and Peter: declaring yet withal his freedom both by word and miracle.  
verse 1 AND after six days Jesus taketh unto him Peter and James and John his brother, 
The transfiguration of our Lord, celebrated in the Church the 6. of Aug.  and bringeth them into a high mountain apart: 
Mr. 9, 2.  ✝ verse 2 And he was ″ transfigured before them. 
Luc. 9, 28.  And his face did shine as the sun: 
2. Pet. 1, 17.  & his garments became white as snow. 
The Gospel of the said feast, & of the 2. Sunday in Lent: and on the Saturday before.  ✝ verse 3 And behold there ″ appeared to them Moses and Elias talking with him. ✝ verse 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 for Moses, and one for Elias. ✝ verse 5 And as he was yet speaking, behold a bright cloud ours had owed them. And lo a voice out of the cloud, saying. This is my well-beloved son, in whom I am well pleased: hear ye him. ✝ verse 6 And the disciples hearing it, fell upon their face, and wherefore afraid. ✝ verse 7 And Jesus came and touched them: and he said to them, Arise, and fear not. ✝ verse 8 And they lifting up their eyes, saw no body, but only Jesus. ✝ verse 9 And as they descended from the ″ mount, Jesus commanded them, saying, tell the vision to no body, till the son of man be risen from the dead. ⊢  
✝ verse 10 And his Disciples asked him, saying, what say the Scribes then, 
Mal. 4, 5.  that * Elias must come first? ✝ verse 11 But he answering, said to them, ″ Elias in deed shall come, and restore all things. ✝ verse 12 And I say to you, that Elias is already come, and they did not know him, but wrought on him whatsoever they would. So also the son of man shall suffer of them. ✝ verse 13 Then the Disciples understood, that of John the Baptist he had spoken to them.  
✝ verse 14 And * when he was come unto the multitude, 
Mar. 9, 14.  there came to him a man falling down upon his knees before him, 
Luc. 9, 37.  ✝ verse 15 saying, Lord have mercy upon my son, for he is lunatic, and sore vexed: for he falleth often into the fire, and often into the water. ✝ verse 16 and I offered him to thy Disciples: and they could not cure him. ✝ verse 17 Jesus answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me. ✝ verse 18 And Jesus rebuked him, and the devil went out of him, and the lad was cured from that hour. ✝ verse 19 Then came the Disciples to Jesus secretly, and said, ″ Why could not we cast him out? ✝ verse 20 Jesus said to them, because of your incredulity. for, amen I say to you, if you have ″ faith as a mustard seed, you shall say to this mountain, remove from hence thither: and it shall remove, and nothing shall be impossible to you. ✝ verse 21 But this kind is not cast out but by ″ prayer and fasting.  
✝ verse 22 And * when they conversed in Galilee, 
Mr. 9, 31  Jesus said to them, 
Luc. 9, 44.  The son of man is to be betrayed into the hands of men: ✝ verse 23 and they shall kill him, and the third day he shall rise again. And they were strooken sad exceedingly.  
✝ verse 24 And when they were come to Capharnaum, there came they that received the didrachmes, unto Peter, and said to him, Your master doth he not pay the 
⸬ These didrachmes were pieces of money which they paid for tribute.  didrachmes? ✝ verse 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? ✝ verse 26 And he said, Of strangers. Jesus said to him, Then the ″ children are free. ✝ verse 27 But that we may not scandalise 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 shalt find a 
⸬ This stater was a double didrachme, and therefore was paid for two.  stater: take that, and give it them for ″ me and thee.  

ANNOTATIONS CHAP. XVII.  
2. Transfigured.] Mark in this Transfiguration many marvelous points, as, 
Christ can exhibit his body under what form he list.  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 marvelous transfiguring of his body, you may the less marvel that he can exhibit his body under the form of bread and wine or otherwise as he list.  
3. Appeared Moses.] By this that Moses personally appeared and was present with Christ, 
Saints after their death deal with and for the living.  it is plain that the saints departed may in person be present at the affairs of the living. August. de cura pro mort. c. 15. 16. For even as Angels else where, so here the saints also served our saviour: and therefore as Angels both in the old Testament and the new, were present often at the affairs of men, so may saints.  
9 Mount.] 
Holy places.  This mount (commonly esteemed and named of the ancient fathers Thabor) S. Peter calleth the holy Mount because of this wonderful vision, 
2. Pet. 1▪ 18.  like as in the old Testament where God appeared to Moses in the bush and else where to others, he calleth the place of such Apparitions, 
Exo. 3, ●.  holy ground. 
Devotion and Pilgrimage to the same.  whereby 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 Thabor (called in S. Hierom Itabirium Ep. 17.) there was great Pilgrimage in the primitive Church, as unto all those places which our saviour had sanctified with his presence and miracles, and therefore to the whole land of promise, 
The holy land.  for that cause called the holy land. sum S. Hiero. in Epitap. Paula. & ep. 17. & 18 ad Mercellam.  
11. Elias shall come.] He distinguisheth here plainly between Elias in person, who is yet to come before the judgement: 
Elias.  and between Elias in name, 
Luc. c. 17.  to wit, John the Baptist, who is come already in the spirit and virtue of Elias. 
Mal. 4, 5.  So that it is not John Baptist only nor principally of whom Malachi prophesieth (as our adversaries say) but Elias also himself in person.  
19 Why could not we.] No marvel if the Exorcists of the Catholic Church which have power to cast out devils, 
True miracles only in the Cath. Church.  yet do it not always when they will, and many times with much a do: whereas the Apostles having received this power * before over unclean spirits, yet here cannot cast them out. 
Mt. 10.  But as for haeretikes, they can never do it, nor any other true miracle, to confirm their false saith.  
20. Faith as mustard seed.) This is the Catholic faith, by which only all miracles are wrought: yet not of every one that hath the Catholic 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 miracles here signified by this one, 
1. Cor. 13. Hiero. in vita S. Hi lari●nis. Niceph. li. 6, c. 17.  but also this very same, that is, to move mountains in deed, as S. Paul also presupposeth, and S. Hierom affirmeth, and Ecclesiastical histories namely telleth of Gregorius Neocaesariensnis, 
Gregorius Than maturgus.  that he moved a mountain to make room for the foundation 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.  
21. Prayer and fasting.) 
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. 
Greg. Niss. de vit. Gregorij.  When she useth beside the name of Jesus, many prayers and much fasting to drive out devils. because these also are here required beside faith.  
26. The Children fres.) Though Christ to avoid scandal, paid tribute, yet in deed he showeth that both himself ought to be free from such payments (as being the King's son, aswell by his eternal birth of God the Father, as temporal of David) and also his Apostles, as being of his family, and in them their successors the whole clergy, who are called in Scripture the lot and portion of our lord 
The privileges and exemptions of the clergy.  which exemption and privilege being grounded upon the very law of nature itself, and therefore practised even among the Heathen (Gen. 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 S. Hierom declareth plainly in these words, We for his honour pay not tributes, and as the King's sons, are free from such payments. Hiero. upon this place.  
27. Me and thee.] A great mystery in that he paid not only for himself, 
Peter's praeminence.  but for Peter bearing the Person of the church, and in whom as the chief, the rest were contained. Aug. q. exno. Test. q. ●5. to. 4.    

CHAP. XVIII.  
To his Disciples he preacheth against ambition the mother of schism: 7 foretelling both the author whosoever he be, and also his followers, of their woe to come. 〈◊〉 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.  
verse 1 AT that hour the Disciples came to Jesus, 
Mr. 9, 34.  saying. 
The Gospel on Michaelmas day Septemb. 29. And upon his Apparition Maij 8.  ″ Who, 
Luc. 9, 46.  thinkest thou, is the greater in the kingdom of heaven? ✝ verse 2 And Jesus calling unto him a little child, set him in the mids of them, ✝ verse 3 and said, Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. ✝ verse 4 whosoever therefore shall humble himself as this 
⸬ Humility, innocency, simplicity, commended to us in the state and person of a child.  little child, he is the greater in the kingdom of heaven. ✝ verse 5 And he that shall receive one such little child in my name, receiveth me. 
Mr. 9, 42.  ✝ verse 6 And * he that shall scandalise one of these little ones that believe in me, it is expedient for him that a millstone be hanged about his neck, 
Lu. 17, 2  and that he be drowned in the depth of the sea.  
✝ verse 7 woe be to the world for scandals. for it is necessary that scandals do come: but nevertheless woe to that man by whom the scandal cometh. ✝ verse 8 And * if thy ″ hand, 
Mt. 5, 30  or thy foot scandalise thee: cut it of, and cast it from thee. 
Mar. 9, 43.  It is good for thee to go in to life maimed or lame, rather than having two hands or two feet to be cast into everlasting fire. ✝ verse 9 And if thine eye scandalise thee, pluck him out, and cast him 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. ✝ verse 10 See that you despise not one of these little ones: 
Luc. 19, 10.  for I say to you that ″ their Angels, in heaven always do see the face of my father which is in heaven. ✝ verse 11 For * the son of man is come to save that which was perished. 
Lu. 15, 4  ✝ verse 12 * How think you? If a man have an hundred 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? ✝ verse 13 And if it chance that he find it: amen I say to you, that he rejoiceth more fore that, then for the ninety nine that went not astray. ✝ verse 14 even so it is not the will of your father, which is in heaven, that one perish of these little ones.  
✝ verse 15 But * if thy brother shall offend against thee, 
Luc. 17, 3.  go, 
The Gospel upon Tuesday the 3 week in Lent.  and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother. ✝ verse 16 and if he will not hear thee, join with thee beside, one or two: that in the mouth of * two or three witnesses every word may stand. 
Deu. 19, 15.  ✝ verse 17 And if he will not hear them, 
⸬ That is (as S. Chrysostom here expoundeth it) tell the Prelates and chief pastors of the Church: for they have jurisdiction to bind and loose such offenders, by the words following v. 18.  tell the Church. And if he will not hear the Church, let him be to thee as ″ the heathen and the Publican. ✝ verse 18 Amen I say to you, whatsoever you ″ shall bind upon earth, shall be bound also in heaven: and whatsoever you ″ shall lose upon earth, shall be loosed also in heaven. ✝ verse 19 again I say to you, that if two of you shall 
⸬ all joining together in the unity of Christ's church in counsels and Synods, or public prayers, is of more force than of any particular man.  consent upon earth, concerning every thing whatsoever they shall ask, it shall be done to them of my father which is in heaven. ✝ verse 20 For where there be two or three gathered in my name, there am I ″ in the minds of them.  
✝ verse 21 Then came Peter unto him and said, 
Lu. 17, 4  * Lord, how often shall my brother offend against me, and I forgive him? Until seventimes? ✝ verse 22 Jesus said to him, 
Luc. 17, 4.  I say not to thee * until seven times: 
The Gospel upon the 21 Sunday after Pentecost.  but until ″ seventy times seven times. ⊢ ✝ verse 23 therefore is the kingdom of heaven likened to a man being a king, that would make an account with his servants. ✝ verse 24 And when he began to make the account, there was one presented unto him that owed him ten thousand talents. ✝ verse 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 repaid. ✝ verse 26 But that servant falling down, besought him, saying, have patience toward me, and I will repay thee all. ✝ verse 27 And the lord of that servant moved with pity, dismissed him, and the debt he forgave him. ✝ verse 28 And when that servant was gone forth, he found one of his felow-seruants that did owe him an hundred pence: and laying hands upon him throttled him, saying, Repay that thou owest. ✝ verse 29 And his fellow servant falling down, besought him, saying, have patience toward me, and I will repay the all. ✝ verse 30 And he would not: but went his way, and cast him into prison, till he repaid the debt. ✝ verse 31 And his felow-seruants seeing what was done, were very sorry, and they came, and told their lord all that was done. ✝ verse 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 nor thou therefore also to have mercy upon thy felow-seruant, even as I had mercy upon thee? ✝ verse 33 And his lord being angry delivered him to the torments, until he repaid all the debt. ✝ verse 34 So also shall my heavenly father do to you, if you forgive not every one his brother from your hearts. ⊢  

ANNOTATIONS CHAP. XVIII.  
1. Who is the greater.] The occasion of this question and of their contention for superiority among the rest of their infirmities which they had before the coming of the Holy Ghost, was (as certain holy Doctors writ) upon emulation toward Peter, whom only they saw preferred before the rest in the payment of the tribute, 
C. 17. v. 27  by these words of our saviour, give it them for me and thee. Chrys. ho. 59 Hiero. in Mat. upon this place.  
7. Scandals.] The simple be most annoyed by taking scandal of their preachers, Priests, and elders ill life: and great damnation is to the guides of the people whether they be temporal or spiritual, but specially to the spiritual, if by their ill example and slanderous life the people be scandalised.  
8. Hand, foot, eye.] By these parts of the body so necessary and profitable for a man, is signified, that whatsoever is nearest and dearest to us, wife, children, friends, riches, all are to be contemned and forsaken for to save our soul.  
10. Their Angels.] A great dignity and a marvelous benefit that every one hath from his nativity an Angel for his custody and Patronage against the wicked before the face of God. 
Protection of Angels.  Hiero. 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. 1.  
17. Not hear the Church.] 
Disobedience to the Church.  Not only heretics, but any other obstinate offender that will not be judged nor ruled by the Church, may be excommunicated, and so made as an Heathen or Publican was to the Jews, 
Excommunication.  by the discipline of the same, casting him our of the fellowship of Catholics. Which Excommunication is a greater punishment then if he were executed by sword, fire, and wild beasts. Aug. cont. Adu. leg. li. 1. c. 17. And again he saith, Man is more sharply and pitifully bound by the church's keys, then with any iron or adamantine manacles or fetters in the world. August. ibidem.  
17. Heathen.] Heretics therefore because they will not hear the Church, be no better nor no otherwise to be esteemed of Catholics, then heathen men and Publicans were esteemed of Catholics, then heathen men and Publicans were esteemed among the Jews.  
18. You shall bind.] 
Mat. ●. 18, 19  As before he gave this power of binding and losing over the whole, 
Power to bind and loose.  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 successors, every one in their charge. Hieron. lib. 1. c. 14. adverse. Jovin. and Epist. ad Heliod. Cyprian. de Vnit. Eccl. nu. 3.  
18. Shall lose.] Our Lord giveth no less right and authority to the church to lose, then to bind, 
Li. 1. de 〈◊〉. c. 2.  as S. Ambrose writeth against the novatians, who confessed that the Priests had power to bind, but not to lose.  
20. In the mids of them.) 
Catholic Assemblies.  Not all assemblies may challenge the presence of Christ; but only such as be gathered together in the unity of the Church, and therefore no conventicles of heretics directly gathering against the church, are warranted by this place. Cypr. de unit. Eccles. nu. 7. 8.  
22. seventy times seven.) There must be no end of forgiving them that be penitent, either in the Sacrament by absolution, or one man an other their offences.    

CHAP. XIX.  
He answereth the tempting Pharisees, 
THE fourth part of this Gospel, Christ's coming into jury toward his Passion.  that the case of a man with his wife shallbe (as in the first institution it was) utterly indissoluble, though for one cause he may be divorced. 10 And thereupon to his Disciples he highly commendeth Single life for heaven. 13 He will have children came unto him. 16 He showeth what is to be done to enter into life everlasting: 20 What also, for a rich man to be perfect: 27 As also what passing reward they shall have which follow that his counsel of perfection: 29 yea though it be but in some one piece.  
verse 1 AND it came to pass, 
Mr. 10, 1.  when Jesus had ended these words, he departed from Galilee, & came into the coasts of Jewry beyond Jordan, ✝ verse 2 and great multitudes followed him: and he cured them there.  
✝ verse 3 And there came to him the Pharisees tempting him, 
The Gospel for marriage. And for S. Agatha Febr. 5.  and saying, 
make man Gen. 1, 27.  Is it lawful for a man to dimisse his wife, for every cause? ✝ verse 4 Who answering, said to them, have ye not read, that he which did make ' from the beginning, made them male and female? And he said. 
Gen. 2, 24.  ✝ verse 5 For this cause, man shall leave father and mother, and shall clean to his wife: and they two shall be in one flesh. ✝ verse 6 therefore now they are not two, but one flesh. That therefore which God hath joined together, 
Deut. 24, 1.  let ″ not man separate. ⊢ ✝ verse 7 They say to him, why then * did Moses' command to give a bill of divorce, and to dimisse her? ✝ verse 8 He saith to them, Because Moses for the hardness of your heart permitted you to dimisse your wives: but from the beginning it was not so. 
Mt. 5, 32  ✝ verse 9 And I say to you, that * whosoever shall dimisse his wife, 
Mr. 10, 11.  ″ but for fornication, and shall marry an other, doth commit adultery: and he that shall marry her that is dismissed, 
Luc. 16, 18.  committeth adultery. ✝ verse 10 His disciples say unto him, If the case of a man with his wife be so, 
1. Cor. 7, 11.  it is not expedient to marry. ✝ verse 11 Who said to them, ″ Not all 
⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. caplunt.  take this word, but they to whom it is given. ✝ verse 12 For there are eunuchs which were borne so from their mother's womb: and there are eunuchs which were made by men: and there are eunuchs, which have ″ gelded themselves for the kingdom of heaven. ″ He that can take, let him take. ⊢  
✝ verse 13 Then * were little children presented to him, 
Mr. 10, 13.  that he should ″ impose hands upon them & pray. 
Luc. 18, 15.  And the disciples rebuked them. ✝ verse 14 But Jesus said to them, Suffer the little children, and stay them not from coming unto me: for the kingdom of heaven is for such. ✝ verse 15 And when he had imposed hands upon them, he departed from thence.  
✝ verse 16 And * behold one came and said to him, 
Mr. 10, 17.  Good Master, what good shall I do that I may have life everlasting? ✝ verse 17 Who said to him, 
Luc. 18, 18.  what askest thou me of good? One is good, God. But 
⸬ I see not (saith S. Augustine) why Christ should say, If thou wilt have life everlasting, keep the commandments: if without observing of them, by only faith one might be saved. Aug. de Fid, & op. c. 15.  if thou wilt enter into life, keep the commandments. ✝ verse 18 He saith to him, 
Exo. 20, 13.  which? And Jesus said, Thou shalt not murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, ✝ verse 19 Honour thy father and thy mother, 
* Leu. 19, 18.  Thou shalt love thy neighbour as thyself. ✝ verse 20 The young man saith to him, all these have I kept from my youth: what is yet wanting unto me? ✝ verse 21 Jesus said to him, ″ If thou wilt be perfect, go, sell the things that thou hast, & give to the poor, and thou shalt have treasure in heaven: and come, ″ follow me. ✝ verse 22 And when the young man had heard this word, he went away sad: for he had many possessions. ✝ verse 23 And Jesus said to his disciples, ✝ Amen I say to you, that a rich man shall hardly enter into the kingdom of heaven. ✝ verse 24 And again I say to you, it is easier for a camel to pass through the eye of a needle, 
⸬ S. mark expoundeth it thus, rich men trusting in their riches, ca 10, 24.  then for a rich man to enter into the kingdom of heaven. ✝ verse 25 And when they had heard this, the disciples marveled very much, saying, who then can be saved? ✝ verse 26 And Jesus beholding, said to them. With men this is impossible: but with God ″ all things are possible. ✝ verse 27 Then Peter answering, said to him, 
The Gospel upon the conversion of S. Paul jan.  Behold we have ″ left all things, & have followed thee: ″ what therefore shall we have? ✝ verse 28 And Jesus said to them, Amen I say to you, 
25. And in a votive mass of SS. Peter and Paul, and for holy abbots.  that you which have followed me, in 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. ✝ verse 29 And every one that hath left house, or brethren, or sisters, or father, or mother, or 
⸬ Hereof is gathered that the Apostles among other things left their wives also to follow Christ. Hiero. li. 1. adverse. Jovin.  wife, or children, 
Mr. 10, 31.  or lands for my name's sake: shall receive an hundred fold, and shall possess life everlasting. ⊢ ✝ verse 30 And * many shall be first, 
Lu. 13, 30.  that are last: and last, that are first.  

ANNOTATIONS CHAP. XIX.  
6. Not man separate.] This inseparability betwixtman and wife riseth of that, that wedlock is a Sacrament. Aug. li. 2. de pec. origine c. 34. to. 7. De●upt. & concupis. li. 1. c. 10.  
9 But for fornication.) 
Marriage after divorce unlawful.  For adultery one may dimisse an other, Mat. 5. But neither party can marry again for any cause during life. Aug. li, 11. de adult. coniug. c. 21. 22. 24. for the which unlawful act of marrying again, Fabiola that noble matron of Rome albeit she was the innocent part, 
In Epitaph. Fabiola.  did public penance, as S. Hierom writeth in her high commendation therefore. And in S. Paul Ro. 7. it is plain that she which is with an other man, her husband yet living, shall be called an adulteress: contrary to the doctrine of our adversaries.  
11. Not all take.) Whosoever have not this gift given them, it is either for that they will not have it, or for that they fulfil not that which they will: and they that have this gift or attain to this word, have it of God and their own free wil Aug. li. de great. & lib. arbit. c. 4. So that it is evident no man is excluded from this gift, 
Orig. tract. 7. in Mat.  but (as Origen here saith) it is given to all that ask for it: contrary to our adversaries that say it is impossible, and that for excuse of breaking their vows, wickedly say, they have not the gift.  
12. Gelded themselves.) 
Vow of chastity.  They geld themselves for the kingdom of heaven which vow chastity. Aug. de virginitate c. 24. which proveth those kind of vows to be both lawful, and also more meritorious, and more sure to obtain life everlasting, than the state of wedlock, contrary to our Adu, in all respects.  
14. He that can.) 
Counsels not Precepts.  It is not said of the Precepts, keep them who can, for they be necessary under pain of damnation to be kept: 
Aug. ser. 6. de temp.  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 Adu. that say, there are no Counsels, but only precepts.  
13. Impose.) 
Bishops and Religious men's blessing.  They knew the valour 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. See Annotation before Chap. 10, 12. And of Religious men's blessing see Russin. li. 2. c. 1. hist.. S. Hierom in Epitaph. Paulae c. 7. & in vit. Hilarionis, Theodoret, in historia sanctorum Patrum num. 8.  
21. If thou wilt be perfect.] 
The Religious state of perfection.  Lo, he maketh a plain difference between keeping the commandments, which is necessary for every man: and being perfect, which he counseleth only to them that wil And this is the state of great perfection which Religious men do profess, according to Christ's counsel here, leaving all things and following him.  
21. Follow me.] Thus to follow Christ is to be without wife and care of children, to lack propriety, and to live in common, and this hath great reward in heaven about other states of life: which, S. Augustine saith, the Apostles followed, and himself, and that he exhorted others to it as much as lay in him. Aug. ep. 19 in fine, & in ps. 103 Conc 3. post med.  
26. All things possible.] This of the camel through a needles eye, being possible to God, although he neither hath done it, nor by like will do it: maketh against the blasphemous infidelity 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 needles eye, and therefore his body through a door, and our 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.  
27. Left al.) 
Vow of poverty in respect of reward.  This perfection of leaving all things the Apostles vowed. Aug. li. 17. de Ciu. Dei c. 4.  
27. What shall we have.) They leave all things in respect of reward, and Christ doth well allow it in them by his answer.  
28. You also shall sit.) 
Aug. in ps. 121.  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 nothing derogate to his prerogative, by whom and under whom they hold this and all other dignities in this life and the next.    

CHAP. XX.  
To show how through God's grace the Jews shallbe overrun of the gentiles, although they begin after, he bringeth a parable of men working sooner and later in the vineyard, but the later rewarded in the end even as the first. 17 He revealeth more to his Disciples touching his passion: 20 Bidding the ambitious two suitors 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) is toil for our salvation. 29 Then going out of Jericho, he giveth sight unto two blind.  
verse 1 THE kingdom of heaven is like to a man that is an householder which went forth early ″ in the morning to hire workmen into his vineyard. 
The Gospel upon the Sunday of Septuagesme.  ✝ verse 2 And having made covenant with the workmen for a penny a day, he sent them into his vineyard. ✝ verse 3 And going forth about the third hour, he saw other standing in the market place idle, ✝ verse 4 and he said to them, go you also into the vineyard: and that which shall be just, I will give you. ✝ verse 5 And they went their way. And again he went forth about the sixth & the ninth hour: and did likewise. ✝ verse 6 But about the eleventh hour he went forth and found other standing, & he saith to them, what stand you here all the day idle? ✝ verse 7 They say to him, Because no man hath hired us. He saith to them, go you also into the vineyard.  
✝ verse 8 And when evening was 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. ✝ verse 9 therefore when they were come that came about the eleventh hour, they received every one ″ a penny. ✝ verse 10 But when the first also came, they thought that they should receive more: and they also received every one a penny. ✝ verse 11 And receiving it they 
⸬ The Jews are noted for envying the vocation of the Gentiles, and their reward equal with themselves.  murmured against the good man of the house, ✝ verse 12 saying, These last have continued one hour: and thou hast made them equal to us that have borne the burden of the day and the heats. ✝ verse 13 But he answering said to one of them, friend, I do the no wrong: didst thou not covenant with me for a penny? ✝ verse 14 Take that is thine, and go: I will also give to this last even as to thee also. ✝ verse 15 Or, is it not lawful for me to do that I will? is thine eye nought, because I am good? ✝ verse 16 So shall the last, be first: 
Mr. 10, 32.  and the first, last. For many be called, but ″ few elect. ⊢  
✝ verse 17 * And Jesus going up to Jerusalem, 
The Gospel in a votive mass of the holy cross.  took the twelve disciples secretly, 
Luc. 18, 31.  and said to them, ✝ verse 18 Behold we go up to Jerusalem, and the son of man shall be delivered to the chief priests and to the Scribes, and they shall condemn him to death, ✝ verse 19 and shall deliver him to the Gentiles to be mocked, & scourged, & crucified, and the third day he shall rise again. ⊢  
✝ verse 20 * Then came to him the mother of the sons of Zebedee with her sons, 
Mr. 10, 35.  adoring and desiring some thing of him. 
The Gospel upon S. Iames day jul. 25. And S. john's ante portam Latinam Maij. 6.  ✝ verse 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 thy left hand in thy kingdom. ✝ verse 22 And Jesus answering, said, You know not what you desire. Can you drink of the cup that I shall drink of? They say to him, we can. ✝ verse 23 He saith to them, My cup in deed 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. ⊢ ✝ verse 24 And the ten hearing it, were displeased at the two brethren. 
Mr. 10, 41.  ✝ verse 25 And Jesus called them unto him, and said, * You know that the princes of the gentiles 
⸬ Superiority is not here forbidden among Christians, neither Ecclesiastical nor temporal: but heathenish tyranny is forbidden, and humility commended.  overrule them: and they that are the greater, 
Lu. 22, 25.  exercise power against them. ✝ verse 26 It shall not be so among you, but whosoever will be the greater among you, let him be your minister: ✝ verse 27 and he that will be first among you, shall be your servant. ✝ verse 28 even as the ″ son of man is not come to be ministered unto, but to minister, and to give his life a redemption for many. ⊢  
✝ verse 29 And * when they went out from Jericho, 
Mr. 10, 46.  a great multitude followed him. ✝ verse 30 And behold two blind men sitting by the way side, heard that Jesus passed by, and they cried out saying, Lord, have mercy upon us, son of David. ✝ verse 31 And the multitude rebuked them that they should hold their peace. But they cried out the more, saying, Lord, have mercy upon us, son of David. ✝ verse 32 And Jesus stood, and called them, and said, What will ye that I do to you? ✝ verse 33 They say to him, Lord, that our eyes may be opened. ✝ verse 34 And Jesus having compassion on them, touched their eyes. And immediately they saw, and followed him.  

ANNOTATIONS CHAP. XX.  
1. In the morning.] God called some in the morning, that is, in the beginning of the world, as Abel, Enoch, Noë, 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 6 hour of the day, Moses, Aaron, and the rest: at the 9 hour, the Prophets: at the eleventh, that is, at the later end of the world, the Christian Nations, Aug. de verb. Doniniser. 59 briefly, this calling at diverse hours signifieth the calling of the Jews from time to time in the first ages of the world, and of the gentiles in the later age thereof. It signifieth also that God calleth countries to the saith, some sooner, some later: and particular men to be his servants, some younger, sme elder, of diverse ages.  
9 Peny.] The penny promised to all, 
Diversity of glory in heaven.  was life everlasting, which is common to all that shall be saved: 
1. Cor. 15.  but in the ●●me life there be degrees of glory, as * betwixt star and star in the element. Aug. li. de virgi●t. c. 26.  
16. FeW elect.] Those are elect which despised not their caller, but followed and believed him: for men believe not but of their own free will. Aug. li. 1 ad Simplic. q. 1.  
23. To whom it is prepared.] 
Mt. 16, 〈◊〉  The kingdom of heaven is prepared for them that are worthy of it and deserve it by their well doing, 
Ro. 2. 6.  as in holy Scripture it is very often, That God will repay every man according to his works. 
Mt. 25, 34  and, Come ye blessed, possess the kingdom prepared for you. Why? because I was hungry, 
Difference of merits and reward.  and you gave me meat: thirsty, and you gave me drink: etc. therefore doth Christ say here, It is not mine to give. because he is lust and will not give it to every man without respect of their deserts: yea nor alike to every one, but diversly according to greater or lesser merits, as here S. Chryso, 
Chrys. ho. 66 in Mt.  maketh it plain, when our saviour telleth them, that although they suffer martyrdom for his sake, yet he hath not to give them the two chief places. See S. Hiero. upon this place, and li. 2 adu. Jovin. c. 15. This also is a lesson for them that have to bestow Ecclesiastical benefices, that they have no carnal respect to kindred etc. but to the worthiness of the persons.  
〈◊〉. As the son of man.] 
Io. 13, 1●.  Christ himself as he was the son of man, was their and our superior, and * Lord and Master, notwithstanding his humility: and therefore it is pride and haltiness which is forbidden, and not Superiority or Lordship, as some heretics would have it.    

CHAP. XXI.  
Being now come to the place of his Passion, 
THE FIFTH part, of the Holy week of his Passion in Jerusalem.  he entereth with humility and triumph together: 12 showeth his zeal for the house of God joined with great marvels. 15 And to the Rulers he boldly defendeth the acclamations of the children. 〈◊〉 He nurseth also that fruitless leafy tree: 23 avoucheth his power by the witness of John: 28 and foretelleth his in two parables their reprobation (with the gentiles vocation) for their wicked deserts, 42 and consequently their irreparable damnation that shall ensue thereof.  
verse 1 AND when they drew nigh to Jerusalem, 
The Gospel on palm Sunday before the benediction of the palms.  and were come to Beth-phagee unto Mount-oliuet, 
Mr. 11, 1.  then Jesus sent two disciples, 
Lu. 19, 20.  ✝ verse 2 saying to them, 
Io. 12, 15  go ye into the town that is against you, 
PALM Sunday.  and immediately ″ you shall find an ass tied and a colt with her: lose them & bring them to me: ✝ verse 3 and if any man shall say aught unto you, say ye, that our Lord hath need of them: and forthwith he will let them go. 
Esa. 62, 11.  ✝ verse 4 And this was done that it might be fulfilled which was spoken by the Prophet, saying, ✝ verse 5 Say ye to the daughter of Zion, 
Zach. 9, 9  Behold thy king cometh to thee, meek, & sitting upon an ass and a colt the fool of her that is used to the yoke. ✝ verse 6 And the disciples going, did as Jesus commanded them. ✝ verse 7 And they brought ″ the ass and the colt: and laid their garments upon them, and made him to sit thereon. ✝ verse 8 And a very great multitude spread their * garments in the way: and others did cut boughs from the trees, and strawed them in the way: ✝ verse 9 and the multitudes that went before and that followed, cried, saying, ″ Hosanna to the son of David: 
Ps. 117, 26.  blessed is he that cometh in the name of our Lord. ⊢ Hosanna in the highest.  
✝ verse 10 And when he was entered Jerusalem, 
The Gospel upon Tuesday the first week in Lent.  the whole city was moved, saying, who is this? ✝ verse 11 And the people said, This is Jesus the Prophet, 
Mr. 11, 15.  of Nazareth in Galilee. ✝ verse 12 And * Jesus entered into the temple of God, and cast out all that 
⸬ How much the abuse of Churches by merchandising, walking, or other profane occupying of them, displeaseth God, here we may see.  sold and bought in the temple, 
Lu. 19, 45.  and the tables of the bankers, and the chairs of them that sold pigeons he overthrew: ✝ verse 13 and he saith to them, 
Esa. 56, 7.  It is written, My house shall be called the ″ house of prayer: but you have made it a den of thieves. ✝ And there came to him the blind, 
jer. 7, 11  and the lame in the temple: and he healed them. ✝ verse 15 And the chief priests & Scribes seeing the marvelous things that he did, and the children crying in the temple, & saying, Hosanna to the son of David: they had indignation, ✝ verse 16 and said to him, Hearest thou what these say? And Jesus said to them, Very well, 
Ps. 8, 3.  have you never read, That out of the ″ mouth of infants and sucklings thou hast perfected praise? ✝ verse 17 And leaving them, he went forth out of the city into Bethania, and remained there. ⊢  
✝ verse 18 And in the morning returning into the city, 
MONDAY.  he was an hungered. 
Mr. 11, 13.  ✝ verse 19 * And seeing a certain 
⸬ The Jews having the words of the law, and not the deeds, were the figtree full of leaves, and void of fruit. Aug. de verb. Do. Serm. 44.  figtree by the way side, he came to it: and found nothing on it but leaves only, and he saith to it, never grow there fruit of thee for ever. And incontinent the figtree was withered. ✝ verse 20 And the disciples seeing it, marveled saying, How is it withered incontinent? ✝ verse 21 And Jesus answering said to them, Amen I say to you, 
Mt. 17, 20.  * if you shall have faith, and stagger not, 
TVESDAY.  not only that of the figtree shall you do, but and if you shall say to this mountain, Take up and throw thyself into the sea, it shall be done. ✝ verse 22 And all things whatsoever you shall ask in prayer ″ believing, you shall receive.  
✝ verse 23 And when he was come into the temple, there came to him as he was teaching, the chief Priests and ancients of the people, 
Mr. 11, 28.  saying, * ″ In what power dost thou these things? and who hath given thee this power? ✝ verse 24 Jesus answering said to them, 
Lu. 20, 2  I also will ask you one word: which if you shall tell me, I also will tell you in what power I do these things. ✝ verse 25 The baptism of John whence was it? from heaven, or from men? But they thought within themselves, saying, ✝ verse 26 If we shall say from heaven, he will say to us, why then did you not believe him? but if we shall say from men: we fear the multitude, for all hold John as a Prophet. ✝ verse 27 And answering to Jesus they said, We know not. He also said to them, Neither do I tell you in what power I do these things.  
✝ verse 28 But 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. ✝ verse 29 And he answering, said, I will not. But afterwards moved with repentance he went. ✝ verse 30 And coming to the other, he said likewise. And he answering, said, I go Lord, and he went not. ✝ verse 31 Which of the two did the fathers will? They say to him, The first. Jesus saith to them, Amen I say to you, that the Publicans and whores go before you into the kingdom of God. ✝ verse 32 For John came to you in the way of justice: and you did not believe him. but the publicans and whores did believe him: but you seeing it, neither have ye had repentance afterwards, to believe him.  
✝ verse 33 An other parable hear ye: 
The Gospal upon friday the second week in Lent.  A man there was an householder who * planted a vineyard, 
Es. 5, 1.  and made a hedge round about it, 
Mr. 12, 1.  and digged in it a press, 
Lu. 20, 9  and builded a tower, and let it out to husbandmen: and went forth into a strange country. ✝ verse 34 And when the time of fruits drew nigh, he sent his servants to the husbandmen, to receive the fruits thereof. ✝ verse 35 And the husbandmen apprehending his servants, one they beat, an other they killed, and an other they stoned. ✝ verse 36 again he sent other servants more than the former: and they did to them likewise. ✝ verse 37 And last of all he sent to them his son, saying, They will reverence my son. ✝ verse 38 But the husbandmen seeing the son, said within themselves, This is the heir, come, let us kill him, and we shall have his inheritance. ✝ verse 39 And apprehending him they cast him forth out of the vineyard, and killed him. ✝ verse 40 When therefore the lord of the vineyard shall come, what will he do to those husbandmen? ✝ verse 41 They say to him, The naughty men he will bring to nought: and his vineyard he will let out to other husbandmen, that shall render him the fruit in their seasons.  
✝ verse 42 Jesus saith to them, have you never read in the Scriptures, The stone which the builders rejected, 
Ps. 117, 22.  the same is made into the head of the corner? By our lord was this done, and it is marvelous in our eyes. ✝ verse 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. 
Es. 8, 14  ✝ verse 44 And * he that falleth upon this stone, shall be broken: and on whom it falleth, it shall all to bruise him. ✝ verse 45 And when the chief priests and Pharisees had heard his parables, they knew that he spoke of them. ✝ verse 46 And seeking to lay hands upon him, they feared the multitudes: because they held him as a Prophet. ●  

ANNOTATIONS CHAP. XXI.  
2. You shall find.] Christ by divine power both knew where these beasts were being absent, and commanded them for his use, being an other man's, and suddenly made the colt fit to be ridden on, never broken before.  
7. The ass and the colt.] This ass under yoke signifieth the Jews under the Law and under God their Lord, 
Hiero. in Mat.  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 saviours yoke. 
Aug. li. 12 cont. Faust. c. 42.  And therefore the three last evangelists writing specially to the gentiles, make mention of the colt only.  
8. Garments in the way.] These offices of honour done to our Saulour extraordinarily, 
Procession on Palme-sunday with the B. Sacrament.  were very acceptable: and for a memory hereof the holy Church maketh a solemn Procession every year upon this day, specially in our country when it was Catholic, with the B. Sacrament reverently carried, as it were Christ upon the ass, and strawing of rushes and flowers, bearing of palms, setting up boughs, 
All devout offices in that kind, exceeding grateful.  spreading and hanging up the richest clothes, 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. Sacrament, and otherwise, be undoubtedly no less grateful.  
9 Hosanna.] These very words of joyful cry and triumphant voice of gratulation to our saviour, 
HOSANN.  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 attended and devout) immediately before the Consecration and elevation, as it were expecting, and rejoicing at his coming.  
13. House of prayer.] Note here that he calleth external sacrifice (out of the prophet Esay) prayer. For he speaketh of the Temple, which was builded properly and principally for sacrifice.  
16. Mouth of infants.] Young children's prayers proceeding from the instinct of God's spirit, 
Prayers not understood of the party, are acceptable.  be acceptable: and so the voices of the like, or of other simple folk now in the Church, though themselves understand not particularly what they say, be marvelous grateful to Christ.  
22. Believing.] In respect of our own unworthiness, and of the things not always expedient 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, 
Marc. 11, 22.  and the thing expedient. And therefore S. mark hath thus, Have ye faith of God.  
23. In what power?] The heretics presumptuously think themselves in this point like to Christ, 
heretics run, not sent.  because they are asked, in what power 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 john's testimony for his authority, they shallbe heard, and till than they shall be still taken for those of whom God speaketh by the prophet, 
jer. 33.  They ran, and I sent them not.  
28. The first.) The first son here 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 later, are signified by the other son.    

CHAP. XXII.  
Yet by one other parable he foreshoweth the most deserved reprobation of the earthly and persecuting Jews, and the gracious vocation of the gentiles in their place. 15 Then he defeateth the snare of the Pharisees and Herodians about paying tribute to Caesar. 23 He answereth also the invention of the saducees 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 be no more than a man: 〈◊〉 and so he putteth all the busy Sects to silence.  
verse 1 AND Jesus answering, spoke again in parables to them, 
The Gospel upon the 19 Sunday after Pentecost.  saying: ✝ verse 2 The kingdom of heaven is likened to a man being a king, which made a ● marriage to his son. ✝ verse 3 And he sent his ● servants to call them that were invited to the marriage: and they would not come. ✝ verse 4 again he sent other servants, saying, tell them that were invited, Behold I have prepared my dinner: my beeves and fatlings are killed, and all things are ready: come ye to the marriage. ✝ verse 5 But they neglected: and went their ways, ● one to his farm, and an other to his merchandise: ✝ verse 6 and the rest laid hands upon his servants, and spitefully entreating them, murdered them. ✝ verse 7 But when the king had heard of it, he was wrath, and sending his hosts, destroyed those murderers, and burned their city. ✝ verse 8 Then he saith to his servants, The marriage in deed is ready: but they that were invited, were not worthy. ✝ verse 9 go ye therefore into the high ways: and whosoever you shall find, call to the marriage. ✝ verse 10 And his servants going forth into the ways, gathered together all that they found, 
⸬ Not only good men be within the church, but also evil men. against the heretics of these days.  bad and good: and the marriage was filled with guests. ✝ verse 11 And the king went in to see the guests: and he saw there a man not attired in a wedding garment. ✝ verse 12 And he saith to him, friend, how camest thou in hither not having a wedding garment? But he was dumb. ✝ verse 13 Then the king said to the waiters, bind his hands and feet, and cast him into the utter darkness: there shall be weeping & gnashing of teeth. ✝ verse 14 For many be called, but few elect. ●  
✝ verse 15 * Then the Pharisees departing, 
Mr. 12, 13.  consulted among themselves for to entrap him in his talk. ✝ verse 16 And they send to him their disciples with the Herodians, 
Lu. 20, 20.  saying, Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou for any man. for thou dost not respect the person of men: ✝ verse 17 tell us therefore what is thy opinion, is it lawful to give tribute to Caesar, or not? ✝ verse 18 But Jesus knowing their naughtiness, said, what do you tempt me Hypocrites? ✝ verse 19 show me the tribute coin. And they offered him a penny. ✝ verse 20 And Jesus saith to them, whose is this image and superscription? ✝ verse 21 They say to him, Caesars. Then he saith to them, Render therefore the things that are Caesar's, ● to Caesar: 
* Mr. 12, 19  and the things that are Gods, to God. ✝ verse 22 And hearing it they marveled, 
Lu. 20, 27.  and leaving him went their ways.  
✝ verse 23 * That day there came to him the Sadducees, that say there is no resurrection: 
Act. 23, 6.  and asked him, ✝ verse 24 saying, Master, Moses said, If a man die not having a child, that his brother marry his wife, and raise up seed to his brother. 
Deu. 25, 5.  ✝ verse 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. ✝ verse 26 In like manner the second and the third even to the seventh. ✝ verse 27 And last of all the woman died also. ✝ verse 28 In the resurrection therefore whose wife of the seven shall she be? for they all had her. ✝ verse 29 And Jesus answering, said to them, You do err, not knowing the Scriptures, nor the power of God. ✝ verse 30 For in the resurrection neither shall they marry not be married: but are ● as the Angels of God in heaven. ✝ verse 31 And concerning the resurrection of the dead, have you not read that which was spoken of God saying to you, 
Exo. 3, 6.  ✝ verse 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not God ● of the dead, but of the living. ✝ verse 33 And the multitudes hearing it, marveled at his doctrine.  
✝ verse 34 * But the Pharisees hearing that he had put the saducees to silence, 
Mar. 12, 28.  came together: 
The Gospel upon the 17 Sunday after Pentecost.  ✝ verse 35 and one of them a doctor of la asked of him, tempting him, ✝ verse 36 Master, which is the great commandment in the la? 
Deut. 6, 5.  ✝ verse 37 Jesus said to him, Thou shalt love the lord thy God from thy whole heart, and with thy whole soul, and with thy whole mind. ✝ verse 38 This is the greatest and the first commandment. ✝ verse 39 And the second is like to this, 
Leu. 19, 18.  Thou shalt love thy neighbour as thyself. ✝ verse 40 ● On these two commandments dependeth the whole Law and the Prophets.  
✝ verse 41 And * the Pharisees being assembled, 
Mr. 12, 35.  Jesus asked them ✝ verse 42 saying, 
Lu. 20, 41.  What is your opinion of Christ? Whose son is he? They say to him, David's. ✝ verse 43 He saith to them, How then doth David in spirit call him Lord, saying, ✝ verse 44 The Lord said to my Lord, sit on my right hand, 
Ps. 109. 1.  until I put thine enemies the foot stole of thy feet? ✝ verse 45 If David therefore call him Lord, how is he his son? ✝ verse 46 And no man could answer him a word: neither durst any man from that day ask him any more.  

ANNOTATIONS CHAP. XXII.  
2. Marriage.) Then did God the Father make this marriage, when by the mystery of the Incarnation he joined to his son our Lord, the holy Church for his spouse. Greg. hom. ●8.  
3. Servants.) The first servants here sent to invite, were the Prophets: the second, were the Apostles: and all that afterward converted countries, or that have and do reconcile men to the Church. 
Worldly excuses against reconciliation.   
5. One to his farm) Such as refuse to be reconciled to Christ's Church, allege often vain impediments and worldly excuses, which at the day of judgement will not serve them.  
11. A man not attired.] If profiteth not much to be within the Church and to be a Catholic, except a man be of good life, for such an one shall be damned, because with faith he hath not good works: 
The Church consists of good and bad.  as is evident by the example 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.  
2●. To Caesar.) Temporal duties and payments exacted by worldly Princes must be paid, 
Neither must temporal Princes exact, nor their subjects give unto them, Ecclesiastical jurisdiction.  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 Caesar, that is, to their Prince, the things that are dew to God, that is, to his Ecclesiastical ministers. Whereupon S. Athanasius reciteth these goodly words out of an epistle of the ancient and famous Confessor Hosius Cordubensis to Constantius the Arian Emperor: Cease I beseech thee, and remember that thou art mortal, fear the day of judgement, intermeddle not with Ecclesiastical matters, neither do thou command us in this kind, but rather learn them of us, to thee God hath committed the Empire, to us he hath committed the things that belong to the Church: and as he that with malicious eyes carpeth thine Empire, gainesayeth the ordinance of God: so do thou also beware, lest in drawing unto thee Ecclesiastical matters, thou be made guilty of a great crime. It is written, give ye the things that are Caesar's, to Caesar: and the things that are Gods, to God. therefore neither is it lawful for us in earth to hold the Empire, neither haste thou (O Emperor) power over incense and sacred things. Athan. Ep. ad Solit. vitam agentes. And S. Ambrose to Valentinian the Emperor (who by the ill counsel of his mother Justina an Arian, required of S. Ambrose to have one Church in Milan deputed to the Arian heretics) saith: we pay that which is Caesar's, to Caesar: and that which is Gods, to God. Tribute is Caesar's, it is not denied: the Church is Gods, it may not verily be yielded to Caesar: because the Temple of God can not be Caesar'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. Epist. Orat. de Basil. trad.  
30. As Angels.) As Christ proveth here, 
The Saints hear our prayers.  that in heaven they neither marry nor are married, because there they shall be as Angels: by the very same reason, is proved, that Saints may hear our prayers and help us, be they near or far of, 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.  
30. As Angels.) Not to marry nor be married, 
Religious single life, Angelical.  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 discipl. & ha●. Virg. sub finem.  
32. Of the dead.) S. Hierom by this place disproveth the heretic Vigilantius, and in him these of our time, which to diminish the honour of saints, call them of purpose, dead men.  
40. On these two.) Hereby it is evident that all dependeth not upon faith only, 
Not only faith.  but much more upon charity (though faith be the first) which is the love of God and of our neighbour, which is the sum of all the law and the prophets: because he that hath this double charity expressed here by these two principal commandments, fulfilleth and accomplisheth all that is commanded in the Law and the prophets.    

CHAP. XXIII.  
The Scribes and Pharisees after all this, continuing still incorrigible, although he will have the doctrine of their chair obeyed, yet against their works (and namely their ambition) he openly inveigheth, crying to them eight woes for their eightfold hypocrisy and blindness: 34 and so concluding with the most worthy reprobation of that persecuting generation and their mother-city Jerusalem with her Temple.  
verse 1 than Jesus spoke to the multitudes and to his disciples, 
The Gospel upon Tuesday the second week in Lent.  ✝ verse 2 saying, upon ● the chair of Moses have sitten the Scribes and the Pharisees. ✝ verse 3 all things therefore ● whatsoever they shall say to you, observe ye and do ye: 
Luc. 11, 46.  but according to their works do ye not, 
Act. 15, 10.  for they say and do not. ✝ verse 4 For * they bind heavy burdens & importable: and put them upon men's shoulders: but with a finger of their own they will not move them. ✝ verse 5 But they do all their works, for to be seen of men▪ for they make broad their 
⸬ These phylacteries were pieces of parchment, wherein they wrote the ten commandments, and folded it, and carried it on their forehead before their eyes, imagining grossly and superstitiously, that so they fulfilled that which is said Deu. 6, They shall be immovable before thine eyes. Hiero. in 23▪ Mat.  phylacteries, 
Deu. 22, 12.  and enlarge their * fringes. ✝ verse 6 And they ● love the first places at suppers, and * the first chairs in the Synagogs', 
Nu. 15, 38.  ✝ verse 7 and salutations in the marketplace, and to be called of men, 
Mr. 12, 38.  Rabbi. ✝ verse 8 But be not you called Rabbi. for ● one is your master, and all you are brethren. ✝ verse 9 And call none father to yourself upon earth: for one is your father, he that is in heaven. 
ja. 3, 1.  ✝ verse 10 Neither * be ye called ● masters: for one is your master, Christ. ✝ verse 11 He that is the greater of you, shall be your seruiteur. ✝ verse 12 And he that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted. ●  
✝ verse 13 But woe to you ● Scribes & Pharisees, hypocrites: because you shut the kingdom of heaven before men. For your selves do not enter in: & those that are going in, you suffer not to enter.  
✝ verse 14 woe to you Scribes and Pharisees, hypocrites: because you * devour widows houses, 
Lu. 20, 47.  ● praying long prayers▪ for this you shall receive the greater judgement.  
✝ verse 15 woe to you Scribes and Pharisees, hypocrites: because you go round about the sea and the land, to make one proselyte: and when he is made, you make him the child of hell ● double more than yourselves.  
✝ verse 16 woe to you blind guides, that say, whosoever shall swear by the temple, it is nothing: but he that shall swear by the gold of the temple, is bound. ✝ verse 17 Ye foolish and blind, for whether is greater, the gold, or the temple that sanctifieth the gold? ✝ verse 18 And whosoever shall swear by the altar, it is nothing: but whosoever shall swear by the gift that is upon it, is bound. ✝ verse 19 Ye blind, for whether is greater, the gift, or the altar that ● sanctifieth the gift? ✝ verse 20 He therefore that sweareth by the altar, sweareth by it and by all things that are upon it: ✝ verse 21 and whosoever shall swear by the temple, sweareth by it and ● by him that dwelleth in it: ✝ verse 22 and he that sweareth by heaven, sweareth by the throne of God & by him that sitteth thereon.  
✝ verse 23 woe to you Scribes and Pharisees, hypocrites: because you tithe mint, and anise, and cummin, and have left the weightier things of the la, judgement, and mercy, and faith. these things you ought to have done, & not to have omitted those. ✝ verse 24 blind guides, that strain a g●at, and swallow a camel.  
✝ verse 25 woe to you Scribes and Pharisees, hypocrites: because you make clean that on the outside of the cup and dish: 
● they are full.  but within you are full 'of rapine and uncleanness. ✝ verse 26 Thou blind Pharisee, first make clean the inside of the cup and the dish, that the outside may become clean.  
✝ verse 27 woe 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 filthiness. ✝ verse 28 So you also outwardly in deed ● appear to men just: but inwardly you are full of hypocrisy and iniquity.  
✝ verse 29 woe to you Scribes and Pharisees, ye hypocrites: because you build the prophet's sepulchres, and ● garnish the monuments of just men, ✝ verse 30 and say: If we had been in our father's days, we had not been their fellows in the blood of the Prophets. ✝ verse 31 Therefore you are a testimony to your own selves, that you are the sons of them that killed the Prophets. ✝ verse 32 And fill you up the measure of your fathers. ✝ verse 33 You serpents, 
The Gospel upon S. Steuens day Decemb. 26.  vipers broods, how will you flee from the judgement of hell? ✝ verse 34 therefore behold I send unto you Prophets and wise men and scribes, and of them you shall kill & crucify, and of them you shall scourge in your Synagogs', and persecute from city into city: ✝ verse 35 that upon you may come all the just blood that was shed upon the earth, 
Gen. 4, 8.  from the blood of * Abel the just even unto the blood of * Zacharias the son of Barachias, 
2. Par. 24, 22.  whom you murdered between the temple and the altar. ✝ verse 36 Amen I say to you, all these things shall come upon this generation. 
Luc. 13, 34.  ✝ verse 37 * Jerusalem, Jerusalem, which killest the Prophets, and stonest them that were sent to thee, how often would I gather together thy children as the hen doth gather together her chickens under her wings, and thou 
⸬ Free wil  wouldst not? ✝ verse 38 Behold, your house shall be lest desert to you. ✝ verse 39 For I say to you, you shall not see me from hence forth till you say, Blessed is he that cometh in the name of our Lord. ●  

ANNOTATIONS CHAP. XXIII.  
2. Chair of Moses.] 
The See of Rome preserved in truth.  God preserveth the truth of Christian religion in the Apostolic See of Rome, which is in the new law answerable 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 prejudicial to the Church and innocent Christians, for whom our Lord providing said, do that which they say, but do not as they do. August. Epist. 165.  
3. Whatsoever they shall say.] 
Contra lit. Petil. li. 2. c. 51.  Why (saith S. Augustin) donest thou call the Apostolic chair the chair of pestilence? 
The dignity of the See of Rome, notwithstanding some evil Bishops thereof.  If for the men, why? Did our Lord Jesus Christ for the Pharisees, any wrong to thee chair wherein they sat? Did he not commend that chair of Moses, and preserving 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, blaspheme the See Apostolic, 
Contra lit. Petil. li. 2. c. 61.  wherewith you do not communicate. And again he saith: Neither for the Pharisees (to whom thou 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 holiness of the chair be in no case forsaken, nor the unity of the flock divided, for the naughty pastors.  
6. Love the first places.) He condemneth not due places of Superiority given or taken of men according to their degrees, but ambitious seeking for the same, and their proud heart and wicked intention, which he saw within them, and therefore might boldly reprehend them.  
8. One is your master.) 
Many masters are many arch-heretics.  In the Catholic Church there is one Master, Christ our Lord, and under him one Vicar, with whom all Catholic Doctors and teachers are one, because they teach all one thing, but in arch-heretics 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 Caluinists Calvin.  
10. Masters.) 
Doctors, Masters, and spiritual fathers.  Wiclefe and the like heretics of this time do hereupon condemn degrees of school and titles of Doctors and Masters: where they might as well reprove S. Paul for calling himself Doctor and master of the Gentiles: 
1. Tim. 2. 2. Tim. 1.  and for saying 
* Eph. 4.  that there should be always Doctors in the Church, and whereas they bring the other words following, against Religious men who are called fathers: as well might they by this place take away the name of carnal fathers, and blame S. Paul for calling himself the only spiritual father of the Corinthians. 
1. Cor. 4, 15  but in deed nothing is here forbidden but the contentious division and partiality of such as make themselves Ringleaders of schisms and sects, as Donatus, Arius, Luther, Calvin.  
11. Scribes and Pharisees.] 
The honour of priesthood.  In all these 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 name of purpose in reproach and despite.  
14. Praying long prayers.) 
The intention.  They are not reprehended here for the things themselves, which for the most part are good, as, long prayer, making Proselytes, garnishing the prophets sepulchres, etc. but for their wicked purpose and intention, as before is said of fasting, prayers, alms, Mat. 6.  
15. Double more.) 
Not only faith.  They that teach that it is enough to have only faith, do make such Christians, as the Jews did Proselytes, children of hell far more than before. August. lib. de fide & oper. cap. 26.  
19 Sanctifieth.) Note that donaries and gifts bestowed upon Churches and altars, be sanctified by dedication to God, and by touching the altar and other holy things: as now specially the vessels of the sacrifice and Sacrament of Christ's body and blood, 
The altar is sanctified by our Lord's body thereupon.  by touching the same, and the altar itself whereupon it is consecrated. whereof Theophylacte writeth thus upon this place: In the old la Christ permitteth not the gift to be greater than the altar, 
Theophyl.  but with us, the altar is sanctified by the gift: 
Mat. 23.  for the hosts by the divine grace are turned into our Lord's body, and therefore is the altar also sanctified by them.  
21. By him that dwelleth therein.) By this we see that swearing by creatures, as by the Gospel, by saints, is all referred to the honour of God, whose Gospel it is, whose saints they are.  
28. Appear to men.) Christ might boldly reprehend them so often and so vehemently for hypocrisy, because he knew their hearts and intentions: but we that can not see within men, may not presume to call men's external good doings, hypocrisy: but judge of men as we see and know.  
29. Garnish▪) Christ blameth not the Jews for adorning the sepulchres of the prophets, but entwyteth them of their malice toward him, and of that which by his divine knowledge he foresaw, that they would accomplish the wickedness of their fathers in shedding his blood, as their fathers did the blood o. the prophets. Hilar.    

CHAP. XXIIII.  
To his Disciples (by occasion of Jerusalem and the Temples destruction) he foretelleth▪ * what things shallbe before the consummation of the world, as specially, 14 the Churches full preaching unto all nations: 15 then, what shallbe in the very consummation, to wit, Antichrist with his passing great persecution and seduction, but for a short times▪ 29 then incontinent, the Day of judgement to our great comfort in those miseries under Antichrist. 35 As for the moment, to us it pertaineth not to know it, 37 but rather every man to watch, that we be not unprovided when he cometh to each one particularly by death.  
verse 1 AND Jesus being gone out of the temple, went. 
Mr. 13, 1.  And his disciples came to show him the buildings of the temple. 
Lu. 21, 5.  ✝ verse 2 And he answering said to them, Do you see all these things? Amen I say to you, there shall ● not be left here a stone upon a stone that shall not be destroyed.  
✝ verse 3 And when he was sitting upon Mount-oliuet, 
The Gospel for a votive mass in time of war▪ and for many Martyrs.  the disciples came to him secretly, saying: tell us, when shall these things be? and what shall be ● the sign of thy coming, and of the consummation of the world? ✝ verse 4 And Jesus answering, said to them, 
TVESDAY night.  Beware that no man ● seduce you: ✝ verse 5 for many shall come in my name saying, ● I am Christ: and they shall seduce many. ✝ verse 6 For you shall hear of wars, & bruits of wars. See that ye be not troubled. for these things must be done: but the end is not yet. ✝ verse 7 for nation shall rise against nation, and kingdom against kingdom: and there shall be pestilences, and famines, and earthquakes in places, ✝ verse 8 and all these things are the beginnings of sorrows. 
Mat. 10, 17.  ● ✝ verse 9 Then * shall they deliver you into tribulation, and shall kill you: and you shall be odious to all nations for my name's sake. ✝ verse 10 And then many shall be scandalised: and they shall deliver up one an other: and they shall hate one an other. ✝ verse 11 And many 
⸬ There were in the people false prophets, as among you also shall be lying Masters, which shall bring in sects of perdition. 2. Pet. 2.  false-prophets shall rise: and shall seduce many. ✝ verse 12 And because ● iniquity shall abound: the charity of many shall wax cold. ✝ verse 13 But he that shall perseuêre to the end, he shall be saved. ● ✝ verse 14 And this Gospel of the kingdom ● shall be preached in the whole world, for a testimony to all nations, and then shall come the consummation.  
✝ verse 15 therefore when you shall see ● the abomination of desolation, which was spoken of by Daniel the Prophet, 
The Gospel upon the last Sunday after Pentecost.  standing in the holy place (he that readeth, 
Dan. 9, 27.  let him understand) ✝ verse 16 then they that are in lewrie, let them flee to the mountains: ✝ verse 17 and he that is on the house-toppe, let him not come down to take any thing out of his house: ✝ verse 18 and he that is in the field, let him not go back to take his coat. ✝ verse 19 And woe to them that are with child, and that give suck in those days. ✝ verse 20 But pray that your flight be not in the winter or on the sabbath. ✝ verse 21 For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be. ✝ verse 22 And unless those days had been shortened, no flesh should be saved: but for the elect the days ● shall be shortened. ✝ verse 23 Then if any man shall say unto you, Lo 
⸬ Whosoever draweth Christ or his Church from the Communion and fellowship of all Nations Christened, to one corner, town, or country, believe him not. Aug. de unit. Ec. c. 1.  here is Christ, or there: do not believe him. ✝ verse 24 For there shall rise False-christes' and false-Prophets, and shall show ● great signs and wonders, so that the elect also (if it be possible) may be induced into error. ✝ verse 25 Lo I have foretold you. ✝ verse 26 If therefore they shall say unto you, Behold he is in the desert: go ye not out: behold ● in the closerts, believe it not. ✝ verse 27 For as lightning cometh out of the east, and appeareth even into the west, so shall also the advent of the son of man be. ✝ verse 28 wheresoever the body is, thither shall the eagles also be gathered together.  
✝ verse 29 And ● immediately after the tribulation of those days * the son shall be darkened, 
Ezech. 32, 7.  and the moon shall not give her light, 
joel 3, 15.  and the stars shall fall from heaven, 
Dan. 7, 15.  and the powers of heaven shall be moved: ✝ verse 30 and then shall appear 
⸬ This sign of the son of man, is the holy cross, which then shall appear to the Jews to their confusion. Chrys. in Mat. ho. 77. It shall be no less confusion to heretics that can not abide the sign thereof.  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. ✝ verse 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. ✝ verse 32 And of the figtree learn a parable: When now the bough thereof is tender, and the leaves come forth, you know that summer is nigh. ✝ verse 33 So you also, when you shall see these things, know ye that it is nigh even at the doors. ✝ verse 34 Amen I say to you, that this generation shall not pass, till all these things be done. ✝ verse 35 heaven and earth shall pass, but my words shall not pass. ●  
✝ verse 36 But of that day and hour no body knoweth, neither the Angels of heaven, but the Father alone. 
Gen. 7, 5.  ✝ verse 37 And as * in the days of Noah, so shall also the coming of the son of man be. ✝ verse 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, ✝ verse 39 and knew not till the flood came, and took them all: so also shall the coming of the son of man be. ✝ verse 40 Then two shall be in the field: one shall be taken, and one shall be left. ✝ verse 41 two women grinding in the mill: one shall be taken, and one shall be left. ✝ verse 42 Watch therefore because you know not what hour your Lord will come. 
The Gospel for a Confessor that is a Bishop. And for S. Clement martyr, novemb. 23.  ✝ verse 43 But this know ye, 
1. Thes. 5, 1.  that * if the good man of the house did know what hour the thief would come, he would surely watch, and would not suffer his house to be broken up. ✝ verse 44 Therefore be you also ready, because at what hour you know not, the son of man will come.  
✝ verse 45 Who, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his family, to give them meat in season? ✝ verse 46 Blessed is that servant, whom when his lord cometh, he shall find so doing. ✝ verse 47 Amen I say to you, that over all his goods shall he appoint him. ⊢ ✝ verse 48 But if that naughty servant shall say in his heart, My lord is long a coming: ✝ verse 49 and shall begin to strike his felow-seruants, and eateth, and drinketh with drunkards: ✝ verse 50 the lord of that servant shall come in a day that he hopeth not, and an hour that he knoweth not, ✝ verse 51 and shall divide him, and appoint his portion with the hypocrites: there shall be weeping and gnashing of teeth.  

ANNOTATIONS CHAP. XXIIII.  
2. Not left.] This was fulfilled 40 years after Christ's Ascension by Vespasian the Emperor and his son Titus. Euseb. li. ●. c. 6. & seq. ex Josepho. upon which words, There shall not be left etc. 
The Church can never fail.  which threaten the destruction of the Jews Temple: 
Mt. 16. Li. adu. Gentes 〈◊〉 Christus sit Deus, propè finem.  and those words, Upon this rock I will build my Church, which promise the building of the Catholic Church of all nations: S. Rome making a long comparison of these two prophecies of Christ, saith thus: Thou seest in both, his great and unspeakable power, in that that he increased and built up them that worshipped him, and those that stumbled at him, he abased, destroyed, and plucked them up by the root. Dost thou see how whatsoever he hath built, no man shall destroy: and whatsoever he hath destroyed, no man shall build? He builded the Church, and no man shall be able to destroy it: he destroyed the Temple, and no man is able to build it, and that in so long time. For they have endeavoured both to destroy that, and could not: and they have attempted to build up this, and they could not do that neither, etc.  
3. The sign.] Our master knowing that it was not profitable nor seemly for them to know these secrets, gave them by way of prophecy, warning of diverse miseries, signs, and tokens, that should fall, some further of, and some nearer the later day: by which the faithful might always prepare themselves, but never be certain of the hour, day, month, nor year, when it should fall. Aug. Ep. 10.  
4. Seduce.] The first and principal warning, 
Heretics seduce under fair titles.  needful for the faithful from Christ's Ascension to the very end of the world, is, that they be not deceived by heretics, which under the titles of true teachers and the name of Christ and his Gospel, will seduce many.  
5. I am Christ.] Not only such as have named themselves Christ, as Simon, Menander, and such like: but all arch-heretics be Christ's to their followers, Luther to the Lutherans, Calvin to the Caluinists: because they believe them, rather than Christ speaking in his Church.  
12. Iniquity abound.] When heresy and false teachers reign in the world, namely toward the later day, wicked life aboudeth, and charity decayeth. 
The Gospel now preached to Infidels.   
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.  
15. Abomination of desolation.] 
The abomination of desolation.  This abomination of desolation foretold, was first partly fulfilled in diverse profanations of the Temple of Jerusalem, 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, 
The abolishing of the holy sacrifice of the mass by Antichrist and his ministers.  which is the Sacrifice of Christ's body and blood, and the only sovereign worship dew to God in his Church: as S. Hippolytus writeth in these words: The Churches shall lament with great lamentation, because there shall neither oblation be made, nor incense, nor worship grateful to God. But the sacred houses of Churches shall be like to cottages, and the precious body and blood of Christ shall not be extant (openly in Churches) in those days, the liturgy (or mass) shall be extinguished, the psalmody shall cease, the reciting of the Scriptures shall not be heard. Hippol. de Antichristo. By which it is plain that the heretics of these days be the special forerunners of Antichrist.  
22. Shall be shortened.] 
Antichrist.  The reign of Antichrist shall be short, that is, three years and a half. Dan. 7. Apoc. 11. Therefore the heretics are blasphemous and ridiculous, that say, Christ's Vicar is Antichrist, who hath sitten these 1500 years.  
24. Great signs.] These signs and miracles shall be to the outward appearance only, for S. Paul calleth them * lying signs, 
1. Thes. 2.  to seduce them only that shall perish. Whereby we see that if heretics could work feigned and forged miracles, yet we ought not to believe them, much less when they can not so much as seem to do any.  
26. In closerts.] 
The secret conventicles of heretics.  Christ having made the church's authority bright and clear to the whole world, warneth the faithful to take heed of heretics and Schisinatikes, which have their conventicles aside in certain odd places and obscure corners, alluring curious persons unto them. Aug. li. 1. q. evang. q. 38. 
Catholic Christians secretly assembling in time of persecution.  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, 
Act. 1, 12.  * 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 gloriously.  
29. Immediately.] If the later day shall immdediatly follow the persecution of Antichrist, which is to endure but three years and half, 
Antichrist.  as is aforesaid: then is it mere blasphemy to say, God's Vicar is Antichrist, and that (by their own limitation) these thousand years almost.    

CHAP. XXV.  
Continuing his Sermon, he bringeth two parables, of ten Virgìns, and of Talents, to show how it shallbe in doomsday with the Faithful that prepare, and that prepare not themselves. 31 Then also without parables he showeth that such Faithful as do works of mercy, shall have for them life everlasting: and such as do not, everlasting damnation.  
verse 1 than shàl the kingdom of heaven be like to ten ● virgin's: 
The Gospel for holy Virgins.  which taking their ● lamps went forth to meet the bridegroom and the bride. ✝ verse 2 And five of them were foolish, and five wise. ✝ verse 3 but the five foolish, having taken their lamps, did not take ″ oil with them: ✝ verse 4 but the wise did tak● oil in their vessels with the lamps. ✝ verse 5 And the bridegroom tarrying long, they slumbered all the slept. ✝ verse 6 And at midnight there was a clamour made, Behold the bridegroom cometh, go ye forth to meet him. ✝ verse 7 Then arose all those virgins: and they trimmed their lamps. ✝ verse 8 And the foolish said to the wise, give us of 
⸬ If we be not in the favour of God, and have not our own merits, we shall not be helped by other men's deserts at the day of judgement.  your oil: because our lamps are going out. ✝ verse 9 The wise answered, saying, Lest peradventure there suffice not for us and you, go rather to them that sell: and buy for yourselves. ✝ verse 10 And whiles they went to buy, the bridegroom was come: and they that were ready, entered with him to the marriage, and the gate was shut. ✝ verse 11 But last of all come also the other virgins, saying: Lord, Lord, open to us. ✝ verse 12 But he answering said, Amen I say to you, I know you not. ✝ verse 13 Watch ye therefore, because you know not the day nor the hour. ⊢  
✝ verse 14 For * even as a man going into a strange country, 
The Gospel for a Confessor that is a Bishop.  called his servants, 
Luc. 19, 12.  and delivered them his goods. ✝ verse 15 And to one he gave five talents, and to an other two, and to an other one, to every one according to his proper faculty: and immediately he took his journey. ✝ verse 16 And he that had received the five talents, went his way, and occupied with the same, and gained other five. ✝ verse 17 Likewise also he that had received the two, gained other two. ✝ verse 18 But he that had received the one, going his way digged into the earth, and hid his lords money. ✝ verse 19 But after much time the lord of those servants cometh, and made a count with them. ✝ verse 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 
⸬ Free will with God's grace doth merit.  I have gained other five beside. ✝ verse 21 His lord said unto him: well far 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. ✝ verse 22 And there came also he that had received the two talents, and said, Lord two talents thou didst deliver me: behold I have gained other two. ✝ verse 23 His lord said to him, well far 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. ⊢ ✝ verse 24 And he also that had received the one talon, came forth, and said, Lord, I know that thou art a hard man, thou reapest where thou didst not sow: and gatherest where thou strawedst not: ✝ verse 25 and being afraid I went, and hid thy talon in the earth: behold lo here thou hast that which thine is. ✝ verse 26 And his lord answering, said to him: 
⸬ A terrible example for all such as do not employ the very lest gift of God, to his glory.  naughty and sloughtful servant, thou didst know that I reap where I sow not, & gather where I strawed not: ✝ verse 27 thou oughtest therefore to have committed my money to the bankers, and coming I might have received mine own ● with usury. ✝ verse 28 Take ye away therefore the talon from him, and give it him that hath ten talents. 
Mr. 13, 12.  ✝ verse 29 For to * every one that hath shall be given, and he shall abound: but from him that hath not, that also which ● he seemeth to have, 
Lu. 8, 18  shall be taken away from him. ✝ verse 30 And the unprofitable servant cast ye out into the utter darkness. There shall be weeping and gnashing of teeth.  
✝ verse 31 And when the son of man shall come in his majesty, 
The Gospel upon Monday the first week of Lent.  and all the Angels with him, then shall he sit upon the seat of his majesty: ✝ verse 32 and all nations shall be gathered together before him, and he shall ● separate them one from an other, as the pastor separateth the sheep from the goats: ✝ verse 33 and shall set the sheep at his right hand, but the goats at his left. ✝ verse 34 Then shall the king say to them that shall be at his right hand, Come ye blessed of my father, possess you the kingdom 
⸬ This kingdom than is prepared for those only that do good works: as Christ also signifieth else where, saying that it is not in his power to give it otherwise. See the annot. ●. 20, 23.  prepared for you from the foundation of the world. ✝ verse 35 for I was an hungered, and ● you gave me to eat: I was a thirst, and you gave me to drink. ✝ verse 36 I was a stranger, and you took me in: naked, and you covered me: sick, and you visited me. I was in prison, and you came to me. ✝ verse 37 Then shall the just answer him, saying: Lord, when did we see thee an hungered, and fed thee: a thirst, and gave thee drink? ✝ verse 38 and when did we see thee a stranger, and took thee in? or naked, and covered thee? ✝ verse 39 or when did we see thee sick or in prison: and came to thee? ✝ verse 40 And the king answering, shall say to them, Amen I say to you, as long as you did it to one of these my least brethren, you did it to me. ✝ verse 41 Then he shall say to them also that shall be at his left hand, ● Get ye away from me you cursed into fire everlasting, which was prepared for the devil and his angels. ✝ verse 42 for I was an hungered, and you ● gave me not to eat: I was a thirst, and you gave me not to drink. ✝ verse 43 I was a stranger, and you took me not in: naked, and you covered me not: sick, and in prison, and you did not visit me. ✝ verse 44 Then they also shall answer him, saying, Lord, when did we see thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison: and did not minister to thee? ✝ verse 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. ✝ verse 46 And these shall go into punishment everlasting: but the just, into life everlasting. ⊢  

ANNOTATIONS CHAP. XXV.  
1. Virgins.] These virgins five wise, and five foolish, signify that in the Church militant there be good and bad: 
Good works necessary.  which bad shall be shut out at the later day, although they have lamps (that is faith) as the other, because their lamps are out, that is, their faith is dead without charity and good works to lighten them Greg. ho. 12.  
1. Lamps.] These lamps lighted, be good works, namely of mercy, and the laudable conversation which shineth before men. Aug. ep. 120, c. 33.  
3. Oil.) 
Right intention.  This oil is the right inward intention directing our works to God's glory, and not to the praise of ourselves in the sight of men. Aug. ep. 120, c. 33.  
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 talon or talents, he looketh for usury, that is, for spiritual increase of the same by our diligence and industry.  
29. That which he seemeth to have.] 
We must use God's gifts.  He is said to have God's gifts, that useth them, and to such an one God will increase his gifts. He that useth them not, seemeth to have, rather than hath them, and from him God will withdraw that which before he gave.  
32. Separate.) 
Good and bad in the Church.  Lo here is the separation, for in the Church militant they lived both together. 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.  
34. Come ye, 41 get ye away.) 
Heaven is the reward of good works, and hell of the contrary.  It is no incongruity that God should say, go into everlasting fire, to them that by their free will have repelled his mercy: and to the other, Come ye blessed of my father, take the kingdom prepared for them, that by their free will have received faith, and confessed their sins and done penance. Aug. li. 2 act. cum Fel. Manich. c. 8.  
35. You gave me.) Hereby we see how much almsdeeds and all works of mercy prevail towards life everlasting, and to blot out former sins. Aug. in Ps. 49.  
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. defid. & op. c. 15. & ad Dulcit. q. 2. to. 4.    

CHAP. XXVI.  
To the council of the Jews, Judas by occasion of Marie Magdaelens' ointment, doth sell him for little. 17 After the Paschal lamb, 26 he giveth them that bread of life (promised Io. 6.) in a mystical Sacrifice or Separation of his Body and blood. 31 And that night he is after his prayer 47 taken of the Jews men, Judas being their captain: and forsaken of the other eleven for fear: 57 is falsely accused, and impiously condemned of the Jews council, 67 and shamefully abused of them: 69 and thrice denied of Peter: Al, even as the Scriptures and himself had often foretold  
verse 1 AND it came to pass, 
The Passion according to S. Matthew in these two Chapters, is the Gospel at mass upon palm Sunday.  when Jesus had ended all these words, 
Mr. 14, 1  he said to his Disciples, 
Lu. 22, 1  ✝ verse 2 You know that after two days shall be Pasche, and the son of man shall be delivered to be crucified. ✝ verse 3 Then were gathered together the chief priests and ancients of the people into the court of the high priest, 
TENEDRE Wenesday.  who was called Caiphas: ✝ verse 4 and they consulted how they might by some wile apprehend Jesus, and kill him. ✝ verse 5 But they said, Not on the festival day, lest perhaps there might be a tumult among the people.  
✝ verse 6 And * when Jesus was in Bethania in the house of Simon the Leper, 
Mr. 14, 3.  ✝ verse 7 there came to him a woman having an alabaster-boxe of precious ointment, 
Io. 12, 3.  and powered it out upon his head as he sat at the table. ✝ verse 8 And the Disciples seeing it, had indignation saying, whereto is ● this waste? ✝ verse 9 for this might have been sold for much, and given to the poor. ✝ verse 10 And Jesus knowing it, said to them: why do you molest this woman? for she hath wrought a ● good work upon me. ✝ verse 11 For the poor you have always with you: but me ● you have not always. ✝ verse 12 For she in pouring this ointment upon my body: hath done it to bury me. ✝ verse 13 Amen I say to you, wheresoever this Gospel shall be preached in the whole world, that also which she hath done, 
⸬ Hereby 〈◊〉 learn that the good works of saints are to be recorded and set forth to their honour in the Church after their death. whereof rise their holy days and Commemorations.  shall be reported for a memory of her. ✝ verse 14 * Then went one of the twelve, 
Mr. 14, 10.  which was called Judas Iscarioth, to the chief priests, ✝ verse 15 and said to them, 
Lu. 22, 3  what will you give me, and I will deliver him unto you? But they appointed unto him thirty pieces of silver. ✝ verse 16 And from thenceforth he sought opportunity to betray him.  
✝ verse 17 And * the first day of the Azymes the Disciples came to Jesus, 
Mr. 14, 12.  saying, 
MAUNDY thursday.  where wilt thou that we prepare for thee to eat the Pasche? 
Lu. 22, 7  ✝ verse 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 thee do I make the Pasche with my Disciples. ✝ verse 19 And the Disciples did as Jesus appointed them, and they prepared the Pasche. ✝ verse 20 But when it was even, he sat down with his ● twelve Disciples. ✝ verse 21 And while they were eating, he said: Amen I say to you, that one of you shall betray me. ✝ verse 22 And they being very sad, 
Ps. 40, 10.  began every one to say, Is it I Lord? ✝ verse 23 But he answering said, * He that dippeth his hand with me in the dish, he shall betray me. ✝ verse 24 The son of man in deed goeth as it is written of him: but woe be to that man, by whom the son of man shall be betrayed. It were good for him, if that man had not been borne. ✝ verse 25 And Judas that betrayed him, answering said, Is it I Rabbi? He saith to him, Thou hast said.  
✝ verse 26 And * while they were at supper, Jesus ● took bread, and ● blessed, 
1. Cor. 11, 24.  and broke: and he gave to his Disciples, and said, Take ye, and eat: ● THIS IS ● MY BODY. ✝ verse 27 And taking the chalice, ● he gave thanks: and gave to them, saying: drink 
⸬ See the margin note Mar. 14, 23.  ye all of this. ✝ verse 28 For THIS IS ● MY blood OF THE NEW TESTAMENT, WHICH shall BE SHED FOR MANY unto REMISSION OF sins. ✝ verse 29 And I say to you, I will not drink from henceforth of this ● fruit of the vine, 
THURSDAY night.  until that day when I shall drink it with you new in the kingdom of my father. ✝ verse 30 And an hymn being said, they went forth unto Mount-oliuet.  
✝ verse 31 Then Jesus saith to them, 
The Nocturne of matins in the church's service, answereth to this night part of our saviours Passion, and so consequently the other Canonical hours to the rest.  all you shall be scandalised in me, in this night. For it is written, 
Zach. 13, 7.  I will strike the Pastor, and the sheep of the flock shall be dispersed. ✝ verse 32 But after I shall be risen again, I will go before you into Galilee. ✝ verse 33 And Peter answering, said to him, Although all shall be scandalised in thee, I will never be scandalised. ✝ verse 34 Jesus said to him, Amen I say to thee, that in this night before the cock crow, thou shalt deny me thrice. 
Io. 13, 38.  ✝ verse 35 * Peter saith to him, Yea though I should die with thee, I will not deny thee. Likewise also said all the Disciples.  
✝ verse 36 Then Jesus cometh with them into a village called Gethsémani: and he said to his Disciples, sit you here till I go yonder, and pray. ✝ verse 37 And taking to him Peter and the two sons of Zebedee, he began to wax sorrowful and to be sad. ✝ verse 38 Then he saith to them: My soul is sorrowful even unto death: stay here, and watch with me. ✝ verse 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 I will, but as thou. ✝ verse 40 And he cometh to his Disciples, and findeth them sleeping, and he saith to Peter, even so? Can you not watch one hour with me? ✝ verse 41 ″ Watch ye, and pray that ye enter not into tentation. The spirit in deed is prompt, but the flesh weak. ✝ verse 42 again the second time he went, and prayed, saying, My Father, if this chalice may not pass, but I must drink it, thy will be done. ✝ verse 43 And he cometh again, and findeth them sleeping: for their eyes were become heavy. ✝ verse 44 And leaving them, he went again: and he prayed the third time, saying the self same word. ✝ verse 45 Then he cometh to his Disciples, and saith to them, sleep ye now and take rest: behold the hour approacheth, and the son of man shall be betrayed into the hands of sinners. ✝ verse 46 Rise, let us go: behold he approacheth that shall betray me.  
✝ verse 47 * As he yet spoke, 
10. 18, 3.  behold Judas one of the twelve came, and with him a great multitude with sword and clubs, sent from the chief priests and the ancients of the people. ✝ verse 48 And he that betrayed him, gave them a sign, saying, whomsover I shall kiss, that is he, hold him. ✝ verse 49 And forthwith coming to Jesus, he said, Hail Rabbi. And he kissed him. ✝ verse 50 And Jesus said to him, friend, whereto art thou come? Then they drew near, and laid hands on Jesus, and held him. ✝ verse 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 of his ear. ✝ verse 52 Then Jesus saith to him, return thy sword into his place: for all that take the sword, shall perish with the sword. ✝ verse 53 Thinkest thou that I cannot ask my Father: and he will give me presently more than twelve legions of Angels? ✝ verse 54 How then shall the scriptures be fulfilled, that so it must be done? ✝ verse 55 In that hour Jesus said to the multitudes: You are come out as it were to a thief with sword and clubs to apprehended me: I sat daily with you teaching in the temple: and you laid no hands on me. ✝ verse 56 And all this was done, that the scriptures of the prophets might be fulfilled. Then the disciples all leaving him, fled.  
✝ verse 57 But they taking hold of Jesus, led him to Caiphas the high Priest, where the Scribes and ancients were assembled. ✝ verse 58 And Peter followed him a far of, even to the court of the high Priest. And going in he sat with the servants, that he might see the end. ✝ verse 59 And the chief priests and the whole council sought false witness against Jesus, that they might put him to death: ✝ verse 60 and they found not, whereas many false witnesses had come in. And last of all there came two false witnesses: ✝ verse 61 and they said, * This man said, I am able to destroy the temple of God, 
Io. 2, 19  and after three days to re-edify it. ✝ verse 62 And the high Priest rising up, said to him: Answerest thou nothing to the things which these do testify against thee? ✝ verse 63 But Jesus held his peace. And the high Priest said to him: I adjure thee by the living God, that thou tell us if thou be Christ the son of God. ✝ verse 64 Jesus saith to him, Thou hast said. 
Dan. 7, 13.  nevertheless I say to you, hereafter you shall see * the son of man sitting on the right hand of the power of God, and coming in the clouds of heaven. ✝ verse 65 Then the high Priest rend his garments, saying, He hath blasphemed, what need we witnesses any further? behold, now you have heard the blasphemy, ✝ verse 66 how think you? But they answering said, He is guilty of death. ✝ verse 67 Then did they spit on his face, and buffeted him, and other smote his face with the palms of their hands, ✝ verse 68 saying, prophecy unto us O Christ: who is he that struck thee?  
✝ verse 69 But Peter sat without in the court: and there came to him one ● wench, saying: Thou also wast with Jesus the Galilean. ✝ verse 70 But he denied before them all, saying, I wot not what thou sayest. ✝ verse 71 And as he went out of the gate, an other wench saw him, and she saith to them that were there, And this fellow also was with Jesus the Nazarite. ✝ verse 72 And again he denied with an oath, That I know not the man. ✝ verse 73 And after a little they came that stood by, and said to Peter, Surely thou also art of them: for even thy speech doth bewray thee. ✝ verse 74 Then he began ● to curse and to swear that he knew not the man. 
To this time the laudes do answer in the church's service.  And incontinent the cock crew. ✝ verse 75 And Peter remembered the word of Jesus which he had said, Before the cock crow, thou shalt deny me thrice. And going forth, ″ he wept bitterly.  

ANNOTATIONS CHAP. XXVI.  
1. This waist.] 
Cost upon Churches, altars, etc.  Cost bestowed upon Christ's body then alive, being to the same not necessary, seemed to the disciples lost and fruitless: so the like bestowed upon the same body if the Sacrament, upon altars, or Churches, seemeth to the simple lost, or less meritorious, then if the same were bestowed upon the poor.  
10. Good work.] Cost bestowed for religion, devotion, and signification, is a meritorious work, 
Relief of the poor.  and often more meritorious then to give to the poor, 
Ambros li. 2 Off. c. 2●.  though both be very good, and in some case the poor are to be preferred: yea * in certain cases of necessity, the Church will break the very consecrated vessels and jewels of silver and gold, and bestow them in works 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 Church.  
11. Have not.) We have him not in visible manner as he conversed on the earth with his disciples, needing relief like other poor men: 
Christ always with us in the B. Sacrament.  but we have him after an other sort in the B. 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 an other manner, as when he said Luc. 24 as though he were not then with them, when I was with you.  
20. Twelve.) It must needs be a great mystery that he was to work in the institution of the new Sacrifice by the marvelous transmutation of bread and wine into his body and blood. 
A wonderful mystery in the Institution of the B. Sacrament.  Whereas he admitted none (although many present in the city) but the twelve Apostles, which were already taught to believe it without contradiction Io. 6, and were to have the administration and consecration thereof by the Order of priesthood, which also was there given them to that purpose. Whereas at the eating of the Paschal lamb all the family was wont to be present.  
●6. He took bread.) Here at once is instituted, for the continuance of the external office 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: 
The holy Eucharist is both a Sacrifice and a Sacrament.  and our adversaries without all reason or religion accept in a sort the one, and utterly deny the other. A Sacrifice, in that it is ordained to continue the memory of Christ's death and oblation upon the cross, and the application of the general virtue thereof to our particular necessities, by consecrating the several ●lements not into Christ's whole person as it was borne 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 which mystical and unspeakable manner, he would have the Church to offer and sacrifice him daily, and he in mystery and Sacrament dieth, though now not only in heaven, but also in the Sacrament, he be in deed per Concomitantiam (as the Church calleth it, that is, by sequel of all his parts to each other) whole, alive, and immortal. Which point because our adversaries understand not, 
Mat. 2●▪ 2●.  not knowing the Scriptures nor the power of God, they blaspheme, and abuse the people to their damnation. It is also a Sacrament, in that it is ordained to be received into our bodies and to feed the same to resurrection and immortality, and to give grace and salvation to our souls, if we worthily receive it.  
26. Blessed.) 
The blessing of Christ referred to the creatures and working an effect in them.  Our adversaries for the two words that are in Greek and Latin, benedixit, and, gratias egit, he blessed, he gave thanks, use only the later, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth properly to bless, and is referred to the thing that is blessed, as Luc. 9 of the fishes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benedixit eyes, 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, 
Consecration.  and by that blessing, with the words following, made it his body. Ambros. li. de his qui initi. Mist. c. 9 Aug. ep. 59 ad Paulinum. Now whereas taking the cup it is said, he gave thanks. We say that it is all one with blessing, and that he blessed the cup, as before the bread: 
● Cor. 10.  as it is evident by these words of S. Paul, Calix cui benedicimus, the cup which we bless: and therefore he calleth it, Calicem benedictionis, the cup of blessing; using the same Greek word 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 are taught by S. Paul before alleged, and by the fathers, which call this giving of thanks over the cup or over the bread, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the blessing thereof. S. Justin. in fin. 2. Apol. Panem Eucharistisatum: S. Iren●e li. 4. c. 34. Panem in quo gratiae acts sunt. S. Cyprian the coen. do. Calix solenni benedictione sacratus. that is, The bread blessed by giving thanks upon it. The cup consecrated by solemn blessing.  
26. This is.) 
Transubstantiation.  The bread and the wine be turned into the body and blood of Christ by the same omnipotent power by which the world was made, and the word was incarnate in the womb of the virgin. Damasc. li. 4 c. 14. Cypr. de Coen. Domini. Amb. li. de mist. init. c. 9  
26. My body.) 
No figurative but a real presence.  He said not, This bread is a figure of my body: or, This wine is a figure of my blood: but, This is my body, and, This is my blood. Damasc. li. 4 c. 14. Theophyl. in hunc locum. Cone. 2. N●c. act. 6, to. 4 eiusdem actionis in fine. When some fathers call it a figure or sign, they mean the outward forms of bread and wine.  
28. Blood of the new Testament.) As the old Testament was dedicated with blood in these words, This is the blood of the Testament etc. 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 etc. 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. Paul: and likewise speaking of the body 1 Cor. 11. it is in the Greek the present tense, and Luc. 22. and in the Latin here. And the heretics themselves so put it in their translations.  
29. Fruit of the vine.) 
The elements after consecration called bread and wine.  S. Luke putteth these words before he come to the consecration, whereby it seemeth that he speaketh 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, 
Gen. 2.  and, Aaron's rod devoured their rods: Whereas they were not now rods, but serpents. 
Exo. 7.  And, He tasted the water turned into wine: whereas it was now wine and not water: and such like, 
Io. ●.  secondly, 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 refreshing us in body and soul to everlasting life.  
●9. Not as I wil) A perfect example of obedience and submitting ourself and our wills to Gods will and ordinance in all adversity: and that we should desire nothing temporal, but under the condition of his holy pleasure and appointment.  
41. Watch and pray.) 
De orat.  Hereof came Vigils and Nocturnes, 
Vigils and Nocturnes.  that is, watching and praying in the night, 
Do. nu. ●5.  commonly used in the primitive Church of all Christians, as is plain by S. Cyprian and 
* Adu. Vigilant. ep.. ●3.  S. Hierom: but afterward and until this day, specially of Religious persons.  
69. Wench.) 
The virtue of the holy Ghost.  S. Gregory declaring the difference of the Apostles before the receiving of the Holy Ghost and after, saith thus: even this very Pastor of the Church himself, at whose most sacred body we sit, how weak he was, the wench can tell you: but how strong he was after, his answer to the high Priest declareth, Act. 5. 29: We must obey God rather than men. Greg. ho. 20 io evang.  
74. To curse.) 
Man's infirmity  A goodly example and warning to man's infirmity, and to take heed of presumption, and to hang only upon God in temptations.  
75. Wept bitterly.) 
Peter's tears and repentance.  S. Ambrose in his hymn that the Church useth at Laudes, speaking of this, saith, Hoc ipsa Petra ecclesia canente, culpam diluit. When the cock crew, the rock of the Church himself washed away his fault. S. August. 1 Retract. c. ●1.    

CHAP. XXVII.  
The chief of the jews accuse him to Pilate the Gentil (his betrayer, and the judge, and the judges wife, testifying in the mean time manifoldly his innocency:) 20 and persuade the common people also not only to prefer the murderer Barrabas, but also to cry, crucifige: (all, to the reprobation of their whole nation, and nothing but fulfilling the Scriptures.) 27 After many illusions, 31 he is crucified by the gentiles. 38 Which the Jews seeing, do triumph as if they had now the victory. 45 But even then by many wonderful works he declareth his might, to their confusion 57 Finally being buried, they to make all sure, set soldiers to keep his sepulchre.  
verse 1 AND when morning was come, 
PRIME or Hora prima in the church's service.  all the chief priests and ancients of the people consulted together against Jesus, 
Mr. 15, 1.  that they might put him to death. 
Lu. 23, 1. Io. 18, 28.  ✝ verse 2 And they brought him bound and delivered him to Ponce Pilate the precedent. 
GOOD FRIday.   
✝ verse 3 Then Judas that betrayed him, seeing that he was condemned, ● repenting him, returned the thirty silver pieces to the chief priests and ancients, ✝ verse 4 saying, I have sinned, betraying just blood. But they said, what is that to us? Look thou to it. ✝ verse 5 And casting down the silver pieces in the temple, he departed: and went and hanged himself with an halter. ✝ verse 6 And the chief priests having taken the silver pieces, said, It is not lawful to cast them into the 
⸬ This Corbana was a place about the Temple, which received the people's gifts or offerings. See Mar. 12, v. 42.  Córbana: because it is the price of blood. ✝ verse 7 And after they had consulted together, they bought with them the potter's field, to be a burying place for strangers. ✝ verse 8 For this cause that field was called Hacéldama, that is, the field of blood, even to this present day. ✝ verse 9 Then was fulfilled that which was spoken by jeremy the Prophet, 
Zach. 11, 12.  saying, And they took the thirty pieces of silver, the price of the priced, whom they did price of the children of Israel: ✝ verse 10 and they gave them into the potter's field, as our Lord did appoint to me.  
✝ verse 11 And Jesus stood before the precedent, and the precedent asked him, saying, Art thou the King of the Jews? Jesus saith to him, Thou sayest. ✝ verse 12 And when he was accused of the chief priests and ancients, he answered nothing. ✝ verse 13 Then Pilate saith to him, dost thou not hear how many testimonies they allege against thee? ✝ verse 14 And he answered him not to any word: so that the precedent did marvel exceedingly.  
✝ verse 15 And upon the solemn day the precedent had accustomed to release unto the people one prisoner whom they 
HORA Tertia. in the church's service.  would. ✝ verse 16 And he had then a notorious prisoner, that was called Barrabas. ✝ verse 17 They therefore being gathered together, Pilate said: whom will you that I release to you, Barrabas, or Jesus that is called Christ? ✝ verse 18 For he knew that for envy they had delivered him. ✝ verse 19 And as he was sitting in place of judgement, 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. ✝ verse 20 But the chief priests and ancients persuaded the people, that they should ask Barrabas, and make Jesus away. ✝ verse 21 And the precedent answering, said to them: Whether will you of the two to be released unto you? But they said, Barrabas. ✝ verse 22 Pilate saith to them, what shall I do then with Jesus that is called Christ? They say all, Let him be crucified. ✝ verse 23 The precedent said to them, why what evil hath he done? But they cried the more, saying, Let him be crucified. ✝ verse 24 And Pilate seeing that he nothing prevailed, but rather tumult was toward: taking water he washed his hands before the people, saying, I am ● innocent of the blood of this just man: look you to it. ✝ verse 25 And the whole people answering, said, His blood be upon us, and upon our children. ✝ verse 26 Then he released to them Barrabas, and having scourged Jesus, delivered him unto them for to be crucified.  
✝ verse 27 Then the precedents soldiers taking Jesus into the Palace, 
Io. 19, 2.  gathered together unto him the whole band: ✝ verse 28 * and stripping him, put a scarlet cloak about him, ✝ verse 29 and plaiting a crown of thorns, put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying, Hail King of the Jews. ✝ verse 30 And spitting upon him, they took the reed, and smote his head. ✝ verse 31 And after they had mocked him, they took of the cloak from him, and put on him his own garments, and led him away to crucify him. ✝ verse 32 And in going they found a man of Cyréne, named Simon: 
HORA SEXTA in the church's service.  him they forced to take up his cross. ✝ verse 33 And they came into the place that is called Golgotha, which is, the place of calvary. ✝ verse 34 And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink.  
✝ verse 35 And after they had crucified him, they divided his garments, casting lots: that it might be fulfilled which was spoken by the Prophet, 
Ps. 21, 19  saying: They divided my garments among them: and upon my vesture they did cast lots. ✝ verse 36 And they sat and watched him. ✝ verse 37 And they put over his head his cause written, THIS IS Jesus THE KING OF THE Jews. ✝ verse 38 Then were crucified with him two thieves: one on the right hand, and one on the left. ✝ verse 39 And they that passed by, blasphemed him, wagging their heads, ✝ verse 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. ✝ verse 41 In like manner also the chief priests With the Scribes and ancients mocking, said: ✝ verse 42 He saved other: himself he can not save: if he be the King of Israel, let him now come down from the cross, and we will believe him. ✝ verse 43 * He trusted in God: 
Ps. 21, 9  let him now deliver him if he will: 
Sap. 2, 18.  for he said, That I am the son of God. ✝ verse 44 And the self same thing the thieves also that were crucified with him, reproached him withal.  
✝ verse 45 And from the sixth hour, there was darkness made upon the whole earth, until the ninth hour. ✝ verse 46 And about the ninth hour Jesus cried with a mighty voice, saying, Eli, Eli, lamma-sabacthani? that is, My God, my God, ● why hast thou forsaken me? ✝ verse 47 And certain that stood there and heard, said, He calleth Elias. ✝ verse 48 And incontinent one of them running, took a sponge, & filled it with vinegar: and put it on a reed, and gave him to drink. ✝ verse 49 And other said, Let be, let us see whether Elias come to deliver him. ✝ verse 50 And Jesus again crying with a mighty voice, 
HORA NONA in the church's service.  yielded up the ghost. ✝ verse 51 And be hold the vele of the temple was rend in two pieces, from the top even to the bottom, and the earth did quake, and the rocks were rend, ✝ verse 52 and the graves were opened: and many bodies of the saints that had slept, rose. ✝ verse 53 And they going forth out of the graves after his resurrection, came into the holy city: and appeared to many. ✝ verse 54 And the Centurion and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid, saying, In deed this was the son of God.  
✝ verse 55 And there were there many women a far of, which had followed Jesus from Galilee, ministering unto him: ✝ verse 56 among whom was Marie Magdalene, and Marie the mother of James and Joseph, 
HORA vesperarum, or, evensong.  and the mother of the sons of Zebede●. ✝ verse 57 And when it was evening, there came a certain rich man of Arimathaea, named Joseph, who also himself was disciple to Jesus. ✝ verse 58 He went to Pilate, and asked the body of Jesus. 
HORA COMPLETORII, or Complin.  Then Pilate commanded that the body should be delivered. ✝ verse 59 And Joseph taking the body, ″ wrapped it in clean sindon, ✝ verse 60 and laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument, and went his way. ✝ verse 61 And there was there Marie Magdalene, and the other marry, sitting over against the sepulchre.  
✝ verse 62 And the next day, 
SATURDAY called Sabbatum sa●●ctum.  which is after the , the chief priests and the Pharisees came together to Pilate, ✝ verse 63 saying, Sir, we have remembered, that that seducer said yet living, After three days I will rise again. ✝ verse 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, He is risen from the dead: and the last error shall be worse than the first. ✝ verse 65 Pilate said to them, You have a guard: go, guard it as you know. ✝ verse 66 And they departing, made the sepulchre sure: sealing up the stone, with watchmen.  

ANNOTATIONS CHAP. XXVII.  
3. Repenting him.] 
Horror of conscience.  Note how speedily the plague of God falleth after sin, and specially men must note what torment of conscience, and desperation often followeth the shedding of innocent blood.  
5. Hung himself.] 
Desperation.  If he had rightly repent, notwithstanding his horrible treason, he might have obtained mercy: but by hanging himself he took away all means of mercy and salvation, because he died finally impenitent.  
24. Innocent of his blood.] 
They that execute laws against their conscience, are like to Pilate.  Though Pilate was much more innocent than the Jews, and would have been free from the murder of our saviour, seeking all the means that he could (without offending the people and the emperors laws) to dimisse him: Yet he is damned for being the minister of the people's wicked will against his own conscience, even as all Officers be, and specially the judges and juries which execute laws of temporal Princes against Catholic men: for all such be guilty of innocent blood, and be nothing excused by that they execute other men's will according to the laws, which be unjust. For they should rather suffer death themselves, than put an innocent man to death.  
40. If thou be the son.] 
Christ derided in the B. Sacrament, even as upon the cross.  marvel not, when thou hearest our saviour in the B. Sacrament mocked at, or seest him abused of wicked men, that he strait revengeth not such blasphemies: or that he showeth not himself there visibly and to the senses, when faithless heretics will say, Let me see him, taste him, etc. 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.  
46. Why hast thou forsaken me?] Beware here of the detestable blasphemy of Calvin and the Caluinists, 
Catechis. Calu. & Instit. li. 2. 16.  who thinking not the bodily death of Christ sufficient, say, that he was also here 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 in pain,) 
Caluins' blasphemy.  they say that his descending was nothing else, but that his soul suffered the very pains of hell upon the cross. Whereas in deed 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 itself for the time, that he felt no comfort thereof at all, but was left to die in extreme pains as a mere man.  
19 Wrapped.] 
reverent using of our L. Body.  This honour and duty done to Christ's body being dead, 
S. Hiero. in hunc locum.  was marvelous grateful and meritorious And this wrapping of it in clean find on may signify by S. Hierom, that the Body of our Lord is to be wrapped not in gold, precious stones, and silk, but in pure linen. And so in the whole Church it is observed by 
* to. 1, Concil.  S. silvester's constitution, 
Corporals.  that the Corporal whereupon our lords body lieth on the altar, must be pure and plain linen.    

CHAP. XXVIII.  
He riseth again the third day, and (the blind most obstinate Jews by bribery working to their own reprobation) he appeareth to his Disciples in Galilee (as both before his Passion he foretold them Mat. 26, and now after his Resurrection, first the Angel, than also himself appointed by the women) 〈◊〉 and sendeth them to all Nations, to build his Church among the gentiles.  
verse 1 AND in the evening of the sabbath which dawneth on the first of the sabbath, 
The Gospel for the night mass of Christ's Resurrection, which is now used to be said on Easter eve in the morning.  came Marie Magdalene, 
Mr. 16, 1.  and the other marry ″ to see the sepulchre. 
Luc. 24, 1.  ✝ verse 2 And behold there was made a great earthquake. 
Io. 20, 1.  For an Angel of our Lord descended from heaven: 
EASTER day.  and coming, rolled back the stone, and sat upon it: ✝ verse 3 and his countenance was as lightning: and his garment as snow. ✝ verse 4 And for fear of him, the watchmen were frighted, and became as dead. ✝ verse 5 And the Angel answering said to the women, fear not you. for I know that you seek Jesus that was crucified. ✝ verse 6 he is not here: for he is risen, 
Mt. 29, 32.  * as he said. come, and see the place where our Lord was laid. ✝ verse 7 And going quickly, tell ye his Disciples that he is risen: and behold he goeth before you into Galilee. there you shall see him. Lo I have foretold you.  
✝ verse 8 And they went forth quickly out of the monument with fear and great joy, running to tell his Disciples. ✝ verse 9 And behold Jesus met them, saying, all hail. But they came near and took hold of his feet, and adored him. ✝ verse 10 Then Jesus said to them, fear not. Go, tell my brethren that they go into Galilee, there they shall see me.  
✝ verse 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. ✝ verse 12 And being assembled together with the ancients, taking counsel, they gave a great sum of money to the soldiers, ✝ verse 13 saying, Say you, That his Disciples came by night, and stole him away when we were a sleep. ✝ verse 14 And if the precedent shall hear of this, we will persuade him, and make you secure. ✝ verse 15 But they taking the money, did as they were taught. And this word was bruited abroad among the Jews, even unto this day.  
✝ verse 16 And the eleven Disciples went into Galilee, 
The Gospel upon Friday in Easter week.  unto the mount where Jesus had appointed them. ✝ verse 17 And seeing him they adored, 
The Gospel in the feast of the B. Trinity.  but some doubted. ✝ verse 18 And Jesus coming near spoke unto them, saying. All power is given to me in heaven and in earth. ✝ verse 19 ● going therefore teach ye all nations: BAPTIZING THEM IN THE NAME OF THE FATHER AND OF THE son AND OF THE HOLY GHOST, ✝ verse 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 CHAP. XXVIII.  
1. To see the sepulchre.] 
In Ep. 17 Paulae & Eustoch. ad Marcel. to. 1.  The devout women came to visit our saviours sepulchre, 
The holy sepulchre, and Pilgrimage thereunto.  and for their devotion first deserved to know the Resurrection, and to see him risen. The honour of the which sepulchre and the Pilgrimage thereunto in the primitive Church, S. Hierom declareth in these words, The Jews sometime honoured Sancta Sanctorum, because there were 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 we enter into, so often do we see our saviour lie in the sindon: and staying there a while▪ we see the Angel again sit at his feet, and at his head the napkin wrapped together. 
Esa. 11.  The glory of whose sepulchre, we know was long prophetied before Joseph hewed it out, by Esay 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, notwithstanding the Turks dominion, yet do the Religious Christian Catholic men by Gods mighty providence keep the holy sepulchre, 
The Catholic Church to be gathered of all Nations, And Christ's continual protection of the same Church.  which is within a goodly Church, and Christians come out of all the world in Pilgrimage to it.  
19 Going then.] Commission to baptise and preach to all Nations given to the Apostles, and grounded upon Christ's sovereign authority, to whom was given all power in heaven and in earth.  
20. With you all days.] Here Christ doth promise his concurrence with his Apostles and their successors; as well in preaching as ministering the Sacraments, and his protection of the Church never to cease till the world's end: contrary to our adversaries, saying that the Church hath failed many hundred years till Luther and Calvin.     

❧ THE argument OF S. marks GOSPEL.  
S. Marks Gospel may be well divided into four parts.  
The first part, of the preparation that was made to the manifestation of Christ: chap. 1. in the beginning.  
The Second, of his manifesting himself by Preaching and Miracles, and that in Galilee: the residue of the 1. chap. unto the 10. chap.  
The third, of his coming into jury, towards his Passion: chap. 10.  
The fourth, of the Holy week of his Passion in Jerusalem: chap. 11. to the end of the book.  
Of S. Mark and his conversation with the two Apostles S. Paul and S. Barnabee, we have at large Act. 12 and 15. somewhat also Col. 4. and 2. Tim. 4. and to Philémon. Moreover of his familiarity with the Prince of the Apostles S. Peter, we have 1 Pet. 5. For so it pleased our Lord, that only two of the evangelists should be of his twelve Apostles, to wit, S. Matthew and S. John. The other two, S. mark and S. Luke, he gave unto us of the Disciples of his two most principal and most glorious Apostles S. Peter and S. Paul. Whose Gospels therefore were of antiquity counted as the Gospels of S. Peter and S. Paul themselves. 
In Catal. Script. Ecclesiast.  Mark the disciple and interpreter of Peter (saith S. Hierom) according to that which he heard of Peter's mouth, wrote at Rome a brief Gospel at the request of the Brethren (about 10 or 12 years after our lords Ascension.) Which when Peter had heard, he approved it, and with his authority did publish it to the Church to be read, as Clemens Alexandrinus writeth li. 6. hypotypos.  
In the same place S. Hierom 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 S. mark, 
Philo de Supplicibus.  who were monks, written a book thereof, which is extant to this day. 
In Catalogo.  And not only S. Hierom (in Marco, & in Philone) but also Eusebius Hist. li. 2. ca 15. 16. 17. Epiphanius Secta 29 Nazaraeorum, li. 1. to. 2. Cassianus de Instit. Caenobiorum li. 2. c. 5. Sozomenus li. 1. c. 12. Nicephorus li. 2 c. 15. and diverse others, do make mention of the said monks out of the same Author. Finally, He died (saith S. Hierom) the 8 year of Nero, and was buried at Alexandria, Anianus succeeding in his place. But from Alexandria he was 
* Naucler. generat. 28.  translated to Venice, Anno Dom. 830.  
It is also to be noted, that in respect of S. Peter, who sent S. 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. Whereof see S. Leo ep. 53. S. Gregory li. 5. ep. 60. & li. 6. ep. 37.   

THE HOLY GOSPEL OF Jesus CHRIST ACCORDING TO Mark.  

CHAP. I.  
john (the Eremite of whom the Prophets) preaching penance, 
THE FIRST part of this Gospel: of the preparation to Christ's manifestation.  and living himself accordingly. baptizeth the people to prepare 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 also goeth into the wilderness. 14 Beginning in Galilee, 16 after that he hath called four Disciples, 21 he preacheth first in Capharnaum, confirming his doctrine with beneficial Miracles, to the great admiration of all: 35 then also (but first retiring into the wilderness) in all the rest of Galilee, with like miracles.  
verse 1 THE beginning of the Gospel of Jesus CHRIST the son of God. ✝ verse 2 As it is written in ● Esay the Prophet ', 
Mal. 3, 1.  (Behold I send mine Angel before thy face, 
Esa. 40, 3. the prophets  who shall prepare thy way before thee,) ✝ verse 3 A voice of one crying in the desert, Prepare ye the way of our Lord, make strait his paths. ✝ verse 4 * John was in the desert baptizing, 
Mt. 3, 1.  and preaching the baptism of penance 
⸬ john's baptism put them in hope only of remission of sins as a preparative to Christ's Sacrament by which sins were indeed to be remitted. Aug. li. 5 de bapt. c. 10.  unto remission of sins. 
Lu. 3, 4.  ✝ verse 5 And there went forth to him all the country of Jewry, 
Io. 1, 15.  and all they of Jerusalem: and were baptised of him in the river of Jordan, ● confessing ● their sins. ✝ verse 6 And John was ● clothed with camels hear, and a girdle of a skin about his loins: and he did eat locusts and wild honey. ✝ verse 7 And he preached, saying, There cometh a stronger than I after me: whose latchet of his shoes I am not worthy stooping down to unloose. ✝ verse 8 I have baptised you ● with water: but he shall baptise you with the holy Ghost.  
✝ verse 9 And it came to pass: in those days came Jesus from Nazareth of Galilee: and was ″ baptised of John in Jordan. ✝ verse 10 And forth with coming up out of the water, he saw the heavens opened, and ● the Spirit as a dove descending, and remaining on him. ✝ verse 11 And a voice was made from heaven, Thou art my beloved son, in thee I am well pleased.  
✝ verse 12 And forth with * the Spirit drove him out into ● the desert. 
Mt. 4, 1.  
Lu. 4, 1.  ✝ verse 13 And he was in the desert forty days, and forty nights: and was tempted of Satan. and he was with beasts, 
THE SECOND part of this Gospel: of Christ's manifestation.  and the Angels ministered to him.  
✝ verse 14 And * after that John was delivered up, 
Mat. 4, 12.  Jesus came into Galilee, 
Luc. 4, 14.  preaching the Gospel of the kingdom of God, ✝ verse 15 and saying, That the time is fulfilled, and the kingdom of God is at hand: 
⸬ He doth not preach belief or faith only, but penance also.  be penitent, and believe the Gospel.  
✝ verse 16 * And passing by the sea of Galilee, 
Mat. 4, 18.  he saw Simon and Andrew his brother, 
Lu. 5, 2.  casting nets into the sea (for they were fishers) ✝ verse 17 and Jesus said to them, Come after me, and I will make you to become fishers of men. ✝ verse 18 And immediately leaving their nets, they followed him. ✝ verse 19 And being gone thence a little further, he saw James of Zebedee, and John his brother, and them repairing their nets in the sip: ✝ verse 20 and forthwith he called them. And leaving their father Zebedee in the ship with his hired men, they followed him.  
✝ verse 21 And * they enter into Capharnaum, 
Mat. 4, 13.  and he forthwith upon the Sabbaths going into the Synagogue, 
Lu. 4, 31  taught them. ✝ verse 22 And they were astonished at his doctrine▪ for he was teaching them as having power, and not as the Scribes. ✝ verse 23 And * there was in their Synagogue a man in an unclean spirit: 
Luc. 4, 32.  and he cried out, ✝ verse 24 saying, what to us and to thee Jesus of Nazareth? art thou come to destroy us? I know who thou art, the saint of God. ✝ verse 25 And Jesus threatened him, saying, Hold thy peace, and go out of the man. ✝ verse 26 And the unclean spirit tearing him, and crying out with a great voice, went out of him. ✝ verse 27 And they marveled all, in so much that they questioned among themselves, saying, what thing is this? what is this new doctrine? for with power he commandeth the unclean spirits also, and they obey him. ✝ verse 28 And the bruit of him went forth in continent into all the country of Galilee.  
✝ verse 29 And immediately * going forth out of the Synagogue, 
Mat. 8, 14.  they came into the house of Simon and Andrew, 
Luc. 4. 42.  with James and John. ✝ verse 30 And Simons wives mother lay in a fit of a fever: and forthwith they tell him of her. ✝ verse 31 And coming near he lifted her up taking her by the hand: and incontinent the ague left her, and she ministered unto them. ✝ verse 32 And when it was evening after sun set, they brought to him all that were ill at ease and that had devils. ✝ verse 33 And all the city was gathered together at the door. ✝ verse 34 And he cured many that were vexed with diverse diseases: and he cast out many devils, and he suffered not them to speak that they knew him.  
✝ verse 35 And rising very early, and going forth he went into a desert place: and there he prayed. ✝ verse 36 And Simon sought after him, and they that were with him. ✝ verse 37 And when they had found him, they said to him, That all seek for thee. ✝ verse 38 And he saith to them, Let us go into the next towns and cities, that I may preach there also: for to this purpose am I come.  
✝ verse 39 And he was preaching in their Synagogs', 
Mt. 8, 2.  and in all Galilee: and casting out devils. 
Lu. 5, 12.  ✝ verse 40 And a * leper cometh to him beseeching him: and kneeling down saith to him, If thou wilt, thou canst make me clean. ✝ verse 41 And Jesus having compassion on him, stretched forth his hand: and touching him, he saith unto him, I will, be thou made clean. ✝ verse 42 And when he had spoken, immediately the leprosy departed from him, and he was made clean. ✝ verse 43 And he threatened him, and forthwith cast him forth. ✝ verse 44 and he saith to him, See thou tell no body: but go, show thyself 
⸬ Our saviour even when he healed the leper by extraordinary miraculous power, would not yet break order, but sent the party to the Priest.  to the high priest, and offer for thy cleansing the things that * Moses' commanded, 
Leu. 14, 3.  for a testimony to them. ✝ verse 45 But he being gone forth, began to publish, and to blaze abroad the word: so that now he could not openly go into the city, but was abroad in desert places, and they came together unto him from all sides.  

ANNOTATIONS CHAP. I.  
5. Confessing their sins.] 
Confession.  A certain confession of sins there was even in that penance which John preached, and which was made before men were baptised. Whereby it is clear that John made a preparation to the Sacrament of Penance which afterward was instituted by Christ, as well as he did by baptizing prepare the way to Christ's baptism. 
Particular confession.   
5. Their sins.] He doth not say that they confessed themselves to be sinners, which may be done by a general confession: 
john's example of penance.  but that they confessed their sins, which is a particular confession.  
6. Clothed.] The Holy Ghost thought it worthy of special reporting how straightly this prophet lived, and how he abstained from delicate meats and apparel. See Mat. c. 3.  
8. With water.] 
Baptism in water.  John with water only, 
Calu. 4. inst. c. 16.  Christ with the Holy Ghost, not only, as the heretics hold, that say water is not necessary, but with water and the Holy Ghost, as it is plain Io. 3. unless a man be borne again of water and the Holy Ghost, he shall not enter into the kingdom of heaven.  
9 baptized of John.] The humility of Christ not disdaining his servants baptism. Which is an example for all faithful not to disdain Christ's Sacraments of any Priest be he never so simple, being by the Catholic Church lawfully called. Aug. li. 5 de bapt. c. 9  
10. The Spirit.] 
The B. Trinity.  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. li. 1 de Sacram. c. 5.  
12. Desert.] 
Christ's example of penance.  Christ doing penance by long fasting, solitariness, and conversing with wild beasts, gave example and instruction to the Church for Lent fast, and to holy Eremites of retiring themselves to the wilderness and prayer.  
35. Desert 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, 
Solitary contemplation.  and that we should often retire ourselves from worldly matters to solitary meditation of heavenly things.    

CHAP. II.  
Against the Scribes and Pharisees he defendeth first his power to remit sins in earth, 〈◊〉 and his eating with sinners (as being the physician of souls, signified in those his miraculous cures upon bodies): 〈◊〉 then also he defendeth his Disciples, not having as yet any fasts by him prescribed unto them, and plucking ears of corn upon the sabbath: signifying withal that he will change their ceremonies.  
verse 1 AND again he entered into Capharnaum after some days, 
Mt. 9, 1.  and it was heard that he was in the house, 
Lu. 5, 18  ✝ verse 2 and many came together, so that there was no place no not at the door, and he spoke to them the word. ✝ verse 3 And they came to him bringing one sick of the palsy, who was carried of four. ✝ verse 4 And when they could not offer him unto him for the multitude, they ● uncovered the roof where he was: and opening it they did let down the couch wherein the sick of the palsy lay. ✝ verse 5 And when Jesus had seen 
⸬ Our Lord is moved to be merciful to sinners by other men's faith and desires, and not only by the parties own means always.  their faith, he saith to the ● sick of the palsy, son, ● thy sins are forgiven thee. ✝ verse 6 And there were certain of the Scribes sitting there and thinking in their hearts, ✝ verse 7 why doth he speak so? 
job. 14, 4.  he blasphemeth. * Who can forgive sins but only God? 
Esa. 43, 25.  ✝ verse 8 Which by and by Jesus knowing in his spirit, that they so thought within themselves, saith to them, why think you these things in your hearts? ✝ verse 9 Whether is easier, to say to the sick of the palsy, Thy sins are forgiven thee: or to say, Arise, take up thy couch, and walk? ✝ verse 10 But that you may know that ● the son of man hath power ● in earth to forgive sins (he saith to the sick of the palsy) ✝ verse 11 I say to thee, Arise, take up thy couch, and go into thy house. ✝ verse 12 And forthwith he arose: and taking up his couch, went his way in the sight of all, so that all marveled, and glorified God, saying, That we never saw the like.  
✝ verse 13 And he went forth again to the sea: and all the multitude came to him, and he taught them. ✝ verse 14 And when he passed by, 
Mt. 9, 9  * he saw Levi of Alphaeus sitting at the custom place: 
Lu. 5, 27  and he saith to him, follow me. And rising up he followed him. ✝ verse 15 And it came to pass, as he sat at meat in his house, many Publicans and sinners did sit down together with Jesus and his Disciples. for they were many, who also followed him. ✝ verse 16 And the Scribes and the Pharisees seeing that he did eat with Publicans and Sinners, said to his Disciples, why doth your master eat and drink with Publicans and sinners? ✝ verse 17 Jesus hearing this, saith to them, The whole have not need of a physician, but they that are ill at ease. for I came not to call the just, but sinners.  
✝ verse 18 And * the disciples of John and the Pharisees did use to fast: 
Mt. 9, 13  and they come, 
Lu. 5, 32  and say to him, Why do the disciples of John and of the Pharisees fast: but thy disciples do not fast? ✝ verse 19 And Jesus said to them, why, can the children of the marriage fast, as long as the bridegroom is with them? So long time as they have the bridegroom with them, they can not fast. ✝ verse 20 But the days will come when the bridegroom shall be taken away from them: and then they shall 
⸬ He foretelleth that fasting shall be used in his Church, no less then in the old law or in the time of John the Baptist. See Mat. c. 9, 15.  fast in those days. ✝ verse 21 No body soweth a piece of raw cloth to an old garment: otherwise he taketh away the new piecing from the old, and there is made a greater rent. ✝ verse 22 And no body putteth new wine into old bottles: otherwise the wine bursteth the bottles, and the wine will be shed, and the bottles will be lost. but new wine must be put into new bottles.  
✝ verse 23 And * it came to pass again when he walked through the corn on the sabbaths, 
Mt. 12, 1  and his Disciples began to go forward and to pluck the ears. 
Lu. 6, 1.  ✝ verse 24 And the Pharisees said to him, Behold, why do they on the sabbaths that which is not lawful? ✝ verse 25 And he said to them, Did you never read what David did, when he was ● in necessity, and himself verse 26 was an hungered and they that were with him? 
1. Re. 21, 6.  how * he entered into the house of God under Abiathar the high Priest, and did ear the loaves of Proposition, which it was not lawful to eat * but for the Priests, and did give unto them which were with him? 
Leu. 24, 9  ✝ verse 27 And he said to them, The sabbath was made for man, and not man for the sabbath. ✝ verse 28 therefore the son of man is 
⸬ The maker of the law may abrogate or dispense when and where for just cause it seemeth good to him.  Lord of the sabbath also.  

ANNOTATIONS CHAP. II.  
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.  
5. Sick of the palsy.) Such as this man was in body by dissolution of his limbs, such also was he in soul by the noisome desires of the world occupying his heart, and withdrawing him from all good works. Aug. de Pastor. c. 6 to. 9  
5. Thy sins.) Hereby it appeareth that Christ healed this sick man first in his soul, before he took away his bodily infirmity: 
The Sacraments to be called for in sickness.  which may be an instruction for all men in bodily disease, first to call for the Sacraments, which be medicines of the soul. As hereby also may be gathered that many diseases come for sin, and therefore can not be healed till the sins be remitted.  
10. The son of man.) As Christ proveth unto them, that himself as man, and not as God only, hath power to remit sins, 
Man hath power to remit sins.  by that in 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 sins, not as God, but as god's ministers.  
10. In earth.) 
Christ remitteth sins by the priest's ministery.  This power that the son of man hath to remit sins in earth, was never taken from him, but dureth still in his Sacraments, and ministers, by whom he remitteth sins in the Church, and not in heaven only. For concerning sin, there is one court of conscience in earth, and an other in heaven: and the judgement in heaven followeth and approveth this on earth: as is plain by the words of our saviour to Peter first, 
Mt. 18, 19  and then to all the Apostles, Whatsoever you shall bind upon earth, 
Mt. 18, 18. ad Heliod. ep. 1.  shall be bound in heaven: whatsoever you shall lose upon earth, shall be loosed in heaven: whereupon S. Hierom saith, That Priests having the keys of the kingdom of heaven, judge after a sort before the day of judgement. And S. Chrysost. li. 3 de Sacerd. paul. post princip. more at large.  
25. In necessity.) 
Amb. li. ● off. c. 28.  In necessity many things be done without sin, which else might not be done: and so * the very chalices and consecrated jewels and vessels of the Church in cases of necessity are by lawful authority turned to profane uses: which otherwise to alienate to a man's private commodity is sacrilege.    

CHAP. III.  
The blind Pharisees seeking his death for doing good upon the sabbaths, he meekly goeth out of the way: where the people that flock unto him, and his Miracles, are innumerable. 13 Yea to his twelve also (having need of more workmen) he giveth power to work Miracles. ●0 He so occupieth himself for souls, that his kin think him mad. 22 The Scribes of Jerusalem come so far, and yet have nothing but absurdly to blaspeme his casting out of devils, to their own damnation. ●1 That the Jews should not (after their manner) think it enough, that he is of their blood, he telleth that such rather are dear to him, as keep God's commandments.  
verse 1 AND he entered again into the Synagogue, 
Mt. 12, 9  and there was a man there that had a withered hand. 
Lu. 6, 6.  ✝ verse 2 And they watched him whether he would cure on the sabbaths: that they might accuse him. ✝ verse 3 And he saith to the man that had the withered hand, Rise up into the mids. ✝ verse 4 And he saith to them, Is it lawful on the sabbaths to do well or il? to save a soul, or to destroy? but they held their peace. ✝ verse 5 And looking round about upon them with anger, being sorrowful for the blindness of their heart, he saith to the man, Stretch forth thy hand. And he stretched it forth: and his hand was restored unto him.  
✝ verse 6 And the Pharisees going forth, immediately made a consultation with the Herodians against him how they might destroy him. ✝ verse 7 But Jesus with his Disciples retired to the sea: and a great multitude from Galilee and Jewry followed him, ✝ verse 8 and from Jerusalem, and from Idumaea, and beyond Jordan. And they about tire and Sidon, a great multitude, hearing the things which he did, came to him. ✝ verse 9 And he spoke to his Disciples that a boat might attend on him because of the multitude, lest they should throng him. ✝ verse 10 for he healed many, so that there pressed in upon him for 
⸬ The only touching of Christ's holy person, or any part of his clothes, or whatsoever belonged to him, did heal all diseases.  to touch him, as many as had hurts. ✝ verse 11 And the unclean spirits, when they saw him, fell down unto him: and they cried saying, ✝ verse 12 ″ Thou art the son of God. And he vehemently charged them that they should not disclose him.  
✝ verse 13 And * ascending into a mountain, 
Mt. 5, 1. 10, 1.  he called unto him whom he would himself: 
Lu. 6, 12 9, 1.  and they came to him. ✝ verse 14 And he made that ″ twelve should be with him, and that he might send them to preach. ✝ verse 15 And he gave them power to cure infirmities, and to cast out devils. ✝ verse 16 And he gave to Simon the name ″ Peter. ✝ verse 17 and James of Zebedee, and John the brother of James: and he called their names, Boanerges, which is, the sons of thunder. ✝ verse 18 and Andrew and Philippe, and Bartholomew and Matthew, and Thomas and James of Alphaeus, and Thaddaeus and Simon Cananaeus, ✝ verse 19 and Judas Iscariote, who also betrayed him.  
✝ verse 20 And they come to a house: and the multitude resorteth together again, so that they could not so much as eat bread. ✝ verse 21 And when his had heard of it, they went forth to lay hands on him. for they said, That he was become 
⸬ See here the conceit of worldly friends, who think the zeal of Religion, madness: and therefore count them mad, that are zealous in God's cause and for the Catholic faith: and the more zealous, the more mad.  mad. ✝ verse 22 And the Scribes which were come down from Jerusalem, 
Mat. 12, 24.  said, * That he hath Beelzebub: and that in the prince of devils he casteth out devils. ✝ verse 23 And after he had called them together, 
Luc. 11, 15.  he said to them in parables, How can Satan cast out Satan? ✝ verse 24 And if a ″ kingdom be divided against itself, that kingdom can not stand. ✝ verse 25 And if a house be divided against itself, that house can not stand. ✝ verse 26 And if Satan be risen against himself, he is divided, and can not stand, but hath an end. ✝ verse 27 No body 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. ✝ verse 28 Amen I say to you, that all sins shall be forgiven the sons of men, and the blasphemies wherewith they shall blaspheme. ✝ verse 29 But he that shall blaspheme against the Holy Ghost, he hath not forgiveness for ever, but shall be guilty of an ″ eternal sin. ✝ verse 30 Because they said, He hath an unclean spirit.  
✝ verse 31 And * there come his mother and brethren: 
Mt. 12, 46.  and standing without they sent unto him calling him, 
Lu. 8, 19.  ✝ verse 32 and the multitude sat about him: and they say to him, Behold thy mother and thy brethren without seek thee. ✝ verse 33 And answering them, he said, ″ Who is my mother and my brethren? ✝ verse 34 And looking about upon them which sat round about him, he saith, Behold my mother and my brethren. ✝ verse 35 For whosoever shall do the will of God, he is my brother and my sister and mother.  

ANNOTATIONS CHAP. III.  
13. Thou art the son.) The confession of the truth is not grateful to God, proceeding from overy 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 in ep. Joan. Ser. 30. 31. de verb. Apostoli. 
Sermons, service, and prayer of heretics.  therefore neither heretics sermons must be heard, no not though they preach the truth. So is it of their prayer and service, which being never so good in itself, is not acceptable to God out of their mouths, yea it is no better than the howling of wolves. Hiero. in 7 Osee.  
14. Twelve.) 
The number of twelve, mystical.  This number of twelve Apostles is mystical and of great importance (as appeareth * by the choosing of Mathias into Judas place to make up again this number) prefigured in the 12 patriarchs, 
Act. 1●.  Gen. 49. the 12 Princes of the children of Israel, Num. 1. the 12 fountains found in Elim, Exod. 15. the 12 precious stones in the Rational of Aaron, Exod. 39 the 12 Spies sent by Moses, Num. 13. the 12 stones taken out of Jordan whereof the Altar was made, josu. 4. the 12 loves of Proposition, Leuit. 24. etc. Anselm. in Mt. c. 10. And these are the 12 foundations of heavenly Jerusalem. Apoc. 21.  
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: 
Peter's pre-eminence,  as here also the name BOANERGES is given to other two Apostles for signification, 
Mt. 1●.  and so names else where in the old Testament and in the new.  
24. Kingdom against kingdom.) 
Dissension of heretics.  As this is true in all Kingdoms and commonweals where civil dissension reigneth, 
Greg. li. ● ep. 3.  so is it specially verified in heresies and heretics, which have always divisions among themselves as the plague of God, for dividing themselves and others from the Church.  
29. Eternal sin.) 
Venial sins forgiven after death.  That which is here called eternal, 
Mt. 12, 32.  is (as S. Matthew expresseth it) that which shall neither be remitted in this life, nor in the life to come. Where we learn by S. mark, that there are also sins not eternal: and by S. Matthew, that they are such, as shall be forgiven either here, or in the life to come.  
33. Who is my mother?) 
Spiritual kindred and business preferred before carnal and worldly.  Neither is it here said, that he had no mother, as some upon these words falsely gather: nor ingratitude to our parents is taught us by this answer: but we be hereby admonished to prefer the spiritual 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. 
The B. Virgin without sin.  in which number our Lady his mother was also included, for she did his father'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 venially in all her life. Aug. de nat. & great c. 36.    

CHAM four  
The parables (in which he speaketh to the Jews, because they were reprobate) he expoundeth to his Disciples, showing that in his sowing, three parts of four shall perish, through the fault of the hearers. 21 and that his servants, must confess their faith, 24 and use their gifts (contrary to those stony and thorny hearers.) 26 and that his Church (notwithstanding the losing of those three parts of the seed) shallbe 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 scede▪ 35 and though such tempests of persecution in the sea of this world do rise against it.  
verse 1 AND again he began to teach at the sea side: 
Mt. 13, 1.  and a great multitude was gathered together unto him, 
Lu. 8, 4.  so that he went up into a boat, and sat in the sea, and all the multitude about the sea was upon the land: ✝ verse 2 and he taught them in parables many things, and said to them in his doctrine, ✝ verse 3 hear ye:  
Behold, the sower went forth to sow. ✝ verse 4 And whiles he soweth, some fell by the way side, and the fowls of the air came, and did eat it. ✝ verse 5 And othersome fell upon rocky places where it had not much earth: and it shot up immediately, because it had not deepness of earth: ✝ verse 6 and when the sun was risen, it parched, and because it had not root, it withered. ✝ verse 7 And some fell among thorns: and the thorns grew up, and choked it, and it yielded not fruit. ✝ verse 8 And some fell upon good ground: and it yielded fruit that grew up and increased, and it brought forth, one thirty, one sixty, and one an hundred.  
✝ verse 9 And he said, He that hath ears to hear, let him hear. ✝ verse 10 And when he was alone, the twelve that were with him, asked him the parable. ✝ verse 11 And he said to them, To you it is given to know the mystery of the kingdom of God: but to 
⸬ Such as be out of the Church, though they hear and read never so much, they cannot understand.  them that are without, all things are done in parables: ✝ verse 12 that * seeing they may see, 
Esa. 6, 9  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. ✝ verse 13 And he saith to them, Do you not know this parable? and how shall you know all parables? 
Bed. in 4 Marc.  ✝ verse 14 He that soweth: soweth the word. ✝ verse 15 And they by the way side, are these: where the word is sown, and when they shall have heard, immediately cometh Satan, and taketh away the word that was sown in their hearts. ✝ verse 16 And thy likewise that are sown upon the rocky places, are these: who when they hear the word, immediately with joy receive it: ✝ verse 17 and they have not root in themselves, but are temporal: afterwards when tribulation is risen and persecution for the word, forthwith they are scandalised. ✝ verse 18 And other there be that are sown among thorns: these are they that hear the word, ✝ verse 19 and the cares of the world and the deceitfulness of riches, and concupiscences about other things entering in choke the word, and it is made fruitless. ✝ verse 20 And these are they that were sown upon the good ground, which hear the word and receive it, and yield fruit one thirty, one sixty, and one an hundred.  
✝ verse 21 And he said to them, 
Lu. 8, 16  * cometh a candle to be put 
⸬ Christ came not to teach his doctrine in corners and hucker mucker, as heretics do, but to lighten the whole world therewith.  under a bushel, or under a bed? and not to be put upon the candlestick? ✝ verse 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. ✝ verse 23 If any man have ears to hear, let him hear.  
✝ verse 24 And he said to them, 
Lu. 8, 18  See what you hear. * In what measure you meet, it shall be measured to you again, and more shall be given 
` to you that hear.  to you. ' ✝ verse 25 For he that hath, to him shall be given: and he that hath not, that also which he hath, shall be taken away from him.  
✝ verse 26 And he said, So is the kingdom of God, as if a man cast seed into the earth, ✝ verse 27 ″ and sleep, and rise up night and day, and the seed spring, and grow up whiles he knoweth not. ✝ verse 28 For the earth of itself bringeth forth fruit, first the blade, than the ear, afterwards the full corn in the ear. ✝ verse 29 And when the fruit hath brought out itself, immediately he putteth in the sickle, because harvest is come.  
✝ verse 30 * And he said, 
Mat. 13, 31.  To what shall we liken the kingdom of God? or to what parable shall we compare it? ✝ verse 31 As a ″ mustard seed: 
Luc. 13▪ 19  which when it is sown in the earth, is less than all the seeds that are in the earth: ✝ verse 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.  
✝ verse 33 And with many such parables he spoke to them the word, according as they were able to hear: ✝ verse 34 and without parable he did not speak unto them. but apart, he explicated all things to his Disciples.  
✝ verse 35 And he saith to them in that day, 
Mt. 8, 23  when evening was come, 
Lu. 8, 22  * Let us pass over to the other side. ✝ verse 36 And dimissing the multitude, they take him so as he was in the boat: and there were other boats with him. ✝ verse 37 And there arose a great storm of wind, and the waves bet into the boat, so that the boat was filled. ✝ verse 38 And he was in the hinder part of the boat sleeping upon a pillow: and they raise him, and say to him, Master, doth it not pertain to thee that we perish? ✝ verse 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. ✝ verse 40 And he said to them, Why are you fearful? neither yet have you faith? And they feared with great fear: and they said one to an other, Who is this (thinkest thou) that both wind and sea obey him?  

ANNOTATIONS CHAP. four  
12. Lest they should be converted.] These speeches here and else where, 
God is not author of sin, but man's own will.  we must not so understand as though he spoke 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 S. Matthew and in the acts, 
Mt. 13.  where our saviour and S. Paul speak thus, They have heard heavily, and have shut their eyes, 
Act. 〈◊〉.  left 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 converted: and so were the cause of their own wilful and obstinate infidelity. And therefore also he spoke in parables, because they were not worthy to understand, as the other to whom he expounded them.  
27. And sleep.] The Church, and Christ's doctrine, (sleep we, wake we) increaseth by the great providence of God. 
1. Cor. 3.  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 always good success: but doing our duty, commit the rest to God.  
31. Mustard seed.] 
The Church visibly increasing.  If the Church and Truth had more and more decayed and been obscured after the Apostles time unto ours, as 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▪ vide Chrys. to. 5 contra Gentiles in vita S. Babylae Mart.  
32. The birds.] 
Christian religion wonderfully spreading.  Of all sects or doctrine, Christ's religion at the beginning was the smallest, and most contemptible: but the success thereof far passed all man's doctrine: in so much that afterward all the wisest and greatest of the world made their residence and rest therein.    

CHAP. V.  
To the Gerasens (and in them to all men) Christ manifesteth how the devil of his malice would use them, if he would permit: 17 and yet they like not their saviours presence. 21 A woman Gentil, that began her sickness when the Jews daughter began her life (signifying Abraham's time) he cureth by the way as he was coming to heal the Jews: And even then the Jews do die, but yet them also he will revive, as here the Jews daughter.  
verse 1 AND they came beyond the strait of the sea into the country of the Gerasens. 
Mat. 8, 28.  ✝ verse 2 And as he went out of the boat, 
Luc. 8 26.  immediately there met him out of the sepulchres a man in an unclean spirit, ✝ verse 3 that had his dwelling in the sepulchres. and neither with chains ″ could any man now bind him: ✝ verse 4 for being often bound with fetters and chains, he had burst the chains, and broken the fetters. and no body could tame him. ✝ verse 5 and he was always day and night in the sepulchres and in the mountains, crying and cutting himself with stones. ✝ verse 6 And seeing Jesus a far of, he ran and adored him: ✝ verse 7 and crying with a great voice, said, What to me and thee Jesus the son of God most high? I adjure thee by God that thou torment me not. ✝ verse 8 For he said unto him, go out of the man thou unclean spirit. ✝ verse 9 And he asked him, What is thy name? And he saith to him, My name is Legion: because we are many. ✝ verse 10 And he besought him much, that he would not expel him out of the country. ✝ verse 11 And there was there about the mountain a great heard of swine, feeding. ✝ verse 12 And the spirits besought him, saying, Send us 
⸬ It is not with out 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 ep. Io.  into the swine, that we may enter into them. ✝ verse 13 And Jesus immediately granted unto them. And the unclean spirits going out, entered into the swine: and the heard with great violence was carried headlong into the sea, about two thousand, and were stifled in the sea. ✝ verse 14 And they that fed them, fled, and carried news into the city and into the fields. And they went forth to see what was done: ✝ verse 15 and they come to Jesus, and they see him that was vexed of the devil, sitting, clothed, and well in his wits: and they were afraid. ✝ verse 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. ✝ verse 17 And they began to desire him, that he would departed from their coasts. ✝ verse 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, ✝ verse 19 and he admitted him not, but saith to him, go into thy house to thine, and tell them how great things the Lord hath done for thee, and hath had mercy upon thee. ✝ verse 20 And he went his way, and began to publish in Decapolis how great things Jesus had done to him: and all marveled.  
✝ verse 21 * And when Jesus had passed in boat again over the strait, 
Mat. 9, 18.  a great multitude assembled together unto him, and he was about the sea. 
Archsynagogue, chief governor of a Synagogue.  ✝ verse 22 And there cometh one of the Archsynagogs', 
Luc. 8, 42.  named Jaîrus: and seeing him, he falleth down at his feet, ✝ verse 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. ✝ verse 24 And he went with him, and a great multitude followed him, and they thronged him.  
✝ verse 25 And a woman which was in an issue of blood twelve years, ✝ verse 26 and had suffered many things of many physicians, and had bestowed all that she had, neither was any thing the better, but was rather worse: ✝ verse 27 when she had heard of Jesus, she came in the press behind him, and touched his garment. ✝ verse 28 for she said, That ″ if I shall touch but his garment, I shall be safe. ✝ verse 29 And forthwith the fountain of her blood was dried: and she felt in her body that she was healed of the malady. ✝ verse 30 And immediately Jesus knowing in himself ″ the virtue that had proceeded from him, turning to the multitude, said, Who hath touched my garments? ✝ verse 31 And his Disciples said to him, Thou seest the multitude thronging thee, and sayest thou, who hath touched me? ✝ verse 32 And he looked about to see her that had done this. ✝ verse 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. ✝ verse 34 And he said to her, Daughter, thy faith hath made thee safe, go in peace, and be whole of thy malady.  
✝ verse 35 As he was yet speaking, they come 
` from  to ' the Archsynagogue, saying, That thy daughter is dead: why dost thou trouble the master any further? ✝ verse 36 But Jesus having heard the word that was spoken, saith to the Archsynagogue, fear not: ″ only believe. ✝ verse 37 And he admitted not any man to follow him, but Peter and James and John the brother of james. ✝ verse 38 And they come to the Archsynagogs' house, and he seethe a tumult, and folk weeping and wailing much. ✝ verse 39 And going in, he saith to them: Why make you this a do and weep? the wench is not dead, but 
⸬ To Christ, that can more easily raise a dead man than we can do one that is but a sleep, death is but sleep. Aug. de verb. Do. Ser. 44.  sleepeth. ✝ verse 40 And they derided him. But he having put forth all, taketh the father and the mother of the wench, and them that were with him, and they go in where the wench was lying. ✝ verse 41 And holding the wenches hand, he saith to her, Talithacumi, which is being interpreted, ″ wench (I say to thee) arise. ✝ verse 42 and forthwith the wench rose up, and walked. and she was twelve years old: and they were astonished with great astonishment. ✝ verse 43 And he commanded them earnestly that no body should know it: and he bad that some thing should be given her to eat.  

ANNOTATIONS CHAP. V.  
3. Can bind him.] We see here that mad men which have extraordinary strength, are many times possessed of the devil: 
Profane and natural men.  as there is also a deaf and a dumb devil, and unclean spirits, which work these effects in men, 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 that the devil worketh such things.  
2●. If I shall touch.] 
The touch of relics.  So the good Catholic saith, If I might but touch one of his Apostles, yea one of his Apostles napkins, yea but the shade of one of his saints, I should be better for it. Act. 5. and 19 See S. Chrys. to. 5 cont. Gent. in principio. in vit. Babyla. Yea S. Basil saith, 
Basil. in Ps. 115.  He that toucheth the bone of a martyr, receiveth in some degree holiness of the grace or virtue that is therein.  
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 saviour, they being but the means or instruments of the same.  
36. Only believe.] 
Scripture fond applied to prove only faith.  It is our common speech, when we require one thing specially, though other things also be as necessary, and more necessary. As the physician to his patient, Only have a good heart: when he must also keep a diet, and take potions, things more requisite. So Christ in this great infidelity of the Jews, required only that they would believe he was able to do such a cure, 
V 5.  such a miracle, and then he did it: otherwise it followeth in the next Chapter, He could not do miracles there because of their incredulity. again, 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 justified thee: but, hath made the 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.  
41. Wench arise.] Christ's miracles, besides that they be wonders and ways to show his power, be also significative: 
By three dead, are signified three kind of sinners.  as these which he corporally raised from death, 
Aug. de verb. Do. ser. 44.  put us in mind of his raising our souls from sin. The Scripture maketh special mention only of three raised by our saviour, of which three, this wench is one within the house: an other, the widows son in Naim, now carried out toward the grave: the third, Lazarus having been in the grave four days, and therefore stinking. Which diversity of dead bodies, signify diversity of dead souls, some more desperate than other, some past all man's hope, and yet by the grace of Christ to be revived and reclaimed.    

CHAP. vi  
In his own country (signifying the reprobate Jews) he is contemned, and therefore worketh little in respect. 6 His Apostles preach every where and work miracles, so that King Herode (who shamefully killed John Baptist) and others are stricken with great admiration. 30 After john's death he goeth into the Desert, where great concourse being unto him, he feedeth 5000 with five loaves. 46 And after he hath prayed long in the mountain, he walketh upon the sea. 53 And with the very touch of his garments hem he healeth innumerable.  
verse 1 AND going out from thence, 
Mt. 13, 54.  he went into his country: and his Disciples followed him. 
Lu. 4, 16  ✝ verse 2 and when the sabbath was come, he began to teach in the Synagogue: and many hearing him were in admiration at his doctrine, saying, How came this fellow by all these things? and what wisdom is this that is given to him, and such virtues as are wrought by his hands? ✝ verse 3 Is not this ″ the Carpenter, the son of MARIE, the brother of James and Joseph and Jude and Simon? why, are not also his sisters here with us? And they ″ were scandalised in him. ✝ verse 4 And Jesus said to them, That there is not a Prophet without honour, but in his own country, and in his own house, and in his own kindred. ✝ verse 5 and ″ he could not do any miracle there, but only cured a few that were sick, imposing his hands ✝ verse 6 and he marveled because of their incredulity, and he went about the towns in circuit teaching.  
✝ verse 7 * And he called the twelve: 
Mt. 10, 1  and began to send them two and two, 
Lu. 9, 1.  and gave them power over unclean spirits. ✝ verse 8 And he commanded them that they should take nothing for the way, but a rod only: not skrippe, not bread, nor money in their purse, ✝ verse 9 but shod with sandals, and that they should not put on ″ two coats. ✝ verse 10 And he said to them, whithersoever you shall enter into an house, there tarry till you depart thence. ✝ verse 11 and whosoever shall not receive you, nor hear you: going forth from thence shake of the dust from your feet for a testimony to them. ✝ verse 12 And going forth they preached that they should do penance: ✝ verse 13 and they cast out many devils, 
ja. 5, 14.  and * anointed ″ with 
⸬ A preparative to the Sacrament of extreme unction. jac. 5.  oil many sick, and healed them.  
✝ verse 14 And * king Herod heard (for his name was made manifest) and he said, 
Mt. 14, 1  That John the Baptist is risen again from the dead, 
Lu. 9, 7.  and therefore virtues work in him. ✝ verse 15 And others said, That it is Elias. But others said, That it is a Prophet, as one of the Prophets. ✝ verse 16 Which Herod hearing, said, John whom I beheaded, he is risen again from the dead.  
✝ verse 17 For the said Herod sent and apprehended John, 
The Gospel upon the decollation of S. John Baptist Aug. 29.  and bound him in prison for Herodias the wife of 
⸬ He might and should by Moses' law have married his brother's wife, if he had been dead without issue: but this Philip was yet alive, and had also this daughter that danced.  Philippe his brother, because he had married her. ✝ verse 18 For John said to Herod, 
Leu. 18, 16. 20, 21.  * It is not lawful for thee to have thy brother's wife. ✝ verse 19 And Herodias lay in wait for him: and was desirous to kill him, and could not. ✝ verse 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. ✝ verse 21 And when a convenient day was fallen, Herod made the supper of his birthday to the Princes and the Tribunes and the chief of Galilee. ✝ verse 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, ✝ verse 23 and he swate to her, That whatsoever thou shalt ask I will give thee, though the half of my kingdom. ✝ verse 24 Who when she was gone forth, said to her mother, What shall I ask? But she said, The head of John the Baptist. ✝ verse 25 And when she was gone in by and by with haste to the King, she asketh saying, I will that forthwith thou give me in a platter the head of John the Baptist. ✝ verse 26 And the King was strooken sad. Because of his oath and for them that sat together at table he would not displease her: ✝ verse 27 but sending the hangman, commanded that his head should be brought in a platter. ✝ verse 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. ✝ verse 29 Which his disciples hearing came, and took his body: and they put it in a monument. ⊢  
✝ verse 30 And * the Apostles gathering together unto Jesus, 
Lu. 9, 10  made relation to him of all things that they had done and taught. ✝ verse 31 And he said to them, Come apart into the desert place, and rest a little. For there were that came and went, many: and they had not so much as space to eat. ✝ verse 32 And * going up into the boat, 
Mt. 14, 13.  they went into a desert place apart. ✝ verse 33 And they saw them going away, and many knew: and they ran flocking thither on foot from all cities, and prevented them.  
✝ verse 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. 
Mt. 14, 15.  ✝ verse 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: 
Lu. 9, 12  ✝ verse 36 dimisse them, 
Io. 6, 5.  that going out into the next villages and towns, they may buy themselves meats to eat. ✝ verse 37 And he answering said, give ye 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. ✝ verse 38 And he saith to them, How many loaves have you? Go and see. And when they knew, they say, five, and two fishes. ✝ verse 39 And he commanded them that they should make all sit down, by companies upon the green grass. ✝ verse 40 And they sat down in ranks by hundreds and fifties. ✝ verse 41 And when he had taken the five loaves, and the two fishes: looking up unto heaven, he blessed, and broke the loaves, and gave to his Disciples to set before them: and the two fishes he divided to al. ✝ verse 42 And all did eat, and had their fill. ✝ verse 43 And they took up the leavings, twelve full baskets of fragments: and of the fishes. ✝ verse 44 And they that did eat, were five thousand men. ✝ verse 45 And immediately he compelled his Disciples to go up into the boat, that they might go before him beyond the strait to Bethsaida: whiles himself did dimisse the people.  
✝ verse 46 And * when he had dismissed them, 
Mt. 14, 23.  he went into the mountain to pray. 
The Gospel on Saturday after Ashwenesday.  ✝ verse 47 And when it was late, 
Io. 6, 16.  the boat was in the mids of the sea, and himself alone on the land. ✝ verse 48 And seeing them labouring in rowing (for the wind was against them) and about the fourth watch of the night he cometh to them walking upon the sea: and he would have passed by them. ✝ verse 49 But they seeing him walking upon the sea, thought it was a ghost, and cried out. ✝ verse 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. ✝ verse 51 And he went up to them into the ship, and the wind ceased: and they were far more astonished within themselves: ✝ verse 52 for they understood not concerning the loaves: for their heart was blinded.  
✝ verse 53 And * when they had passed over, 
Mt. 14, 34.  they came into the land of Genezareth, and set to the shore. ✝ verse 54 And when they were gone out of the boat, incontinent they knew him: ✝ verse 55 and running through that whole country, they began to carry about in couches those that were ill at ease, where they heard he was. ✝ verse 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. ⊢  

ANNOTATIONS CHAP. vi  
●. The carpenter.) As his countrie-folkes seeing him not only to be a poor man, but also knowing (as they thought) his whole parentage to be but vulgar, not reaching to his Godhead and divine generation, did take offence or scandal of him: so do the heretics take like offence at his parson in the B. Sacrament, saying, why, this is not God: for it is bread made of corn by suck 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.  
3. They were scandalised.] 
Chrys. ho. 49, in Mt.  This scandal 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 without honour but in his own country: 
Lu. 4, 25.  signifying (as it is plain in Luke) the malice and envy of the Jews his country men in refusing him (Io. 1.) and that the gentiles would more esteem of him.  
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. 
Marc. 5, 36.  And for this cause he saith * else where to them that will see and enjoy his miracles, Only believe.  
8. Not two coats.] He forbiddeth superfluities, and to careful provision of bodily things, when they are about God's service in gaining souls. 
Mt. 10.  And for the contrariety that seemeth here and in S. Matthew, understand that there he forbiddeth them to carry rod or staff to defend themselves, here he permitteth a walking rod or staff to lean and stay upon: there he forbiddeth shoes to cover all the foot, such as we wear: here he permitteth sandals, that is such as had soles only, which the poor commonly wore in Feroy, and now some religious men. See S. Augustins' opinion li. ● c. 30 de consensu evang. to. 4.  
13. With oil] In the words of the commission oil is not mentioned, and yet it is certain by this their using of oil, that either Christ did then appoint them to use it, or they might take it up of themselves, by virtue of the general commission.  
13. With oil). By this it is clear that not only the Apostles or other may have power to work miracles, by their only word and invocation of Christ's name, but also by application of creatures: which creatures also have a miraculous medicinal virtue to heal diseases.    

CHAP. VII.  
The masters of Jerusalem coming so far to carp him 6 he chargeth with 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 Jewish washing (to wit, that meats otherwise defile the soul) to be false. 24 But by and by among the gentiles, in a woman he findeth wonderful faith, upon her therefore he bestoweth the crumb that she asked, 32 returning (because the time of the gentiles was not yet come) to the Jews with the loaf. 32 Where he showeth his compassion towards mankind so deaf and dumb, 36 and of the people is highly magnified.  
verse 1 AND there assemble together unto him the Pharisees and certain of the Scribes, 
Mt. 15, 1  coming from Jerusalem. ✝ verse 2 And when they had seen certain of his disciples eat bread with ″ common hands, that is, not washed, they blamed them. ✝ verse 3 For the Pharisees and all the Jews, unless they often wash their hands, eat not, holding the tradition of the ancients: ✝ verse 4 and from the market, unless they be washed, they eat not: and many other things there be that were delivered unto them to observe, the washings of cups and cruses, and of brazen vessels & beds. ✝ verse 5 And the Pharisees and Scribes asked him, Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands? ✝ verse 6 But he answering, said to them, well did Esay prophecy of you hypocrites, 
Esa. 29, 13.  as it is written, This people honoureth me 
⸬ They that say well or teach and preach well, or have Christ and his word in their mouth, and live naughtily, be touched in this place.  with their lips, but their heart is far from me. ✝ verse 7 and in vain do they worship me, teaching doctrines ″ precepts of men. ✝ verse 8 For leaving the commandment of God, you hold the traditions of men, the washings of cruses and cups: & many other things you do like to these. ✝ verse 9 And he said to them, well do you frustrate the precept of God, that you may observe your own tradition. 
Exo. 20, 12.  ✝ verse 10 For Moses said, Honour thy father & thy mother. and, He that shall curse father or mother, dying let him die. ✝ verse 11 But you say, If a man say to father or mother, 
Leu. 20, 9  Corban (which is a gift) whatsoever proceedeth from me, shall profit thee: ✝ verse 12 and further you suffer him not to do aught for his father or mother, ✝ verse 13 defeating the word of God for your own tradition which you have given forth. and many other things of this sort you do.  
✝ verse 14 And calling again the multitude unto him, he said to them, hear me all you, and understand. ✝ verse 15 ″ Nothing is without a man entering into him, that can defile him. but the things that proceed from a man those are they that make a man 
⸬ See the first annotation upon this chapter.  common. ✝ verse 16 If any man have ears to hear, let him hear. ✝ verse 17 And when he was entered into the house from the multitude, his Disciples asked him the parable. ✝ verse 18 And he saith to them, So are you also unskilful? Understand you not that every thing from without, entering into a man, can not make him common: ✝ verse 19 because it entereth not into his heart, but goeth into the belly, and is cast out into the privy, purging all the meats? ✝ verse 20 But he said that the things which come forth from a man, they make a man common. ✝ verse 21 For from within out of the heart of men proceed evil cogitations, advouteries, fornications, murders, ✝ verse 22 thefts, avarices', wickedness, guile, impudicities, an evil eye, blasphemy, pride, foolishness. ✝ verse 23 Al these evils proceed from within, and make a man common.  
✝ verse 24 And * rising from thence he went into the coasts of tire and Sidon: 
Mt. 15, 21.  and entering into a house, he would that no man should know, and he could not be hid. ✝ verse 25 For a woman immediately as she heard of him, whose daughter had an unclean spirit, entered in, and fell down at his feet. ✝ verse 26 For the woman was a Gentile, a Syrophaenician borne. And she besought him that he would cast forth the devil out of her daughter. ✝ verse 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. ✝ verse 28 But she answered, and said to him, Yea lord. for the whelps also eat under the table of the crumbs of the children. ✝ verse 29 And he said to her, For this saying go thy way, the devil is gone out of thy daughter. ✝ verse 30 And when she was departed into her house, she found the maid lying upon the bed, and the devil gone out.  
✝ verse 31 And again going out of the coasts 
` of tire and Sidon, he came  of tire, 
The Gospel upon the 11 Sunday after Pentecost.  he came by Sidon' to the sea of Galilee through the mids of the coasts of Decapolis. ✝ verse 32 And they bring to him one deaf and dumb: and they besought him that he would impose his hand upon him. ✝ verse 33 And taking him from the multitude apart, he put his fingers into his ears: and ″ spitting, touched his tongue. ✝ verse 34 and looking up unto heaven, he groaned, and said to him, ″ Ephphetha, which is, Be thou opened. ✝ verse 35 And immediately his ears were opened, and the string of his tongue was loosed, and he spoke right. ✝ verse 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, ✝ verse 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. ⊢  

ANNOTATIONS CHAP. VII.  
2. Common.] Common and unclean is all one. For the Jews were commanded by the Law to eat certain kinds of meats only, and not all indifferently: and because these were separated from other meats, and as it were sanctified to their use, they called the other common and profane: and because the Law calleth those clean and these unclean, thereof it is, that unclean and common is all one, as in this Chapter often, and Act. 10.  
7. Precepts of men.] men's ordinances which be repugnant to God's commandments, be here condemned: 
Commandments of men.  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 ministery is their own tradition and invention without all Scripture and warrant of God's word. But the traditions of the Apostles and Ancients, and all the precepts of holy Church we are commanded to keep, 
Traditions.  as things not prescribed by man, but by the Holy Ghost. Act. 15, ●●. 41. 2 Thessaly. ●, 61.  
11. Gift▪] To give to the Church or Altar is not forbidden, but the forsaking of a man's parents in their necessity, 
Duty to parents.  pretending or excusing the matter upon his giving that which should relieve them, to God or to the Altar, that is impious and unnatural. And these Pharisees teaching children so to neglect their duties to their parents, did wickedly.  
15. Nothing entering into a man.] As these words of our saviour do not import, that the Jews than 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. 
Abstinence from certain meats.  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.  
33. Spitting.) 
Christ's spittle worketh miracles.  Not only by Christ's word and will, but also by ceremony and by application of external creatures which be holy, miracles are wrought. as by Christ's spittle, which was not part of his person, being a superfluity of his body, but yet most holy. Theophyl. in 7 Marci.  
34 Ephphetha.) 
Exorcisms and other ceremonies in baptism.  The Church doth most godly imitate and use these very words and ceremonies of our saviour in the exorcisms before baptism, to the healing of their souls that are to be baptised, as Christ here healed the bodily infirmity and the disease of the soul together. Ambros. li. 1 de Sacram. c 1.    

CHAP. VIII.  
Of compassion he feedeth the people, 4000 with seven loaves. 10 After all which miracles as though they were yet unsufficient to prove him to be Christ, the obstinate Pharisees do require some miracle from heaven. 13 whereupon forsaking them, he warneth 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 ceremonies. 27 Peter confesseth him (though men all this while had not learned so far) to be Christ. 31 and by and by he revealeth to them his passion, 32 rebuking also Peter for dissuading it, 34 and showing that it is a thing wherein all that will be saved (namely in time of persecution) must follow him.  
verse 1 IN those days again when there was a great multitude, 
Mt. 15, 32.  and had not what to eat: 
The Gospel upon the 6 Sunday after Pentecost.  calling his Disciples together, he saith to them, ✝ verse 2 I have compassion upon the multitude: because lo 
⸬ Great fervour and devotion in the good people, and exceeding force in our masters preaching, that made them abide fasting so long to hear his divine sermons.  three days they now endure with me, neither have what to eat. ✝ verse 3 and if I dimisse them fasting into their home, they will faint in the way: for some of them came far of. ✝ verse 4 And his Disciples answered him, Whence may a man fill them here with bread in the wilderness? ✝ verse 5 And he asked them, How many loaves have ye? Who said, seven. ✝ verse 6 And he commanded the multitude to sit down upon the ground. And taking the seven loaves, giving thanks he broke, and ″ gave to his Disciples for to set before them, and they did set them before the multitude. ✝ verse 7 And they had a few little fishes: and ″ he blessed them, and commanded them to be set before them. ✝ verse 8 And they did eat and were filled. and they took up that which was left of the fragments, seven maundes. ✝ verse 9 And they that had eaten were about four thousand: and he dismissed them.  
✝ verse 10 And * immediately going up into the boat with his Disciples, 
Mt. 15, 39 16, 1.  he came into the quarters of Dalmanûtha. ✝ verse 11 And the Pharisees went forth, and began to question with him, ask of him a sign from heaven, tempting him. ✝ verse 12 And groaning in spirit, he saith; Why doth this generation ask a sign? Amen I say to you, If a sign shall be given to this generation. ✝ verse 13 And leaving them, he went up again into the boat, and passed beyond the strait.  
✝ verse 14 And they forgot to take bread: and they had but one loaf with them in the boat. ✝ verse 15 And he commanded them, saying, look well and beware of the leaven of the Pharisees, and the leaven of Herod. ✝ verse 16 And they reasoned among themselves saying, Because we have not bread. ✝ verse 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 ye your heart blinded? ✝ verse 18 having eyes see you not? 
Mar. 6, 38.  and having ears hear you not? Neither do you remember? ✝ verse 19 When * I brake five loaves among five thousand: and how many baskets full of fragments took you up? They say to him, 
Mr. 8, 5.  Twelue. ✝ verse 20 * When also seven loaves among four thousand, how many maundes of fragments took you up? And they say to him, seven. ✝ verse 21 And he said to them, How do you not yet understand?  
✝ verse 22 And they come to Bethsaida: and they bring to him one blind, and desired him that he would 
⸬ Our saviour used to work much by touching: that we may learn not to contemn the corporal and external application of holy things, nor to challenge by the spirit and faith only, as heretics do.  touch him. ✝ verse 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. ✝ verse 24 And looking up, he said, I see men as it were trees, walking. ✝ verse 25 After that again he imposed his hands upon his eyes, and be began to see, and was restored, so that he saw all things clearly. ✝ verse 26 And he sent him into his house, saying, go into thy house: and if thou enter in to the town, tell no body.  
✝ verse 27 And * Jesus went forth and his Disciples into the towns of Caesarêa-Philippi: 
Mt. 16, 13.  and in the way he asked his Disciples, 
Lu. 9, 18  saying to them, Whom do men say that I am? ✝ verse 28 Who answered him, saying, John the Baptist, some Elias, & other some as it were one of the Prophets. ✝ verse 29 Then he saith to them, But whom do you say that I am? Peter answering said to him, Thou art Christ. ✝ verse 30 And he threatened them that they should not tell any man of him.  
✝ verse 31 And he began to teach them, that the son of man must suffer many things, and be rejected of the ancients and of the high priests and the Scribes, and be killed: and after three days rise again. ✝ verse 32 And he spoke the word openly. And Peter taking him, began to rebuke him. ✝ verse 33 Who turning, and seeing his Disciples, threatened Peter, saying, go behind me Satan, because thou savourest not the things that are of God, but that are of men. ✝ verse 34 And calling the multitude together with his Disciples, he said to them, If any man will follow me, let him deny himself, and take up his cross, and follow me. ✝ verse 35 For he that will save his life, shall lose it: and he that shall lose his life ″ for me and the Gospel, shall save it. ✝ verse 36 For what shall it profit a man, if he ″ gain the whole world, and suffer damage of his soul? ✝ verse 37 Or what permutation shall a man give for his soul? ✝ verse 38 For he that shall be ashamed of me, and of my words in this adulterous and sinful generation, the son of man also will be ashamed of him, when he shall come in the glory of his father with the holy Angels.  

ANNOTATIONS CHAP. VIII.  
6. Gave to his disciples.] He serveth the people not immediately himself, but by the Apostles ministery: to teach us that we must receive Christ's Sacraments and doctrine, not at our own hand, but of his Priests and our pastors.  
7. Blessed them.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So is it in some ancient Greek copies, agreeable to our Latin, and in S. Luke expressly in the common Greek text, 
Luc. 9, 16.  that he blessed the five loaves and the two fishes: which must be always marked against the heretics, 
Blessing of creatures worketh an effect in them.  which deny this blessing to pertain to the creatures, but feign it always to be referred to God for thanks 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, 
Gen. 1, 22▪ 28.  multiplying them by his said blessing (as * he did mankind and other creatures in the beginning by blessing them) and so working effectually some change or alteration in the very creatures themselves.  
35. For me and the Gospel.] 
What is to suffer for the Gospel.  By the Gospel is signified, not only the four evangelists, but all Scriptures, and whatsoever Christ said that is not in Scripture: for he saith in this very place, He that shall be ashamed of my words, the son of man will be ashamed of him etc. Neither his own words only, 
Luc. 9  but whatsoever the Apostles taught in word or writing: for our saviour saith, He that despiseth you, despiseth me. For defence of any of all these and of every Article of the Catholic faith, we ought to die, and this is to lose our life for Christ and his Gospel.  
36. Gain the whole world.] 
Doing against our own conscience.  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 consciences: 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.    

CHAP. IX.  
The more to confirm them, he giveth them in his Transfiguration a sight of his glory, whereunto Suffering doth bring, 9 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) could not, for lack of fasting and praying. 30 Being yet in Galilee, he revealeth more about his Passion. 33 And (because in the way to Capharnaum they contended for the primacy (he teacheth them that humility is the way to primacy before God: 38 bidding them 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 they may be scandalised and fall, be they never so near unto them.  
verse 1 AND he said to them, 
Mt. 16, 27. 17, 1  Amen I say to you, that there be some of them that stand here, 
Lu. 9, 27  which shall not taste of death, until they see the kingdom of God coming in power. ✝ verse 2 
⸬ See the Annotations upon the 17 of S. Matthew.  And after six days Jesus taketh Peter and James and John: and bringeth them alone into a high mountain apart, and was transfigured before them. ✝ verse 3 And his garments were made glistering and white exceedingly as snow, the like whereof a fuller cannot make white upon the earth. ✝ verse 4 And there appeared to them 
⸬ The law and the Prophets join with Christ and his Gospel: the one signified by Moses, the other by Elias. By whose apparitions here we also learn that sometime there may be personal intercourse betwixt the living & the dead, though not ordinarily.  Elias with Moses: and they were talking with Jesus. ✝ verse 5 And Peter answering, said to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias. ✝ verse 6 For he knew not what he said: for they were frighted with fear: ✝ verse 7 and there was a cloud overshadowing them, and a voice came out of the cloud, saying, This is my son most dear: hear ye him. ✝ verse 8 And immediately looking about, they saw no man any more but Jesus only with them. ✝ verse 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. ✝ verse 10 And they kept in the word with themselves: questioning together what that should be, when he shall be risen from the dead.  
✝ verse 11 And they asked him, saying, What say the Pharisees then and the Scribes, 
Mal. 4, 5  that * Elias must come first? ✝ verse 12 Who answering said to them, Elias when he cometh first, shall restore all things: and 
` as  how ' it is written of the son of man, that he shall suffer many things and be contemned. ✝ verse 13 But I say to you that ″ Elias also is come (and they have done to him whatsoever they would) as it is written of him.  
✝ verse 14 And * coming to his Disciples, 
Mt. 17, 14.  he saw a great multitude about them, and the Scribes questioning with them. ✝ verse 15 And forth with all the people seeing Jesus, 
Lu. 9, 37  was astonished, and much afraid: and running to him, saluted him. ✝ verse 16 And he asked them, 
The Gospel upon wenesday in the Imber week of September.  What do you question of among you? ✝ verse 17 And▪ one of the multitude answering, said, Master, I have brought my son to thee, having a dumb spirit, ✝ verse 18 who, wheresoever he taketh him, dasheth him, and he foameth, and gnasheth with the teeth, and withereth: and I spoke to thy Disciples to cast him out, and they could not. ✝ verse 19 Who answering them, said, O incredulous generation, how long shall I be with you? how long shall I suffer you? bring him unto me. ✝ verse 20 And they brought him. And when he had seen him, immediately the spirit troubled him: and being thrown upon the ground, he tumbled foaming. ✝ verse 21 And he asked his father, How long time is it since this hath chanced unto him? But he said, From his infancy: ✝ verse 22 and often times hath he cast him into fire and into waters, to destroy him. but if thou canst any thing, help us, having compassion on us. ✝ verse 23 And Jesus said to him, If thou canst believe, all things are possible to him that believeth. ✝ verse 24 And incontinent the father of the boy crying out, with tears said, I do believe Lord: help my incredulity. ✝ verse 25 And when Jesus saw the people running together, he threatened the unclean spirit, saying to him, deaf and dumb spirit, I command thee, go out of him, and enter not any more into him. ✝ verse 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. ✝ verse 27 But Jesus holding his hand, lifted him up: and he rose. ✝ verse 28 And when he was entered into the house, his Disciples secretly asked him, Why could not we cast him out? ✝ verse 29 And he said to them, This kind can go out by nothing, but 
⸬ Note the great force of prayer, and fasting.  by prayer and fasting. ⊢  
✝ verse 30 And * departing thence they passed by Galilee, 
Mt. 17, 22.  neither would he that any man should know. ✝ verse 31 And he taught his Disciples, 
Lu. 9, 21  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. ✝ verse 32 But they knew not the word: and they were afraid to ask him.  
✝ verse 33 And * they came to Capharnaum. 
Mt. 18, 1  Who, when he was in the house, 
Lu. 9, 46.  asked them, What did you treat of in the way? ✝ verse 34 But they held their peace. for in the way they had disputed among themselves, which of them should be the greater. ✝ verse 35 And sitting down, he called the twelve, and saith to them, If any man will be first, he shall be last of all, and the minister of al. ✝ verse 36 And taking a child, he set him in the mids of them. Whom when he had embraced, he said to them, ✝ verse 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.  
✝ verse 38 * John answered him, 
Lu. 9▪ 49.  saying, master we saw one casting out devils ″ in thy name, who followeth not us, and we prohibited him. ✝ verse 39 But Jesus said, Do not prohibit him. for there is no man that doth a miracle in my name, and can soon speak ill of me. ✝ verse 40 for he that is not against you, is for you. ✝ verse 41 For whosoever shall give you to drink a cup of water in my name, because you are Christ's: amen I say to you, he shall not lose his 
⸬ Reward for alms deeds, whereby it is evident they be meritorious.  reward. ✝ verse 42 And whosoever shall 
⸬ To give scandal by our life to the weak in faith, is a great sin, specially in Priests, Preachers, and Princes.  scandalise one of these little ones believing in me: it is good for him rather if a millstone were put about his neck, and he were cast into the sea. ✝ verse 43 And if thy hand scandalise thee, cut it of. it is good for thee to enter into life, maimed, then having two hands to go into hell, into the fire unquenchable, ✝ verse 44 where their worm dieth not, and the fire quencheth not. ✝ verse 45 And if thy foot scandalise thee, chop it of. 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, ✝ verse 46 where their worm dieth not, and the fire quencheth not. ✝ verse 47 And if thine eye scandalise thee, cast it out. it is good for thee with one eve to enter into the kingdom of God, rather than having two eyes, to be cast into the hell of fire, ✝ verse 48 where their worm dieth not, and the fire quencheth not. ✝ verse 49 For every one shall be salted with fire: and * every victim shall be salted with salt. 
Leu. 2, 13  ✝ verse 50 Salt is good. but if the salt shall be unseasoned: wherewith will you season it? Have salt in you, and have peace among you.  

ANNOTATIONS CHAP. IX.  
4. Elias with Moses.) 
Elias. Moses.  Moses representeth the persons of all the saints that shall be departed this life when Christ cometh in his majesty to judgement: And Elias (who was then living) figureth the holy men that shall then be found alive when he cometh in glory. Who both shall then begin to reign with Christ in glory. Beda in 9 Marc.  
13. Elias also is come.) 
Elias and John Baptist Eremites.  Elias was zealous for God's Law, a great reprehender of sin, and an Eremite, and shall be the Precursor of Christ in his second advent: So was John before his first advent, a Zelatour, a Corrector, an Eremite, and his Precursor. Theod. in ●aten. Thoma super hunc locum. See S. Hierom in the life of Paul the eremite, that both Elias and John Baptist were counted principal professors of that life.  
38. In thy name.) 
The name of Jesus worketh miracles.  Miracles are wrought sometime by the name of Jesus, whatsoever the men be, when it is for the proof of a truth or for the glory of God. In so much that Julian the Apostata himself did drive away devils with the sign of the cross: as S. Gregory Nazianzene writeth orat. 1 in julian. Theodoret. li. ● 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 miracle to prove any of their erroneous opinions. as, to prove that Christ is not really in the B. Sacrament.    

CHAP. X.  
He answereth the tempting Pharisees (and again his disciples afterward) that the case of a man with his wife shallbe (as in the first institution) utterly indissoluble. 
THE THIRD part of this Gospel, Christ's coming into Jewrie toward his Passion.  13 He blesseth children. 17 He showeth what is to be done to get life everlasting. 21 What also for a rich man, to be perfect: 2● as also what passing reward they shall have that do so in time of persecution. 32 He revealeth more to his Disciples touching his Passion: 35 bidding the two ambitious suitors to think rather of suffering with 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 salvation. 46 Then going out of Jericho, he giveth sight to a blind man.  
verse 1 AND rising up thence, 
Mt. 19, 1  he cometh into the coasts of Jewry beyond Jordan: and the multitudes assemble again unto him. and as he was accustomed, again he taught them. ✝ verse 2 And the Pharisees coming near, asked him, Is it lawful for a man to dimisse his wife? tempting him. ✝ verse 3 But he answering, said to them, 
Deut. 24, 1.  What did Moses command you? ✝ verse 4 Who said, * Moses' ″ permitted to write a bill of divorce, and to dimisse her. ✝ verse 5 To whom Jesus answering, said, For the hardness of your heart he written you this precept. ✝ verse 6 but from the beginning of the creation * God made them male and female. 
Gen. 1, 27.  ✝ verse 7 For this cause, * man shall leave his father and mother: and shall cleave to his wife, 
Gen. 2, 24.  ✝ verse 8 and they two shall be in one flesh. Therefore now they are not two, but one flesh. ✝ verse 9 That therefore which God hath joined together, 
⸬ The obligation betwixt man and wife is so great, that during life it can not be broken.  let not man separate.  
✝ verse 10 And * in the house again his Disciples asked him of the same thing. 
Mt. 19, 9  ✝ verse 11 And he saith to them, 
Mt. 5, 32  whosoever dimisseth his wife and ″ marrieth an other: 
Lu. 16, 18.  committeth adultery upon her. ✝ verse 12 And if the wife dimisse her husband, and marry an other, 
1. Cor. 7, 11.  she committeth adultery.  
✝ verse 13 And * they offered to him young children, 
Mt. 19, 13.  that he might touch them. And the Disciples threatened those that offered them. 
Lu. 18, 15.  ✝ verse 14 Whom when Jesus saw, he took it il, and said to them, Suffer the little children to come unto me, and prohibit them not. for the kingdom of God is for such. ✝ verse 15 Amen I say to you: whosoever receiveth not the kingdom of God as a little child, shall not enter into it. ✝ verse 16 And embracing them, and imposing hands upon them, he 
⸬ Our saviour gave the children his blessing.  blessed them.  
✝ verse 17 And when he was gone forth in the way, a certain man running forth and kneeling before him asked him, * Good Master, 
Mt. 19, 16.  what shall I do that I may receive life everlasting? ✝ verse 18 And Jesus said to him, Why callest thou me good? ″ None is good but one, 
Lu. 18, 18.  God. ✝ verse 19 Thou knowest the 
⸬ Note that the keeping of God's commandments procureth life everlasting.  commandments, 
Exo. 20, 13.  * Commit not adultery, kill not, steal not, bear not false witness, do no fraud, Honour thy father and mother. ✝ verse 20 But he answering, said to him, master all these things I have observed from my youth. ✝ verse 21 And Jesus beholding him, loved him, and said to him, One thing is wanting unto thee: 
⸬ This is counsel of prefection (not a precept) which the Religious professing and keeping voluntary poverty, do follow.  go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. ✝ verse 22 Who being strooken sad at the word, went away sorrowful. for he had many possessions. ✝ verse 23 And Jesus looking about, saith to his Disciples, How hardly shall they that have money, enter into the kingdom of God ✝ verse 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 ✝ verse 25 It is easier for a camel to pass through a needles eye, then for ″ a rich man to enter into the kingdom of God. ✝ verse 26 Who marveled more, saying to themselves, And who can be saved? ✝ verse 27 And Jesus beholding them, saith, With men it is impossibile: but not with God. for all things are possible with God. ✝ verse 28 And Peter began to say unto him, Behold, we have left all things, and have followed thee. ✝ verse 29 Jesus answering, said, 
⸬ exceeding happy be they that can forsake their temporal things for religion.  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 for the Gospel: ✝ verse 30 that shall not receive ″ an 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. 
Mt. 19 30.  ✝ verse 31 But * many that are first, shall be last: and the last, first.  
✝ verse 32 And they were in the way going up to Jerusalem: 
Lu. 13, 30.  and Jesus went before them, and they were astonished: and following were afraid. 
Mt. 20, 17.  And * taking again the twelve, he began to tell them the things that should befall him. ✝ verse 33 That, behold we go up to Jerusalem, 
Lu. 18, 31.  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, ✝ verse 34 and they shall mock him, and spit on him, and scourge him, and kill him, and the third day he shall rise again.  
✝ verse 35 And * there come to him James and John the sons of Zebedee, 
Mt. 20, ●0.  saying, Master, we will that what thing soever we shall ask, thou do it to us. ✝ verse 36 But he said to them, What will you that I do to you? ✝ verse 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. ✝ verse 38 And Jesus said to them, You wot not what you ask. can you drink the cup that I drink: or be baptised with the baptism wherewith I am baptised? ✝ verse 39 But they said to him, We can. And Jesus said to them, The cup in deed which I drink, you shall drink: and with the baptism wherewith I am baptised, shall you be baptised: ✝ verse 40 but to sit on my right hand or on my left, is not mine to give unto you, but to whom it is prepared. ✝ verse 41 And the ten hearing, began to be displeased at James and John. ✝ verse 42 And Jesus calling them, 
Mt. 20, 25.  saith to them, * You know that they which seem to rule over the gentiles, overrule them: and their Princes have power over them. 
Lu. 22, 25.  ✝ verse 43 But it is not so in you. but whosoever will be greater, shall be your minister: ✝ verse 44 and whosoever will be first among you, shall be the servant of al. ✝ verse 45 For the son of man also is not come to be ministered unto, but to minister, and to give his life a redempption for many.  
✝ verse 46 And * they come to Jericho: 
Mt. 20, 29.  and when he departed from Jericho, and his Disciples, and a very great multitude, the son of Timaeus, 
Lu. 18, 35.  bartimaeus the blind man, sat by the way side begging. ✝ verse 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. ✝ verse 48 And many threatened him, to hold his peace. but he cried much more, son of David, verse 49 have mercy upon me. And Jesus standing still commanded him to be called. And they call the blind man, saying to him, Be of better comfort, arise, he calleth thee. ✝ verse 50 Who casting of his garment leapt up, and came to him. ✝ verse 51 And Jesus answering, said to him, What wilt thou that I do unto thee? And the blind man said to him, Rabbôni, that I may see. ✝ verse 52 And Jesus said to him, go thy ways, thy faith hath made the safe. And forthwith he saw, and followed him in the way.  

ANNOTATIONS CHAP. X.  
4. Permitted.) 
Toleration and permission of evil.  Some things are permitted, though not approved or allowed, to avoid greater inconveniences. No man may do evil for any cause, but he may permit other men's evils for diverse causes: 
Aug. ep. 119 c. 19  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 S. Augustine saith she doth) being placed among much chaff and much cockle, tolerate many things: and yet whatsoever is against faith and good life, she neither approveth, nor dissembleth with silence, nor committeth.  
11. And marrieth an other.) That which S. Matthew uttered more obscurely, and is mistaken of some, 
Marriage after divorce unlawful.  as though he meant that for fornication a man might put away his wife and marry an other, 
Lu. 16, 18.  is here by this evangelist (as also by S. Luke) put out of doubt, generally avouching, that whosoever putteth away his wife and marrieth an other, committeth adultery. Aug. li. 1 de adult. coniug. c, 11 & sequentibus.  
18. None is good.) None is entirely, substantially, and of himself good, but God: though by participation of God's goodness, men are truly also called good.  
25. A rich man.) He is here called a rich man that hath his confidence (as here is expressed) in his treasure, and had rather forsake his faith and duty to God, then lose them▪ as all they which live in schism or heresy to save their goods.  
30. An hundred times so much.) 
Then reward in this life that forsake aught for God's sake.  Sometime God doth so bless men also in worldly benefits that have forsaken all for him, 
Hiero. in 19 Mat.  as S. Gregory, S. Augustine, and S. Paulinus: but the principal meaning is, * that he will give to such men in this life abundance of grace and spiritual comfort and contentation and joy of conscience (as they feel which have experience) the which spiritual gifts exceed the temporal commodities more than an hundred sold▪ in so much that he that hath fully forsaken but small things for religion, would not forsake religion to have all the world.    

CHAP. XI.  
Being now come to the place of his Passion, 
THE fourth part of this Gospel, the Holy week of his Passion in Jerusalem.  he entereth with triumph as their Christ. 12 He curseth that fruitless leafy tree. 15 He showeth his zeal for the house of God: for which the Rulers seek his destruction. 24 He exhorteth his Disciples to steadfastness of faith, and to forgive their enemies. 27 He avoucheth his power by the witness of John who was a man sent of God.  
verse 1 AND when they came nigh unto Jerusalem and Bethania to Mount-oliuet, 
Mt. 21, 1.  he sendeth two of his Disciples, 
PALME-Sunday.  ✝ verse 2 and saith to them, 
Lu. 19, 20.  go into the town that is against you, 
Io. 12, 15  and immediately entering in thither, you shall find a colt tied, upon which no man yet hath sitten: lose him, and bring him. ✝ verse 3 And if any man shall say to you, What do you? say that he is needful for our Lord: and incontinent he will send him hither. ✝ verse 4 And going their ways, they found the colt tied before the gate without in the meeting of two ways: and they lose him. ✝ verse 5 And certain of them that stood there, said to them, What do you losing the colt? ✝ verse 6 Who said to them as Jesus had commanded them: and they did let him go with them. ✝ verse 7 And they brought the colt to Jesus: and they lay their garments upon him, and he sat upon him. ✝ verse 8 And 
⸬ all these voluntary duties were grateful to our saviour, and so be the like done to him in the B. Sacrament.  many spread their garments in the way: and others did cut boughs from the trees, and strawed them in the way. ✝ verse 9 And they that went before and they that followed, 
Ps. 117, 26.  cried saying, Hosanna, blessed is be that cometh in the name of our Lord. ✝ verse 10 blessed is the kingdom of our father David that cometh, Hosanna in the highest. ✝ verse 11 And he entered Jerusalem into the temple: and having viewed all things round about, when now the evening hour was come, he went forth into Bethania with the Twelue.  
✝ verse 12 And the next day when they departed from Bethania, 
MONDAY.  he was an hungered. 
Mt. 21, 19  ✝ verse 13 And * when he had seen a far of a figtree 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 of figs. ✝ verse 14 And answering he said to it, Now no man eat fruit of the any more for ever. And his Disciples heard it. ✝ verse 15 And they come to Jerusalem.  
And * when he was entered into the temple, 
Mt. 21, 12.  he began to cast out them that sold and bought in the temple, and the tables of the bankers, 
Lu. 19, 45.  and the chairs of them that sold pigeons he overthrew. ✝ verse 16 and he suffered not that any man should carry a ″ vessel through the temple: ✝ verse 17 and he taught, saying to them, 
Esa. 56, 7.  Is it not written, That my house shall be called the house of prayer to all nations? But you have made it ″ adenne of thieves. ✝ verse 18 Which when the chief priests and the Scribes had heard, 
jer. 7, 11  they sought how they might destroy him. for they were afraid of him, because the whole multitude was in admiration upon his doctrine. ✝ verse 19 And when evening was come, he went forth out of the city.  
✝ verse 20 And * when they passed by in the morning, 
Mt. 21, 20.  they saw the figtree withered from the roots. 
TVESDAY.  ✝ verse 21 And Peter remembering, said to him, Rabbi, behold the figtree that thou didst curse, is withered. ✝ verse 22 
b The Gospel for S. Gregorius Thaumaturgus novemb. 17. And in a votive mass for any necessity.  And Jesus answering saith to them, have 
⸬ Faith of God is to believe that he is able, and that he will do it if it be expedient, and no impediment on our part.  faith of God. ✝ verse 23 Amen I say to you, that whosoever shall 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: it shall be done unto him. ✝ verse 24 therefore I say to you, all things whatsoever you ask, praying, believe that you shall receive, and they shall come unto you. ⊢ ✝ verse 25 And when you shall stand to pray, forgive if you have aught against any man: that also your father which is in heaven, may forgive you your sins: ✝ verse 26 
⸬ God never forgiveth sins to him that pardoneth not his enemies from his heart. Whereby it is evident that more is required then only faith.  If so be that you will not forgive, neither will your father that is in heaven, forgive you your sins. ✝ verse 27 And they come again to Jerusalem.  
And * when he walked in the temple, 
Mt. 21, 23.  there come to him the chief priests and the Scribes and the ancients, ✝ verse 28 and they say to him, 
Lu. 20, 2.  In what power dost thou these things? and who hath given thee this power, that thou shouldest do these things? ✝ verse 29 And Jesus answeering 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. ✝ verse 30 The baptism of John was it from heaven, or from men? answer me. ✝ verse 31 But they thought with themselves, saying, If we say, From heaven: he will say, Why then did you not believe him? ✝ verse 32 If we say, From men, they feared the people. for all accounted John that he was in deed a Prophet. ✝ verse 33 And they answering say to Jesus, We know not. And Jesus answring saith to them, Neither do I tell you in what power I do these things.  

ANNOTATIONS CHAP. XI.  
16. Vessel through the temple.] 
Profaning of God's Church.  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 dew place. How much less can he abide the profaning of Churches now with Heretical service and preaching of heresy and blasphemy?  
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 Sacrifice and Sacrament of the body of Christ, is made a den for the Ministers of Caluins' bread?    

CHAP. XII.  
He foretelleth to the Jews in a parable their reprobation most worthy, and the vocation of the Church of the gentiles in their place, 10 himself being the headstone thereof. 13 He defeateth the snare of the Pharisees and Herodians, about paying tribute to Caesar: 18 answereth also the invention of the Sadducces against the Resurrection: 28 also the opposition of a Scribe. 35 And so having put all the busy sects to silence, he turneth and poseth them on the other side, because they imagined Christ should be no more but a man. 38 Bidding the people to beware of the Scribes, being ambitious and hypocrites. 41 He commendeth the poor widow for her two mites, above al.  
verse 1 AND he began to speak to them in parables, 
Es. 5, 1.  
⸬ This man, is God the Father. This vineyard, is (as Esay saith 5. 1.) the house of Israel. The servants sent, are Moses and the Prophets, whom the Jews did diversely afflict and persecute.  A man planted a vineyard and made a hedge about it, 
Mt. 21. 33.  and digged a trough, 
Lu. 20, 9  and built a tower, and let it out to husbandmen: and went forth into a strange country. ✝ verse 2 And he sent to the husbandmen in season a servant, to receive of the husbandmen, of the fruit of the vineyard. ✝ verse 3 Who apprehending him, bet him: and sent him away empty. ✝ verse 4 And again he sent to them an other servant: and him they wounded in the head, and used him reproachfully. ✝ verse 5 And again he sent an other, and him they killed: and many other, beating certain, and killing others. ✝ verse 6 therefore having yet one 
⸬ His son is CHRIST our saviour, whom the Jews crucified out of the city of Jerusalem, as it were casting him out of the vineyard.  son most dear: him also he sent unto them last saying, That they will reverence my son. ✝ verse 7 But the husbandmen said one to an other, This is the heier: come, let us kill him: and the inheritance shall be ours. ✝ verse 8 And apprehending him, they killed him, and cast him forth out of the vineyard. ✝ verse 9 What therefore will the lord of the vineyard do? 
⸬ The Jews and their guides to whom the vineyard was set, destroyed: and God's vineyard given to the Apostles and their Successors in the gentiles.  He will come and destroy the husbandmen: and will give the vineyard to others. ✝ verse 10 Neither have you read this scripture, The 
⸬ CHRIST is become the corner stone of the Synagogue and the Church in which the faithful both of the Jews and gentiles are contained.  stone which the builders rejected, 
Ps. 117, 22.  the same is made the head of the corner: ✝ verse 11 By our Lord was this done, and it is marvelous in our eyes? ✝ verse 12 And they sought to lay hands on him, and they feared the multitude. for they knew that he spoke this parable to them. And leaving him they went their way.  
✝ verse 13 * And they send to him certain of the Pharisees and of the Herodians: 
Mt. 22, 15.  that they should entrap him in his word. ✝ verse 14 Who coming, 
Lu. 26, 20.  say to him, Master, we know that thou art a true speaker, and carest not for any man: for thou dost not look upon the person of men, but teachest the way of God in truth, is it lawful to give tribute to Caesar: or shall we not give it? ✝ verse 15 Who knowing their subtlety, said to them, Why tempt you me? bring me a penny that I may see it. ✝ verse 16 But they brought it him. And he saith to them, Whose is this image, and inscription? They say to him, Caesars. ✝ verse 17 And Jesus answering, said to them, Render therefore the things that are Caesar's, to Caesar: and that are Gods, ″ to God. And they marveled at him.  
✝ verse 18 And * there came to him the Saducees that say there is no resurrection: 
Mt. 22, 23.  and they asked him saying, Master, ✝ verse 19 * Moses' written unto us, 
Lu. 20, 27.  that if any man's brother die, and leave his wife, 
Act. 23, 6.  and leave no children, ″ his brother shall take his wife and raise up seed to his brother. ✝ verse 20 There were therefore seven brethren: 
Deu. 25, 5.  and the first took a wife, and died leaving no issue. ✝ verse 21 And the second took her, and died: and neither this left issue. And the third in like manner. ✝ verse 22 And the seven took her in like sort: and did not leave issue. Last of all the woman also died. ✝ verse 23 In the resurrection therefore when they shall rise again, whose wife shall she be of these? for the seven had her to wife. ✝ verse 24 And Jesus answering, said to them, Do ye not therefore err ″, not knowing the scriptures, nor ″ the power of God? ✝ verse 25 For when they shall rise again from the dead, they shall neither marry, nor be married, but are as the Angels in heaven. ✝ verse 26 And as concerning the dead, that they do rise again, have you not read in the book of Moses, how in the bush God spoke to him, 
Exo. 3, 6  saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? ✝ verse 27 He is not the God of the dead, but of the living. You therefore are much deceived.  
✝ verse 28 And * there came one of the Scribes that had heard them questioning, 
Mt. 22, 34.  and seeing that he had well answered them, asked him which was the first commandment of al. ✝ verse 29 And Jesus answered him, 
Deu. 6, 5  That the first commandment of all is, Hear Israel: the Lord thy God, is one God. ✝ verse 30 And thou shalt love the Lord thy God from thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole power. This is the first commandment. ✝ verse 31 And the second is like to it, 
Leu. 19, 18.  Thou shalt love they neighbour as thyself. another commandment greater than these there is not. ✝ verse 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. ✝ verse 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 
⸬ This excellency of charity teacheth us that faith only is not sufficient.  to love his neighbour as himself is a greater thing than all holocaustes and sacrifices. ✝ verse 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.  
✝ verse 35 And * Jesus answering, 
Mt. 22, 41.  said, teaching in the temple, How do the Scribes say, that Christ is the son of David? 
Lu. 20, 41.  ✝ verse 36 For David himself saith in the holy Ghost: Our Lord said to my Lord, 
Ps. 109, 1.  sit on my right hand, until I put thine enemies the footstool of thy feet. ✝ verse 37 David therefore himself calleth him Lord, and whence is he his son? And a great multitude heard him gladly.  
✝ verse 38 And he said to them in his doctrine, * Take heed of the Scribes that will walk in long robes, and be saluted in the marketplace, ✝ verse 39 and sit in the first chaites in the Synagogs', and love the highest places at suppers: ✝ verse 40 which devour widows houses under the pretence of long prayer: these shall receive larger judgement.  
✝ verse 41 * And Jesus sitting over against the treasury, 
Lu. 21, 2.  beheld how the multitude did cast money into the treasury, and many rich men did cast in much. ✝ verse 42 And when there came a certain poor widow, she cast in two mites, which is a farthing. ✝ verse 43 And calling his Disciples together, he saith to them, Amen I say to you, that this poor widow hath cast in 
⸬ God doth accept alms that are correspondent to every man's ability▪ and the more able, the more must a man give.  more than all that have cast into the treasury. ✝ verse 44 For all they of their abundance have cast in: but she, of her penury hath cast in all that she had, her whole living.  

ANNOTATIONS CHAP. XII.  
17. To God.] 
God first to be served, and 〈◊〉 the Prince.  These men were very circumspect and wary to do all duties to Caesar, but of their duty to God they had no regard. So heretics, to flatter temporal Princes, and by them to uphold their Heresies, do not only inculcate men's duty to the Prince, dissembling that which is dew to God: but also give to the Prince more than dew, and take from God his right and duty. But Christ allowing Caesar his right, warneth them also of their duty toward God. And that is it which Catholics inculcate, Obey God, do as he commandeth, serve him first, and that the Prince.  
19 His brother shall take.) 
Leu. 18, 16  mark well here, 
Marrying the brother's wife.  that the Law which saith, Thou shalt 〈◊〉 marry thy brother's wife, 
Deu. 25, 5.  is not such as admitteth no dispensation, as though this marriage were against nature. For here the same Law saith, that in some case, the brother not only might, but then was bound to marry his brother's wife.  
24. Not knowing the Scriptures.) 
Many truths deduced out of scripture, which heretics see not.  who would have thought that by this place of Scripture alleged by Christ, the Resurrection were proved? and yet we see that Christ doth hereby deduce it, and chargeth these great Doctors and Masters (which arrogated to themselves the knowledge of Scriptures) that it is their ignorance, that they knew not so to deduce it. No marvel then if the Holy Doctors and Catholic Church make the like deductions sometime and proofs, where the heretic doth not or will not see so much, therefore no doubt, because he knoweth not the Scriptures, whereof he boasteth so much, nor the sense of the Holy Ghost in them. For example, when of that place, It shall not be forgiven in this world nor in the world to come, ancient fathers deduce, that there are sins remitted after this life in purgatory. See Mat. 1●. 32.  
24. The power of God.) 
Heretics ignorant and without faith.  even so do heretics 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 they know not the power of God, that as he is able to raise the self same bodies again, so he can make his body present in many places: but being altogether faithless and not believing his power, they dispute of all such matters only by reason and their own imaginations.    

CHAP. XIII.  
To his Disciples (by occasion of Jerusalem and the Temples destruction) he foretelleth, 5 what things shallbe before the consummation of the world, as specially the Churches full preaching unto all nations. 14 Then, what shallbe in the very consummation, to wit, Antichrist with his passing great persecution and seduction, but for a short time. 24 then incontinent the day of judgement, 28 to our great comfort in those miseries under Antichrist. 32 As for the moment, to us it pertaineth not to know it. 33 but rather every man to watch▪ that we be not unprovided when he cometh to each one particularly by death.  
verse 1 AND when he went out of the temple, one of his Disciples saith to him, 
Mt. 24, 1.  Master, 
See the Annotations upon S. Matthew c. 24.  behold what manner of stones, 
Lu. 21, 5.  and what kind of buildings. ✝ verse 2 And Jesus answering, said to him, Seest thou all these great buildings? There shall nor be left a stone upon a stone, that shall not be destroyed.  
✝ verse 3 And when he sat in mount-oliver against the temple, Peter and James and John and Andrew asked him apart, ✝ verse 4 tell us, 
TVESDAY night.  ● when shall these things be? and what shall be the sign when all these things shall begin to be consummate? ✝ verse 5 And Jesus answering began to say to them, See, that no man seduce you. ✝ verse 6 for many shall come in my name saying that ″ I am he: and they shall seduce many. ✝ verse 7 And when you shall hear of wars and bruits of wars, fear not. for these things must be, 
Great wars toward the later end.  but the end is not yet. ✝ verse 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. 
Much persecution of the faithful and Catholic men in the later end.  ✝ verse 9 But look to yourselves. For they shall deliver you up in counsels, and in Synagogs' shall you be beaten, and you shall stand before precedents and Kings for my sake, for a testimony unto them. ✝ verse 10 And into all nations first the Gospel must be preached. ✝ verse 11 And when they shall lead you and deliver you, be not careful before hand what you shall speak: but that which shall be given you in that hour, 
Great treachery and many false brethren at the same time.  that speak ye. For it is not you that speak, but the holy Ghost. ✝ verse 12 And brother shall deliver brother unto death, and the father his son: and the children shall arise against the parents, and shall work their death. ✝ verse 13 And you shall be odious to all men for my name. 
Constancy and perseverance necessary in time of persecution.  But he that shall endure unto the end, he shall be saved.  
✝ verse 14 And when you shall see ″ the abomination of desolation, 
Dan. 9, 27.  standing where it ought not (he that readeth, let him understand) than they that are in Jewry, 
2. Thess. 2, 4.  let them flee unto the mountains: ✝ verse 15 and he that is on the house-toppe, let him not go down into the house, nor enter in to take any thing out of his house: ✝ verse 16 and he that shall be in the field, let him not return back to take his garment. ✝ verse 17 And woe to them that are with child and that give suck in those days. ✝ verse 18 But pray that the things chance not in the winter. ✝ verse 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. ✝ verse 20 And unless the Lord had shortened the days, no flesh should be saved: but for the elect which he hath elected, he hath 
⸬ Antichrists reign shall be three years and a half. Dan. 7. Apoc. 13.  shortened the days. ✝ verse 21 And then if any man shall say unto you, Lo, here is Christ: lo, there: do not believe. ✝ verse 22 For there shall rise up False-christs' and false-Prophets, and they shall show ″ signs and wonders, to seduce (if it be possible) the elect also. ✝ verse 23 You therefore take heed: behold I have foretold you all things.  
✝ verse 24 But in those days after that tribulation * the sun shall be darkened, 
Ez. 31, 7.  and the moon shall not give her light, 
joel. 3, 15.  ✝ verse 25 and the stars of heaven shall be falling down, and the powers that are in heaven, shall be moved. ✝ verse 26 And then they shall see the * son of man coming in the clouds, 
Dan. 7, 13.  with much power and glory. ✝ verse 27 And then shall he send his Angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. ✝ verse 28 And of the figtree learn ye a parable. When now the bought thereof is tender, and the leaves come forth, you know that summer is very nigh. ✝ verse 29 so you also when you shall see these things come to pass, know ye that it is very nigh, at the doors. ✝ verse 30 Amen I say to you, that this generation shall not pass, until all these things be done. ✝ verse 31 heaven and earth shall pass, but my words shall not pass.  
✝ verse 32 But of that day or hour no man knoweth, neither the Angels in heaven, nor the 
⸬ Not as though himself knew not, as the heretics Agnoït● held: but because he knew it not for to teach it others, as being not expedient. Ambr. de fide li. 〈…〉.  son, 
The Gospel for a Confessor that is a Bishop, And on the anniversary of the creation of a Bishop.  but the Father. ✝ verse 33 Take heed, watch, and pray▪ for you know not when the time is. ✝ verse 34 even as a man who being gone into a strange country, left his house: and gave his servants authority * over each work, and commanded the porter to watch. ✝ verse 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) ✝ verse 36 jest coming upon a sudden, he find you sleeping. ✝ verse 37 And that which I say to you, I say to all, Watch. ⊢  

ANNOTATIONS CHAP. XIII.  
4. When shall these things be?] The miseries which did fall before the destruction of the Temple and city of Jerusalem, 
Arch heretics be False-christs' and False-Prophets.  were a resemblance of the extreme calamity that shall befall before the later day at the time of Antichrist: whereupon Christ's speaketh indifferently of both.  
6. I am he.] As before destruction of Jerusalem, diverse Seducers arose, and called themselves Christ's, promising the people deliverance from the fears and dangers they were in of foreign soldiers: so shall there come many towards the end of the world, and make themselves Christ's and Authors of sects, and shall gaive many Disciples: as in plain words followeth in this chapter v. 22. There shall rise up False-christs' and False-Prophets etc.  
14. The abomination of desolation.] 
Hyppolyt. li. de Antichristo.  No heresy doth so properly and purposely tend to this abomination of desolation * which by Antichrist shall be achieved, 
Caluinisme tendeth to the abomination of desolation.  as this Caluinisme: which taketh away with other Sacraments and external worship of God, 
Cypr. de Can. Do. nu. 1.  the very sacrifice of Christ's Body and blood. Which being taken away (as S. Cyprian saith) no religion can remain.  
22. Signs and Wonders.] Fasle-christes' 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 believe them. Much less these, which for their false faith can not show so much as one false miracle.    

CHAP. XIIII.  
judas by occasion of Marie magdalen's ointment, 
THE PASSION according to S. mark in these two chapters, is the Gospel at mass upon Tuesday in the Holy week.  doth sell him to the council of the jews 12 After the Paschal lamb he giveth them the bread of life (Io. 6.) in a mystical sacrifice or separation of his body and blood. 27 and that night, is after his prayer, 43 taken of thee Iewes men. Judas 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. Al even as the Scriptures and himself had often foretold.  
verse 1 AND the Pasche was and the Azymes after two days: 
Mt. 26, 1.  and the chief Priests and the Scribes sought how they might by some wile lay hands on him, 
Lu. 22, 1.  and kill him. 
TENEBRE Wenesday.  ✝ verse 2 For they said, Not on the festival day, lest there might be a tumult of the people.  
✝ verse 3 And * when he was at Bethania in the house of Simon the Leper, 
Mat. 26, 6.  and sat at meat, there came a woman having an alabaster box of ointment, 
joan. 12, 3.  of precious spike-narde: and breaking the alabaster-boxe, she powered it out upon his head. ✝ verse 4 But there were certain that had indignation within themselves, and said, Whereto is ″ this waste of the ointment made? ✝ verse 5 For this ointment might have been sold for more than three hundred pence, and given to the poor. And they murmured against her. ✝ verse 6 But Jesus said, ″ Let her alone, why do you molest her? she hath wrought a good work upon me. ✝ verse 7 for the poor you have always with you: and when you will, you may do them good: but 
⸬ we have not Christ here needing our alms, as when he conversed upon the earth. See Mat. 26, 11.  me you have not always. ✝ verse 8 That which she had, she hath done: she hath prevented to anoint my body to the burial. ✝ verse 9 Amen I say to you, wheresoever this Gospel shall be preached in the whole world, that also which she hath done, shall be told for a memory for her.  
✝ verse 10 And * Judas Iscariote one of the twelve went his way to the chief Priests, 
Mat. 26▪ 17.  for to betray him to them. 
Lu. 22, 7.  ✝ verse 11 Who hearing it, were glad: and they promised him that they would give him money. And he sought how he might betray him conveniently.  
✝ verse 12 And * the first day of the Azymes when they sacrificed the Pasche, 
Mt. 26, 17.  the Disciples say to him, 
MAUNDY Thursday.  whither wilt thou that we go, 
Lu. 22, 7.  and prepare for thee to eat the Pasche? ✝ verse 13 And he sendeth two of his Disciples, and saith to them, go ye into the city: and there shall meet you a man carrying a pitcher of water, follow him: ✝ verse 14 and whithersoever he entereth, say to the master of the house, that the master saith, Where is my refectory, where I may eat the Pasche with my Disciples? ✝ verse 15 And he will show you a great chamber, adorned: and there prepare for us. ✝ verse 16 And his Disciples went their ways, and came into the city: and they found as he had told them, and they prepared the Pasche. 
Io. 13, 21.  ✝ verse 17 And * when even was come, he cometh with the Twelue. ✝ verse 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. ✝ verse 19 But they began to be sad, and to say to him severally, Is it I? ✝ verse 20 Who said to them, One of the twelve, he that dippeth with me his hand in the dish. ✝ verse 21 and the son of man in deed goeth, 
Ps. 40, ●0.  * as it is written of him, but woe to that man by whom the son of man shall be betrayed. it were good for him, 
Mt. 26, 26.  if that man had not been borne. ✝ verse 22 And * while they were eating, Jesus took ″ bread: and blessing broke, and gave to them, 
Luc. 21, 19  and said, Take, THIS IS ″ MY BODY. ✝ verse 23 And taking the ″ chalice, giving thanks he gave to them. and they 
⸬ all drank, to wit, all the twelve, for more were not present. Whereby is evident that the words in S. Mat. (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.  all drank of it. 
1. Cor. 11, 24.  ✝ verse 24 And he said to them, THIS IS ″ MY blood OF THE NEW TESTAMENT, THAT shall BE SHED FOR MANY. ✝ verse 25 Amen I say to you, that now I will not drink of the fruit 
⸬ See Annot. in Mat. c. 26, 29.  of the vine until that day when I shall drink it new in the kingdom of God. ✝ verse 26 And an hymn being said, they went forth into Mount-oliuet. 
THURSDAY night.   
✝ verse 27 And Jesus saith to them, You shall all be scandalised in me in this night: 
Zach. 13, 7.  for it is written, I will strike the Pastor, and the sheep shall be dispersed. ✝ verse 28 But after that I shall be risen again, I will go before you into Galilee. ✝ verse 29 And Peter said to him, Although all shall be scandalised: yet not i ✝ verse 30 And Jesus saith to him, Amen I say to thee, that thou this day in this night, before the cock crow twice, shalt thrice deny me. ✝ verse 31 But he spoke more vehemently, Although I should die together with thee, I will not deny thee. And in like manner also said they al.  
✝ verse 32 And they come into a farme-place called Gethsemani. And he saith to his Disciples, sat you here, until I pray. ✝ verse 33 And he taketh Peter and James and John with him: and he began to fear and to be heavy. ✝ verse 34 And he saith to them, My soul is sorrowful even unto death: stay here, and watch. ✝ verse 35 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: ✝ verse 36 and he said, Abba, Father, all things are possible to thee, transfer this chalice from me. but not that which I will, but that which thou. ✝ verse 37 And he cometh, and findeth them sleeping. And he saith to Peter, Simon, sleepest thou? couldst thou not watch one hour? ✝ verse 38 Watch ye, and pray that you enter not into tentation. The spirit in deed is prompt, but the flesh infirm. ✝ verse 39 And going away again, he prayed, saying the self same word. ✝ verse 40 And returning, again he found them a sleep (for their eyes were heavy) and they witted not what they should answer him. ✝ verse 41 And he cometh the third time, and saith to them, sleep ye now, and take rest, it sufficeth, the hour is come: behold the son of man shall be betrayed into the hands of sinners. ✝ verse 42 Arise, let us go. behold, he that shall betray me, is at hand.  
✝ verse 43 And * as he was yet speaking, 
Mt. 26, 47.  cometh Judas Iscariote one of the twelve, 
Luc. 22, 47.  and with him a great multitude with sword and clubs, from the chief priests and the Scribes and the ancients. 
Io. 18, 3.  ✝ verse 44 And the betrayer of him had given them a sign, saying, whomsoever I shall kiss, it is he, lay hold on him, and lead him warily. ✝ verse 45 And when he was come, immediately going to him, he saith, Rabbi, and he kissed him. ✝ verse 46 But they laid hands upon him: and held him. ✝ verse 47 And one certain man of the standers about, drawing out a sword, smote the servant of the chief priest, and cut of his ear. ✝ verse 48 And Jesus answering, said to them, As to a thief are you come out with sword and clubs to apprehend me? ✝ verse 49 Iwas daily with you in the temple teaching, and you did not lay hands on me. But, that the Scriptures may be fulfilled. ✝ verse 50 Then his disciples leaving him, all fled. ✝ verse 51 And a certain young man followed him clothed with sindon upon the bare: & they took him. ✝ verse 52 But he casting of the sindon, fled from them naked.  
✝ verse 53 And they brought Jesus to the chief Priest: and all the Priests and the Scribes and the ancients assembled together. ✝ verse 54 And Peter followed him a far of even in unto the court of the high Priest: and he sat with the servants at the fire, and warmed himself. ✝ verse 55 And the chief Priests and all the council sought testimony against Jesus, that they might put him to death, neither found they. ✝ verse 56 For many spoke false witness against him: and the testimonies were not convenient. ✝ verse 57 And certain rising up, bare false witness against him, saying, ✝ verse 58 That we heard him say, 
Io. 2, 19  * I will dissolve this temple made with hand, and in three days will I build an other not made with hand. ✝ verse 59 And their testimony was not convenient. ✝ verse 60 And the high Priest rising up into the mids, asked Jesus, saying, Answerest thou nothing to these things that are objected to thee of these? ✝ verse 61 But he held his peace and answered nothing. Again the high Priest asked him, and said to him, 
Dan. 7, 13.  Art thou Christ the son of the blessed God? ✝ verse 62 And Jesus saith to him, I am. And you shall see the * son of man sitting on the right hand of power, and coming with the clouds of heaven. ✝ verse 63 And the high Priest renting his garments, saith, What need we witnesses any further? ✝ verse 64 You have heard blasphemy. how think you? Who all 
⸬ Here we may see that they were worthily reprobated and forsaken, according to our saviours prediction by the parable (Mar. 12) The kingdom of God shall be taken from you etc.  condemned him to be guilty of death. ✝ verse 65 And certain began to spit upon him, and to cover his face, and to beat him with buffets, and to say unto him, prophecy: and the servants gave him blows.  
✝ verse 66 And when Peter was in the court beneath, there cometh one of the 
⸬ He feareth not afterward Rome the Lady of the world, that in the house of Caiphas was afraid of the high priests wench. Leo in Natiu. Pet. & Pau. ser. 1.  woman-seruants of the high Priest. ✝ verse 67 And when she had seen Peter warming himself, beholding him she saith, And thou waste with Jesus of Nazareth. ✝ verse 68 But he denied, saying, Neither know I, neither wot I what thou sayest. And he went forth before the court: and the cock crew. ✝ verse 69 And again a wench seeing him, began to say to the standers about, That this fellow is of them. ✝ verse 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 Galilaean. ✝ verse 71 But he ″ began to curse and to swear, That I know not this man whom you speak of. ✝ verse 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.  

ANNOTATIONS CHAP. XIIII.  
4. This waist.] 
Cost religiously bestowed upon Christ and his Church.  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 better bestowing such things upon the poor) condemned unjustly.  
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.  
22. Bread.] 
The real presence by Consecration.  This is bread before the Sacramental words, but the Consecration once done, of bread is made the flesh of Christ. Ambros. li. 4 c. 4 de Sacramentis.  
23. Chalice.] Wine and Water is put into the Chalice, but is made blood by Consecration of the heavenly word: 
Very blood under the form of wine.  though to avoid the loathsomeness which would be in the sight of blood, thou receivest that which hath the likeness and resemblance thereof. Ambr. ibidem.  
●●. 24. My body, My blood.] Whosoever believeth it not to be true that is said, he falleth from grace and salvation. 
Faith necessary in the B. Sacrament.  Epiph. in Ancorato. Let us ever give credit to God, and never resist 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 can not beguile us, but our sense may easily be deceived. Seeing therefore that he said, This is my body, let us never doubt of the matter. Chrysost ho. 83. in Mat. sub finem.  
71. He began to curse.] In this one Apostle, Peter, the first and chief in the order of Apostles, in whom the Church was figured, both sorts were to be signified, to wit, the strong and the weak, 
Peter.  because, without both the Church is not. Aug. ser. 13. de verb. Do. again, Our saviour would show by the example of the chief Apostle, that no man ought to presume of himself, when neither S. Peter could avoid the danger of mutability. Aug. tract. 66. in evang. Io. Leo Ser. 9 de Pass. Do.    

CHAP. XV.  
The chief of the jews accuse him to Pilate the Gentil. ● And (he seeking to deliver him) they persuade the common people (who hitherto were always ready to defend him) not only to prefer the murderer Barrabas, but also to cry Crucifige (to the reprobation of the whole nation.) 16 After many illusions, 20 he is crucified by the gentiles. ●9 Which the Jews seeing, do triumph as if they had now the victory. 33 But even then by many wonderful works he declareth his might, 42 and finally is buried honourably.  
verse 1 AND forthwith in the morning the chief Priests with the ancients and the Scribes and the whole council, 
GOOD FRIDAY.  consulting together, 
Mt. 27, 1.  binding Jesus led and delivered him to Pilate. 
Lu. 23, 1.  ✝ verse 2 And Pilate asked him, 
Io. 18, 28.  Art thou the King of the Jews? but he answering, said to him, Thou sayest. ✝ verse 3 And the chief Priests accused him in many things. ✝ verse 4 And Pilate again asked him, saying, Answerest thou nothing? see in how many things they accuse thee. ✝ verse 5 But Jesus answered nothing more: so that Pilate marveled.  
✝ verse 6 And upon the festival day he was want to release unto them one of the prisoners whomsoever they had demanded. ✝ verse 7 And there was one called Barrabas, which was put in prison with seditious persons, who in a sedition had committed murder. ✝ verse 8 And when the multitude was come up, they began to require according as always he did unto them. ✝ verse 9 And Pilate answered them, and said, will you that I release to you the King of the Jews? ✝ verse 10 For he knew that the chief Priests for envy had delivered him. ✝ verse 11 But the ″ chief Priests moved the people, that he should release Barrabas rather to them. ✝ verse 12 And Pilate again answering, said to them, What will you then that I do to the King of the Jews? ✝ verse 13 But they again cried, crucify him. ✝ verse 14 And Pilate said to them, Why, what evil hath he done? But they cried the more, crucify him. ✝ verse 15 And Pilate willing ″ to satisfy the people, released to them Barrabas, and delivered Jesus, having whipped him, for to be crucified.  
✝ verse 16 And * the soldiers led him into the court of the Palace, 
Io. 19, 2.  and they call together the whole band: ✝ verse 17 and they cloth him in purple, and plaiting a crown of thorns, they put it upon him. ✝ verse 18 And they began to salute him, Hail King of the Jews. ✝ verse 19 And they smote his head with a reed: and they did spit on him▪ and bowing the knees, they adored him. ✝ verse 20 And after they had mocked him, they stripped him of the purple, and put on him his own garments, and they lead him forth to crucify him. ✝ verse 21 And they forced a certain man that passed by, Simon a Cyrenêan coming from the country, the father of Alexander and Rufus, to take up his cross. ✝ verse 22 And they bring him into the place Golgotha, which being interpreted is, The place of calvary. ✝ verse 23 And they gave him to drink wine mingled with myrrh: and he took it not.  
✝ verse 24 And crucifying him, they divided his garments, casting lots upon them, who should take which. ✝ verse 25 And it was the third hour, and they crucified him. ✝ verse 26 And the title of his cause was superscribed, KING OF THE Jews. ✝ verse 27 And with him they crucify two thieves: one on the right hand, and an other on his left. ✝ verse 28 And the Scripture was fulfilled that saith, 
Esa. 53, 1●.  And with the wicked he was reputed. ✝ verse 29 And they that passed by, blasphemed him, wagging their heads, and saying, Vah, 
` thou that destroyest.  ' he that destroyeth ' the temple, and in three days 
` buildest.  buildeth ′ it: ✝ verse 30 
⸬ So heretics say of the B. Sacrament, If it be Christ, let him save himself from all injuries.  save thyself, coming down from the cross. ✝ verse 31 In like manner also the chief Priests mocking, said with the Scribes one to an other, He saved others, himself he can not save. ✝ verse 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.  
✝ verse 33 And when it was the sixth hour, there was made darkness upon the whole earth until the ninth hour. ✝ verse 34 And at the ninth hour Jesus cried out with a mighty voice, saying, 
Ps. 21, 1.  Eloi, Eloi, lamma-sabacthani? Which is being interpreted, My God, my God, why hast thou 
⸬ See (Mat. c. 27, 46) the blasphemous exposition of Calvin and his followers, and take heed thereof.  forsaken me? ✝ verse 35 And certain of the standers about hearing, said, Behold, he calleth Elias. ✝ verse 36 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. ✝ verse 37 And Jesus putting forth a mighty voice, gave up the ghost. ✝ verse 38 And the vele of the temple was rend in two, from the top to the bottom. ✝ verse 39 And the Centurion that stood over against him, seeing that so crying he had given up the ghost, said, In deed this man was the son of God.  
✝ verse 40 And there were also women looking on a far of: among whom was Marie Magdalene, and Marie the mother of James the less and of Joseph, and Salóme: ✝ verse 41 and when he was in Galilee, they followed him, and ministered to him, and many other women that came up together with him to Jerusalem. ✝ verse 42 And when evening was come (because it was the , which is the sabboth-eve) ✝ verse 43 came Joseph of Arimathaea 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. ✝ verse 44 But Pilate marveled if he were now dead. And sending for the Centurion, asked him if he were now dead. ✝ verse 45 And when he understood by the Centurion, he gave the body to Joseph. ✝ verse 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. ✝ verse 47 And Marie Magdalene and Marie of Joseph beheld where he was laid.  

ANNOTATIONS CHAP. XV.  
11. Chief Priests.] 
The Priests of the old Testament.  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. 
Euseb. Ec.  But for these Priests, thou Mayst not marvel that they are so busy against Christ, * partly because they were such as were intruded by the secular power of the Roman Emperor, 
Hist. li. ● c. 6. ex Josepho.  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 Melchife dec: and for these causes cod suffered their former privileges of wisdom and judgement and discretion to decay in these later usurpers, and that according to the Prophet saying, 
Ezech. 7, 26.  The Law shall perish from the Priest and counsel from the Ancients. But the priesthood of the new Testament is to continue unto the end of the world, 
The priesthood of the new Testament.  and hath (as being the principal part of the Church) the assistance of the Holy Ghost for ever promised, 
Io. 16, 1●.  to teach it all truth: and for Peter the chief Priest thereof under Christ, 
Luc. 22. and 10.  our saviour prayed, That his faith should not fail: 
Executing laws against innocents.  and to the rest he said, He that heareth you, heareth me.  
●●. 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, 
Religious duty toward the bodies of Christ and his saints.  then give sentence of death against a Catholic man for his faith.  
●6. Buying sindon.] This duty done to Christ's body after his departure, was exceeding meritorious, and is therefore by holy write so often commended for an example to faithful men, to use all honour and devotion towards the bodies of saints and holy persons.    

CHAP. XVI.  
The third day, to three women at his sepulchre, an Angel telleth that he is risen, and will (as he promised Mar. 14, 28.) show himself in Galilee. 9 The same day he appeareth to Marie Magdalene, afterwards to two Disciples: yet the eleven will not believe it, until to them also he appeareth. 15▪ To whom having given commission into all nations, with power also of Miracles, he ascendeth, and they plant his Church every where.  
verse 1 AND when the sabbath was past, 
Mt. 28, 1.  marry Magdalene and Marie of James, 
The Gospel upon Easter day.  and Salôme ″ bought spices, 
Iu. 24, 1.  that coming they might anoint Jesus. 
Io. 20, 1.  ✝ verse 2 And very early the first of the sabbaths, 
EASTER DAY.  they come to the monument: the sun being now risen. ✝ verse 3 And they said one to an other, Who shall roll us back the stone from the door of the monument? ✝ verse 4 And looking, they saw the stone rolled back. for it was very great. ✝ verse 5 And entering into the monument, they saw a young man sitting on the right hand, covered with a white rob: and they were astonished. ✝ verse 6 Who saith to them, Be not dismayed: you seek Jesus of Nazareth, that was crucified: he is risen, he is not here, behold the place where they laid him. ✝ verse 7 But go, tell his Disciples and 
⸬ Peter is named in special (as often else where) for prerogative.  Peter that he goeth before you into Galilee: 
Mr. 14, 28.  there you shall see him, * as he told you. ⊢ ✝ verse 8 But they going forth, fled from the monument. for trembling and fear had invaded them: and they said nothing to any body. for they were afraid.  
✝ verse 9 And he rising early the first of the sabbath, 
Io. 20, 16.  * appeared first to Marie Magdalene, 
Luc. 8, 2.  * out of whom he had cast seven devils. ✝ verse 10 She went and told them that had been with him, that were mourning and weeping. ✝ verse 11 And they hearing that he was alive and had been seen of her, 
Lu. 24, 13.  did not believe.  
✝ verse 12 And * after he appeared in an ″ other shape to two of them walking, as they were going into the country. ✝ verse 13 and they going told the rest: 
Lu. 24, 36.  neither them did they believe.  
✝ verse 14 Last * he appeared to those eleven as they sat at the table: 
The Gospel upon the Ascension day.  and he exprobrated their incredulity and hardness of heart, 
Io. 20, 19  because they did not believe them that had seen him risen again. 
Mt. 28, 19  ✝ verse 15 And he said to them, * Going into the whole world preach the Gospel to all creatures. ✝ verse 16 He that ″ believeth and is baptised, shall be saved: but he that believeth not, shall be condemned. ✝ verse 17 And them that believe ″ these signs shall follow: In my name shall they cast out devils, They shall speak with new tongues, ✝ verse 18 Serpents 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.  
✝ verse 19 And so our Lord Jesus after he spoke unto them, 
❀ The Ascension.  * was assumpted into heaven, 
Lu. 25, 51.  and sat on the right hand of God. ✝ verse 20 But they going forth preached every where: our Lord working withal, and confirming the word with signs that followed. ⊢  

ANNOTATIONS CHAP. XVI.  
1. Bought spices.] 
The women's devotion toward Christ's body now dead.  As she did bestow and consume a costly ointment upon his body being yet alive (c. 14, 3,) Christ himself defending and highly commending the fact against Judas and other who accounted it to be superfluous and better to be bestowed otherwise: So not without 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 the poor) and therefore, 
Mr. 16, 9  * she first before all other, 
Mt. 28, 9  * and they next, saw him after his Resurrection.  
12. In an other shape.] 
Christ's body under divers forms.  Christ though he have but one corporal shape, natural to his person, yet by his omnipotency he may be in whatsoever form, and appears in the likeness of any other man or creature, as he list, therefore let no man think it strange, that he may be under the form of bread in the B. Sacrament.  
16. He that believeth.] Note well, that whereas this evangelist mentioneth only faith and baptism, 
Not only faith.  as though to believe and to be baptised were enough, S. Matthew addeth these words also of our saviour, 
Mt. 28. 20.  teaching them to observe all things whatsoever I have commanded you, which containeth all good works and the whole justice of a Christian man.  
17. These signs shall follow.] 
The gift of miracles.  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 gift. The which is the grace or gift of the whole Church, executed by certain for the edification and profit of the whole.     

THE argument OF S. luke's GOSPEL.  
S. 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. 1 and 2.  
The second, of the Preparation that was made to the manifestation of Christ: chap. 3 and a piece of the 4.  
The third, of Christ's manifesting himself, by preaching and miracles, specially in Galilee: the other piece of the 4 chap. unto the mids of the 17.  
The fourth of his coming into jury towards his Passion: the other piece of the 17 chap. unto the mids of the 19  
The fifth, of the Holy week of his Passion in Jerusalem: the other part of the 19 chap. unto the end of the book.  
S. Luke was sectator (saith S. Jerome) that is, a disciple of the Apostle Paul, 
Hier. in Catalago.  and a companion of 〈◊〉 his peregrination. And the same we see in the acts of the Apostles: Where, from the 16 chap. S. Luke putteth himself in the train of S. 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 his Gospel, S. Hierom understandeth this saying of S. Paul: We have sent with him the brother, whose praise is in the Gospel through all Churches. 
2. Cor. 8, 8.  where also he addeth: Some suppose, so often as Paul in his Epistles saith, According to my Gospel, that he meaneth of Luke's book. And again: Luke learned the Gospel not only 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, 
Luk. 1, 2.  saying, As they delivered to us who themselves from the beginning saw, and were ministers of the word. It followeth in S. Jerome: therefore he wrote the Gospel, as he had heard, but the acts of the Apostles he compiled as he had seen. 
Col. 4, 14.  S. Paul writeth of him by name to the Colossians: 
2. Tim. 4, 21.  Luke the physician saluteth you. and to Timothee: Luke alone is with me. 
Hiero. in Catalogo.  Finally of his end thus doth S. Jerome write: He lived fourscore and four years, having no wife. He is buried at Constantinople: to which city his bones with the relics of Andrew the Apostle were translated out of Achaia the twentieth year of 
` Constantius.  Constantinus. 
Hier. con. Vigil, 2.  And of the same Translation also in another place against Vigilantius the heretic: It grieveth him that the relics of the Martyrs are covered with precious coverings, and that they are not either tied in clouts or thrown to the dunghill. 
The heretic so counted the Catholics for their honouring of saints and relics.  why, are we then * sacrilegious, when we enter the Churches of the Apostles? Was 
` Constantius  Constantinus ' the Emperor sacrilegious, who translated to Constantinople the holy relics of Andrew, Luke, and Timothee: at which the devils roar, and the inhabiters of Vigilantius confess that they feel their presence?  
His sacred body is now as Padua in Italy, whither it was again translated from Constantinople.   

THE HOLY GOSPEL OF Jesus CHRIST ACCORDING TO Luke.  

CHAP. I.  
The Annunciation and Conception, first of the Precursor: 
THE FIRST part: of the infancy both of the Precursor, and of CHRIST himself.  26 and six months after, of Christ also himself. 39 The Visitation of our Lady, where both the mothers do prophecy. 5● The nativity and Circumcision of the Precursor, where his father doth prophecy, 80 The Precursor is from a child an Eremite.  
verse 1 because many have gone about to compile a narration of the things that have been accomplished among us: ✝ verse 2 according as they have delivered unto us, who from the beginning themselves saw and were ministers of the word: ✝ verse 3 it seemed good also unto me ″ having diligently attained to all things from the beginning, to write to thee in order, 
Act. 1, 1.  good * Theophilus, ✝ verse 4 that thou Mayst know the verity of those words where of thou hast been instructed.  
✝ verse 5 There was in the days of Herod the king of Jewry, 
The Gospel upon the eve of S. John Baptist.  a certain Priest named Zacharie, 
1 Par. 24, 10.  of the * course of Abia: and his wife of the daughters of Aaron, and her name Elizabeth. ✝ verse 6 And they were both ″ just before God, walking ″ in all the commandments ″ and justifications of our Lord without blame, ✝ verse 7 and they had no son: for that Elizabeth was barren, and both were well stricken in their days. ✝ verse 8 And it came to pass: when he executed the priestly function in the order of his course before God, ✝ verse 9 according to the custom of the Priestly function, 
Exo. 3, 17.  he went forth by lot * to offer incense, entering into the temple of our Lord: ✝ verse 10 and * all the multitude of the people was 
⸬ We see here that the Priest did his duty within, the people in the mean time praying without: and that the Priests functions did profit them, though they neither heard nor saw his doings.  praying without at the hour of the incense. 
Leu. 16, 16.  ✝ verse 11 And there appeared to him an Angel of our Lord, standing on the right hand of the altar of incense. ✝ verse 12 And Zacharie was troubled, seeing him: and fear fell upon him. ✝ verse 13 But the Angel said to him, fear not Zacharie, for thy prayer is heard: and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John: ✝ verse 14 and thou shalt have ″ joy and exultation, and many shall rejoice in his nativity. ✝ verse 15 for he shall be great before our Lord: 
⸬ This abstinence foretold and prescribed by the Angel, showeth that it is a worthy thing, and an act of religion in S. John, as it was in the Nazarites.  and wine and sicer he shall not drink: and he shall be replenished with the Holy Ghost even from his mother's womb. ✝ verse 16 and he shall * convert many of the children of Israel to the Lord their God, 
Mal. 4, 6.  ✝ verse 17 and he shall go before him * in the spirit and virtue of Elias: 
Mt. 11, 14.  that he may convert the hearts of the fathers unto the children, and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people. ⊢ ✝ verse 18 And Zacharie said to the Angel, Whereby shall I know this? for I am old: and my wife is well stricken in her days. ✝ verse 19 And the Angel answering said to him, I am Gabriel that assist before God: and am sent to speak to thee, and to evangelize these things to thee. ✝ verse 20 And behold, 
⸬ Zacharie punished for doubting of the angel's word.  thou shalt be dumb, and shalt not be able to speak until the day wherein these things shall be done: for-because thou hast not believed my words, which shall be fulfilled in their time. ✝ verse 21 And the people was expecting Zacharie: and they marveled that he made tarriance in the temple. ✝ verse 22 And coming forth he could not speak to them, and they knew that he had seen a vision in the temple. And he made signs to them, and remained dumb. ✝ verse 23 And it came to pass, after the days of his office were expired, ″ he departed into his house. ✝ verse 24 And after these days Elizabeth his wife conceived: and hide herself five months, saying, ✝ verse 25 For thus hath our Lord done to me in the days wherein he had respect to take away my reproach among men.  
✝ verse 26 
b The Gospel upon the Annunciation of our Lady, March 25. And on the wenesday of Imber week in Aduent, And for a votive mass of our Lady in advent.  And in the sixth month, the Angel Gabriel was sent of God into a city of Galilee, 
Mt. 1, 18  called Nazareth, ✝ verse 27 * to a virgin despoused to a man whose name was Joseph, of the house of David: and the virgin's name was MARIE, ✝ verse 28 And the Angel being entered in, 
The beginning of the AVE MARIE. See the rest v. 42.  said unto her, ″ Hail ″ full of grace, our Lord is with thee: blessed art thou among women. ✝ verse 29 Who having heard, was troubled at his saying, and thought what manner of salutation this should be. 
Esa. 7, 14.  ✝ verse 30 And the Angel said to her, fear not marry, for thou hast found grace with God. ✝ verse 31 * Behold thou shalt conceive in thy womb, and shalt bear a son: and thou shalt call his name Jesus. ✝ verse 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: ✝ verse 33 * and he shall 
Dan. 7, 14, 27,  reign in the house of Jacob for ever, and of his kingdom there shall be no end. ✝ verse 34 And MARIE said to the Angel, 
⸬ She doubted not of the thing as Zacharie, but inquired of the means.  How shall this be done? ″ because I know not man? ✝ verse 35 And the Angel answering, said to her, The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And therefore also that which of thee shall be borne Holy, shall be called the son of God. ✝ verse 36 And behold ″ Elisabeth thy cousin, she also hath conceived a son in her old age: and this month, is the sixth to her that is called barren: ✝ verse 37 because there shall not be impossible with God any word. ✝ verse 38 And MARIE said, 
⸬ At this very moment when the B. Virgin gave consent, she conceived him perfect God and perfect man.  BEHOLD the handmaid of our Lord, be it done to me according to thy word. ⊢ And the Angel departed from her.  
✝ verse 39 And MARIE rising up in those days, 
The Gospel upon the Visitation of our Lady, Iul, 2. And upon the Imber friday in advent.  went unto the hill country with speed, into a city of Juda. ✝ verse 40 and she entered into the house of Zacharie, and saluted Elisabeth. ✝ verse 41 And it came to pass: as Elisabeth heard the salutation of MARIE, the 
⸬ John the Baptist being yet in his mother: womb, rejoiced and acknowledged the presence of Christ and his mother.  infant did leap in her womb. and Elisabeth was replenished with the Holy Ghost: ✝ verse 42 and she cried out with a loud voice, and said, ″ BLESSED art thou among women, and blessed is the fruit of thy womb. ✝ verse 43 And whence is this to me, that the ″ mother of my Lord doth come to me? ✝ verse 44 For behold as the voice of thy salutation founded in mine ears, the infant in my womb did leap for joy. ✝ verse 45 And blessed is she that believed, because those things shall be accomplished that were spoken to her by our Lord. ✝ verse 46 And MARIE said,  
MY soul doth magnify our Lord. 
MAGNIFICAT at evensong.   
✝ verse 47 And my spirit hath rejoiced in God my saviour. ⊢  
✝ verse 48 Because he hath regarded the humility of his handmaid: for behold from hence forth 
⸬ have the Protestants had always generations to fulfil this prophecy? ordo they call her blessed, that derogate what they can from her graces, blessings, and all her honour?  all generations ″ shall call me blessed.  
✝ verse 49 Because he that is mighty hath done great things to me, and holy in his name.  
✝ verse 50 And his mercy from generation unto generations, to them that fear him.  
✝ verse 51 He hath showed might in his arm: he hath dispersed the proud in the conceit of their heart.  
✝ verse 52 He hath deposed the mighty from their seat, and hath exalted the humble.  
✝ verse 53 The hungry he hath filled with good things: and the rich he hath sent away empty.  
✝ verse 54 He hath received Israel his child, being mindful of his mercy, ✝ verse 55 As he spoke to our fathers, to Abraham and his seed for ever.  
✝ verse 56 And MARIE tarried with her about three months: and she returned into her house.  
✝ verse 57 And Elisabeths' full time was come to be delivered: 
The Gospel upon the nativity of S. John Baptist jun. 24. called midsummer day.  and she bore a son. ✝ verse 58 And her neighbours and kinsfolk heard that our Lord did magnify his mercy with her, and they did congratulate her. ✝ verse 59 And it came to pass: on the eight day they came to circumcise the child, and they called him by his father's name, Zacharie. ✝ verse 60 And his mother answering, said, Not so, but he shall be called John. ✝ verse 61 And they said to her, That there is none in thy kindred that is called by this name. ✝ verse 62 And they made signs to his father, what he would have him called. ✝ verse 63 And demanding a writing table, he written, 
Lu. 1, 13.  saying, * John is his name. And they all marveled. ✝ verse 64 And forthwith his mouth was opened, and his tongue, and he spoke blessing God. ✝ verse 65 And fear came upon all their neighbours: and all these things were bruited over all the hil-countrie of Jewry: ✝ verse 66 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. ✝ verse 67 And Zacharie his father was replenished with the Holy Ghost: and he prophesied, saying,  
✝ verse 68 BLESSED BE our LORD God of Israel: 
BENEDICTUS at Laudes.  because he hath visited and wrought the redemption of his people: ⊢  
✝ verse 69 And hath erected the horn of salvation to us, in the house of David his servant.  
✝ verse 70 As he spoke by the mouth of his holy Prophets, that are from the beginning.  
✝ verse 71 salvation from our enemies, and from the hand of all that hate us:  
✝ verse 72 To work mercy with our fathers: and to remember his holy testament,  
✝ verse 73 * The oath which he swore to Abraham our father, 
Gen. 22, 6.  ✝ verse 74 that he would give to us, That without fear being delivered from the hand of our enemies, we may serve him.  
✝ verse 75 In holiness and ″ justice before him, all our days.  
✝ verse 76 And thou child, 
Mal. 3, 1.  shalt be called the Prophet of the Highest: for * thou shalt go before the face of our Lord to prepare his ways.  
✝ verse 77 To give knowledge of salvation to his people, unto remission of their sins,  
✝ verse 78 Through the bowels of the mercy of our God, in which ″ the * Orient, from on high, 
Zac. 3. 9 6, 12.  hath visited us,  
✝ verse 79 To illuminate them that sit in darkness, and in the shadow of death: to direct our feet into the way of peace. 
Mal. 4, 2.   
✝ verse 80 And the child grew, and was strengthened in spirit, and was 
⸬ mark that he was a voluntary Eremite, and chose to be solitary from a child, till he was to preach to the people, in so much that antiquity counted him the first Eremite. Heir. in vit. Pauli.  in the deserts until the day of his manifestation to Israel.  

ANNOTATIONS CHAP. I.  
3. Having diligently attained.] 
Sacred writers and holy counsels.  Hereby we see that, though the Holy Ghost ruled the pen of 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 counsels, and the precedent 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 Io. 16, 13: as in the very first council of the Apostles 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 confessed Scripture, with the whole book following. 
The second book of the Maccabees.  marvel not then if the Author of the second book of the Maccabees * use the like human speeches both at the beginning and in the later end, 
2 Mach. 2, & 15.  neither do thou therefore reject the book for no Scripture, as our heretics do: or not think him a sacred writer.  
6. Just before God.] Against the heretics of this time, here it is evident that holy men be just, not only by the estimation of men, 
True justification by observing the commandments.  but in deed and before God.  
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 justified not by only imputation of Christ's justice, nor by saith alone, but by walking in the commandments. Again, that the keeping and doing of the commandments is properly our justification.  
6. Justifications.] 
Corrupt translation of heretics.  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 (otherwise 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, 
Beza in Annot. no. Test. 1556.  in Latin constituta: and his scholars in their English Bibles say, Ordinances.  
14. Joy and exultation.) This was fulfilled, not only when he was borne, but now also through the whole Church for ever, in joyful celebrating of his nativity.  
2●. He departed.) In the old Law (saith S. Hierom) they that offered hosts for the people, were not only not in their houses, but were purified for the time, being separated from their wives, 
The continency of priests.  and they drank neither wine nor any strong drink, which are wont to provoke concupiscence. Much more the Priests of the new Law that must always offer sacrifices, must always be free from matrimony. Li. 1 c. 19 adu. Lovin. and ep. 50 c. 3. See S. Ambrose in 1 Tim. 3. And therefore if there were any religion in Caluins' Communion, they would at the least give as much reverence in this point, as they in the old Law did to their sacrifices, and to the loaves of proposition. 1 Reg. 21.  
28. Haileful of grace.) Holy Church and all true Christian men do much and often use these words brought from heaven by the Archangel, 
Often saying of the AVE MARIE.  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, 
Liturg. S. Jacobs' & Chrys.  and be the very abridgement and sum of the whole Gospel. In so much that the Greek Church used it daily in the mass.  
28. Full of grace.) 
Corrupt translation of heretics.  Note the excellent prerogatives of our B. Lady, and abhor those heretics which make her no better than other vulgar women, 
S. Athan. de S. Deip.  and therefore to take from her fullness of grace, they say here, Hail freely beloved, contrary to all significations of the Greek word, which is at the jest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  endued with grace, as S. Paul useth it Ephes. 1. by S. Chrysostoms' interpretation: 
S. Ephrem in orat. de laud. B. virg. Ambro. in 1  or rather, full of grace, as both * Greek and Latin fathers have always here understood it, and the Latins also read it, namely S. Ambrose thus, well 〈◊〉 she only called full of grace. who only obtained the grace, which no other woman deserved, to be replenished with the author of grace. And if they did as well know the nature of these kind of Greek words, as they would seem very skilful, they might easily observe that they signify fullness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as when themselves translate the like word (Luc. 1●, 20) full of sores. 
Luc. li. 2.  Beza. Ulcerosus.  
14. I know not man.) 
Higher, ep. 140 in exp. ps. 44.  These words declare (saith S. Augustine) that she had now vowed virginity to God. 
Our B. Lady vowed virginity.  For otherwise neither would she say, How shall this be done? nor have added, because I know not man. Yea if she had said only the first words, How shall this be done? 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. c. 4 de virgin. As if he should say. If she might have known a man and so have had a child, she would never have asked, How shall this be done? but because that ordinary way was excluded by her vow of virginity, therefore she asketh. How? And in ask, How? The plainly declareth that she might not have a child by knowing man, because of her vow. See S. Grego. Nyssene de sancta Christi nativitate.  
36. Elisabeth thy cousin.) 
Christ came of both tribes, Juda and levi.  By this that Elisabeth and our Lady were cousins, the one of the tribe of Levi, the other of Juda, is gathered that Christ came of both tribes, Juda and Levi, of the kings and the priests: himself both a king and a priest, and the Anointed (to wit) by grace spiritually, as they were with oil materially and corporally. August. 2 de Consens. evang. c. 1.  
42. Blessed art thou.) 
The blessed virgin MARIE.  At the very hearing 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 blessed, as the Church doth also by her words and example in the AVE MARIE.  
43. Mother of my lord) 
Her excellency.  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. Praef. in Sophon.  
48. Shall call me blessed) This prophecy is fulfilled, 
Her honour in all the world.  when the Church keepeth her festival days, and when the faithful in all generations say the AVE MARIE, and other holy Antems of our Lady. And therefore the calvinists are not among those generations which call our Lady blessed.  
63. John is his name.) 
Mystery and signification in names.  we see that names are of signification and importance, God himself changing or giving names in both Testaments: 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 he was the Precursor and Prophet of the mercy and grace that ensued by CHRIST Jesus. Note also that as then in circumcision, 
What names to be given in baptism.  so now in baptism (which answereth thereunto) names are given. 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 a days to common) and rather according to the * catechism of the holy council of Trent, 
c. de bapt. in fine.  take names of saints and holy men, that may put us in mind of their virtues.  
75. Justice before him.) 
True justice, not imputative.  Here also we see that we may have true justice, not only in the sight of men, or by the imputation of God, but in deed before him and in his sight: and that the coming of Christ was to give men such justice. 
The heretics control both Greek and Latin text.   
78. The orient.) Marvel not if heretics control the old authentical translation, as though it differed from the Greek: whereas here they make much a do to control not only all the Greek interpreters of the old testament, 
Beza.  but also S. Luke himself, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as differing from the Hebrew.    

CHAP. II.  
The nativity of Christ, 8 and manifestation thereof to the shepherds by an Angel, and by them to others. 21 His circumcision. 22 His Presentation, together with Simeons (as also Annes) attestation and prophesying of his Passion, of the Jews reprobation, and of the gentiles illumination. 41 His annual ascending to Jerusalem with his parents, to whom he was subject, and his fullness of wisdom showed among the Doctors at twelve years of his age.  
verse 1 AND it came to pass, 
The Gospel at the first mass upon christmas day.  in those days there came forth an edict from Caesar Augustus, that the whole world should be enroled. ✝ verse 2 This first enrolling was made by the precedent of Syria Cyrinus. ✝ verse 3 And all went to be enroled, 
In the year, from the creation of the world 5199: from Noës' flood, 2957: from the nativity of Abraham, 2015: from Moses and the coming forth of the people of Israel out of Egypt, 1510: from David anointed king, 1032: from the first Olympias, 800: from the building of Rome, 752: hebdomada 63, according to the prophecy of Daniel (c. 9), that is, in the year 440 or there about: in the sixth age of the world, when there was universal peace in all the world: the eternal God and son of the eternal Father, meaning to consecrate and sanctify the world with his most blessed coming, being conceived of the Holy Ghost, nine months after his conception, Jesus CHRIST the son of God is borne in Bethlehem of Juda, in the year of Caesar Augustus 42. Vsuard. in martyrol. Decemb. 25. according to the common ancient supputation.  every one into his own city. ✝ verse 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, ✝ verse 5 to be enroled with MARIE his despoused wife that was with child. ✝ verse 6 And it came to pass, when they were there, her days were fully come that she should be delivered. ✝ verse 7 And she brought forth her first begotten son, and swaddled him in clothes, and laid him down in a manger: because there was not place for them in the inn.  
✝ verse 8 And there were in the same country shepherds watching, and keeping the night watch's over their flock. ✝ verse 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 a great fear. ✝ verse 10 And the angel said to them, fear not: for behold I evangelize to you great joy, that shall be to all the people: ✝ verse 11 because this day is borne to you a saviour which is Christ our Lord, in the city of David. ✝ verse 12 And this shall be a sign to you, You shall find the infant swaddled in clothes: and laid in a manger. ✝ verse 13 And suddenly there was with the Angel a multitude of the heavenly army, praising God, and saying, ✝ verse 14 Glory in the highest to God: 
GLORIA IN EXCELSIS at mass.  and in earth peace to men of good will. ⊢ ✝ verse 15 
b The Gospel at the second mass upon Christmas day. And for a votive of our Lady from christmas to Candlemas.  And it came to pass: after the Angels departed from them into heaven, the shepherds spoke one to an other: Let us go over to Bethlehem, and let us see this word that is done, which our Lord hath showed to us. ✝ verse 16 And they came with speed: and they found MARIE and Joseph, and the infant laid in the manger. ✝ verse 17 And seeing it, they understood of the word that had been spoken to them concerning this child. ✝ verse 18 And all that heard, did marvel: and concerning those things that were reported to them by the shepherds. ✝ verse 19 But MARIE ″ kept all these words, conferring them in her heart. ✝ verse 20 And the shepherds returned, glorifying and praising God in all things that they had heard, and seen, as it was said to them. ⊢  
✝ verse 21 
c The Gospel upon the Circuncision of our Lord jan. 1.  And * after eight days were expired, 
Gen. 17, 12.  that the child should be circumcised: his name was called Jesus, which was * called by the Angel, 
Lu. 1 31.  before that he was conceived in the womb. ⊢  
✝ verse 22 
d The Gospel upon the Purification of our Lady or Candlemas day.  And after the days were fully ended of her purification * according to the la of Moses, 
Leu. 12, 6.  they carried him into Jerusalem, to present him to our Lord (✝ verse 23 as it is written in the la of our Lord, 
Exo. 13, 2  That every male opening the matrice, shall be called holy to the lord) 
Nu. 8, 16  ✝ verse 24 and to give a sacrifice * according as it is written in the la of our Lord, 
Leu. 12, 8.  a pair of turtles, or two young pigeons. ✝ verse 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. ✝ verse 26 And he had received an answer of the Holy Ghost, that he should not see death unless he saw first the See 
⸬ joh. 1, 20 and 41.  CHRIST of our Lord. ✝ verse 27 And he came in spirit into the temple. And when his parents brought in the child Jesus, to do according to the custom of the Law for him: ✝ verse 28 he also took him into his arms, and blessed God, and said,  
✝ verse 29 NOW thou dost dimisse thy servant O Lord, 
NUNC DIMITTI● at Complin.  according to thy word in peace.  
✝ verse 30 Because mine eyes have seen, thy SALVATION,  
✝ verse 31 Which thou hast prepared before the face of all people's:  
✝ verse 32 A light to the revelation of the gentiles, and the glory of thy people Israel. ⊢  
✝ verse 33 And his father and mother were marveling upon those things which were spoken concerning him. ✝ verse 34 And Simeon blessed them, and said to MARIE his mother, Behold this is set ″ unto the ruin, and unto the resurrection of many in Israel, and for a sign which shall be contradicted, ✝ verse 35 and 
⸬ Simeon prophesied not only of Christ but of our B. Lady, of all her sorrows: wherein she was always partaker with our saviour, from his flight into Egypt even to her death.  thine own soul shall a sword pierce, that out of many hearts cogitations may be revealed. ✝ verse 36 And there was Anne a prophetess, the daughter of Phanuel, of the tribe of Aser: she was far stricken in days, and had lived with her husband seven years from her virginity. ✝ verse 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. ✝ verse 38 And she at the same hour suddenly coming in, confessed to our Lord: and spoke of him to all that expected the redemption of Israel. ✝ verse 39 And after they had wholly done all things according to the la of our Lord, they returned into Galilee, into their city Nazareth.  
✝ verse 40 And the child grew, and waxed 
` strong in spirit:  strong ': full of wisdom, and the grace of God was in him. ✝ verse 41 And his parents went every year unto Jerusalem, 
Exo. 23, 15. 34, 17.  * at the solemn day of Pasche. ✝ verse 42 And when he was twelve years old, 
The Gospel upon the first Sunday after the Epiphany.  they going up into Jerusalem according to the custom of the festival day, 
Deu. 16, 1.  ✝ verse 43 and having ended the days, when they returned, the child Jesus remained in Jerusalem: and his parents knew it not. ✝ verse 44 And thinking that he was in the company, they came a days journey, and sought him among their kinsfolk and acquaintance. ✝ verse 45 And not finding him, they returned into Jerusalem, seeking him. ✝ verse 46 And it came to pass, after three days they found him in the temple sitting in the mids of the Doctors, hearing them, and ask them. ✝ verse 47 And all were astonished that heard him, upon his wisdom and answers. ✝ verse 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. ✝ verse 49 And he said to them, What is it that you sought me? did you not know, that I must be about those things, which are my fathers? ✝ verse 50 And they understood not the word that he spoke unto them. ✝ verse 51 And he went down with them, and came to Nazareth: and was ″ subject to them. And his mother kept all these words in her heart. ✝ verse 52 And Jesus proceeded in wisdom and age, and grace with God and men. ⊢  

ANNOTATIONS CHAP. II.  
14. Men of good wil] 
Free will.  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 concurring. Aug. quaest. ad simply li. 1. q. 2. to. 4.  
19 Kept al.] 
Our B. Lady full of deep contemplations.  Our Lady though little he spoken of her concerning such matters in the Scriptures, because she was a woman, and not admitted to teach or dispute in public of high mysteries: yet she knew all these mysteries, 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 life and his Ascension.  
34. To the ruin.) therefore to the ruin of some, because they would not believe in him, and so were the cause of their own ruin, 
1 Pet. 2, 1.  as he is else where called, A stumbling stone, because many would stumble at him and so fall by their own fault, 
men's ruin and damnation is of themselves.  other some he raised by his grace from sin to justice, and so he was the resurrection of many. The Apostle useth the like speech, saying: We are to some the odour of life, 
2 Cor. 2, 16  unto life: to others, the odour of death, unto death. Not that their preaching was to cause death, but because they that would not believe their preaching, wilfully incurred deadly sin and damnation.  
38. A widow.) Mark that widowhod is here mentioned to the commendation thereof even in the old Testament also, 
Holy widowhod.  and the fruit and as it were the profession thereof is here commended, 
1 Cor. 7.  to wit, fasting, praying, being continually in the Temple, even as S. Paul more at large for the state of the new Testament speaketh of widowhod and virginity, as being professions more apt and commodious for the service of God.  
37. By fastings and prayers serving.) 
Fasting an act of religion.  serving, in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, doing divine worship unto God, as by prayer, so also by fasting, so that fasting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an act of religion whereby we do worship God, as we do by prayer, and not used only to subdue our flesh, much less (as heretics would have it) as a matter of poliIcie.  
61. Subject to them.) 
Dutiful obedience to parents.  all children may learn hereby, that great aught to be their subjection and obedience to their Parents, when Christ himself, being God, would be subject to his parents being but his creatures.    

CHAP. III. 
THE SECOND part: The preparation that was made to the manifestation of CHRIST.   
john, to prepare all to Christ (as Esay had prophesied of him) baptizeth them to penance, 7 insinuating their reprobation, and the gentiles vocation, 10 teaching also and exhorting each sort to do their duty. 15 That himself is not Christ will also judge his baptised. 19 john's imprisonment. 21 Christ being himself also baptised of John, hath testimony from heaven, 23 as he whose generation reduceth us again to God.  
verse 1 AND in the fifteenth year of the empire of Tiberius Caesar, 
The Gospel upon Imber Saturday in advent. And on the 4 Sunday in advent.  Pontius Pilate being governor of Jewry, and Herod being Tetrarch of Galilee, and Philip his brother Tetrarch of Ituréa and the country Trachonîtis, and Lysanias Tetrarch of Abilina, ✝ verse 2 under the high Priests Annas and Caiphas: the word of our Lord was made upon John the son of Zacharie, 
Mt. 3, 1.  in the desert. ✝ verse 3 And * he came into all the country of Jordan, 
Mr. 1, 1.  preaching the baptism of 
⸬ Penance prepareth the way to Christ.  penance unto remission of sins: as it is written in the book of the sayings of Esay the Prophet: 
Esa. 40, 3.  ✝ verse 4 A voice of one crying in the desert: prepare the way of our Lord, make strait his paths. ✝ verse 5 every valley shall be filled: and every mountain and hill shall be made low, and crooked things shall become strait: and rough ways, plain: ✝ verse 6 and all flesh shall see the SALVATION of God.  
✝ verse 7 He said therefore to the multitudes that went forth to be baptised of him, 
Mt. 3, 7.  * Ye viper broods, who hath showed you to flee from the wrath to come? ✝ verse 8 yield therefore 
⸬ fruits of penance be works satisfactory.  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. ✝ verse 9 And now the axe is put to the root of the trees. 
⸬ A man without good works is unfruitful, and shall be cast into everlasting fire.  every tree therefore that yieldeth not good fruit, 
` is  shall be ' cut down, and cast into fire. ✝ verse 10 And the multitudes asked him, saying, What shall we do then? ✝ verse 11 And he answering, said unto them: 
⸬ alms counseled or enjoined for sins and to avoid damnation.  He that hath two coats, let him give to him that hath not: and he that hath meat, let him do likewise. ✝ verse 12 And the Publicans also came to be baptised, and said to him, Master, what shall we do? ✝ verse 13 But he said to them, do nothing more than that which is appointed you. ✝ verse 14 And the soldiers also asked him, saying, What shall we also do? And he said to them, vex not neither calumniate any man: and be content with your stipends.  
✝ verse 15 And 
⸬ John was so holy that many might by error easily think he was Christ.  the people imagining, and all men thinking in their hearts of John, 
Mt. 3, 11.  lest perhaps he were Christ: ✝ verse 16 John answered, 
Mr. 1, 8,  saying unto all, * I in deed baptise you with water: 
⸬ How say then the heretics that the baptism of Christ is of no greater virtue than john's?  but there 
` cometh Io. 1, 26.  shall come ' a mightier than I, whose latchet of his shoes I am not worthy to unloose, he shall baptise you in the Holy Ghost and fire. 
Act. 1, 5. 11, 16. 19 4.  ✝ verse 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. ✝ verse 18 Many other things also exhorting did he evangelize to the people.  
✝ verse 19 * And Herod the Tetrarch, 
Mat. 14, 3  when he was rebuked of him for Herodias his 
` brother Philips  brothers ' wife, 
Mar. 6, 17.  and for all the evils which Herod did: ✝ verse 20 ″ he added this also above all, and shut up John into prison.  
✝ verse 21 * And it came to pass when all the people was baptised, 
Mt. 3, 13.  Jesus also being baptised and praying, 
Mr. 1, 9  heaven was opened: 
Io. 1, 32.  ✝ verse 22 and the Holy Ghost descended in corporal shape as a dove upon him: and a voice from heaven was made: Thou art my beloved son, in thee I am well pleased. ✝ verse 23 And Jesus himself was beginning to be about thirty years old: as it was thought, the son of Joseph, who was ″ of Heli, ✝ verse 24 who was of Matthat, who was of Levi, who was of Melchi, who was of janné, who was of Joseph, ✝ verse 25 who was of Matthathias, who was of Amos, who was of Naum, who was of Hesli, who was of Naggé, ✝ verse 26 who was of Mahath, who was of Matthathias, who was of Semei, who was of Joseph, who was of Juda, ✝ verse 27 who was of Johanna, who was of Resa, who was of Zorobabel, who was of Salathiel, who was of Neri, ✝ verse 28 who was of Melchi, who was of Addi, who was of Cosam, who was of Elmadan, who was of Her, ✝ verse 29 who was of Jesus, who was of Eliézer, who was of jorim, who was of Matthat, who was of Levi, ✝ verse 30 who was of Simeon, who was of Judas, who was of Joseph, who was of Jona, who was of Eliacim, ✝ verse 31 who was of Melcha, who was of Menna, who was of Matthatha, who was of Nathan, who was of David, ✝ verse 32 * who was of jessé, who was of Obed, who was of Booz, who was of Salmon, who was of Naasson, ✝ verse 33 who was of Aminadab, who was of Aram, who was of Efron, who was of Phares, who was of Judas, ✝ verse 34 who was of Jocob, who was of Isaac, who was of Abraham, who was of Tharé, who was of Nachor, ✝ verse 35 who was of Sarug, who was of Ragau, who was of Phaleg, who was of Heber, who was of Salé, ✝ verse 36 
⸬ Beza boldly wipeth out of this Gospel, these words, who was of Cainan: though all the Greek copies both of the old Testament & of the new, have the words with full consent. whereby we learn the intolerable sauciness of the Caluinists, and their contempt of holy Scripture, that dare so deal with the very Gospel itself.  who was of Cainan, who was of Arphaxad, who was of Sem, who was of Noë, who was of Lamech, ✝ verse 37 who was of Mathusalé, who was of Henoch, who was of Jared, who was of Malaleel, who was of Cainan, ✝ verse 38 who was of Henos, who was of Seth, who was of Adam, who was of God.  

ANNOTATIONS CHAP. III.  
20. He added this above al.] The fault of Princes and other great men, that can not only not abide to hear their faults, but also punish by death or imprisonment such as reprehend them for the same (specially if they warn them, as Prophets and Priests do, from God) is exceeding great.  
23. Of Heli.] Whereas in S. Matthew, 
The reconciliation of Matthew and Luke in our saviours pedigree.  Jacob is father to Joseph, and here Heli, the case was thus, Mathan (named in S. Matthew) of his wife called Escha begat Jacob: and after his death, Melchi (named here in S. Luke) of the same woman begat Heli: so that Jacob and Heli were brethren of one mother. This 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 (S. Matthew saith) begat him: and Heli was his legal father according to the Law, as S. Luke signifieth. Euseb. li. 1 Ec. Hist. c. 7▪ Hiero. in 6. 1 Mat. Aug. li. 2▪ c. 2. 3 de cons. evang.    

CHAP. four  
Christ going into the Desert to prepare himself before his manifestation, overcometh the temptations of the devil. 14 then beginning gloriously in Galilee, 16 he showeth to them of Nazareth his commission out of Esay the Prophet, 23 insinuating by occasion the jews his countrymen's reprobation. 31 In Capharnaum his doctrine is admired, 33 specially for his miracle in the Synagogue. 38. from which, going to Peter's house, he showeth there much more power. 42 Then retiring into the wilderness, he preacheth afterwards to the other cities of Galilee.  
verse 1 AND Jesus full of the Holy Ghost, 
Mt. 4, 1.  returned from Jordan, 
Mr. 1, 12.  and was driven in the spirit into the desert, ✝ verse 2 
⸬ The Churches fast of 40 days (called Lent) cometh of this, & is an Apostolical Tradition. Clem. Constit. Apost. li. 5 c. 13. Hier. ep. ad Marcal. adu. erro. Montani. Leo ser. 6 et 9 de Quadrages.  forty days, and was tempted of the devil. And he did eat nothing in those days: and when they were ended, he was an hungered. ✝ verse 3 And the devil said to him, If thou be the son of God, say to this stone that it be made bread. ✝ verse 4 And Jesus made answer unto him, 
Deuter. 8, 3.  It is written, That not in bread alone shall man live, but in every word of God. ✝ verse 5 And the devil brought him into an high mountain, and showed him all the kingdoms of the whole world in a moment of time: ✝ verse 6 and he said to him, To thee will I give this whole power, and the glory of them: for to me they are delivered, and to whom I will, I do give them. ✝ verse 7 Thou therefore if thou wilt adore before me, they shall all be thine. ✝ verse 8 And Jesus answering said to him, 
Deu. 6, 13 10, 20.  It is written, 
⸬ See the Annot. in S. Matthew c. 4, 11.  Thou shalt adore the Lord thy God, and him only shalt thou 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  serve. ✝ verse 9 And he brought him into Jerusalem, and set him upon the pinnacle of the temple: and he said to him, 
Psal. 90, 11.  If thou be the son of God, cast thyself from hence downward. ✝ verse 10 For 
⸬ If the devil himself allege Scripture against Christ, no marvel that heretics do so against Christ's Church.  it is written, that He hath given his Angels charge of thee, that they preserve thee: ✝ verse 11 and that in their hands they shall bear thee up, lest perhaps thou knock thy foot against a stone. ✝ verse 12 And Jesus answering said to him, 
Deut. 6, 16.  It is said, Thou shall not tempt the Lord thy God. ✝ verse 13 And all the tentation being ended, the devil ″ departed from him until a time. 
THE third part: of Christ's manifesting himself by preaching and miracles, specially in Galilee.   
✝ verse 14 * And Jesus returned in the force of the spirit into Galilee, 
Mt. 4, 12.  and the fame went forth through the whole country of him. 
Mr. 1, 14  ✝ verse 15 And he taught in their synagogues, and was magnified of al.  
✝ verse 16 * And he came to Nazareth where he was brought up: 
Mt. 13, 54.  and he entered 
⸬ Our saviour used to preach in their Synagogues.  according to his custom on the sabbath day into the synagogue: 
Mr. 6, 1.  and he rose up to read. ✝ verse 17 And the book of Esay the Prophet was delivered unto him. 
Io. 4, 43  And as he unfolded the book, he found the place where it was written, 
Esa. 61, 1  ✝ verse 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, ✝ verse 19 to preach to the captives remission, and sight to the blind, to dimisse the bruised unto remission, to preach the acceptable year of the Lord, and the day of retribution. ✝ verse 20 And when he had folded the book, he rendered it to the minister, and sat down. And the eyes of all in the synagogue were bend upon him. ✝ verse 21 And he began to say unto them: That this day is fulfilled this scripture in your ears. ✝ verse 22 And all gave testimomonie to him: and they 
⸬ He had a marvelous grace, and an extraordinary force in moving the hearts of his hearers.  marveled in the words of grace that proceeded from his mouth, and they said, Is not this joseph's son? ✝ verse 23 And he said to them, Certes you will say to me this similitude, 
The Gospel upon Monday in the 3 week of Lent.  Physician, cure they self: as great things as we have heard ″ done in Capharnaum, do also here in thy country. ✝ verse 24 And he said, Amen I say to you, that no Prophet is accepted in his own country. 
3 reg. 17, 9  ✝ verse 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: ✝ verse 26 and to none of them was Elias sent, but into Sarepta of Sidon, to a widow woman. 
4 reg. 5, 14.  ✝ verse 27 * And there were many lepers in Israel under Elisaeus the Prophet: and none of them was made clean but Naaman the Syrian. ✝ verse 28 And all in the synagogue were filled with anger, hearing these things. ✝ verse 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. ✝ verse 30 But he ″ passing through the mids of them, went his way. ⊢  
✝ verse 31 * And he went down into Capharnaum a city of Galilee: 
Mat. 4, 13. 7, 28.  and there he taught them on the Sabbaths. ✝ verse 32 And they were astonished at his doctrine: 
Mr. 1, 21  because his talk was in power. ✝ verse 33 And in the synagogue there was a man having an unclean devil, and he cried out with a loud voice, ✝ verse 34 saying, Let be, what to us and thee Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the saint of God. ✝ verse 35 And Jesus rebuked him, saying, Hold thy peace, & go out of him. And when the devil had thrown him into the mids, he went out of him, and hurted him nothing. ✝ verse 36 And there came fear upon all, and they talked together one with an other, saying, What word is this, that in power and virtue he commandeth the unclean spirits, and they go out? ✝ verse 37 And the fame of him was published into every place of the country.  
✝ verse 38 And Jesus rising up out of the synagogue, 
Mat. 8, 14.  entered into Simons house. 
The Gospel upon Thursday in the 3 week of Lent. And upon Saturday in whitsonweeke.  * And ″ Simons wives mother was holden with a great fever: 
Mr. 1, 30  and they besought him for her. ✝ verse 39 And standing over her, he commanded the fever, and it left her. And incontinent rising, she ministered to them. ✝ verse 40 And when the sun was down, all that had diseased of sundry maladies, brought them to him. But he imposing hands upon every one, cured them. ✝ verse 41 And devils went out from many, crying and saying, That thou art the son of God. And rebuking them he suffered them not to speak, that they knew he was Christ.  
✝ verse 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 departed from them. ✝ verse 43 To whom he said, That to other cities also must I evangelize the kingdom of God: because therefore I was sent. ✝ verse 44 And he was preaching in the synagogues of Galilee. ⊢  

ANNOTATIONS CHAP. four  
13. Departed until a time.) 
The devils temptations.  No marvel if the devil be often or always busy with Christian men, seeing after he was plainly overcome by Christ, yet did he not give him over altogether, but for a time.  
23. Done in Capharnaum) God maketh choice of persons and places where he worketh miracles or doth benefits, 
Miracles at one place and not at an other.  though he might do the same else where if it liked his wisdom. So doth he in doing miracles by saints, not in all places, nor towards all persons, but as it pleaseth him, Aug. ep.. 〈◊〉.  
30. Passing through the mids of them.) 
Christ's body contained in place above nature.  Either by making himself invisible, or also more wonderfully, penetrating the multitude and passing through them, as he did through the door, his body either being without space of place, or with other bodies in one place. By all which and the like his doings mentioned in the Gospel, it is evident that he can alter and order his body as he list, above the natural conditions of a body.  
38. Simons wives mother.) 
The Apostles left their wives.  It is evident that Peter had a wife, but after his calling to be an Apostle, he left her, as S. Hierom writeth in many places ep. 14 c. 2 ad julianum. Li. 1 adu. Jonin. See the Annot. Matth. 9, 29.    

CHAP. V.  
Having taught the people out of Peter's ship, 4 he showeth in a miraculous taking of fishes, how he will make him the fisher of men. 12 He cureth a leper by touching him, and sendeth him to the Priest in witness that he is not against Moses. 15 The people flocking unto him, he retireth into the wilderness. 17 To the Pharisees in a solemn assembly he proveth by a miracle his power to remit sins in earth. 27 He defendeth his eating with sinners, as being the physician of souls, 〈◊〉 and his not prescribing as yet of any fasts to his Disciples.  
verse 1 AND it came to pass, 
The Gospel upon the 4 Sunday after Pentecost.  when the multitudes pressed upon him to hear the word of God, and himself stood beside the lake of Genesareth. ✝ verse 2 * And he saw two ships standing by the lake: 
Mt. 4, 18.  and the fishers were gone down, and washed their nets. 
Mar. 1, 16.  ✝ verse 3 And he going up into ″ one ship that was Simons, desired him to bring it back a little from the land. And sitting, he taught the multitudes out of the ship.  
✝ verse 4 And as he ceased to speak, he said to Simon, launch forth into the deep, and let loose your nets to make a draft. ✝ verse 5 And Simon answering, said to him, Master, labouring all the night, we have taken nothing: but in thy word I will let lose the net. ✝ verse 6 And when they had done this, they enclosed ″ a very great multitude of fishes, and their net was broken. ✝ verse 7 And they ″ beckoned to their fellows that were in the other ship, that they should come and help them. And they came and filled both ships, so that they did sink. ✝ verse 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. ✝ verse 9 For he was wholly astonished and all that were with him, at the draft of fishes which they had taken. ✝ verse 10 In like manner also James and John the sons of Zebedee, who were Simons fellows. And Jesus said to Simon, fear not: from this time now, ″ thou shalt be taking men. 
Mt. 8, 2.  ✝ verse 11 And having brought their ships to land, leaving all things they followed him. 
Mar. 1, 40.  ⊢  
✝ verse 12 * And it came to pass, when he was in one of the cities, and behold a man full of leprosy, and seeing Jesus, and falling on his face, besought him saying, Lord, if thou wilt, thou canst make me clean. ✝ verse 13 And stretching forth the hand, he touched him, saying, I will. be thou made clean. And immediately the leprosy departed from him. ✝ verse 14 And he commanded him that he should tell no body, but, go, 
⸬ See S. Mat. Annot. c. 8, 4.  show thyself to the Priest, 
Leu. 14, 2.  and offer for thy cleansing * as Moses commanded, for a testimony to them.  
✝ verse 15 But the bruit of him went abroad the more. and great multitudes came together to hear, and to be cured of their infirmities. ✝ verse 16 And he retired into the desert, and prayed.  
✝ verse 17 * And it came to pass one day, 
Mt. 9, 2.  and he sat teaching. 
The Gospel upon Friday in whitsonweeke.  And there were Pharisees sitting and Doctors of Law that were come out of every town of Galilee and Jewry and Jerusalem: 
Mr. 2, 3.  and the virtue of our Lord was to heal them. ✝ verse 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. ✝ verse 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 him down with the bed into the mids, before Jesus. ✝ verse 20 ″ Whose faith when he saw, he said, Man, thy sins are forgiven thee. ✝ verse 21 And the Scribes and Pharisees began to think, saying, who is this that speaketh blasphemies? who can forgive sins, but only God? ✝ verse 22 And when Jesus knew their cogitations, answering he said to them, What do you think in your hearts? ✝ verse 23 Which is easier to say, Thy sins are forgiven thee: or to say, Arise, and walk? ✝ verse 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. ✝ verse 25 And forth with rising up before them, he took that wherein he lay: and he went into his house, magnifying God. ✝ verse 26 And all were astonished: and they magnified God. And they were replenished with fear, saying, That we have seen marvelous things to day. ⊢  
✝ verse 27 * And after these things he went forth, 
Mt. 9, 9  and saw a Publican called Levi, 
Mr. 2, 14  sitting at the customhouse, 
The Gospel upon S. Matthewes eve Septemb. 2●.  and he said to him, follow me. ✝ verse 28 And ″ leaving all things, he rose and followed him. ✝ verse 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. ✝ verse 30 And their Pharisees and Scribes murmured, saying to his disciples, why do you eat and drink with Publicans and sinners? ✝ verse 31 And Jesus answering said to them, They that are whole, need not the physician: 
Mat. 9, 14.  but they that are ill at ease. ✝ verse 32 
⸬ Christ came not to call those, who presume of their own justice, and that Count themselves to have no need of Christ.  I came not to call the just, but sinners to penance. ⊢  
✝ verse 33 But they said to him, 
Mar. 2, 18.  * Why do the disciples of John 
⸬ See S. Mat. Annot. c. 9, 14.  fast often, 
Lu. 5, 33.  and make obsecrations, and of the Pharisees in like manner: but thine do eat and drink? ✝ verse 34 To whom he said, why, can you make the children of the bridegroom fast whiles the bridegroom is with them? ✝ verse 35 But the days will come: and when the bridegroom shall be taken away from them, than they shall fast in those days. ✝ verse 36 And he said a similitude also unto them, That no man putteth a piece from a new garment into an old garment: otherwise both he breaketh the new, and the piece from the new agreeth not with the old. ✝ verse 37 And no body 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. ✝ verse 38 But new wine is to be put into new bottles: and both are preserved together. ✝ verse 39 And no man drinking old, will new by and by. for he saith, The old is better.  

ANNOTATIONS CHAP. V.  
3. One ship Simons.) 
Peter's ship.  It is purposely expressed 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 sitting he taught 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.  
6. A great multitude of fishes.) 
Peter fishing.  Likewise by this significative miracle wrought about Peter's fishing, is evidently forshewed what wonderful success Peter should have in converting men to Christ, 
Act. 2, 41. 4, 4.  both Jews and Gentiles, as when at one draft, that is to say, * at one Sermon he drew into his ship, which is Christ's Church, a great number of men, as he did now fishes: and so continually by himself and his Successors unto the world's end.  
7. Beckoned to their fellows.) 
Peter's coadjutors.  Peter had so much work that he called for help and joined unto him the other ship, representing to us his Copartiners in the preaching of the Gospel, and the conjunction of the Synagogue and the people of gentility unto Peter's ship, that is, to the Church of Chriss. Ambro. li. 4. in Luc. c. vlt.  
10. Thou shalt be taking men.) 
Peter's pre-eminence in fishing for 〈◊〉 souls.  That all this aforesaid did properly mean Peter's travails to come, in the conversion of the world to Christ, and his prerogative before all men therein, it is evident by Christ special promise made to him severally and apart in this place, that he should be made the taker of men, though to other he giveth also, as to Peter's cooperators and coadjutors, the like office. Mat. 4. 19  
19 Went up upon the roof.) 
Zeal of souls.  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 extraordinary pain soever.  
20. Whose faith.) 
The intercession of others,  Great is God (saith S. Ambrose) and pardoneth one sort through the merits of others, therefore if thou doubt to obtain forgiveness of thy great offences, join unto 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. li. 5 in Luc.  
24. The son of man in earth.) 
In catena S. Thomae.  By which act (* saith S. Cyril) it is clear that the son of man hath power in earth to remit sins: 
Priests do remit sins.  which he said both for himself and us. For he, as God being made man and Lord of the Law, forgiveth sins. And we also have obtained by him that wonderful grace. 
Io. 20, 23.  for it is said to his Disciples, Whose sins you shall remit, they are remitted to them. And how should not he be able to remit sins, who gave others power to do the same?  
28, leaving all followed him.) 
Hiero. in Mat. 9  The * profane Julian charged Matthew of to much lightness, 
Forsaking all, and following Christ.  to leave all and follow a stranger, at one word. but in deed hereby is seen the marvelous efficacy of Christ's word and internal working, 
Athan. in vit. S. Antonij. August. Confess. li. 8 c. 12. Bonau. in vit. S. Francisci.  that in a moment can alter the heart of a 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 S. Antony, S. Francis, and others, by hearing only the word of our saviour read in the Church, forsook all and followed him.    

CHAP. vi  
For reproving by Scripture and miracle (as also by reason) the Pharisees blindness about the observation of the sabbath, 11 they seek his death, 12 having in the mountain prayed all night, 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 woe to such as will not. 27 Yet withal exhorting to do good even to our enemies also. 19 and that the masters must first mend themselves. 46 finally, to do good works, because only faith will not suffice.  
verse 1 AND it came to pass on the 
⸬ S. Hierom (ep. 1 ad Nepotia.) writeth of himself, that being at Constantinople, he asked his Master Gregory Nazianzene, the famous Doctor, then Bishop there what sabbath this was, who by his answer 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.  sabbath second-first, 
Mt. 12, 1  when he passed through the corn, 
Mr. 2, 23  his Disciples did pluck the ears, and did eat rubbing them with their hands. ✝ verse 2 And certain of the Pharisees said to them, Why do you that which is not lawful verse 3 on the sabbaths? And Jesus answering them, said, ″ Neither this have you read which David did, when himself was an hungered and they that were with him: 
1. Re. 21, 4.  ✝ verse 4 * how he entered into the house of God, and took the loaves of Proposition, and did eat, and gave to them that were with him, which it is not lawful to eat * but only for Priests? 
Leu. 24, 9  ✝ verse 5 And he said to them, That the son of man is Lord of the sabbath also.  
✝ verse 6 And it came to pass on an other sabbath also, that he entered into the synagogue, 
Mt. 12. 10.  and taught. * And there was a man, 
Mr. 3, 1.  and his right hand was withered. ✝ verse 7 And the Scribes and Pharisees watched if he would cure on the sabbath: that they might find how to accuse him. ✝ verse 8 But he knew their cogitations: and he said to the man that had the withered hand, Arise, and stand forth into the mids. And rising he stood. ✝ verse 9 And Jesus said to them, I ask you, if it be lawful on the sabbaths to do well or il: to ″ save a soul or to destroy? ✝ verse 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. ✝ verse 11 And they were replenished with madness: and they communed one with an other what they might do to Jesus.  
✝ verse 12 And it came to pass in those days, 
The Gospel upon S. Bartlemewes' day.  he went forth into the mountain to pray, and he passed ″ the whole night in the prayer of God. 
Mt. 10, 1  ✝ verse 13 * And when day was come, 
Mr. 3, 13 6, 7.  he called his Disciples: and he chose twelve of them (″ whom also he named Apostles) ✝ verse 14 ″ Simon whom he surnamed Peter, 
Lu. 9, 1.  and Andrew his brother, James and John, Philippe and Bartholomew, ✝ verse 15 Matthew and Thomas, James of Alphaeus and Simon that is called Zelótes, ✝ verse 16 and Jude of James, and Judas Iscariote which was the traitor. 
The Gospel upon Alholowes eve.  ✝ verse 17 And descending with them he stood in a plain place, and the multitude of his Disciples, 
And for many Martyrs.  and a very great company of people from all jewrie and Jerusalem: and the sea coast both of tire and Sidon, ✝ verse 18 which were come to hear him, and to be healed of their maladies. And they that were vexed of unclean spirits, were cured. ✝ verse 19 And all the multitude sought to touch him, because virtue went forth from him, and healed all ⊢ ✝ verse 20 And he lifting up his eyes upon his Disciples, said,  
* Blessed are ye poor: 
Mt. 5, 2. 6, 7.  for yours is the kingdom of God. ✝ verse 21 Blessed are you that now are an hungered: because you shall be filled. Blessed are you that now do weep: because you shall laugh. ✝ verse 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. ✝ verse 23 ″ Be glad in that day and rejoice: for behold, your reward is much in heaven. ⊢ for according to these things did their fathers to the Prophets. ✝ verse 24 But woe to you that are rich, because you have your consolation. ✝ verse 25 woe to you that are filled: because you shall be hungry. woe to you that now do laugh: because you shall mourn and weep. ✝ verse 26 Who, when all men ″ shall bless you for according to these things did their fathers to the false-Prophets.  
✝ verse 27 But to you I say that do hear, love your enemies, do good to them that hate you. ✝ verse 28 bless them that curse you, and pray for them that calumniate you. ✝ verse 29 And he that striketh thee on the cheek, offer also the other. And from him that taketh away from thee thy rob, prohibit not thy coat also. ✝ verse 30 And 
⸬ That is, to every one justly ask For that which is unjustly asked, may be justly denied. Aug. li. 1. c. 40. de Serm. Do. in monte.  to every one that asketh thee, give: and of him that taketh away the things that are thine, ask not again. ✝ verse 31 And according as you will that men do to you, do you also to them in like manner. ✝ verse 32 And if you love them that love you, what thank is to you? for sinners also love those that love them. ✝ verse 33 And if ye do good to them that do you good: what thank is to you? for sinners also do this. ✝ verse 34 And if ye lend to them of whom ye hope to receive: what thank is to you? for sinners also lend unto sinners, for to receive as much. ✝ verse 35 But love ye your enemies: do good and ″ lend, hoping for nothing thereby, 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. 
The Gospel upon the first Sunday after Pentecost.  ✝ verse 36 Be ye therefore merciful as also your father is merciful. ✝ verse 37 judge not, & you shall not be judged. Condemn not, & you shall not be condemned. Forgive, and you shall be forgiven. ✝ verse 38 give, and there shall be given to you. good measure & pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you do meat, it shall be measured to you again.  
✝ verse 39 And he said to them a similitude also: Can the blind lead the blind? Do not both fall into the ditch? ✝ verse 40 The disciple is not above his master: but every one shall be perfect, if he be as his master. ✝ verse 41 And why seest thou the mote in thy brother's eye: but the beam that is in thine own eye thou considerest not? ✝ verse 42 Or how canst thou say to thy brother, Brother, let me cast out the more out of thine eye: thyself not seeing the beam in thine own eye? Hypocrite, cast first the beam out of thine own eye: and then shalt thou see clearly to take forth the more out of thy brother's eye. ⊢  
✝ verse 43 For there is no good tree that yieldeth evil fruits: nor evil tree, that yieldeth good fruit. ✝ verse 44 For every tree is known by his fruit. For neither do they gather figs of thorns: neither of a bush do they gather the grape. ✝ verse 45 The good man of the good treasure of his heart bringeth forth good: and the evil man of the ill treasure bringeth forth evil▪ for of the abundance of the heart the mouth speaketh.  
✝ verse 46 And why call you me, Lord, Lord: and do not the things which I say? ✝ verse 47 every one that cometh to me, and heareth my words, and doth them: I will show you to whom he is like. ✝ verse 48 He is like to a man 
⸬ He buildeth right & 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 accordingly.  building a house, that digged deep, and laid the foundation upon a rock. And when an inundation rose, the river bet against that house, and it could not move it: for it was founded upon a rock. ✝ verse 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.  

ANNOTATIONS CHAP. vi  
1. Neither this have you read?] 
Heretics understand not the Scriptures.  The Scribes and pharisees boasted most of their knowledge of the Scriptures: but our saviour often showeth their great ignorance. Even so the heretics that now a days vaunt most of the Scriptures and of their understanding of them, may soon be proved to understand little or nothing.  
9 Save a soul.] Hereby it seemeth that Christ (as at other times lightly always) did not only heal this man in body, but of some correspondent disease in his soul.  
12. The wholenight.) 
The church's prayers at the times of giving holy Orders.  Our saviour instantly prayed, alone in the mount without door, all night long, as a preparation to the designment of his Apostles the day after: to give example to the Church of praying instantly when priests are to be ordered, and a lesson to us all what we should do for our own necessities, when Christ did so for other men's.  
13. Whom he named Apostles..] Here it is to be noted against our adversaries that deceitfully measure to the simple the whole nature and quality of certain sacred functions, by the primitive signification and compass of the names or words whereby they be called. with whom as a Priest is but an elder, 
Calu. Inst. li. 4 c. ●.  and a Bishop, a watchman or superintendant, so an Apostle is nothing but a Legate or Messenger, and therefore (as they argue) * can make no laws nor prescribe or teach any thing not expressed in his mandatum. 
The name and dignity of Apostles.  Know therefore against such deceivers, that such things are not to be ruled by the vulgar signification of the word or calling, but by use and application of the holy writers, and in this point by Christ's own express imposition. And so this word. Apostle, is a calling of Office, government, authority, and most high dignity given by our Master, specially 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 teach and rule his Church. 
Ps. 108, 8.  Out of which room and dignity, which is called in the psalm and in the acts, 
Act. 2, 20.  a bishopric, when Judas sell, Mathias was chosen to supply it, and was numbered among the rest, 
Eph. 1, 20.  who were as founders or foundations of our religion, as the Apostle termeth them. Therefore to that college this name agreeth by special imposition and prerogative, though afterwards it was by use of the Scriptures extended to S. Paul and S. Barnabas, 
Act. 〈◊〉.  and sometimes to the Apostles successors: 
1 Cor. 12.  as also (by the like use of Scriptures) to the first converters of countries to the saith, 
Eph. 4, 11.  or their coadjutors in that function. In which sense S. Paul challengeth to be the Corinthians Apostle, 
1 Cor. 9, 2.  and nameth Epaphroditus the Philippians Apostle: as we call S. Gregory & his Disciple S. Augustin, 
Phil. 2, 25.  our Apostles of England. In all which taking, it ever signifieth dignity, regiment, paternity, principality, and primacy in the Church of God: according to S. Paul 1. Cor. 12, He hath placed in his Church, first in deed Apostles etc. whereby we may see that S. Peter's dignity was a wonderful eminent prerogative 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 Twelue. And if our Aduersaties list to have learned any profitable lesson by the word Apostle, more profitably and truly they might have gathered, 
Luc. 4, 18.  that Christ called these his principal officers, Apostles, or Sent (him self also specially and above all other being Missus, 
Hebr. 3, 1.  that is, Sent, 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 called, or that can not show by whom they be sent. and that all heretics therefore be rather Apostates than Apostles, for that they be not sent, nor duly called, nor chosen to preach.  
14. Simon.) Peter in the numbering of the Apostles, 
Peter's pre-eminence.  always first named and preferred before Andrew his elder brother and signior by calling, See Annotat. Mt. 10, 2.  
23. Be glad.) 
All persecution for Christ, is a blessing.  The common miseries that fall to the true preachers and other Catholic men for Christ's sake, as poverty, famine, mourning, and persecutions, be in deed the greatest blessings that can be, and are meritorious of the reward of heaven. Contrariwise, all the felicities of this world without Christ, are in deed nothing but woe, and the entrance to everlasting misery.  
26. Shall bless you.) 
The vanity of Heretical preachers.  This woe pertaineth to the heretics of our days, that delight to have the people's praises and blessings and shouts, preaching pleasant things of purpose to their itching ears: as did the False-Prophets, when they were magnified and commended therefore of the carnal Jews.  
35 Land, hoping nothing.) In that we may here seem to be moved to lend to those whom we think not able nor like ever to repay again, 
Against usury.  it must be holder for a counsel rather than a commandment, except the case of necessity. but it may be taken rather for a precept, wherein usury, that is to say, the expectation not of the money lent, but of vantage for lone, 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 suffered among Christians, or so covered and cloaked under the habit of other contracts, as it is.    

CHAP. VII.  
He testifieth, the faith of the Centurion who was a Gentil, to be greater them he found among all the Jews, and cureth his servant absent. 11 the widows son he reviveth and restoreth 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 And afterward he declareth how worthy credit was john's testimony, 29 inveighing against the Pharisees, 31 Who with neither of their manners of living could be won. 36 showing also unto them by occasion of Marie Magdalen, how he is a friend to sinners, not to maintain them in sin, but to forgive them their sins upon their faith and penance.  
verse 1 AND when he had fully said all his words into the cares of the people, he entered into Capharnaum. 
Mt. 8, 5.  ✝ verse 2 And the servant of a certain Centurion being sick, was ready to die: who was dear unto him. ✝ verse 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. ✝ verse 4 But they being come to Jesus, besought him earnestly, saying to him, That he is worthy that thou shouldest do this for him. ✝ verse 5 for he loveth our nation: and he hath ″ built a synagogue for us. ✝ verse 6 And Jesus went with them. And when he was now not far from the house, the Centurion sent his friends unto him, saying, Lord, trouble not thyself. for 
⸬ See the Annotations upon S. Matth. c. 8, 8.  I am not worthy that thou shouldest enter under my roof. ✝ verse 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. ✝ verse 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 an other, come, and he cometh: and to my servant, do this, and he doth it. ✝ verse 9 Which Jesus hearing, marveled: and turning to the multitudes that followed him he said, Amen I say to you, neither in Israel have I found so great faith. ✝ verse 10 And they that were sent, being returned home, found the servant that had been sick, whole.  
✝ verse 11 And it came to pass, 
The Gospel upon the 15 Sunday after Pentecost. And upon Thursday in the 4 week of Lent. And for S. Monica S. Augustine's mother Maij. 4.  afterwards he went into a city that is called Naim: and there went with him his Disciples and a very great multitude. ✝ verse 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. ✝ verse 13 Whom when our Lord had seen, being moved with mercy upon her, he said to her, weep not. ✝ verse 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. ✝ verse 15 And he that was dead, sat up, and began to speak. And he gave him to his mother. ✝ verse 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. ✝ verse 17 And this saying went forth into all jewrie of him, and into all the country about.  
✝ verse 18 And john's disciples showed him of all these things. 
Mt. 11, 2.  ✝ verse 19 * And John called two of his disciples, and sent them to Jesus, saying, Art thou he that art to come; or expect we an other? ✝ verse 20 And when the men were come unto him, they said, John the Baptist hath sent us to thee, sying, Art thou he that art to come: or expect we an other? ✝ verse 21 (And the self same hour, he cured many of maladies, and hurts, and evil spirits: and to many blind he 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gave sight.) ✝ verse 22 And answering, he said to them, go and report to John what you have heard and seen: * That the blind see, 
Esa. 35, 5. 61, 1.  the Iame walk, the lepers are made clean, the deaf hear, the dead rise again, ✝ verse 23 
⸬ Pauperes evangelizantur, that is, to the poor the Gospel is preached, and they receive it.  the poor are evangelized: and blessed is he whosoever shall not be scandalised in me.  
✝ verse 24 * And when john's messengers were departed, 
Mt. 11, 7.  he began to say of John to the multitudes, What went you out into the desert to see? a reed moved with the wind? ✝ verse 25 But what went you forth to see? a man clothed in 
⸬ mark this well concerning john's apparel and diet. See the Annotations upon S. Matth. c. 3, 4.  soft garments? behold they that are in costly apparel and delicacies, are in the house of kings. ✝ verse 26 But what went you out for to see? a Prophet? Certes I say to you, and more than a Prophet. ✝ verse 27 this is he of whom it is written, 
Mal. 3, 1  Behold I send mine Angel before thy face, which shall prepare thy way before thee. ✝ verse 28 For I say to you, A greater Prophet among the children of women than John the Baptist, there is no man, but he that is the lesser in the kingdom of God, is greater than he. ✝ verse 29 And all the people hearing and the Publicans, justified God, being baptised with john's baptism. ✝ verse 30 But the Pharisees and the lawyers 
⸬ As they that contemned john's baptism, despised God's counsel and wisdom; so much more they that make no account of the Sacraments of the Church, despise God's counsel and ordinance touching their salvation, to their own damnation.  despised the cousel of God against themselves, being not baptised of him. ✝ verse 31 And our Lord said, whereunto then shall I liken the men of this generation, and whereunto are they like? ✝ verse 32 They are like to children sitting in the marketplace, and speaking one to an other, and saying, We have piped to you, and you have not danced: we have lamented, and you have not wept. 
Mt. 3, 4.  ✝ verse 33 For John the Baptist came * neither eating bread nor drinking wine: and you say, He hath a devil. ✝ verse 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 Publicans and sinners. ✝ verse 35 And wisdom is justified of all her children.  
✝ verse 36 And one of the Pharisees desired him to eat with him. 
The Gospel upon S. Marie magdalen's day Iul, 22. And upon Thursday in Passion week. And upon Imber Friday in Sept.  And being entered into the house of the Pharisee, he sat down to meat. ✝ verse 37 And behold a woman that was in the city, a sinner, as she knew that he was set down in the Pharisees house, she brought an alabaster box of ointment: ✝ verse 38 and standing behind beside his feet, she began to 
⸬ A perfect pattern of true penance in this woman, who sought of Christ with open tears & other strange works of satisfaction and devotion, remission of her sins.  water his feet with tears, & wiped them with the hears of her head, and kissed his feet, & anointed them with the ointment. ✝ verse 39 And the Pharisee that had bid him, seeing it, spoke 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. ✝ verse 40 And Jesus ansering said to him, Simon, I have somewhat to say unto thee but he said, Master, say. ✝ verse 41 A certain creditor had two debtor: one did owe five hundred pence, and the other fifty. ✝ verse 42 They having not wherewith to pay, he forgave both. Whether therefore doth love him more? ✝ verse 43 Simon answering said, I suppose that he to whom he forgave more. But he said to him, Thou hast judged rightly. ✝ verse 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 hears hath wiped them. ✝ verse 45 kiss thou gavest me not: but she since I came in, hath not ceased to kiss my feet. ✝ verse 46 With oil thou didst not anoint my head: but she with ointment hath anointed my feet. ✝ verse 47 For the which I say to thee, Many sins are forgiven her, because she hath 
⸬ Not only faith (as you may perceive) but love or charity obtaineth remission of sins.  loved much. But to whom less is forgiven, he loveth less. ✝ verse 48 And he said to her, Thy sins are forgiven thee. ✝ verse 49 And they that sat together at the table, began to say within themselves, 
⸬ 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.  Who is this that also forgiveth sins? ✝ verse 50 And he said to the woman, ″ Thy faith hath made the safe, go in peace. ⊢  

ANNOTATIONS CHAP. VII.  
5. Built a Synagogue.) As at that time to found a Synagogue, was acceptable to God, and procured the prayers of the faithful people for whose use it was made: 
Building of Churches, Monasteries, etc.  so now much more in the new Testament, to build a Church monastery, College, or any like work for the honour and service of God, is grateful to him and procureth the prayers of the good people for whose use such things be founded.  
44 Into thy house.] An exceeding approbation of the extraordinary works and signs of external devotion, 
Exterior signs of more than common devotion.  which seem to carnal men (though otherwise faithful) to be often superfluous or not acceptable. This Simon was perhaps of a good will, and therefore (as divers others did else where) 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 towards him were but ordinary, but the anointing, washing, kissing, wiping of his feet in such sort as the woman did, were 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 exterior expressing of their affection, and that they love much, as every vulgar christian man doth not.  
50 Thy faith.] The remission of her sins being attributed before to charity, is now also said to come of her faith. 
justification attributed not to faith only.  Whereby you may know that it commonly proceedeth of both, and of hope also, though but one named. Because when there be divers causes concurring to one effect, the scriptures commonly name but one, and that especially which is most proper to the purpose and time▪ not excluding the other. And therefore his working miracles upon any person, is attributed to the faith of them on whom or at whose desire they be done. Because he wrought his miracles to induce all men to believe in him, and therefore specially required faith at their hands, and namely before other things, whether they did believe that he was able to do that which they asked at his hands: without which it had been rather a mockery and tentation of him, than a true desire of benefit at his hands.    

CHAP. VIII.  
Going over all Galilee with his train, 4 he preacheth to the Jews in parables because of their reprobation: 9 but to his Disciples manifestly: because he will not for the Jews incredulity have his coming fe●strate: 19 signifying also that we art his kin (though we 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 borne when the gentiles 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 will restore.  
verse 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 him, ✝ verse 2 and some women that had been cured of wicked spirits and infirmities, 
Mr. 16, 9  * marry which is called Magdalene, out of whom seven devils were gone forth, ✝ verse 3 and Joane the wife of Chusa Herod's procurator, and Susan, and 
c aliae multae  many others that ″ did minister unto him of their substance.  
✝ verse 4 And * when a very great multitude assembled, 
Mt. 13, 1.  and hastened out of the cities unto him, 
The Gospel upon the Sunday of Sexagesine.  he said by a similitude. 
Mr. 4, 1.  ✝ verse 5 The sower went forth to sow his seed. and whiles he soweth, some fell by the way side, and was trodden upon, and the fowls of the air did eat it. ✝ verse 6 And other some fell upon the rock: and being shot up, it withered, because it had not moisture. ✝ verse 7 And othersome fell among thorns, and the thorns growing up withal, choked it. ✝ verse 8 And other some fell upon good ground: and being shot up, yielded fruit an hundred fold. Saying these things he cried, He that hath ears to hear, let him hear.  
✝ verse 9 And his disciples asked him what this parable was. ✝ verse 10 To whom he said, To you it is given to know the mystery of the kingdom of God, 
Es. 6, 9  but to the rest in parables, 
⸬ See the Annotations upon S. Matthew. c. 13, 14.  that * seeing they may not see, and hearing may not understand. ✝ verse 11 And the parable is this: The seed, is the word of God. ✝ verse 12 And they besides the way: are those that hear, than the devil cometh, and taketh the word out of their heart, lest believing they be saved. ✝ verse 13 For they upon the rock: such as when they hear, with joy receive the word: and these have no roots: because 
⸬ Against the heretics that say, faith once hat can not be lost, and that he which now hath not faith, never had.  for a time they believe, and in time of tentation they revolt. ✝ verse 14 And that which fell into thorns, are they that have heard, and going their ways, are choked with cares and riches and pleasures of this life, and render not fruit. ✝ verse 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. ⊢  
✝ verse 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. ✝ verse 17 For there is not any thing secret, that shall not be made manifest: nor hid, that shall not be known, & come abroad. ✝ verse 18 See therefore how you hear. For he that hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath, shall be taken away from him.  
✝ verse 19 And * his mother and brethren came unto him: and they could not come at him for the multitude. ✝ verse 20 And it was told him, Thy mother and ″ thy brethren stand without, desirous to see thee. ✝ verse 21 who answering said to them, My 
⸬ He did not here disdainfully speak of his mother, but teacheth that our spiritual kindred is to be preferred before carnal cognation. Hilar. in 〈◊〉. Mat.  mother and my brethren, are they that hear the word of God and do it.  
✝ verse 22 * And it came to pass one day: 
Mt. 8, 23.  and he went up into a boat, 
Mar. 4, 36.  and his disciples, and he said to them, Let us strike over the lake. And they launched forth. ✝ verse 23 And when they were sailing, he slept: and there fell a storm of wind into the lake, and they 
c complebantur.  were filled, and were in danger. ✝ verse 24 And 
⸬ See the Annotations upon S. Matthew c. 8, 24.  they came and raised him, saying, Master, we perish. But he rising, rebuked the wind and the tempest of water: and it ceased, and there was made a calm. ✝ verse 25 And he said to them, Where is your faith? who fearing, marveled one to an other, saying, Who is this (trow ye) that he commandeth both the winds and the sea, 
Mt. 8, 28  and they obey him? ✝ verse 26 * And they sailed to the country of the Gerasens which is over against Galilee. 
Mr. 5, 1.   
✝ verse 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. ✝ verse 28 And as he saw Jesus, he fell down before him: and crying out with a great voice, he said, What is to me and thee Jesus son of God most high? I beseech thee do not torment me. ✝ verse 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. ✝ verse 30 And Jesus asked him saying, What is thy name? But he said, Legion. because many devils were entered into him. ✝ verse 31 And they besought him that he would not command them to go into the depth. ✝ verse 32 And there was there a heard of many swine feeding on the mountain: and they desired him, that he would permit them to enter into them. And he permitted them. ✝ verse 33 The devils therefore went forth out of the man, and entered into the swine: and the heard with violence went headlong into the lake, and was stifled. ✝ verse 34 which when the swineheards saw done, they fled: and told into the city and into the towns. ✝ verse 35 And they went forth to see that which was done: and they came to Jesus, 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. ✝ verse 36 And they also that had seen, told them how he had been made whole from the legion. ✝ verse 37 And all the multitude of the country of the Gerasens besought him to departed from them: for they were taken with great fear. And he going up into the boat, returned. ✝ verse 38 And the man out of whom the devils were departed, desired him that he might be with him. But Jesus dismissed him, saying, ✝ verse 39 return into thy house, and tell how great things God hath done to thee. And he went through the whole city, preaching how great things Jesus had done to him.  
✝ verse 40 And it came to pass: when Jesus was returned, the multitude received him. 
Mt. 9, 18.  and all were expecting him. ✝ verse 41 And * behold there came a man whose name was laîrus, 
Mr. 5, 22.  and he was Prince of the Synagogue: and he fell at the feet of Jesus, desiring him that he would enter into his house, ✝ verse 42 because he had an only daughter almost twelve years old, and she was a dying. And it chanced, whiles he went, he was thronged of the multitudes.  
✝ verse 43 And there was 
⸬ See the Annotations upon S. Matthew c. 9 19  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: ✝ verse 44 she came behind him, and touched the hem of his garment: and forthwith the flux of her blood stinted, ✝ verse 45 And Jesus said, Who is it that touched me? And all denying, 
⸬ It is an evident sign of prerogative, that Peter only is named so often as chief of the company. Mar. 1, 36. Act. 5, 29. Luc. 9, 12. Mar. 16, 7. 1 Cor. 15, 5.  Peter said, and they that were with him, Master, the multitudes throng and press thee, and dost thou say, Who touched me? ✝ verse 46 And Jesus said, Some body hath touched me. for I know that there is virtue proceeded from me. ✝ verse 47 And the woman seeing, that she was not hid, came trembling, and fell down before his feet: and for what cause she had touched him, she showed before all the people: and how forthwith she was made whole. ✝ verse 48 But he said to her, Daughter, thy faith hath made the safe, go thy way in peace.  
✝ verse 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. ✝ verse 50 And Jesus hearing this word, answered the father of the maid, fear not: 
⸬ See the Annotations upon S. Mark c. 5, 36.  believe only, and she shall be safe. ✝ verse 51 And when he was come to the house, he permitted not any man to enter in with him, but Peter, and James, and John, and the father and mother of the maid. ✝ verse 52 And all wept, and mourned for her. But he said, weep not, the maid is not dead, but sleepeth. ✝ verse 53 And they derided him, knowing that she was dead. ✝ verse 54 But he holding her hand cried saying, maid arise. ✝ verse 55 And ″ her spirit returned, and she rose incontinent. And he bade them give her to eat. ✝ verse 56 And her parents were astonished, whom he commanded to tell no man that which was done.  

ANNOTATIONS CHAP. VIII.  
●. That did minister.] 
Holy women that followed Christ.  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. which because it might have been scandalous among the gentiles, 
1 Cor. 9, 5. 1●.  S. Paul maketh mention that he used 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.  
20. Thy brethren.] 
The brethren of Christ.  These brethren of our Lord, were not the sons of the B. Virgin MARIE the mother of God, 
Hiero. cont.  as helvidius wickedly taught: neither are they to be thought (as some others say) the sons of Joseph by an other wise: 
Heluid. C. 9  for (as S. Hierom writeth) not only our Lady was a virgin, but by reason of her, Joseph also: that our saviour might be borne of a virginal matrimony. But they are called his brethren (according to the visual speech of the Scriptures) because they were his cousins, 
Ibidē●. 8.  either the sons of joseph's brother, or (as the more received opinion is) the sons of our Lady's sister called Marie of James, which james therefore is also called the brother of our Lord.  
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, 
A third place after this life.  that say, every one goeth strait to heaven or to Hel. for it can not be thought that they were called from the one or the other, and therefore from some third place.    

CHAP. IX.  
His twelve also now preaching every where and working miracles, 6 Herod and all do wonder much. 10 After which, he taketh them and goeth into the wilderness: Where he cureth and teacheth, feeding 5000 with five leaves. 18 Peter confessing him to be Christ, 21 he on the other side foretelleth his Passion, and that all must in time of persecution follow him therein. ●7 whereunto to encourage us the more, 27 he giveth in his Transfiguration a sight of the glory, which is the reward of suffering. ●7 The next day he casteth out a devil which his Disciples could not. 43 Whom amids these wonders he forewarneth again of his scandalous Passion, 49 And to cure their ambition, he telleth them, that the most humble he esteemeth most: 49 bidding them also, not to prohibit any that is not against them. 51 Yea and toward such as be against them Schismatically, to show mildness for all that, 57 Of following him, three examples.  
verse 1 AND calling together the twelve Apostles, 
The Gospel upon Thursday in whitson week.  he gave them 
⸬ To command devils and diseases either of body or soul, is by nature proper to God only: but by God's gift, men also may have the same even so to forgive sins.  virtue and power over all devils, 
Mt. 10, 1  and to cure maladies. 
Mr. 3, 13 6, 8.  ✝ verse 2 And he sent them to preach the kingdom of God: and to heal the sick. ✝ verse 3 And he said to them, Take nothing for the way, neither rod, nor skip, nor bread, nor money, neither have two coats. ✝ verse 4 And into whatsoever house you enter, tarry there, and thence do not departed. ✝ And whosoever shall not receive you, going forth out of that city, shake of the dust also of your feet A 
⸬ great fault to reject the true preachers, or not to admit them into house for needful harbour and sustenance.  for a testimony upon them. ✝ verse 6 And going forth they went a circuit from town to town evangelizing and curing every where. ⊢  
✝ verse 7 And * Herod the Tetrarch heard all things that were done by him: 
Mt. 14, 1  and he staggered because it was said of some, 
Mar. 6, 14.  That John was risen from the dead. ✝ verse 8 but of other some, That Elias hath appeared: and of others, that a Prophet one of the old ones was risen. ✝ verse 9 And Herod said, John I have beheaded: but who is this of whom I hear such things? And he sought for to see him.  
✝ verse 10 And * the Apostles being returned, 
Mt. 14, 13.  reported to him whatsoever they did: and taking them he retired apart into a desert place, 
Mar. 6, 31.  which belongeth to Beth-saida. ✝ verse 11 which the multitudes understanding, 
Io. 6, 5.  followed him: & he received them, and spoke to them of the kingdom of God, and them that had need of cure he healed. ✝ verse 12 And the day began to draw towards an end. And the twelve coming near, said to him, Dimisse the multitudes, that going into towns and villages here about, they may have lodging, and find meats: because here we are in a desert place. ✝ verse 13 And he said to them, give you them to eat. But they said, we have no more but five loaves and two fishes: unless perhaps we should go and buy meats for all this multitude. ✝ verse 14 And there were men almost five thousand. And he said to his disciples, Make them sit down by companies fifty and fifty. ✝ verse 15 And so they did. And they made all sit down. ✝ verse 16 And taking the five loaves and the two fishes, he looked up unto heaven, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
⸬ Here you see that he blessed the things, and not only gave thanks to God. See Annot. Marci. c. 8, 7.  blessed them: and he broke, and distributed to his disciples, for to set before the multitudes. ✝ verse 17 And 
⸬ The miraculous providence. of God toward such as follow Christ into deserts, prisons, banishment, or whithersoever.  they did all eat, and had their fill. And there was taken up that which remained to them, twelve baskets of fragments.  
✝ verse 18 * And it came to pass: 
Mt. 16, 13.  when he was alone praying, his disciples also were with him: and he asked them saying, Whom do the multitudes say that I am? 
Mar. 8, 27.  ✝ verse 19 But they answered, and said, John the Baptist: and some, Elias: but some, that one of the Prophets before time, is risen. ✝ verse 20 And he said to them, But whom say ye that I am? Simon Peter answering, said, The CHRIST of God. ✝ verse 21 But he rebuking them, commanded that they should tell this to no man, ✝ verse 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.  
✝ verse 23 And he said to all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. ✝ verse 24 For he that will save his life, shall lose it: for he that shall lose his life for my sake, shall save it. ✝ verse 25 for what profit hath a man if he gain the whole world, and lose himself, and cast away himself? ✝ verse 26 For he that shall be ashamed of me and of my words, him the son of man shall be ashamed of, when he shall come in his majesty, and his fathers, and of the holy Angels. ✝ verse 27 And I say to you assuredly, There be some standing here that shall not razed death, ″ till they see the kingdom of God.  
✝ verse 28 * And it came to pass after these words almost eight days, 
The transfiguration.  and he took Peter and James and John, 
Mt. 17, 1  and went into a mountain to pray. 
Mr. 9, 1.  ✝ verse 29 And whiles he prayed, the shape of his countenance was altered: and his raiment white and glistering. ✝ verse 30 And behold two men talked with him. And they were Moses and Elias, ✝ verse 31 appearing in majesty. And they told his decease that he should accomplish in Jerusalem. ✝ verse 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. ✝ verse 33 And it came to pass, when they departed from him, Peter said to Jesus, Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias: not knowing what he said. ✝ verse 34 And as he spoke these things, there came a cloud, and overshadowed them: and they feared, 
2. Pet. 1, 17.  when they entered into the cloud. ✝ verse 35 * And a voice was made out of the cloud, saying, This is my beloved son, hear him. ✝ verse 36 And whiles the voice was made, Jesus was found alone. And they held their peace, and told no man in those days any of these things which they had seen.  
✝ verse 37 * And it came to pass the day following, 
Mt. 17, 14.  when they came down from the mountain, there met him a great multitude. 
Mar. 9, 17.  ✝ verse 38 And behold a man of the multitude cried out, saying, Master, I beseech thee, look upon my son because he is mine only one. ✝ verse 39 and lo, the spirit taketh him, and he suddenly crieth, and he dasheth him, and teareth him that he foameth, and with much a do departeth renting him. ✝ verse 40 And I desired thy disciples to cast him out, and they could not. ✝ verse 41 And Jesus answering said, 
⸬ Incredultie hindereth the effect of exorcisms, and other miraculous power given to the Church.  O faithless and perverse generation, how long shall I be with you and suffer you? bring hither thy son. ✝ verse 42 And when he came to him, the devil dashed, and tore him. And Jesus rebuked the unclean spirit, and healed the lad: and rendered him to his father. ✝ verse 43 And all were astonished at the might of God: and all marveling at all things that he did, he said to his disciples, ✝ verse 44 Lay you in your hearts these words, for it shall come to pass that the son of man shall be delivered into the hands of men. ✝ verse 45 But they did not know this word, and it was covered before them, that they perceived it not. And they were afraid to ask him of this word.  
✝ verse 46 * And there entered 
⸬ Desire of pre-eminence is an human infirmity often even among the good. Against which, Christ teacheth humility, but forbiddeth not Superiority.  a cogitation into them, 
Mt. 18, 1  which of them should be greater. 
Mar. 9, 34.  ✝ verse 47 But Jesus seeing the cogitations of their heart, took a child and set him by him, ✝ verse 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.  
✝ verse 49 * And John answering said, 
Mar. 9, 38.  Master, we saw a certain man casting out devils in thy name, and we prohibited him, because he followeth not with us. ✝ verse 50 And Jesus said to him, 
⸬ There be some that follow not Christ precisely in life and doctrine, of whom we may make our advantage to the propagation of Christ's honour and religion, when they do any thing for the advancement thereof, of what intention soever they do it. Philip. 1, 15.  Prohibit not. for he that is not against you, is for you.  
✝ verse 51 And it came to pass, whiles the days of his assumption were accomplishing, and he fixed his face to go into Jerusalem. ✝ verse 52 And he sent messengers before his face: and going they entered into a city of the Samaritans to prepare for him. ✝ verse 53 And they received him not, because his ″ face was to go to Jerusalem. ✝ verse 54 And when his disciples James and John had seen it, they said, Lord wilt thou we say that fire come down from heaven and consume 
` them as Elias also did?  them '? ✝ verse 55 And turning, ″ he rebuked them, saying, You know not of what spirit you are. ✝ verse 56 The son of man came not to destroy souls, but to save. And they went into an other town.  
✝ verse 57 And it came to pass as they walked in the way, a certain man said to him, 
Mt. 8, 19  * I will follow thee whithersoever thou goest. ✝ verse 58 Jesus said to him, 
⸬ This man would have followed him for temporal commodities, and therefore was not suffered.  The foxes have holes, and the fowls of the air nests: but the son of man hath not where to repose his head. ✝ verse 59 But he said to an other, follow me. And he said, Lord, permit me first to go, and to bury my father. ✝ verse 60 And Jesus said to him, Let the dead bury their dead: but go thou, set forth the kingdom of God. ✝ verse 61 And an other said, I will follow thee Lord, but permit me first to take my leave of them that are at home. ✝ verse 62 Jesus said to him, ″ No man putting his hand to the plough, and looking back, is apt for the kingdom of God.  

ANNOTATIONS CHAP. IX.  
27. Till they see.) 
The Transfiguration.  To the Apostles, that had to preach the kingdom of God and to suffer so 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 Moses and Elias, that the Law and Prophets might be witnesses of the same. See the annotation upon S. Matthew c. 17, 2.  
53. Face to go to Jerusalem.) The Samaritans were schismatics from the Jews, 
Io. 4. 9  and had a Schismatical temple in mount Garîzim, 
Schismatics.  of purpose to draw men thither from God's temple in Jerusalem, 
● Re 〈◊〉. ●7.  where only was the true and as it were the Catholic service and Sacrifice unto God. 
Tob. ●.  therefore they did not gladly receive our saviour, because they perceived he was going to Jerusalem.  
53. He rebuked them.) Not justice nor all rigorous punishment of sinners is here forbidden, 
Desire of revenge.  not Elias fact reprehended, nor the Church or Christian Princes blamed for putting heretics to death: but that none of these should be done for desire of our particular revenge, 
Act. 5.  or without discretion, & regard of their amendment, 
The church's severity.  and example to others. Therefore S. Peter used his power upon Ananias and Sapphira, when he struck them both down to death for defrauding the Church.  
62. No man looking back.) It is a dangerous temptation for a man that hath lost or left his goods for Christ, 
Looking back.  to look much back at them, and to remember with delight the pleasures and eases of this world, for it breedeth 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 towards heaven, and never backward to the world.    

CHAP. X.  
He sendeth yet 72 more to preach to the Jews, with power also of miracles, 13 crying woe to the cities impenitent. 17 At their return he agniseth the great power he gave them, but yet teacheth them not to be proud thereof, 21 and praiseth God for his grace, 23 his Church also for her happy state. 2●. To one of the Scribes he showeth, that the love of God and of his neighbour will bring him to life everlasting, 29 teaching him by the parable of the Samaritane, to take every one for his neighbour that needeth his charity. 38 To Martha he showeth that Maries Contemplatius life is the better.  
verse 1 AND after this our Lord designed also other 
⸬ 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. Beda.  seventy two: 
The Gospel upon S. marks day and S. Luke's.  and he sent them two and two before his face into every city and place whither himself would come. ✝ verse 2 And he said to them, The harvest truly is much: but the workmen few. Desire therefore the lord of the harvest, that he send workmen into his harvest. ✝ verse 3 go: behold I send you as lambs among wolves. ✝ verse 4 carry not purse not skrip, nor shoes: and salute no body by the way. ✝ verse 5 Into whatsoever house you enter, first say, Peace to this house. ✝ verse 6 and if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you. ✝ verse 7 And in the same house tarry you, eating and drinking such things as they have. 
1. Tim. 5, 18.  * For the workman is worthy of his hire. Remove not from house to house. ✝ verse 8 And into what city soever you enter, and they receive you, eat such things as are set before you: ✝ verse 9 and cure the sick that are in it, and say to them, The kingdom of God is come nigh upon you. ⊢  
✝ verse 10 And into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say, ✝ verse 11 The dust also of your city that cleaveth to us, we do wipe of against you. yet this know ye that the kingdom of God is at hand. ✝ verse 12 I say to you, it shall be 
⸬ Differences of pains and damnation in hell according to the differences of demerits. Aug. li. ●. c. 5. cont. Julian.  more tolerable for Sodom in that day, then for that city. ✝ verse 13 woe to thee Corozáim, woe to thee Beth-saida: for if in tire and Sidon had been wrought the miracles that have been wrought in you, they had done penance sitting 
⸬ True penance not only to lead a new life, but to punish the body by such things as here be recorded, for the ill life past.  in sack cloth and ashes long ago. ✝ verse 14 But it shall be more tolerable for tire and Sidon in the judgement, then for you. ✝ verse 15 And thou Capharnaum that art exalted unto heaven; thou shalt be thrust down even unto hell. ✝ verse 16 
⸬ It is all one to despise Christ, and to despise his Priests and Ministers in the the Catholic Church: to refuse his doctrine, & theirs.  He that heareth you, heareth me: and he that despiseth you, despiseth me. And he that despiseth me, despiseth him that sent me.  
✝ verse 17 And the seventie-two returned with joy, saying, Lord, the devils also are subject to us in thy name. ✝ verse 18 And he said to them, I saw Satan as a lightning fall from heaven. ✝ verse 19 Behold, I have given you power to tread upon serpents, and scorpions, and upon all the power of the enemy, and nothing shall hurt you. ✝ verse 20 But yet rejoice not in this, that the spirits are subject unto you: but rejoice not in this, that your names are written in heaven. ⊢  
✝ verse 21 In that very hour he rejoiced in spirit, 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. Yea Father, for so hath it well pleased thee. ✝ verse 22 all things are delivered to me of my father. And no man knoweth who the son is, but the Father: and who the Father is, but the son, and to whom the son will reveal. ✝ verse 23 And turning to his Disciples, he said, Blessed are the eyes that see the things that you see. 
The Gospel upon 12 Sunday after Pentecost.  ✝ verse 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 things that you hear, and heard them not.  
✝ verse 25 And behold a certain lawyer stood up, tempting him and saying, Master, by doing of what thing shall I possess life everlasting? ✝ verse 26 But he said to him, In the la what is written? 
Deu. 6, 5  how readest thou? ✝ verse 27 He answering said, Thou shalt love the Lord thy God with thy whole heart, 
Leu. 19, 18.  and with thy whole foul, and with all thy strength, and with all thy mind: and thy neighbour as thyself. ✝ verse 28 And he said to him, Thou hast answered right, ″ this do and thou shalt live. ✝ verse 29 But he desirous to justify himself, said to Jesus, And who is my neighbour? ✝ verse 30 And Jesus taking it, 
⸬ S. Augustin saith that the Apostle (1. Cor. 9) according to this place did supererogate, that is, did more than he needed or was bound to do, when he might have required all duties for preaching the Gospel, but would nor. li. de ep. Monach. c. 5. whereof it cometh, that the works which we do more than precept, be called works of Supererogation: & whereby it is also evident against the Protestant's, that there be such works. See Optatus li. 6. cont. Par●●n. how aptly he applieth this parable to S. Paul's counsel of virginity (1 Cor. 7) as to a work of supererogation.  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. ✝ verse 31 And it chanced that a certain Priest went down the same way: and seeing him, passed by. ✝ verse 32 In like manner also a Levite, when he was near the place, and saw him, passed by. ✝ verse 33 But a certain Samaritane going his journey, came near him: and seeing him, was moved with mercy. ✝ verse 34 And going unto him, bound his wounds, pouring in oil and wine: and setting him upon his own beast, brought him into an inn, and took care of him. ✝ verse 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 
⸬ superogaveris, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  supererogate, I at my return will repay thee. ✝ verse 36 Which of these three in thy opinion was neighbour to him that fell among thieves? ✝ verse 37 But he said, He that did mercy upon him. And Jesus said to him, go, and do thou in like manner. ⊢  
✝ verse 38 
b The Gospel upon the Assumption of our Lady Aug. 15.  And it came to pass as they went, and he entered into a certain town: and a certain woman named Martha, received him into her house, ✝ verse 39 and she had a sister called Marie. who sitting also at our Lords feet, heard his word. ✝ verse 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. ✝ verse 41 And our Lord answering said to her, Martha, Martha, thou art careful, and art troubled about very many things. ✝ verse 42 But one thing is necessary. ″ marry hath chosen the best part which shall not be taken away from her. ⊢  

ANNOTATIONS CHAP. X.  
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 did not afterwards endew fishers and vulgar men nor any other with the gifts of wisdom and tongues, without their industry, study, and teaching, though at the beginning, of great providence he did it, that it might be clear to the world, 
The humble unlearned Catholic knoweth Christ better than the proud learned heretic.  that all Nations were converted to him not by persuasion of cunning Orators or subtle Disputers, but by the plain force of his grace and truth, which S. Augustine counteth greater than all other miracles. Further we are taught by this place, that the poor humble obedient children of the Church know by their faith the high mysteries of Christ's divinity, and his presence in the B. Sacrament, and such like: rather than Arius, Calvin, and other like proud Scribes and Pharisees.  
28. This do.) Not by faith only, but by keeping Gods commandments we obtain life everlasting: not only by believing, but by doing. The heretics say that it is impossible to keep this commandment of loving God with all our heart. 
The commandments possible to be kept.  But the Scriptures give us examples of divers that have kept and fulfilled it, as far as is requisite in this life. 3. reg. 14, 8. ●. Par. 15, 15. Ps. 118, 10. Ecclci. 47, 9, 10. 4 Reg. 20, 3. 5. Luc. 1, 5. And if it were impossible to keep it, and yet by Christ proposed for the mean to obtain life everlasting, he had mocked this Lawyer and others, and not taught them.  
30. Half dead.) Here is signified man wounded very sore in his understanding and free-will, 
Conc. Araus. ● cap. 25. to. 1.  and all other powers of soul and body, by the sin of Adam: but yet that neither understanding, nor free-will, 
The parable of the wounded man, explicated.  nor the rest were extinguished in man or taken away. The Priest and Levite, signify the Law of Moses: 
Conc.  this Samaritane, is Christ the Priest of the new Testament: the oil and wine, 
Conc, Trid.  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 sin, 
Sest. 6. c. 1.  that is, justify man: but Christ only, who by his passion and the grace and virtue thereof ministered in and by his Sacraments, justifieth, and increaseth the justice of man, healing and abling free-will to do all good works.  
42. Marry the best part.) Two notable examples, one of the life active, in Martha: the other of the life contemplative, 
The contemplative or Religious life, better than the active and secular.  in Marie● 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 the active, the Religious of both sexes are of that more excellent state, and therefore our Protestants have wholly abandoned them out of their common wealth, which the true Church never wanted. But to say truth, they have neither Martha nor Marie. 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 church's Votaries vowed unlawful things, chastity, poverty, Obedience, Pilgrimage: what other Votaries or lawful vows have they? For, to offer voluntarily by vow (besides the keeping of God's commandments, 
Vows and votaries.  whereunto we are bound by precept and promise in our baptism) our souls, bodies, goods, or any other acceptable thing to God, is an act of sovereign worship belonging to God only: and there was never true religion without such vows and Votaries. If there be none in their whole Church that profess 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 al.    

CHAP. XI.  
He teacheth a form of prayer, ● and exhorteth to pray instantly, 11 assuring that so God will give us good things. 14 The Jews blaspheming his casting out of devils, and ask for a miracle from heaven, 17 he defendeth his doing: 〈◊〉 foretelling also the devils expulsion by him out of the world (that is, the vocation of the gentiles) 24 and his re-entry into their nation, 27 with their reprobation though he be of their flesh, 29 and also their final most worthy damnation. 37 again, to the Pharisees and Scribes he crieth woe, as authors of the said reprobation now at hand.  
verse 1 AND it came to pass, when he was in a certain place, praying, as he ceased, one of his Disciples said to him, Lord teach us to pray, as John also taught his Disciples. ✝ verse 2 And he said them, 
Mt. 6, 9  * When you pray, say, FATHER, sanctified be thy name. Thy kingdom come, ✝ verse 3 Our daily bread give us this day, ✝ verse 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. ✝ verse 5 And he said to them, Which of you shall have a friend, 
The Gospel in Maioribus litanijs on S. marks day, and in the Rogation days. And in a votive mass against the Pagans.  and shall go to him at midnight, and shall say to him, friend, lend me three loaves, ✝ verse 6 because a friend of mine is come out of his way to me, and I have not what to set before him: ✝ verse 7 & he from within answering saith, Trouble me not, now the door is shut, and my children are with me in bed: I can not rise and give thee. ✝ verse 8 And if he shall perseuêre knockin, I say to you, although he will not rise and give him because he is his friend, yet for his importunity he will rise, 
The Gospel in a votive mass for sins.  and give him as many as he needeth. 
Mt. 7. 7.  ✝ verse 9 * And I say to you, ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. ✝ verse 10 For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. ✝ verse 11 And which of you if he ask his father bread, will he give him a stone? or a fish, will he for a fish give him a serpent? ✝ verse 12 Or if he ask an egg, will he reach him a scorpion? ✝ verse 13 If you then being nought, know how to give good gifts to your children, how much more will your father from heaven give the good spirit to them that ask him? ⊢  
✝ verse 14 * And he was casting out a devil, 
Mt. 12, 22.  and that was dumb. And when he had cast out the devil, the dumb spoke: and the multitudes marveled. 
The Gospel upon the 3 Sunday in Lent.  ✝ verse 15 * And certain of them said, 
Mr. 3, 22.  In Beel-zebub the prince of devils he casteth out devils. ✝ verse 16 And other tempting, asked of him a sign from heaven. ✝ verse 17 But he seeing their cogitations, said to them, every kingdom divided against itself, shall be made desolate, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  house upon house, shall fall. ✝ verse 18 And if Satan also be divided against himself, how shall his kingdom stand? because you say that in Beel-zebub I do cast out devils. ✝ verse 19 And if I in Beel-zebub cast out devils: your children, in whom do they cast out? Therefore they shall be your judges. ✝ verse 20 But if I in the 
⸬ This finger, is the spirit of God, Mt. 12, 28.  finger of God do cast out devils: surely the kingdom of God is come upon you. ✝ verse 21 When the strong armed keepeth his court: those things are in peace that he possesseth. ✝ verse 22 But if a stronger than he, come upon him and overcome him: he will take away his whole armour wherein he trusted, and will distribute his spoils. ✝ verse 23 He that is not with me, is against me: and he that gathereth not with me, scattereth. ✝ verse 24 When the unclean spirit shall departed out of a man, he wandereth through places without water, seeking rest. And not finding, he saith, I will return into my house whence I departed. ✝ verse 25 And when he is come, he findeth it swept with a bosom, and trimmed. ✝ verse 26 Then he goeth and taketh seven other spirits worse than himself, and entering in they dwell there. And the 
c novissima siunt  last of that man be made worse than the first.  
✝ verse 27 
b The Gospel upon Assumption eve, and in a votive of our Lady between Candlemas and Easter, and between Pentecost and advent.  And came to pass: when he said these things, a certain woman lifting up her voice out of the multitude said to him, ″ Blessed is the womb that bore thee, and the paps that thou didst suck. ✝ verse 28 But he said, 
⸬ The said mother of God, in that also was blessed that she was the temporal means & minister of the Incarnation, but much more blessed, in that she continued the perpetual keeper of his word. Beda. Aug. tract. 19 in joan.  Yea rather, blessed are they that hear the word of God, and keep it. ⊢  
✝ verse 29 And the multitudes running together, he began to say, * This generation, 
Mt. 12, 29.  is a wicked generation: it asketh a sign, and a sign shall not be given it but ″ the sign of Jonas the Prophet. 
jon. 2, 2.  ✝ verse 30 * For as Jonas was a sign to the ninivites: so shall the son of man also be to this generation. 
3 Reg. 10, 1.  ✝ verse 31 * The Queen of the South shall rise in the judgement with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon. and behold, more than Solomon here. ✝ verse 32 The men of Ninivee shall rise in the judgement with this generation, 
jon. 3, 5.  and shall condemn it, * because they 
⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark that the great penance of the ninivites (jonae 3) is here expressed by this Greek word. See Annot. Mat. 3, 2. The Gospel for a Confessor that is Bishop.  did penance at the preaching of Jonas. and behold, more than Jonas here.  
✝ verse 33 * No man lighteth a candle, 
Mt. 5, 15.  and putteth it in secret, neither under a bushel: 
Mar. 4, 21.  but upon a candlestick, that they that go in may see the light. ✝ verse 34 * The candle of thy body, is thine eye. 
Mt. 6, 22.  If thine eye be simple, thy whole body shall be lightsome: but if it be nought, thy body also shall be darksome. ✝ verse 35 See therefore that the light which is in thee, be not darkness. ✝ verse 36 If then thy whole body be lightsome, having no part of darkness: it shall be lightsome wholly, and as a bright candle it shall lighten thee. ⊢  
✝ verse 37 And when he was speaking, a certain Pharisee desired him that he would dine with him. and he going in sat down to eat. ✝ verse 38 And the Pharisee began to think within himself and to say, Why he was not washed before dinner. ✝ verse 39 And our Lord said to him, 
Mt. 23, 25.  * Now you Pharisees do make clean that on the out side of the cup and of the platter: but that of yours which is within, is full of rapine and iniquity. ✝ verse 40 fools, did not he that made that on the outside, make that also that is on the inside? ✝ verse 41 But yet 
c Quod superest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  that that remaineth, ″ give alms, & behold all things are clean unto you. ✝ verse 42 But woe to you Pharisees, because you tithe mint and rue and every herb: and pass over judgement and the charity of God. but these things you ought to have done, and not to omit those. ✝ verse 43 woe to you Pharisees, because you love the first chairs in the synagogues, and salutations in the marketplace. ✝ verse 44 woe to you, because you are as monuments that appear not, and men walking over, are not ware.  
✝ verse 45 And one of the Lawyers answering saith to him, Master, in saying these things, thou speakest to our reproach also. ✝ verse 46 But he said, ″ woe to you Lawyers also: because you load men with burdens which they can not bear, 
The Gospel for many Martyrs.  and yourselves touch not the packs with one of your fingers. ✝ verse 47 woe to you that 
⸬ Not the building of the prophet's monuments is condemned, but their imitation of their fathers that slew the Prophets. Ambros.  build the monuments of the Prophets: and your fathers did kill them. ✝ verse 48 Surely you do testify that you consent to the works of your fathers: because they in deed did kill them, and you build their sepulchres. ✝ verse 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. ✝ verse 50 that the blood of all the Prophets that was shed from the making of the world, may be required of this generation, 
Gen. 4, 8  ✝ verse 51 * from the blood of Abel unto the * blood of Zacharie that was slain between the altar and the temple. 
2. Par. 24, 22.  Yea I say to you, it shall be required of this generation. ⊢ ✝ verse 52 who to you Lawyers, because you have taken away the key of knowledge: yourselves have not entered, and those that did enter you have prohibited. ✝ verse 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, ✝ verse 54 lying in wait for him, & seeking to catch some thing of his mouth, that they might accuse him.  

ANNOTATIONS CHAP. XI.  
27. Blessed is the womb.) 
Beda upon this place.  Let us also (saith Venerable Bede) lift up our voice with the Catholic Church, 
Our B. Lady.  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 bore thee, and the paps which thou didst suck, for blessed in deed is the mother which bore the King that ruleth heaven and earth for ever.  
29. The sign of Jonas.) 
The sign of Jonas.  Of all miracles, his Resurrection, after he had been according to his body, in the grave, according to his soul, in hell three days, was the greatest, and most convinceth the incredulous Jews: and therefore a greater or more evident than that, he saith he will not give them.  
41. Give alms.) 
Ecclci. 3, 33.  The great force of alms is here and in divers places of holy write signified. 
The force of alms.  In one place, they extinguish sin: in an other, they redeem sins: in an other, they deliver from death: 
Dan. 4, 24  in an other, to them given or omitted, our judgement to heaven or hell is attributed: and here they make clean and satisfy for the jews former offences. 
Tob. 4, 12, 11. 9  for (as S. Augustine saith c. 70 Enchiridij) 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 offences. 
Mat. 25. 35, 42.  Now how well the Protestants like this doctrine so evidently set forth in Scripture, let the indifferent judge, and how well it agreeth with their only faith.  
46. woe to you Lawyers.) 
The Lawyers and Priests of the old Testament.  These were Doctors of Moses' Law, otherwise called Scribes. Shall we therefore cry out against all Lawyers now, or ought the name of Lawyer be odious with us, because of these naughty Lawyers among the Jews? much less ought the name of Priests to be odious (as heretics would have it) because of the Jews Priests that were so busy against our saviour.    

CHAP. XII.  
He prepareth his Disciples against persecutions to come upon them at their publishing of his doctrine. 13 With dividing the brethren's inheritance he will not meddle, but exhorteth them against avarice, 22 and his Disciples (by this occasion) against solicitude so much as of necessaries. 32 yea counseling them to give all in alms, 35 and to be ready at a knock: 41 namely admonishing Peter and other prelates to see to their charge: 49 and all, not to look but for persecution. 54 The Jews he reprehendeth for that they will not see this time of grace, 58 whereas it is so horrible to die without reconciliation.  
verse 1 AND when great multitudes stood about him, so that they trod one an other, he began to say to his Disciples, Take good heed of the leaven of the Pharisees, which is hypocrisy. ✝ verse 2 * For nothing is hid, 
Mr. 10, 26.  that shall not be revealed: nor secret, that shall not be known. ✝ verse 3 For the things that you have said in darkness, 
Mar. 4, 22.  shall be said in the light: and that which you have spoken into the ear in the chambers, shall be preached in the house-toppes. ✝ verse 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. ✝ verse 5 But I will show you whom ye shall fear: 
⸬ The fear of hell also is profitable: contrary to the Protestant's, teaching security of salvation, and that fear of hell maketh men hypocrites.  fear him who after he hath killed, hath power to cast into hell. yea I say to you, fear him. ✝ verse 6 Are not five sparrows sold for two farthings: and one of them is not forgotten before God? ✝ verse 7 Yea the hears also of your head are all numbered. 
Mt. 10, 32.  fear not therefore: you are more worth than many sparrows. ✝ verse 8 * And I say to you, ″ every one that confesseth me before men, 
Mar. 8, 38.  the son of man also will confess him before the Angels of God. ✝ verse 9 But he that denieth me before men, 
Mt. 12, 33.  shall be denied before the Angels of God. ✝ verse 10 * And 
⸬ See Annot. Mt. 12, 32.  every one that speaketh a word against the son of man, it shall be forgiven him: 
Mr. 3, 28  but he that shall blaspheme against the holy Ghost, 
Mt. 10, 19  to him it shall not be forgiven. ✝ verse 11 * And when they shall bring you in to the synagogues and to magistrates and potestates, 
Mar. 13, 11.  be not careful in what manner, and what you shall answer, or what you shall say. ✝ verse 12 For the holy Ghost shall teach you in the very hour what you must say.  
✝ verse 13 And one of the multitude said to him, Master, speak to my brother that he divide the inheritance with me. ✝ verse 14 But he said to him, Man, ″ who hath appointed me judge or divider over you? ✝ verse 15 And he said to them, See and beware of all avarice: for not in any man's abundance doth his life consist, of those things which he possesseth. ✝ verse 16 And he spoke a similitude to them, saying, A certain rich man's field yielded plenty of fruits. ✝ verse 17 and he thought within himself, saying, 
⸬ give it to the poor, that shouldst thou do, saith S. Basil.  What shall I do, because I have not whither to gather my fruits? ✝ verse 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, ✝ verse 19 and I will say to my soul, soul, thou hast much goods laid up for many years, take thy rest, eat, drink, make good cheer. ✝ verse 20 But God said to him, 
⸬ A goodly warning for all rich men.  Thou fool, this night they require thy soul of thee: and the things that thou hast provided, whose shall they be? ✝ verse 21 So is he that layeth up treasure to himself, and is not ″ rich to God ward.  
✝ verse 22 And he said to his Disciples, 
Mt. 6, 25  * therefore I say to you, 
⸬ He forbiddeth not competent providence, but to much carefulness. See Annot. upon S. Matth. c. 6, 25.  Be not careful for your life, what you shall eat: nor for your body, what you shall do on. ✝ verse 23 The life is more than the meat, and the body is more than the raiment. ✝ verse 24 Consider the ravens, for they sow not, neither do they reap, which neither have storehouse not barn, and God feedeth them. How much more are you of greater price than they? ✝ verse 25 And which of you by caring can add to his stature one cubit? ✝ verse 26 If then you be not able to do so much as the least thing, for the rest why are you careful? ✝ verse 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 these. ✝ verse 28 And if the grass that to day is in the field, and to morrow is cast into the oven, God so clotheth: how much more you O ye of little faith! ✝ verse 29 And you, do not seek what you shall eat, or what you shall drink: and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  be not lifted up on high. ✝ verse 30 for all these things the nations of the world do seek. but your father knoweth that you have need of these things. ✝ verse 31 But seek first the kingdom of God, and all these things shall be given you beside. ✝ verse 32 
b The Gospel for S. Paulinus jun. 22. And for a Confessor that is not a Bishop.  fear not 
⸬ It was little at the beginning, & is still in comparison of all the reprobate: but in itself very great, as in the parable of the great tree that grew of the little mustard seed. Mt. 13.  little flock, for it hath pleased your father to give you a kingdom. ✝ verse 33 Sel the things that you possess, and give alms. * Make to you purses that wear not, 
Mt. 6, 20.  treasure that wasteth not, in heaven: whither the thief approacheth not, neither doth the moth corrupt. ✝ verse 34 For ″ where your treasure is, there will your heart be also. ⊢ ✝ verse 35 
b The Gospel for a Confessor that is not a Bishop.  Let your 
⸬ To gird our loins, is to keep chastity and continency. Gregor. ho. 〈◊〉.  loins be girded, and candles burning in your hands, ✝ verse 36 and you like to men expecting their lord, when he shall return from the marriage: that when he doth come and knock, forthwith they may open unto him. ✝ verse 37 Blessed are those servants, whom when the Lord cometh, he shall find watching. Amen I say to you, that he will gird himself, and make them sit down, and passing will minister unto them. ✝ verse 38 And if he come in the second watch, and if in the third watch he come, and so find, 
Mt. 24, 43.  blessed are those servants. ✝ verse 39 * And this know ye, that if the house holder did know what hour the thief would come, he would watch verily, and would not suffer his house to be broken up. ✝ verse 40 Be you also ready: for at what hour you think not, the son of man will come. ⊢  
✝ verse 41 And Peter said to him, Lord, dost thou speak this parable to us, or likewise to all? ✝ verse 42 And our Lord said, Who (thinkest thou) is a faithful steward and wise, whom the lord appointeth over his family, to give them in season their measure of wheat? ✝ verse 43 Blessed is that servant, whom when the lord cometh, he shall find so doing. ✝ verse 44 verily I say to you, that over all things which he possesseth, he shall appoint him. ✝ verse 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: ✝ verse 46 the lord of that servant shall come in a day that he hopeth not, and at an hour that he knoweth not, and shall divide him, and shall appoint his portion with the infidels. ✝ verse 47 And that servant that knew the will of his lord, and prepared not himself, and did not according to his will: shall be beaten with many stripes. ✝ verse 48 But he that knew not, and did things worthy of stripes: shall be beaten with few. And every one to whom much was given, much shall be required of him: and to whom they committed much, more will they demand of him. ✝ verse 49 I came to cast fire on the earth: and what will I, but that it be kindled? ✝ verse 50 But I have to be baptised with a baptism: and how am I straightened until it be dispatched? 
Mt. 10, 34.  ✝ verse 51 * think you that I came to give 
⸬ He meaneth the naughty peace that is between worldlings & sinners, the agreement that is in infidelity, in heresy, or in any other wickedness, he came to break this peace. See Annot. Matth. c. 10, 34.  peace on the earth? No, I tell you, but separation. ✝ verse 52 For there shall be from this time, five in one house divided: three against two, and two against three. ✝ verse 53 There shall be divided, the father against the son, and the son against his father, the mother against the daughter, and the daughter against the mother, the mother in la against her daughter in la, and the daughter in la against her mother in la.  
✝ verse 54 * And he said also to the multitudes, 
Mt. 16, 2  When you see a cloud rising from the west, by and by you say, A shower cometh, and so it cometh to pass: ✝ verse 55 and when the south wind blowing, you say, That there will be heat: and it cometh to pass. ✝ verse 56 Hypocrites, the face of the heaven and of the earth you have skill to discern: but this time how do you not discern? ✝ verse 57 And why of yourselves also judge you not that which is just? ✝ verse 58 * And 
⸬ See Annot. Mt. 5, 25.  when thou goest with thy adversary to the Prince, 
Mt. 5, 25  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. ✝ verse 59 I say to thee, thou shalt not go out thence, until thou pay the very last mite.  

ANNOTATIONS CHAP. XII.  
●. Every one that confesseth.] 
Open confession of our faith.  A Catholic man is bound to confess his faith, being called to account or examined by Jew, Heathen, or heretic, concerning the same. Neither is it enough to keep Christ in his heart, 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 worldly creature, hath no less punishment, then to be denied, refused, and forsaken by Christ at the hour of his death before all his Angels: Which is an other manner of presence and consistory, than any Court or Session that men can be called to for their faith, in this world.  
11. Be not careful.] 
The holy Ghost teacheth every unlearned Catholic to give sufficient reason of his faith.  That the poor unclearned 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 therefore must suffer 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 time of their appearance, that which shall be sufficient for the purpose, not that every one which is convented before the adversaries of faith, should always be indeed with extraordinary knowledge to dispute and confute, as the Apostles and others in the primitive Church were: but that God will ever give to the simple that trusteth in him, sufficient courage and words to confess his belief. For such an one called before the Commissioners, saith enough and defendeth himself sufficiently, when he answereth that he is a Catholic man, & 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. etc.  
14. Who hath appointed?] Christ refused to meddle in this temporal matter, partly because the demand proceeded of covetousness and ill intention, 
The dealing of clergy men in worldly affairs.  partly to give an example to clergy men, 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, 
In vita c. 19  the peace of the people, and the spiritual benefit of the parties do require. In which cases S. Augustin (as Possidonius writeth) was occupied often whole days in ending worldly controversies, 
Li. de op. Monach. c. 29.  and so he writeth of himself also, not doubting but to have reward therefore in heaven.  
21. rich to God ward.] 
Meritorious works.  He is rich towards God, that by his goods bestowed upon the poor, hath store of merits, and many almesmens' prayers procuring mercy for him at the day of his death and judgement, which is here therefore 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 than they should lack the fruit thereof, they should sell all they have and give to the poor.  
34. Where your treasure is.] 
Alms.  If the rich man withdrawn by his worldly treasure, can not 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 solow his purse thither.    

CHAP. XIII.  
He threateneth the Jews to be forsaken unless they do penance, 10 and confoundeth them for maligning him for his miraculous good doing on the Sabbaths. 18 but his kingdom (the Church) as contemptible as it seemeth to them now in the beginning, shall spread over all the world, 20 and convert all, 23 and what an hartsore it shall be to them at the last day, to see themselves excluded from the glory of this kingdom, and the gentiles admitted in their place. 31 foretelling that it is not Galilee that he feareth, but that obstinate and reprobate Jerusalem will needs murder him, as also his messengers afore and after him  
verse 1 AND there were certain present at that very time telling him of the Galilaeans, whose blood Pilate mingled with their sacrifices. ✝ verse 2 And he answering said to them, think you that ″ these Galileans were sinners more than all the Galilaeans that they suffered such things? ✝ verse 3 No, I say to you: but unless you 
⸬ Or as it is uttered in other places, do penance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the which in the new Testament signifieth perfect repentance. See Annotations Mat. 3, 2. 11, 21.  
⸬ Nisi poenitentiam habueritis,  have penance, you shall all likewise perish. ✝ verse 4 As those eighteen upon whom the tour fell in Silóe, and slay them: think you that they also were debtors above all the men that dwell in Jerusalem? ✝ verse 5 No, I say to you: but if you have not penance, you shall all likewise perish.  
✝ verse 6 And he said this similitude, 
The Gospel on the Imber Saturday in Sept.  A certain man had 
⸬ The figtree with only leaves & no fruit, is the Jews synagogue, & every other people or person which hath faith and fair words, and no good works.  a figtree planted in his vineyard, and he came seeking for fruit on it, and found not. ✝ verse 7 And he said to the dresser of the vineyard, Lo it is three years since I come seeking for fruit upon this figtree: and I find not. Cut it down therefore: whereto doth it also occupy the ground? ✝ verse 8 But he answering saith to him, Lord, let it alone this year also, until I dig about it, and dung it. ✝ verse 9 and if happily it yield fruit: but if not, hereafter thou shalt cut it down.  
✝ verse 10 And he was teaching in their synagogue on the Sabbaths. ✝ verse 11 And behold a woman that had a spirit of infirmity eighteen years: and she was crooked neither could she look upward at al. ✝ verse 12 Whom when Jesus saw, he called her unto him, and said to her, Woman, thou art delivered from thy infirmity. ✝ verse 13 And he imposed hands upon her, and forthwith she was made strait and glorified God. ✝ verse 14 And the Archsynagogue answering (because he had indignation that Jesus had cured on the sabbath) said to the multitude, six days there are wherein you ought to work, in them therefore come, and be cured: and not in the sabbath day. ✝ verse 15 And our Lord answering to him, said, Hypocrite, doth not every one of you upon the sabbath lose his ox or his ass from the manger, and leadeth them to water? ✝ verse 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? ✝ verse 17 And when he said these things, all his adversaries were ashamed: and all the people rejoiced in all things that were gloriously done of him. ⊢  
✝ verse 18 He said therefore, 
Mt. 13, 31.  * whereunto is the kingdom of God like, 
Mr. 4, 30.  and whereunto shall I esteem it like? ✝ verse 19 It is like to a 
⸬ See Annota. Matth. 13, 31.  mustard 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. 
Mt. 13, 33.  ✝ verse 20 And again he said, * Like to what shall I esteem the kingdom of God? ✝ verse 21 It is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened. ✝ verse 22 And he went by cities and towns teaching, and making his journey unto Jerusalem.  
✝ verse 23 And a certain man said to him, Lord, be they few that are saved? 
Mt. 7, 13  * But he said to them, ✝ verse 24 
⸬ Christians in their lives must seek the straightway, but in religion the ancient common way.  strive to enter ″ by the narrow gate: because many, I say to you, ″ shall seek to enter, and shall not be able. ✝ verse 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 shall say to you, I know you not whence you are: ✝ verse 26 then you shall begin to say, We did ″ eat before thee and drink, and in our streets didst thou teach. ✝ verse 27 And he shall say to you, I know you not whence you are, depart from me all ye workers of iniquity. ✝ verse 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. ✝ verse 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. ✝ verse 30 And behold, they are 
⸬ The gentiles coming into God's favour later, are preferred before the Jews which were first,  last that shall be first, and they be first that shall be last.  
✝ verse 31 The same day there came certain of the Pharisees, saying to him, Depart and get the hence, because Herod will kill thee. ✝ verse 32 And he said to them, go, and tell that fox, Behold I cast out devils, and perfit cures this day and to morrow, and the third day I am consummate. ✝ verse 33 But yet, I must walk this day and to morrow and the day following, because it 
c Non capit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cannot be that a Prophet perish out of Jerusalem. ✝ verse 34 * Jerusalem, Jerusalem which killest the Prophets, and stonest them that are sent to thee, 
Mt. 23, 37.  how often would I gather thy children as the bird doth her brood under her wings, and 
⸬ The Jews lost their pre-eminence, by their own free will, & not by Gods causing: who ceased not to call and cry upon them, and they would not hear. Whereby free will is plainly proved.  thou wouldst not? ✝ verse 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 CHAP. XIII  
2. These Galilaans') It is god's mercy that he strait punisheth not all offenders, 
Some punished for example.  but some few for a warning to all: 
Nu. 16.  as that for schism he striketh nor all such as have forsaken the Church and the lawful Priests, 
2 Mach. 3  as he did Coré and his complices: that for spoil of Churches he revengeth not all, 
Act. 5.  as he did Heliodorus: and all that vow and revoke their gifts to God, as Ananias and Sapphîra. Some few therefore for their just deserts, be so handled for example, to provoke all others guilty of the same crimes to do penance. Which if they do not in this life, they shall all assuredly perish in the next world. Optatus li. 1 cont. Parmen, sub finem.  
16. This daughter.) 
Diseases not natural.  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 specially cured, for that no natural medicines could cure them, and specially because he came to dissolve the works of Satan both in body and soul.  
24. By the narrow.) Our Lord is not contrary to himself in that he answereth, the gate to be strait, and few to be saved, whereas else where he said, that many should come from the East and West etc. and joy with Abraham in the kingdom of heaven. Mat. 8. 11. For though they be few in respect of the wicked of all sorts, yet they be many in themselves and in the society of Angels, the wheat corns are scarce seen at the threshing, when they are meddled with the chaff: but when the ill are removed, the whole barn of heaven shall be filled. So saith S. Aug. Ser. 32 de verb. Do.  
24. Shall seek.) Many would be saved and look to be saved, but can not, because they will not take pains to enter in at so strait a passage, 
Penance.  that is to say, to fast much, pray often, do great penance for their sins, live in holy Churches discipline, abstain from the pleasures of this world, and suffer persecution and loss of their goods and lives for Christ's sake.  
26. Eat before thee.) It is not enough to feed with Christ in his Sacraments, or to hear his word the Church, 
Schism.  to challenge heaven thereby, unless we live in unity of the Catholic Church. So S. Augustine apply this against the donatists, 
Cont. lit. Petil. li. 2 c. 55.  that had the very same service and Sacraments which the Catholic Church had, but yet severed themselves from other Christian countries by schism.    

CHAP. XIIII.  
By occasion of dining with a Pharisee, 2 after that he hath again confounded them for maligning him for his miraculous good doing on the sabbath. 7 he teacheth them humility, seeing their ambition, 1● and in their works to seek retribution not of men in this world, but of God in the world to come: 16 foretelling also that the Jews for their worldly excuses shall not taste of the Supper, but the gentiles in their place, 〈◊〉 Yea that so far must men be from all wordliness, that they must earnestly bethink them before they enter into his Church, and be ready to forgot all: 34 specially considering they must be the salt of others also.  
verse 1 AND it came to pass when Jesus entered into the house of a certain Prince of the Pharisees upon the sabbath to eat bread, 
The Gospel upon the 16 Sunday after Pentecost.  and they watched him. ✝ verse 2 And behold there was a certain man before him that had the dropsy. ✝ verse 3 And Jesus answering, spoke to the Lawyers and Pharisees, saying, Is it Lawful to cure on the sabbath? ✝ verse 4 But they held their peace, but he taking him, healed him, and sent him away. ✝ verse 5 And answering them he said, Which of you shall have an ass or an ox fallen into a pit: and will not incontinent draw him out on the sabbath day? ✝ verse 6 And they could not answer him to these things.  
✝ verse 7 And he spoke to them also that were invited a parable, marking how they chose the first seats at the table, saying to them, ✝ verse 8 when thou art invited to a marriage, sit not down in the first place, lest perhaps a more honourable than thou be invited of him: ✝ verse 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 last place. ✝ verse 10 But when thou art bidden, go, sit down in the lowest place: that when he that invited thee, cometh, he may say to thee, friend, sit up higher: then shalt thou have glory before them that sit at table with thee. ✝ verse 11 because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted. ⊢  
✝ verse 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 again, and recompense be made to thee. ✝ verse 13 But when thou makest a feast, call the poor, feeble, lame, and blind, ✝ verse 14 and thou shalt be blessed, because they have nor to recompense thee: for 
⸬ Reward for charitable deeds, and that they may be done for reward, against our adversaries.  recompense shall be made thee in the resurrection of the just. ✝ verse 15 When one of them that sat at the table with him, had heard these things, he said to him, Blessed is he that shall eat bread in the kingdom of God.  
✝ verse 16 But he said to him, 
The Gospel upon the 2 Sunday after Pentecost.  A certain man made a great supper, and called many. ✝ verse 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. ✝ verse 18 And they began all at once to make excuse. The first said to him, 
⸬ wordliness, wealth, and voluptuousness, are the things that specially hinder men from God.  I have bought a farm, and I must needs go forth and see it, I pray thee hold me excused. ✝ verse 19 And an other said, I have bought five yoke of oxen, and I go to prove them, I pray thee, hold me excused. ✝ verse 20 And an other said, I have married a wife, and therefore I can not come. ✝ verse 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. ✝ verse 22 And the servant said, Lord, it is done as thou didst command, and yet there is place. ✝ verse 23 And the lord said to the servant, go forth into the ways and hedges: and ″ compel them to enter, that my house may be filled. ✝ verse 24 But I say to you, that none of those men that were called, shall taste my supper. ⊢  
✝ verse 25 And great multitudes went with him: 
The Gospel for a Martyr that is a Bishop. And for S. Basil jun. 14.  and turning, he said to them, 
Mt. 10, 37.  ✝ verse 26 * If any man come to me and hateth not his 
⸬ No creature so dear unto us, which we must not hate or forsake, if it hinder us, and in that respect that it hindereth us from Christ, or his Church, & our salvation.  father and mother, and wife and children, and brethren and sisters, yea and his own life beside: he can not be my disciple. ✝ verse 27 And he that doth not bear his cross and come after me: cannot be my disciple. ✝ verse 28 For, which of you minding to build a tour, doth not first sit down and reckon the charges that are necessary, whether he have to finish it: ✝ verse 29 jest, after that he hath laid the foundation, and is not able to finish it, all that see it, begin to mock him, ✝ verse 30 saying, That this man began to build, and he could not finish it? ✝ verse 31 Or what king about to go to make ware against an other king, doth not first sit down and think whether he be able with ten thousands to meet him that with twenty thousands cometh against him? ✝ verse 32 Otherwise whiles he is yet far of, sending a legacy he asketh those things that belong to peace. ✝ verse 33 So therefore every one of you that doth not 
⸬ He that is a right Christian man, must make his account that if he be put to it (as he often may be in times of persecution) he must renounce all that ever he hath, rather than forsake the Catholic faith.  renounce all that he possesseth, cannot be my disciple. ⊢  
✝ verse 34 * Salt is good. 
Mt. 5, 13.  But if the salt lose his virtue, wherewith shall it be seasoned? 
Mar. 9, 50.  ✝ verse 35 It is profitablè neither for the ground, nor for the dunghill, but it shall be cast forth. He that hath ears to hear, let him hear. ⊢  

ANNOTATIONS CHAP. XIIII.  
2●. Compel them.) The vehement persuasion that God useth both externally by force of his word and miracles, 
free-will.  and internally by his grace, to bring us unto him, is called compelling: not that he forceth any to come to him against their own wills, but that he can alter and mollify an hard heart, 
ep. 50 paulo post princip. & ep. 204. & li. 1 cont. ep. Gaudent. 6. 25.  and make him willing that before would not. S. Augustine also referreth this compelling to the penal laws which Catholic Princes do justly use against heretics and schismatics, proving that they who are by their former profession in baptism subject to the Catholic Church, 
Heretics may by penal laws be compelled to the Catholic faith.  and are departed from the same after sects, may and aught 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 Jews first, and secondly the gentiles, that never believed before in Christ, were invited by fair sweet means only: but by the third, such are invited as the Church of God hath power over, because they promised in baptism, and therefore are to be revoked not only by gentle means, but by just punishment also.    

CHAP. XV.  
By occasion of the Pharisees murmuring at him for receiving penitent sinners, he showeth what joy shallbe in heaven for the conversion of one sinner, 11 and for the younger son, which is the gentiles: 25 the elder (to wit the Jews) in the mean time disdaining thereat, and refusing to come into his Church.  
verse 1 AND there approached Publicans and sinners unto him for to hear him. 
The Gospel upon the 3 Sunday after Pentecost.  ✝ verse 2 And the Pharisees and the Scribes murmured saying, That this man receiveth sinners, and eareth with them. ✝ verse 3 And he spoke to them this parable, saying, ✝ verse 4 * What 
⸬ This man, is our saviour Christ: whose care & travail in searching & reducing sinners to repentance, all spiritual men specially should follow.  man of you having an hundred sheep: 
Mat. 18, 12.  and if he hath lost one of them, doth he not leave the ninety nine in the desert, and goeth after that which was lost until he find it? ✝ verse 5 And when he hath found it, layeth it upon his shoulders rejoicing? ✝ verse 6 and coming home calleth together his friends and neighbours, saying to them, rejoice with me, because I have found my sheep that was lost? ✝ verse 7 I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, ″ then upon ninety nine just that need not penance. ✝ verse 8 Or what 
⸬ This woman is the Catholic Church, who also continually seeketh her lost children.  woman having ten groats: if she lose one groat, doth she not light a candle, and sweep the house, and seek diligently, until she find? ✝ verse 9 And when she hath found, calleth together her friends and neighbours, saying, rejoice with me, because I have found the groat which I had lost? ✝ verse 10 So, I say to you, there shall be joy ″ before the Angels of God upon one sinner that doth penance. ⊢  
✝ verse 11 And he said, 
The Gospel upon Saturday in the 2 week of Lent.  A certain man had two sons: ✝ verse 12 and the younger of them said to his father, Father, give me the portion of substance that belongeth to me. And he divided unto them the substance. 
The prodigal son, is a paible, both of the gentiles conversion, & also of every dissolute sinner penitently returning to God.  ✝ verse 13 And not many days after the younger son gathering all his things together went from home into a far country: and there he wasted his substance, living riotously. ✝ verse 14 And after he had spent all, there fell a sore famine in that country, and he began to be in need. ✝ verse 15 And he went, and cleaved to one of the citizens of that country. And he sent him into his farm to feed swine. ✝ verse 16 And he would feign have filled his belly of the husks that the swine did eat: and no body gave unto him. ✝ verse 17 And returning to himself he said, How many of my father's hirelings have abundance of bread: and I here perish for famine? ✝ verse 18 I will arise, and will go to my father, and say to him, Father, I have sinned against heaven and before thee: ✝ verse 19 I am not now worthy to be called thy son: make me as one of thy hirelings. ✝ verse 20 And rising up he came to his father. And 
⸬ God's wonderful and tender mercy toward penitent sinners.  when he was yet far of, his father saw him, and was moved with mercy, and running to him fell upon his neck, and kissed him. ✝ verse 21 And his son said to him, Father, I have sinned against heaven & before thee, I am not now worthy to be called thy son. ✝ verse 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: ✝ verse 23 and bring ″ the fatted calf, and kill it, and let us eat, and make merry: ✝ verse 24 because this my son was dead, and is revived: was lost, and is found. And they began to make merry. ✝ verse 25 But his elder son was in the field. and when he came and drew nigh to the house, he heard music and dancing: ✝ verse 26 and he called one of the servants, and asked what these things should be. ✝ verse 27 And he said to him, Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe. ✝ verse 28 But he had indignation, and would not go in. His father therefore going forth began to desire him. ✝ verse 29 But he answering said to his father, Behold, 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: ✝ verse 30 but after that thy son, this that hath devoured his substance with whores, is come, thou hast killed for him the fatted calf. ✝ verse 31 But he said to him, son, thou art always with me, and all my things are thine. ✝ verse 32 But it behoved us to make merry and be glad, because this thy brother was dead, and is revived, was lost, and is found. ⊢  

ANNOTATIONS CHAP. XV.  
7. Then upon ninety nine just.) 
joy in heaven for every penitent.  Neither God, nor the saints in heaven, nor men in earth do for all that esteem more of penitent sinners, than they do of them that continue just and godly: though by the sudden motion and present affection of joy that man taketh and expresseth in such alteration and new fallen good, it be here signified that the conversion of every sinner is exceeding acceptable to God, and giveth his saint's new cause of joy and thanks giving to God in an other kind then for the continuance of the just.  
10. Before the Angels.) The Angels and other celestial spirits in heaven, do rejoice at every sinner's conversion: 
The Angels and saints know our hearts.  they know then and have care of us, yea our hearts and inward repentance be open to them: how then can they not hear our prayers? And betwixt Angels and the blessed souls of saints there is no difference in this case, 
Mt. 22, 14.  the one being as highly exalted as the other and as near God, in whom and by whom only they see and know our affairs, as the other.  
23. The fatted calf.) This feasting and festivity (saith S. Augustine li. 2, qu. evang. c. 33. to. 4.) are now celebrated throughout the whole world the Church being dilated and spread: 
The B. Sacrament and Sacrifice of the Altar.  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 signifieth the B. Sacrament of the body and blood of Christ, so the first stole may signify our innocency restored in baptism, and the rest, other graces and gifts given us in the other Sacraments.    

CHAP. XVI.  
He teacheth the rich to procure heaven with their riches. 14 And being therefore derided of the covetous Pharisees (who saw temporal riches promised in the letter of the Law) he showeth that now is come the preaching of the kingdom of God, howbeit the Law for all that in no jot shall be frustrate. 19 foretelling them also, that the covetous Jewis shall be denied of their father, Abraham, when poor Laxarus the penitent Gentily shall rest in his bosom.  
verse 1 AND he said also to his Disciples, 
The Gospel upon the 8 Sunday after Pentecost.  There was a certain rich man that had a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bailiff: & he was il reported of unto him, as he that had wasted his goods. ✝ verse 2 And he called him, and said to him, What hear I this of thee? render account of thy 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bailiship: for now thou canst no more be bailiff. ✝ verse 3 And the bailiff said within himself, What shall I do, because my lord taketh away from me the bailiship? Dig I am not able, to beg I am ashamed. ✝ verse 4 I know what I will do, that when I shall be removed from the bailiship, they may receive me into their houses. ✝ verse 5 therefore calling together every one of his lords debtors, he said to the first, How much dost thou owe my lord? ✝ verse 6 But he saith, An hundred pipes of oil. And he said to him, Take thy bill: and sit down, quickly write fifty. ✝ verse 7 After that he said to an other, But thou, how much dost thou owe? Who said, An hundredth quarters of wheat. He said to him, Take thy bill, and write eighty. ✝ verse 8 And ″ the lord praised the bailiff of iniquity, because he had done wisely: for the children of this world, are wiser then the children of light in their generation. ✝ verse 9 And I say to you, Make unto you friends of the 
⸬ Mammon (saith S. Hierom q. 6. ad Algas.) in the Syriake tongue signifieth riches.  mammon of iniquity: that when you fail, ″ they may receive you into the eternal tabernacles. ⊢ ✝ verse 10 He that is faithful in the jest, is faithful in the greater also: and he that is unjust in little, is unjust in the greater also. ✝ verse 11 If than you have not been faithful in the unjust mammon: 
Mammon of iniquity, because they are often il gotten, or il bestowed, or occasion of evil, or at the least worldly & false & not the true heavenvly riches.  with that which is the true who may credit you? ✝ verse 12 And if you have not been faithful in other men's: 
Mat. 6, 24.  that which is yours, who will give you? ✝ verse 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 can not serve God and mammon.  
✝ verse 14 And the Pharisees which were covetous, heard all these things: and they derided him. ✝ verse 15 And he said to them, You are they that justify yourselves before men, but god knoweth your hearts, 
Mat. 11, 12.  because that which is high to men, is abomination before God. ✝ verse 16 * The la and the prophets, unto John. from that time the kingdom of God is evangelized, 
Mat. 5, 18.  and every one doth force toward it. 
Mat. 5, 31. 19, 9  ✝ verse 17 * And it is easier for heaven and earth to pass, than one tittle of the la to fall. ✝ verse 18 * every one that dimisseth his wife, 
Mar. 10, 11. 1. Cor. 7, 11.  ″ and marrieth an other, committeth adultery: and he that marrieth her that is dismissed from her husband, committeth advourrie.  
✝ verse 19 There was a certain rich man, 
The Gospel upon Thursday in the 2 week of Lent.  & he was clothed with purple and silk: and he fared every day magnifically. ✝ verse 20 And there was a certain beggar called Lazarus, that lay at his gate, full of sores: ✝ verse 21 desiring to be filled of the crumbs, that fell from the rich man's table, but the dogs also came, and licked his sores. ✝ verse 22 And it came to pass that the beggar died, and was carried ″ of the Angels into ″ Abraham's bosom. And the rich man also died: and he was buried in hell. ✝ verse 23 And lifting up his eyes, when he was in torments, he saw Abraham a far of, 
⸬ 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.  and Lazarus in his bosom: ✝ verse 24 and he crying said, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger into water, for to cool my tongue, because I am tormented in this flame. ✝ verse 25 And Abraham said to him, son, remember that thou didst receive 
⸬ To be in continual pleasures, ease, wealth, peace, and prosperlty in this world, is perilous, & a sign of pains in the next. S. Hiero.  good things in thy life time, and Lazarus likewise evil: but now he is comforted, and thou art tormented. ✝ verse 26 And beside all these things, between us and you there is fixed ″ a great 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horrible distance.  chaos: that they which will pass from hence to you, may not, neither go from thence hither. ✝ verse 27 And he said, Then, father, I beseech thee that thou wouldst send him unto my father's house, for I have five brethren, ✝ verse 28 for to testify unto them, ″ lest they also come into this place of torments. ✝ verse 29 And Abraham said to him, 
⸬ Abraham had knowledge of things in earth which were not in his time as that they had Moses and the prophet's books which he never saw. August. de cura pro mor. c. 14.  They have Moses and the Prophets: let them hear them. ✝ verse 30 But he said, No, father Abraham, but if some man shall go from the dead to them, they will do penance. ✝ verse 31 And he said to him, If they hear not Moses and the Prophets, neither if one shall rise again from the dead, will they believe. ⊢  

ANNOTATIONS CHAP. XVI.  
2. The lord praised.) This man's deceiving his master is not praised, nor we warranted by his fact to gain unjustly for to have wherewith to give alms: 
Good works.  but his prudence, in that he provided so substantially for himself whilst his masters goods were in his hands, is commended, not for a virtue, but for aworldly policy: and proposed as an example of the careful provision that rich men (who are Gods stewards in earth) should make for their souls, against they be put out of their bailiship and be called to account, which is the day of their death: and for a condemnation of faithful men's folly and negligence, that being assured they shall out of their offices, and well knowing they might gain salutation by their money, have so little regard thereof.  
9 They 〈◊〉 receive.) 
Tob. 12, 9  A great comfort to all great almes-men, and a wonderful force and virtue in alms, 
Mat. 25.  with beside the merit of the work of mercy, 
Alms meritorious.  which (as in other places of Scripture is said) purgeth sin and gaineth heaven, pocureth also not only the prayers of their beadsmen in earth, 
The saints do pray for us.  but their patronage in heaven also. whereby also the prayers of saints for the living, and namely for them to whom they 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 benefactors, into their mansions in heaven, no less than the farmers whom the ill steward pleasured, might receive their friend into their earthly houses. Which also insinuateth to us, that alms bestowed specially upon holy men, who by their merits and prayers are great in God's grace, may much more help us then our charitable deeds done upon vulgar men in necessity, though that be of exceeding great merit also. See all this in these doctor's following. Hiero. qu. 6. add Algas. to. 3. Ambros. in Luc. August. ser. 35 de verb. Do. c. 1. Gregor. moral. li. 〈◊〉 c. 14. Augu. li. 2 q. evang. qu. 34. Chrys. ho. 3● ad po. Antioch. to. 5.  
18. And marrieth.) 
Marriage after divorce unlawful.  The good of marriage through out all nations and men, is in issue and fidelity of chastity, but among the people of God it consisteth also in holiness of Sacrament: Whereby it cometh to pass that is a heinous crime to marry again, though there be a divorce made, so long as the parties live. Aug. de bono coniug. c. 24 to. 6. See the Annotations upon mark 10, 11.  
22. Of the Angels.) 
unmerciful rich men.  Angels carry good men's souls to heaven now, as 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 the day of every man's death there is a particular judgement, and therefore the soul sleepeth not nor hangeth in suspense till the general judgement.  
22. Abraham's bosom.) 
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 in Zacharie, 
Limbus patrum.  a lake without water, 
Zach. 9, 11.  and sometimes a prison, but most commonly of the divines Limbus patrum, for that it is thought to have been the higher part or brim of hell, 
Esa. 42, 7.  the places of punishment being far jower than the same, which therefore be called Infernum inferius. 
* Aug. in Ps. 85. Ep. 99  the lower hell. where this mansion of the fathers stood, or whether it be any part of hell, S. Augustine doubteth: but that there was such a place, he nor no Catholic man ever doubted: as all the fathers make it most certain, 
Christ descended into hell, and delivered the fathers.  that our saviour descending to hell, went thither specially, and delivered the said fathers out of that mansion. Iren. li. 4 c. ●9. Euseb.. Demonst. evang. li. 10. c. 8 sub finem. Nazian. orat. 2 de Pasch. Chrysost. to. 5 in demonst. Quod Christus sit Deus paulo post initium. Epipha. in heres. 46 Tatiani. Ambro. de mist. Pasch. c. 4. Hiero. in 9 Zacharia. August. ep. 99 & li. 20 de civit. c. 15. Paulinus in Panegyrico Celst. Cyrillus in lo. li. 12 c. 36 ad illud, Inclinato capite. Gregor. li. 6 ep. 179. which truth and place though of all the ancient writers confessed and proved by this and other Scriptures: yet the adversaries deny it (as they do purgatory) most impudently.  
26, A great chaos.) 
Purgatory,  A great distance betwixt Abraham's bosom and the inferior hell. Some judge purgatory to be placed there, from whence (no doubt) Christ also delivered some at his descending to hell. 
Aug. ep. 99  for, these in Abraham's bosom were not in pains: and S. Augustine saith the Scriptures be plain that he took some out of the places of punishment, and yet none out of the hell of the damned. What other place then can that be but purgatory?  
28. Lest they also.) If the damned had care of their friends alive how & for what cause soever, much more have the saints and saved persons. And if those in hell have means to express their cogitations and desires, 
Saint's do hear our prayers and have care of us.  and to be understood of Abraham so far distant both 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 militant and heaven, 
Gen. 32.  being continual passage of souls, and * Angels ascending and descending by Jacobs' ladder. Men must not for all that be curious to search how the souls of the deceased express their minds, and be heard one of an other, and so fall to blasphemy, as Calvin doth, 
Calu. li. 3  ask whether their ears be so long to hear so far of, 
Caluins' blasphemy.  and wickedly measuring all things by mortal men's corporal gross manner of uttering conceits one to an other. 
justit. c. 22 sect. 24.  Which was not here done by this damned nor by Abraham, with corporal instruments of tongue, teeth, and ears: though for the better expressing of the damneds case, Christ vouchsafed to utter it in terms agreeing to our capacity.    

CHAP. XVII.  
So damnable it is to be author of a schism, 3 that we must rather forgive be it never so often. 5 We must he fervent in faith, 7 and humble withal, knowing that we are bound to God, and not he to us. ″ The nine Jews are ungrateful after that he hath cured their leprosy: but the one Samaritane (the one Catholic Church of the gentiles) far otherwise. 20 The Pharisees ask, when cometh this kingdom of God (of whose approaching they had now heard so much) he teacheth that God must reign within us: 22 and warneth us after his Passion never to go out of his Catholic Church for any new secret coming of Christ that heretics shall pretend, but only to expect his second coming in glory, 26 preparing ourselves unto it, because it shall come upon many unprovided, 31 specially through the persecution of Antichrist a little before it.  
verse 1 AND he said to his Disciples, 
Mt. 18, 7  It is 
⸬ Not of mere necessity, for than it were no fault: but praesupposing the great wickedness of men, it is impossible but there shall be scandals & therefore it followeth, Wone to him by whom they come.  impossible that scandal should not come: 
Mar. 9, 42.  but woe to him by whom they come. ✝ verse 2 It is more profitable for him, if a millstone be put about his neck, and he be cast into the sea, then that he scandalise one of these little ones. ✝ verse 3 look well to yourselves, * If thy brother sin against thee, 
Mt. 18, 21.  rebuke him: and if he do penance, forgive him. ✝ verse 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.  
✝ verse 5 And the Apostles said to our Lord, Increase faith in us. ✝ verse 6 And our lord said, 
Mat. 17, 20.  * If you had faith like to a mustard seed, you might say to this mulberry tree, be thou rooted up, and be transplanted into the sea: and it would obey you. ✝ verse 7 And which of you having a servant ploughing or keeping cattle, that will say to him returning out of the field, pass quickly, sit down: ✝ verse 8 and saith not to him, Make ready supper, and gird thyself, 
THE fourth part of this Gospel, The coming of Christ into Jewrie, towards his Passion.  and serve me whiles I eat and drink, and afterwards thou shalt eat and drink? ✝ verse 9 Doth he give that servant thanks, for doing the things which he commanded him? ✝ verse 10 I trow not. So you also, when you shall have done all things that are commanded you, say, We are ″ unprofitable servants: we have done that which we ought to do.  
✝ verse 11 And it came to pass, as he went unto Jerusalem, he passed through the mids of Samaria and Galilee. 
The Gospel upon the 13 Sunday after Pentecost.  ✝ verse 12 And when he entered into a certain town, there met him ten men that were lepers, who stood a far of: ✝ verse 13 and they lifted up their voice, saying, Jesus master, have mercy on us. ✝ verse 14 Whom as he saw, 
Leu. 14, 2.  he said, go, * show yourselves ″ to the Priests. And it came to pass, ″ as they went, they were made clean. ✝ verse 15 And one of them as he saw that he was made clean: went back with a loud voice magnifying God, ✝ verse 16 and he fell on his face before his feet, giving thanks: and this was a Samaritane. ✝ verse 17 And Jesus answering said, Were not ten made clean? and where are the nine? ✝ verse 18 There was not found that returned, and gave glory to God, but this stranger. ✝ verse 19 And he said to him, Arise, go thy ways: because 
⸬ And yet we see here it was not only faith, but also his thankfulness & returning to give glory to God.  thy faith hathmade thee safe. ⊢  
✝ verse 20 And being asked of the Pharisees, When cometh the kingdom of God? he answered them and said, The kingdom of God cometh not with observation: ✝ verse 21 neither shall they say, Lo here, or lo there, for lo 
⸬ While they ask and look for a temporal kingdom in pomp and glory, lo their king & Messiah was now among them▪ whose spiritual kingdom is within all the faithful that have dominion over sin.  the kingdom of God is within you.  
✝ verse 22 And he said to his Disciples, The days will come when you shall desire to see one day of the son of man: and you shall not see. 
Mt. 24, 23. Mar. 13, 21.  ✝ verse 23 * And they will say to you, Lo here and lo there. 
⸬ No man must run out of the Church after schismatics to hear them preach Christ in corners, Christ's doctrine being open in all the world. See annot. Mt. 14, 23.  go not, neither do ye follow after. ✝ verse 24 For even as the lightning that lighteneth from under heaven, unto those parts that are under heaven, shineth: so shall the son of man be in his day. ✝ verse 25 But first he must suffer many things and be rejected of this generation. ✝ verse 26 And as it came to pass in the 
* Gen. 7, 5  days of Noé, so shall it be also in the days of the son of man. ✝ verse 27 They did eat and drink, they did marry wives and were given to marriage even until the day that Noé entered into the ark: and the flood came, and destroyed them al. ✝ verse 28 Likewise as it came to pass in the * days of Lot: 
Gen. 19, 24.  They did eat and drink, bought and sold, planted, and builded: ✝ verse 29 and in the day that Lot went out from Sodom, it reigned fire and brimstone from heaven, and destroyed them all: ✝ verse 30 according to these things it shall be in the day that the son of man shall be revealed. ✝ verse 31 In that hour he that shall be in the house-toppe, and his vessel in the house, let him not go down to take them up: and he that is in the field, in like manner let him not return back. ✝ verse 32 Be mindful of * Lot's wife. 
Gen. 19, 26.  ✝ verse 33 whosoever seeketh to save his life, shall lose it: and whosoever doth lose the same, shall quicken it. ✝ verse 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: ✝ verse 35 two women shall be grinding together: the one shall be taken, and the other shall be left: two in the field: the one shall be taken, and the other shall be left. ✝ verse 36 They answering say to him, Where Lord? ✝ verse 37 Who said to them, wheresoever the body shall be, thither will the eagles also be gathered together.  

ANNOTATIONS CHAP. XVII.  
10. Unprofitable servants.) 
How we are unprofitable & profitable servants.  If our saviour had said that the keeping of God's commandments had been unprofitable and not available to ourselves, them might the Protestants 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 needful or profitable to himself. And though here our master teach us so humbly to conceive of our own doings toward him, 
Mt. 25, 〈◊〉.  yet himself else where calleth not his servants unprofitable when they have done their labour, but speaketh thus, Good and faithful servant, because thou waste faithful in a little, I will place thee over much: enter into the joy of thy Lord. 
Io. 15, 14.  Yea of such as serve him in the grace of the new Testament, he affirmeth that he will not now name them servants but friends, yea and take them for his own children, and as his friends and sons he counteth of us and our works towards heaven, though we in humility and truth must confess always that we be to him unprofitable servants. Yea and S. Paul saith plainly, that by cleansing ourselves from sinful works, we shall be profitable vessels to our lord 2 Timot. 2, 21.  
14. To the priests.) 
Confession to the Priest.  This leprosy signifieth sin, which though God may and can heal without any man's means, yet he doth it not ordinarily but by the priest's ministery: therefore let no man despise God's ordinance nor say that it is enough to confess to God though he never come at the priest. li. de visit. infirm. apud August.  
14. As they went.) A man may sometimes be so contrite and penitent, that his sin is forgiven before he come to the Priest, but then also he must notwithstanding go to the Priest, as these lepers did: specially whereas we are never sure how contrite we are, and because thereiss no true contrition, but with desire also of the Sacrament in time and place.    

CHAP. XVIII.  
The Church is taught to commit the revenge of her persecutions to God, and to pray incessantly, for he no doubt (though in the persecution of Antichrist few will so think) will at length come. 9 We must also pray with humility, because we know not with the Pharisee if we be just, but we know with the publican that we be sinners. 15 He will have children to be brought to him, and all to be as children. 18 What is to be done to get life everlasting. 22 What also, to get perfection, 28 and what reward they shall have that leave all, year or any part, for his sake. 31 he foretelleth of his Passion most particularly, 33 and entering into Jericho, cureth one blind man.  
verse 1 AND he spoke also a parable to them that it behoveth 
⸬ We should pray always by faith, hope, and charity, and by working the things that be acceptable to God: though special times of vocal prayers in the Canonical hours be assigned for the stirring of us up to God through external signs of devotion.  always to pray, & not to be weary, ✝ verse 2 saying, There was a certain judge in a certain city, which feared not God, and of man made no account. ✝ verse 3 And there was a certain widow in that city: and she came to him, saying, revenge me of mine adversary. ✝ verse 4 And he would not of a long time. but afterwards he said within himself, Although I fear not God, nor make account of man: ✝ verse 5 yet because this widow is importune upon me, I will revenge her, lest at the last she come and defame me. ✝ verse 6 And our Lord said, hear what the judge of iniquity sayeth. ✝ verse 7 And will not God revenge his elect that cry to him day and night: and will he have patience in them? ✝ verse 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?  
✝ verse 9 And he said also to certain that trusted in themselves as just, 
The Gospel upon the 10 Sunday after Pentecost.  and despised others, this parable: ✝ verse 10 Two men went up into the Temple to pray: the one a Pharisee, and the other a publican. ✝ verse 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. ✝ verse 12 
⸬ To take pride of fasting, tithing, or any good work, is nought: though the works themselves be very good.  I fast twice in a week: I give tithes of all that I possess. ✝ verse 13 And the publican standing a far of would not so much as lift up his eyes toward heaven: but he 
⸬ So do the priests and people at the holy Altar knock their breasts, & say with the humble publican, Deus propitius. August. ps. 31 conc, 3.  knocked his breast, saying, God be merciful to me a sinner. ✝ verse 14 I say to you, this man went down into his house justified more than he: because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted. ⊢  
✝ verse 15 * And they brought unto him infants also, 
Mt. 19, 13. Mr. 10, 13.  that he might touch them. Which thing when the Disciples saw, they rebuked them. ✝ verse 16 But Jesus calling them together, said, Suffer children to come unto me, and forbidden them not, for the kingdom of heaven is for such. ✝ verse 17 Amen I say to you, whosoever receiveth not the kingdom of God 
⸬ In matters of faith & religion we must be as humble & obedient to the Catholic Church as young children to their parents.  as a child, shall not enter into it.  
✝ verse 18 * And a certain Prince asked him, 
Mt. 19, 16. Mr. 10, 17.  saying, Good master, by doing what, shall I possess everlasting life? ✝ verse 19 And Jesus said to him, Why dost thou call me good? None is good but only God. 
Exo. 20, 13.  ✝ verse 20 Thou knowest 
⸬ Not faith only but also keeping the commandments purchase life everlasting. See annot. Mat. 19, 16.  the commandments: Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Thou shalt not steal, Honour thy father and mother. ✝ verse 21 Who said, all these things have I kept from my youth. ✝ verse 22 Which Jesus hearing, said to him, Yet one thing thou lackest: 
⸬ This is not a commandment or precept, but counsel: which the religious do follow. See Annot. Mat. 19  Sel all that ever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. ✝ verse 23 He hearing these things, was strooken sad: because he was very rich. ✝ verse 24 And Jesus seeing him strooken sad, said, How hardly shall they that have money, enter into the kingdom of God? ✝ verse 25 For it is easier for a camel to pass through the eye of a needle, then for a rich man to enter into the kingdom of God. ✝ verse 26 And they that heard, said, And who can be saved? ✝ verse 27 He said to them, The things that are impossible with men, are possible with God. ✝ verse 28 And Peter said, Lo, we have left all things, and have followed thee. ✝ verse 29 Who said to them, Amen I say to you, There is no man that hath left house, or parents, or brethren; or 
⸬ The Apostles among other things left their wives also, as S. Hierom noteth out of this place. li. 1 adu. Jovin.  wife, or children for the kingdom of God, ✝ verse 30 and shall not receive much more in this time, and in the world to come 
⸬ Life everlasting the reward for leaving or losing willingly our goods for Christ's sake.  life everlasting.  
✝ verse 31 * And Jesus took the twelve, 
Mt. 20, 17. Mr. 10, 32.  and said to them, Behold we go up to Jerusalem, 
The Gospel upon the Sunday of Quiquagesme.  and all things shall be consummate which were written by the Prophets of the son of man. ✝ verse 32 For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon: ✝ verse 33 and after they have scourged him, they will kill him, and the third day he shall rise again. ✝ verse 34 And they understood none of these things, and this word was hid from them, and they understood not the things that were said.  
✝ verse 35 And it came to pass, when he drew nigh to Jericho, a certain blind man sat by the way, begging. ✝ verse 36 And when he heard the multitude passing by, he asked what this should be. ✝ verse 37 And they told him that Jesus of Nazareth passed by. ✝ verse 38 And he cried saying, Jesus son of David, have mercy upon me. ✝ verse 39 And they that went before, rebuked him, that he should hold his peace. But he cried much more, son of David have mercy upon me. ✝ verse 40 And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, ✝ verse 41 saying, What wilt thou that I do to thee? but he said, Lord, that I may see. ✝ verse 42 And Jesus said to him, Do thou see, thy faith hath made thee whole. ✝ verse 43 And forthwith he saw, and followed him, magnifying God. And all the people as they saw it, gave praise to God. ⊢  

ANNOTATIONS CHAP. XVIII.  
8. Shall he find faith?) 
The Church erreth not in 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 forsook it. To whom we answer as S. Hierom and S. Augustin answered them, 
Higher, cont. Lucif. c. 6. Aug. de unit. Ec. c. 15, & de verb. Do. Ser. 〈◊〉.  that Christ saith not that there should be no faith left in earth: but by this manner of speech the insinuateth, that at the later day in the great persecution of Antichrist faith should be more rare, and the faithful among so many wicked not so notorious: specially that perfect faith containing 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 rare even when the Church flourisheth most.    

CHAP. XIX.  
In Jeriche he lodgeth in the house of Zachaus a publican, and against the murmuring jews openeth the reasons of his so doing, 11 He showeth, that the last day should not be yet, 15 and whas then in the judgement he will do both to us of his Church as well good as bad, 47 and also to the reprobate Jews. 29 Being new come to the place of his Passion, he entereth (weeping and foretelling the destruction of blind Jerusalem) which triumph as their Christ. 4● He showeth his zeal for the house of God, and teacheth therein every day. 47 The rulers would destroy him, but for fear of the people.  
verse 1 AND entering in, 
The Gospel upon the Dedication of a Church.  he walked through Jericho. ✝ verse 2 And behold a man named Zachaeus: and this was a Prince of the Publicans, and he rich. ✝ verse 3 And he sought to see Jesus what he was, and he could not for the multitude, because he was little of stature. ✝ verse 4 And running before, he ″ went up into a sycomore tree that he might see him: because he was to pass by it. ✝ verse 5 And when he was come to the place, Jesus looking up, 
Zachaeus.  saw him, and said to him, Zachaeus, come down in haste: because this day I must abide in thy house. ✝ verse 6 And he in haste came down, and received him rejoicing. ✝ verse 7 And when all saw it, they murmured, saying that he turned in, to a man that was a sinner. ✝ verse 8 But Zachaeus 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 restore fourfold. ✝ verse 9 Jesus said to him, That this day salvation is made to this house: 
Mt, 18, 12.  because that he also is the son of Abraham. ✝ verse 10 * For the son of man is come to seek and to save that which was lost. ⊢  
✝ verse 11 They hearing these things, he added and spoke a parable, for that he was nigh to Jerusalem, and because they thought that forthwith the kingdom of God should be manifested. ✝ verse 12 He said therefore, 
The Gospel for a confessor that is not a Bishop, and namely for S. Lewis the king of France, August. 25.  * A certain noble man went into a far country to take to himself a kingdom, 
Mt. 25, 14.  and to return. ✝ verse 13 And calling his ten servants, he gave them ten pounds, and said to them, occupy till I come. ✝ verse 14 And his citizens hated him: and they sent a legacy after him, saying, We will not have this man reign over us. ✝ verse 15 And it came to pass after he returned, having received his kingdom: and he commanded his servants to be called, to whom he gave the money: that he might know how much every man had gained by occupying. ✝ verse 16 And the first came, saying, Lord, thy pound hath gotten ten pounds. ✝ verse 17 And he said to him, well far thee good servant, because thou hast been faithful in a little, thou shalt have power over 
⸬ mark here against the adversaries, that the rewards of these two good servants be divers & unaequal, according to the diversity or inequality of their gains, that is, their merits. and yet one receiveth the penny (Mt. 20, 9) as well as the other, that is, heaven or life everlasting.  ten cities. ✝ verse 18 And the second came, saying, Lord, thy pound hath made five pounds. ✝ verse 19 And he said to him, And be thou over five cities. ✝ verse 20 And an other came, saying, Lord, lo here thy pound, which I have had laid up in a napkin. ✝ verse 21 for I feared thee, because thou art an austêre man: thou takest up that thou didst not set down, and thou reapest that which thou didst not sow. ✝ verse 22 He saith to him, By thine own mouth I judge thee, naughty servant. Thou didst know that I am an austere man, taking up that I set not down, and reaping that which I sowed not: ✝ verse 23 and why didst thou not give my money to the bank, 
See annotations Matth. 27, 29, etc.  and I coming might certes with usury have exacted it? ✝ verse 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. ✝ verse 25 And they said to him, Lord, he hath ten pounds. ✝ verse 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. ⊢ ✝ verse 27 But as for those mine enemies that would not have me reign over them, 
THE fifth part of the Gospel, Of the Holy week of his Passion in Jerusalem.  bring them hither: and kill them before me.  
✝ verse 28 And having said these things, 
Mt. 21, 1  he went before ascending to Jerusalem. 
Mr. 11, 1  ✝ verse 29 And it came to pass * when he was come nigh to Bethphagé and Bethania unto the mount called Olivet, 
Io. 12, 15  he sent two of his Disciples, ✝ verse 30 saying, go into the town which is over against, 
PALM Sunday.  into the which as you enter, you shall find the colt of an ass tied, on which no man ever hath sitten: lose him, and bring him. ✝ verse 31 And if any man ask you, Why lose you him? You shall say thus to him, because our Lord needeth his service. ✝ verse 32 And they that were sent, went their ways, and found as he said to them, the colt standing. ✝ verse 33 And when they loosed the colt, the owners thereof said to them, Why lose you the colt? ✝ verse 34 But they said, because our Lord hath need of him. ✝ verse 35 And they brought him to Jesus. And casting their garments upon the colt, they set Jesus thereupon. ✝ verse 36 And as he went, they spread their garments underneath in the way. ✝ verse 37 And when he approached now to the descent of mount-Oliuet, all the multitudes of 
` his disciples,  them that descended ', began with joy to praise God with a loud voice, for all the miracles that they had seen, ✝ verse 38 saying, Blessed is he that cometh king in the name of our Lord, peace in heaven, and glory on high. ✝ verse 39 And certain Pharisees of the multitudes said to him, Master, rebuke thy disciples. ✝ verse 40 To whom he said, I say to you, That if these hold their peace, the stones shall cry. ✝ verse 41 And as he drew near, seeing the city, he wept upon it, saying, ✝ verse 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. ✝ verse 43 For This 
⸬ was fulfilled 40 years after the death of Christ by Titus & Vespasianus, when besides incredible miseries of famine and other distressès, there perished eleven hundred thousand, and were taken captives 97000, the siege beginning in the very same feast & greatest solemnity of Easter when they put Christ to death. Euseb. li. 1 hist. c. 6. 1. 8. Joseph. li. 7 c. 17.  the days shall come upon thee: and thy enemies shall compass thee with a trench, and enclose thee about, and straighten thee on every side, ✝ verse 44 and beat thee flat 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.  
✝ verse 45 
* Mt. 21, 12. Mr. 11, 15.  And entering into the temple, he began to cast out the sellers therein and the buyers, ✝ verse 46 saying to them, It is written, That my house is the house of prayer. 
MONDAY  But you have made it a den of thieves. ✝ verse 47 And he was teaching daily in the temple. 
Es. 56, 7  And the chief Priests and the Scribes and the Princes of the people sought to destroy him: 
jer. 7, 11  ✝ verse 48 and they found not what to do to him. For all the people was suspense, hearing him.  

ANNOTATIONS CHAP. XIX  
4. Went up.) Not only inward devotion of faith and charity towards Christ, but external offices of seeing, 
External devotion.  following, touching, receiving, harbouring him, are recommended to us in this example: even so our manifold exterior devotion towards his Sacraments, saints, and servants, be grateful: specially the endeavour of good people not only to be present at mass or in the Church, but to be near the B. 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.  
2. I restore fourfold.) 
Restitution.  That which we give of our own, is alms and satisfaction for our sins: but that which we restore of il gotten goods by Extortion, usury, simony, Bribrie, Theft, or otherwise, that is called here Restoring. And it is of duty and not of free alms, and must be rendered not to whom we lift, but to the parties annoyed if it be possible, otherwise it must be bestowed upon the poor, or other good uses, according to the advise of our superior & such as have charge of our souls. But that he yielded fourfold, that was more than he was bound, 
Satisfaction.  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 sins for redeeming their faults: but this large bestowing upon Christ, to sell all and give it in alms, to give the moiety of our goods, to render four times so much, for that which is wrongfully gotten, 
Lu. 21, 3.  that extinguisheth sins. The poor widows brass penny was very grateful, because it was all or much of that she had: but the rich man's pound of his superfluity, though it be good, yet is nothing so grateful.    

CHAP. XX.  
To the Jews he avoucheth his power by the witness of John who was a man sent of God. 9 and foretelleth in a parable their reprobation most worthy (with the vocation of the Gentiles in their place) 17 and consequently their irreparable damnation that shall ensue thereof. 20 He defeateth their snare about paying tribute to Caesar: 27 he answereth also the invention of the Sadduces against the Resurrection, 40 And so having put them all to silence, 41 he turneth and poseth them, because they imagined that Christ should be no more but a man: 45 bidding all to beware of the Scribes (authors of the Jews schism from him) being ambitious and hypocrites.  
verse 1 AND it came to pass: in one of the days when he was teaching the people in the temple and evangelizing, 
Mr. 21, 23. Mr. 11, 27,  the chief Priests and the Scribes with the ancients assembled, 
TVESDAY.  ✝ verse 2 and spoke saying to him, 
⸬ See Annot. Mat. c 21, 23.  tell us, in what power dost thou these things? or, who is he that hath given the this power? ✝ verse 3 And Jesus answering, said to them, I also will ask you one word. Answer me, ✝ verse 4 The baptism of John was it from heaven, or of men? ✝ verse 5 But they thought within themselves, saying, That if we say, From heaven: he will say, Why then did you not believe him? ✝ verse 6 But if we say, Of men: the whole people will stone us: for they are certain that John is a Prophet. ✝ verse 7 And they answered that they knew not whence it was. ✝ verse 8 And Jesus said to them, Neither do I tell you in what power I do these things.  
✝ verse 9 And he began to say to the people this parable, 
Esa. 5, 1.  * A certain 
⸬ See the marginal annotations Marc. 〈◊〉.  man planted a vineyard, 
Mt. 21, 33. Mr. 12, 1.  & let it out to husbandmen: and he was from home a long time. ✝ verse 10 And in time he sent to the husbandmen a servant, that they should give him of the fruit of the vineyard. Who beating him, sent him away empty. ✝ verse 11 And again he sent an other servant. But they beating him also and reproachfully abusing him, sent him away empty. ✝ verse 12 And again he sent the third: who wounding him also, cast him out. ✝ verse 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. ✝ verse 14 Whom when the husbandmen saw, they thought within themselves, saying, This is the heir, let us kill him, that the heritage may be ours. ✝ verse 15 And casting him forth out of the vineyard, they killed him. What therefore will the Lord of the vineyard do to them? ✝ verse 16 He will come, and will destroy these husbandmen, and will give the vineyard to others. Which they hearing, 
Ps. 117, 22.  said to him, God forbidden. ✝ verse 17 But he beholding them said, What is this then that is written, The stone which the builders rejected, the same is become into the head of the corner? ✝ verse 18 every one that falleth upon this stone, shall be quashed: and upon whom it shall fall, it shall break him to powder. ✝ verse 19 And the chief Priests and Scribes sought to lay hands upon him that hour: and they feared the people, for they knew that he spoke this similitude to them.  
✝ verse 20 * And watching, 
Mt. 22, 15. Mr. 12, 13.  they sent spies which should feign themselves just: that they might take him in his talk, and deliver him to the principaltie and power of the president. ✝ verse 21 And they asked him, saying, Master, we know that thou speakest and teachest rightly: and thou dost not accept person, but teachest the way of God in truth. ✝ verse 22 Is it lawful for us to give tribute to Caesar, or no? ✝ verse 23 But considering their guile, he said to them, Why tempr you me? ✝ verse 24 show me a penny. Whose image hath it and inscription? They answering said, Caesar's. ✝ verse 25 And he said to them, Render therefore the things that are Caesar's, 
⸬ So duties must be done to Princes, that our duty to God be not neglected. See Annot. Mat. c. 22, 15.  to to Caesar: and the things that are Gods, to God. ✝ verse 26 And they could not reprehend his word before the people: and marveling at his answer, they held their peace.  
✝ verse 27 * And there came certain of the Sadducees, 
Mt. 22, 23. Mr. 12, 18.  which deny that there is a resurrection, and they asked him, ✝ verse 28 saying, Master, Moses gave us in writing, * If a man's brother die having a wife, 
Deu, 25, 5.  and he have no children, that his brother take her to wife, and raise up seed to his brother. ✝ verse 29 There were therefore seven brethren: and the first took a wife, and died without children. ✝ verse 30 And the next took her, and he died without children. ✝ verse 31 And the third took her. In like manner also all the seven, and they left no seed, and died. ✝ verse 32 Last of all the woman died also. ✝ verse 33 In the resurrection therefore, whose wife shall she be of them? Sithence the seven had her to wife. ✝ verse 34 And Jesus said to them, The children of this world marry, and are given in marriage: ✝ verse 35 but they that ″ shall be 
⸬ The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotteth also this much, they that are made worthy, to wit, by the grace of God, and so they are in deed worthy, as also in the next chapter verse 36. & 2. Thess. 1. 5.  counted worthy of that world and the resurrection from the dead, neither marry, nor take wives, ✝ verse 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. ✝ verse 37 But that the dead rise again, Moses also showed, beside the bush, as he calleth the Lord, The God of Abraham, and the God of Isaac, 
Exo. 3, 6.  and the God of Jacob. ✝ verse 38 For God is not of the dead, but of the living▪ for all live to him. ✝ verse 39 And certain of the Scribes answering, said to him, Master, thou hast said well. ✝ verse 40 And further they durst not ask him any thing.  
✝ verse 41 But he said to them, 
Mt. 22, 44. Mr. 12, 36.  * How say they that Christ is the son of David? ✝ verse 42 and David himself saith in the book of psalms, The Lord said to my Lord, sat on my right hand, ✝ verse 43 till I put thine enemies, 
Ps. 109, 1.  the foot stool of thy feet? ✝ verse 44 David than calleth him Lord: and how is he his son?  
✝ verse 45 And all the people hearing him, he said to his Disciples, ✝ verse 46 * Beware of the Scribes, 
Mt. 23, 6. Mr. 12, 38.  that will walk in robes, and love salutations in the marketplace, and the first chairs in the synagogues, and the chief rooms in feasts. ✝ verse 47 which devour widows houses: feigning long prayer. These shall receive greater damnation.  

ANNOTATIONS CHAP. XX.  
●●. Shall be counted worthy.) This truth and speech that good men be worthy of heaven, is according to the Scriptures, 
To be worthy of heaven, or to deserve & merit it.  and signifieth 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 Mat. 10. He that loveth his father more than me, is not worthy of me. and Colos. 1, That you may walk worthy of God. and most plainly Apoc. 3. They shall walk with me in white, because they are worthy. as of Christ (c. 1) Thou art worthy o Lord to receive glory etc. And that, to be counted worthy, and to be worthy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is here all one, 
The new Testament an. 1580.  it is plain, by the Greek word, which S. Paul useth so, as the adversaries own English Testaments do testify, reading thus Hebre. 10. Of how much sorer punishment shall he be worthy, which etc. And it must needs signify, because men for sins are not only counted, but are in deed worthy of punishment, as themselves do grant. They do greatly therefore forget themselves, and are ignorant in the Scriptures, and know not the force nor the valour of the grace of God, which doth not only make our labours grateful to God, but worthy of the reward which he hath provided for such as love him. See the Annot. 2 Thess. 1, 5.  
●6. Equal to Angels.) saints of our kind, 
The dignity of saints.  now in their souls, and after their resurrection in body and soul together, shall be in all things equal to Angels: and for degree of bliss, many saints of greater merit shall be above divers Angels: as S. John Baptist, the Apostles, and others, and our B. Lady above all the orders of holy spirits in dignity and bliss, and no marvel, our nature by Christ being so highly exalted above all Angels.    

CHAP. XXI.  
He commendeth the poor widow for her two mites, above al. 5 having said that the Temple shall be quite destroyed, 7 he foretelletb first many things that shall go before, 20 then a sign also when it is near, after which shall come the destruction itself in most horrible manner, without hope of restitution, until all Nations 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 we be always watchful.  
verse 1 AND beholding, 
Mr. 12, 14.  he saw them that did cast their gifts into the treasury, rich persons. ✝ verse 2 And he saw also a certain poor widow casting two brass mites. ✝ verse 3 And he said, verily I say to you, that this poor widow hath cast more than al. ✝ verse 4 For all these of their abundance have cast into the gifts of God: but she ″ of her penury, hath cast in all her living that she had.  
✝ verse 5 And certain saying of the temple that it was adorned with goodly stones and donaries, he said, ✝ verse 6 These things which you see, 
Mt. 24, 1. Mar. 13, 1.  * the days will come wherein 
⸬ This was fulfilled 40 years after the death of Christ, the 19 of August, being the very month and day where in the Babylonians burned it: from the first building thereof by Solomon 1●30 years, from the re-edifying thereof under Cyrus, 639 years. josep. de bell. Jud. li. 9 cap. 10.  there shall not be left a stone upon a stone that shall not be destroyed, ✝ verse 7 And they asked him, 
TVESDAY night.  saying, Master, when shall these things be: and what shall be the sign when they shall begin to come to pass? ✝ verse 8 Who said, See you be not seduced for 
⸬ Many false-prophets & heretics. See An. Mt. 24. Mr. 13.  many will come in my name, saying that I am he: and the time is at hand, go not therefore after them. ✝ verse 9 
b The Gospel for many Martyrs.  And when you shall hear of wars and seditions, be not terrified: these things must first come to pass, but the end is not yet by and by. ✝ verse 10 Then he said to them, Nation shall rise against nation, and kingdom against kingdom. ✝ verse 11 And there shall be great earthquakes in places, and pestilences and famines, and terrors from heaven, and there shall be great signs. ✝ verse 12 But before all these things they will 
⸬ Great persecution of Catholic men.  lay their hands upon you: and persecute you delivering you into synagogues and prisons, drawing you to kings and precedents for my name. ✝ verse 13 and it shall happen unto you for testimony. ✝ verse 14 Lay up this therefore in your hearts, not to premeditate how you shall answer. ✝ verse 15 For I will give you mouth and wisdom, which all your adversaries shall not be able to resist and gain say. ✝ verse 16 And you shall be delivered up of your parents and brethren, and kinsmen & friends: and they will put to death of you. ✝ verse 17 And you shall be odious to all men for my name: ✝ verse 18 and a hear of your head shall not perish. ✝ verse 19 In your patience you shall possess your souls. ⊢  
✝ verse 20 And when you shall see Jerusalem compassed about with an army: then know that the desolation thereof is at hand. ✝ verse 21 then they that are in Jewry, let them flee to the mountains: and they in the mids thereof, let them departed: and they in the countries, let them not enter into it. ✝ verse 22 for these are the days of vengeance, that all things may be fulfilled that are written. ✝ verse 23 But woe to them that are with child and that give suck in those days. for there shall be great affliction upon the land, and wrath on this people. ✝ verse 24 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.  
✝ verse 25 * ● And there shall be signs in the sun and the moon and the stars: 
Eze. 32, 7. joel. 3, 15.  and upon earth distress of nations, 
The Gospel upon the 1 Sunday in advent.  for the confusion of the sound of sea and waves, ✝ verse 26 men withering for fear and expectation, what shall come upon the whole world. for the powers of heaven shall be moved: ✝ verse 27 and then they shall see the son of man coming in a cloud with great power and majesty. ✝ verse 28 But when these things begin to come to pass, look up and lift up your heads: because your redemption is at hand. ✝ verse 29 And he spoke to them a similitude. See the figtree and all trees: ✝ verse 30 When they now bud forth fruit out of themselves, you know that summer is nigh. ✝ verse 31 So you also when you shall see these things come to pass, know that the kingdom of God is nigh. ✝ verse 32 Amen I say to you, that this generation shall not pass, till all be done. ✝ verse 33 heaven and earth shall pass: but my words shall not pass. ⊢  
✝ verse 34 And look well to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness and cares of this life: and that day come upon you suddenly. ✝ verse 35 For as a snare shall it come upon all that sit upon the face of all the earth. ✝ verse 36 Watch therefore, praying at all times, that you may be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Annot. c. 20, 15.  accounted worthy to escape all these things that are to come, and to stand before the son of man.  
✝ verse 37 And the days he was teaching in the temple: but the nights going forth, he abode in the 
⸬ solitariness or eremitage (as S. Gregory Nazian. saith) is a goodly thing, this doth the mount Carmel of Elias teach, john's desert, & that mount unto which Jesus often retired, & was quietly alone with himself. Ser. 26 de amore pauperum.  mount that is called Olivet. ✝ verse 38 And all the people in the morning went unto him in the temple to hear him.  

ANNOTATIONS CHAP. XXI.  
4. Of her penury.) To offer or give alms of our superfluities, is not so acceptable nor meritorious, as to bestow some of that which is of our necessary provision, and which we may hardly spare from ourselves: for, that proceedeth of greater zeal, will, and intention, which be more respected of God than the substance of the gift.    

CHAP. XXII.  
judas doth sell him to the Jews. 7 After the old Paschal, 19 he giveth to his disciples the bread of life in a mystical sacrifice of his body and blood, for an everlasting comemoration of his Passion. 21 He covertly admonisheth 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 was: 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 with sweeting of blood, 43 he is taken of the Jews men, Judas being their captain: yet showing them both by miracle and word, that they could do nothing unto him but by his own permission. 54 Then in the chief priests house he is 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.  
verse 1 AND the festival day of the Azymes approached, 
Mt. 26, 1  which is called Pasche: 
The PASSION according to S. Luke in these two chapters, is the Gospel at mass upon Tenebre wenesday.  ✝ verse 2 and the chief Priests and the Scribes sought how they might kill him: 
Mr. 14, 1  but they feared the people. ✝ verse 3 And Satan entered into Judas that was surnamed Iscariote, one of the Twelue. 
TENEBRE Wenesday.  ✝ verse 4 And he went, and talked with the chief Priests and the Magistrates, how he might betray him to them. ✝ verse 5 And they were glad, and bargained to give him money. ✝ verse 6 And he promised. And he sought opportunity to betray him apart from the multitudes.  
✝ verse 7 * And the day of the Azymes came, 
Mt. 26, 17. Mr. 14, 12.  wherein it was necessary that the Pasche should be killed. ✝ verse 8 And he sent Peter and John, 
MAUNDY Thursday.  saying, go and prepare us the Pasche, that we may eat. ✝ verse 9 But they said, Where wilt thou that we prepare it? ✝ verse 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, ✝ verse 11 and you shall say to the good manof the house, The master saith to thee, Where is the inn where I may eat the Pasche with my Disciples? ✝ verse 12 And he will show you a great refectory adorned: and there prepare. ✝ verse 13 And they going, found as he said to them, and prepared the Pasche.  
✝ verse 14 And when the hour was come, he sat down, and the twelve Apostles with him. ✝ verse 15 And he said to them, ″ With desire I have desired to eat this Pasche with you before I suffer. ✝ verse 16 For I say to you, that from this time I will not eat it, till it be fulfilled in the kingdom of God. ✝ verse 17 And ″ taking the chalice he gave thanks, and said, Take and divide among you, ✝ verse 18 for I say to you, That I will not drink of the generation of the vine, till the kingdom of God do come.  
✝ verse 19 * And taking bread, 
Mt. 26, 26. Mr. 14, 22.  he gave thanks, and broke: and gave to them, saying, ″ THIS IS MY BODY ″ WHICH IS GIVEN FOR you. 
1. Cor. 11, 24.  ″ do this ″ for a commemoration of me. ✝ verse 20 In like manner the chalice also, after he had supped, saying, 
⸬ The Greek is here so plain, that there was very blood in the chalice, shed for us, that Beza saith it is a corruption in the Greek. See the Annota. Upon this place.  THIS IS THE CHALICE ″ THE NEW TESTAMENT IN MY blood, ″ WHICH shall BE SHED FOR you.  
✝ verse 21 * But yet behold, 
Mt. 26, 21. Mr. 14, 20.  the hand of him that betrayeth me, is with me on the table. 
Io. 13, 18  ✝ verse 22 And the son of man in deed goeth according to that which is determined: but yet woe to that man by whom he shall be betrayed. ✝ verse 23 And they began to question among themselves, which of them it should be that should do this.  
✝ verse 24 * And there fell also a contention between them, 
Mt. 20, 25.  which of them seemed to be greater. 
Mr. 10, 42.  ✝ verse 25 And he said to them, The Kings of the Gentiles overrule them: and they that have power upon them, are called beneficial. ✝ verse 26 But you not so: but he that is the greater among you, let him become as the younger: & he that is the leader, as the waiter. ✝ verse 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 mids of you, as he that ministereth: ✝ verse 28 & you are they that have remained with me in my temptations. ✝ verse 29 And I dispose to you, as my father disposed to me, a kingdom: ✝ verse 30 that you may eat & drink upon my table in my kingdom, & may sit 
⸬ strait after the former loving check & admonition, he promiseth to them all that have been partakers with him of his miseries in this life, greater prcemi●●ence in heaven, than any Potentate can have in this world, & therefore that they need not be careful of dignity or supremacy.  upon thrones, judging the twelve tribes of Israel.  
✝ verse 31 And our Lord said, ″ Simon, Simon, behold Satan hath required to have you for to sift as wheat: ✝ verse 32 but I HAVE prayed FOR THEE, that thy faith fail not: and thou once converted, confirm thy brethren. ✝ verse 33 Who said to him, Lord, with thee I am ready to go both into prison and unto death. 
Mt. 26, 34. Mr. 14, 30.  ✝ verse 34 And he said, * I say to thee, Peter, the cock shall not crow to day, till thou deny thrice that thou knowest me. ✝ verse 35 And he said to them, When I sent you * without purse and skrippe and shoes, 
Mt. 10, 9 Lu. 10, 4.  did you lack any thing? But they said, Nothing. ✝ verse 36 He said therefore unto them, But now he that hath a purse, let him take it, likewise also a skrippe: and he that hath not, let him sell his coat, and buy a sword. ✝ verse 37 For I say to you, that yet this that is written, must be fulfilled in me, 
Es. 53, 12  And with the wicked was he reputed. For those things that are concerning me, have an end. ✝ verse 38 But they said, Lord, Lo two sword here. But he said to them, It is enough, 
Mt. 16, 36. Mr. 14, 32.  ✝ verse 39 * And going forth he went according to his custom into mount-Oliuet. And his Disciples also followed him. 
THURSDAY night.  ✝ verse 40 And when he was come to the place, 
Io. 18, 1,  he said to them, Pray, lest ye enter into tentation. ✝ verse 41 And he was pulled away from them a stones cast: and kneeling he prayed, ✝ verse 42 saying, Father, if thou wilt, transfer this chalice from me. But yet not my will, but thine be done. ✝ verse 43 And there appeared to him an Angel from heaven, strengthening him. And being in an agony, he prayed the longer. ✝ verse 44 And his sweat became as drops of blood trikling down upon the earth. ✝ verse 45 And when he was risen up from prayer, and was come to his Disciples, he found them sleeping for pensiveness. ✝ verse 46 And he said to them, Why sleep you? arise, pray, lest you enter into tentation.  
✝ verse 47 As he was yet speaking, behold a multitude: and he that was called Judas, one of the twelve, went before them, and approached to Jesus, for to kiss him. ✝ verse 48 And Jesus said to him, Judas with a kiss dost thou betray the son of man? ✝ verse 49 And they that were about him, seeing what would be, said to him, Lord, shall we strike with the sword? ✝ verse 50 And one of them smote the servant of the high Priest: and cut of his right ear. ✝ verse 51 But Jesus answering, said, Suffer ye thus far. And when he had touched his ear, he healed him. ✝ verse 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 sword and clubs? ✝ verse 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.  
✝ verse 54 And apprehending him, they led him to the high Priests house: but Peter followed a far of. ✝ verse 55 And a fire being kindled in the mids of the court, & they sitting about it, Peter was in the mids of them. ✝ verse 56 Whom when a certain wench saw sitting at the light, and had beheld him, she said, This fellow also was with him. ✝ verse 57 But he denied him, saying, Woman, I know him not. ✝ verse 58 And after a while an other man seeing him, said, And thou art of them. But Peter said, O man I am not. ✝ verse 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 Galilaean. ✝ verse 60 And Peter said, Man I know not what thou sayest. And incontinent as he was yet speaking, the cock crew. ✝ verse 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. ✝ verse 62 And Peter going forth a doors, wept bitterly.  
✝ verse 63 And the men that held him, mocked him, beating him. ✝ verse 64 And they did blindefold him, and smote his face. And they asked him saying, prophecy, who is it that smote thee? ✝ verse 65 And blaspheming many other things they said against him.  
✝ verse 66 And when it was day, there assembled the ancients of the people and chief Priests and Scribes, and they brought him into their council, saying, ✝ verse 67 If thou be Christ tell us. And he said to them, If I tell you, you will not believe me: ✝ verse 68 if also I ask, you will not answer me, nor dimisse me. ✝ verse 69 But from hence forth the son of man shall be sitting on the right hand of the power of God. ✝ verse 70 And they all said, Art thou then the son of God? Who said, You say that I am. ✝ verse 71 But they said, What need we testimony any further? For ourselves have heard of his own mouth.  

ANNOTATIONS CHAP. XXII.  
15. With desire I have desired.] 
The old Paschal ceaseth and a new is instituted.  This great desire he had to eat this Paschal lamb, was not for itself, which he had celebrated many years before: but because he meant immediately after the Paschal of the Law was sacrificed & eaten, to institute the other new Paschal in the oblation and eating of his own body, by which the old Paschal should end and be fulfilled, and in which the old Testament and Law ceasing, the 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.  
17. Taking the chalice.] This chalice according to the very evidence of the text itself also, is not the second part of the Holy Sacrament, but that solemn cup of wine which belonged as a libament to the offering and eating of the Paschal lamb. Which being a figure specially of the holy Chalice, 
Two cups or chalices at Christ's last supper.  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 celebration of the B. Sacrament of his blood of the new Testament. 
Mt. 26, 29  And by this place it seemeth very like that the words in S. Matthew, I will not drink of the fruit of the vine etc. were pertaining to this cup of the old Law, and not to the Holy Sacrament, though they be there by repetition or recapitulation spoken after the holy Chalice.  
19 This is my body.] Although sense tell thee it is bread, yet it is the body, according to his words. let faith confirm thee, 
The real presence.  judge not by sense, after the words of our Lord let no doubt rise 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 himself and by our faith it is flesh and blood in deed. Is not this truth? To them be it untrue, which deny JESUS CHRIST to be true God. Hilar li. 8 de Trinit.  
19 Which is given.] 
Christ sacrificed his body and blood in Sacrament at his supper.  As the former words make and prove his body present, so these words plainly signify, that it is present, as given, offered or sacrificed for us: and being uttered in the 
* quod datur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  present tense, it signifieth not only that it should afterwards be given or offered on the cross, but that it was then also in the Sacrament given and offered for us. Whereby it is invincebly proved that his Body is present as an host or Sacrifice: and that the making or consecrating thereof must needs be Sacrificing. And therefore the holy Fathers in this sense call it a Sacrificing. Nissen. orat. 1 de resur. 
The Sacrifice of the Altar.  Leo ser. 
Cyril. Alex. anathem. 〈◊〉.  ● et ● de Pass. Hesychius li. 2. in Leuit. c. 8. Grego. ho. 37 in evang. et Dial. li, 4, c. 59 Cyrillus Hieros. mystag. 5. Dionys. Eccl. hier. c. 3. Ignat. ep. 5. ad Smyrn. Justinus dial. cum Tryph. circ. med. Iren. li. 4, c. 32 et 14. Tertu!. de cult, fam. et ad uxor. li. 2. Cypr. ep. ad Cacil. et de Can. Do. Euseb. Demonst. evang. li. 1 c. 10 Nazian. orat, ● cont. julianum. christ. ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros. li. 4 de Sacram. c. 6. et li. 1 Offic. c. 48. Hiero. in ep. ad Hedib. q 2. et ad evagr. ep. 126 to. 3. August. in psal. 33 conc. 1. et alibi sape. Graci omnes in 9 Hebr. et Primasius. Conc. Nic. 1. can. 14. Ephes. ad Nestor, Constantinop. 6. can. 32. Nicen. ● act. 6 to. 3. La●cran. Constant. Flor. Trid.  
19 Do this) 
The Apostles are made priests, & the Sacrament of holy Orders instituted.  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 Apostles: 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 faithful. For as the Paschal lamb was first sacrificed, and then eaten: so was his body: and thus to do he here giveth commission and authority to the Apostles, and to all Priests which be their successors in this matter. Dionys. Call. Hierar. c. 3. Iren. li. 4, c. 32. Cypr. ep. ad Cacil. Chrys. ho. 17 in ep. ad Hebr. Ambros. in Ps. 38. & in c. 10 ad Hebr.  
19 For a commemoration.] This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ, specially of his Passion: that is to say, that it may be a lively representation, 
A commemorative sacrifice is a true sacrifice, no less than the prefigurative sacrifices were true sacrifices.  exemplar, and form of his Sacrifice upon the cross. Of which one oblation on the cross, not only all other sacrifices of the Law were figures, but this also: though this in a more nigh, high, mystical, and marvelous sort then any other. for in them Christ death was signified 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 Sacrament and under the shapes of bread and wine, is most nearly & perfectly resembled: and therefore this is most properly commemorative, as most nearly expressing the very condition, 
Ambr. in 10. Hebr. Chrys. ho. 17 in ep. ad Hebr.  nature, efficacy, sort, and substance of that on the cross. For which the holy fathers call it the very self same sacrifice (though in other manner) which was done on the cross, as it is the self same thing, that is offered in the Sacrament, and on the cross. whereby you may see the perversity of the Protestants or their ignorance, that think 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 commemorative sacrifice. for as the thing that more lively, nearly, and truly resembleth or representeth, is a better figure than that which shadoweth it a far of: so this his body in the Sacrament, 
To be a figure of a thing, and yet the thing itself, repugneth not.  is more perfectly a figure of Christ's body & 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 representation of his death that can be. As for the sacrifice, it is no less a true Sacrifice, because it is commemorative of Christ's Passion: then 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.  
20. 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 covenant and compact betwixt God and his people, and so dedicated the old Testament, which without blood (saith S, Paul) was not dedicated. 
Hebr. 9  Moses' put that blood also into a standing piece, and sprinkled all the people etc. 
Both testaments dedicated in blood.  with the same, & said these formal words, This is the blood of the covenant etc. or (as it is read in S. Paul) of the Testament which God hath delivered unto you. 
vers. 20.  unto all which, Christ in this action about the second part of this his sacrifice, in every of the evangelists most clearly alludeth, expressing that the new Testament is begun and dedicated in his blood in the Chalice, no less than the old 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 Chalice the new Testament &c.: which the other evangelists spoke more plainly, This is my blood of the new Testament. 
The external religion of the new Testament principally in the sacrifice of the altar.  By all which it is most certain, that Christ's blood in the Chalice, is the blood of Sacrifice, and that in this sacrifice of the altar consisteth the external religion and proper service of the new Testament, no less than the sovereign worship of God in the old Law did consist in the sacrifices of the same. For though Christ's sacrifice on the cross and his blood shed for us there, bed the general price, redemption, and satisfaction for us all, and is the last and perfectest sealing or confirmation of the new law and Testament: yet the service and Sacrifice which the people of the new Testament might resort unto, could not be that violent action of the cross, but this on the Altar, which by Christ's own appointment is and shall be the eternal office of the new Testament, and the continual application of all the benefits of his Passion unto us.  
20. Which shall be shed.) 
calix qui the chalice which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is much to be observed that the relative, 
The chalice shed for us, must needs signify, the blood therein, not wine, and the same sacrificed.  Which, in these words is not governed or ruled (as some would perhaps think) of the noun blood, but of the word chalice. which is most plain by the Greek. Which taketh away all cavillations and shifts from the Protestants, both against the real presence and the true Sacrificing. For it showeth 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 followeth thereof invincibly, that it is no bare figure, but his blood in deed, so it ensueth necessarily, that it is a Sacrifice, and propitiatory, because the chalice (that is the blood contained 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, 
Beza condemneth the Gospel itself of falsehood and impossibility.  to be sacrificed for propitiation or for pardon of sins. And this text proveth all this so plainly, that 
* Annot. 〈◊〉. Test. 1556.  Beza turneth himself roundly upon the Holy evangelist, charging him with soloecism or false Greek, or else that the words (which yet he confesseth to be in all copies Greeke and Latin) are thrust into the text out of some other place: which he rather standeth upon then that S. Luke should speak incongruously in so plain a matter. And therefore he saith plainly that it can not be truly said neither of the chalice itself nor of the contents thereof: which is in deed to give the lie to the blessed evangelist, or to deny this to be Scripture. So clear is the Scripture for us, so miserable flights and shifts is falsehood put unto, God be thanked.  
24. Contention.] 
Ambition.  The Apostles perceiving Christ's departure from them and his kingdom to be near, as infirm men and not yet endued with the spirit of God, began to have emulation and cogitations of Superiority one over an other: which our master represseth in them by exhortation to humility and by his own example, that being their Lord, yet so lately served them: not forbidding majority or superiority in them, but pride, tyranny, and contempt of their inferiors.  
31. Simon Simon.] Lastly to put them out of doubt, he calleth Peter twice by name, and telling him the devils desire to sift and try them all to the uttermost (as he did that night) saith that he hath specially prayed for him, 
Peter's faith shall never fail.  to this end that his faith should never fail, and that he being once converted, should after that for ever 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 learn that it was thought fit in the providence of God, that he who should be the head of the Church, should have a special privilege by Christ's prayer and promise, never to fail in faith, and that none other either Apostle, Bishop, or priest may challenge any such singular or special prerogative either of his Office or person, otherwise then joining in faith with Peter and by holding of him. 
Serm. 2.  The danger (saith S. Leo) was common to all the Apostles, but our Lord took special care of Peter, 
Assump. ad Pontif. Li. q. novi. Test. q. 75. to. 4.  that the state of all the rest might be more sure, if the head were invincible: God so dispensing 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. S. Augustine also: Christ praying for Peter, prayed for the rest, because in the Pastor and Prelate the people is corrected or commended. And S. Ambrose writeth, that Peter after his tentation was made Pastor of the Church, because it was said to him, Thou being converted, confirm thy brethren. Neither was this the privilege of S. Peter's person, but of his Office, that he should not fail in faith but ever confirm all other in their faith. 
The Roman faith of Peter's successors can not fall.  For the Church, for whose sake that privilege was thought necessary in Peter the Head thereof, was to be preserved no less afterward, then in the Apostles time. Whereupon all the Fathers apply this privilege of not failing and of confirming other in faith, 
Cypr. ep. 55. nu. 6. Bernard. ep. 190.  to the Roman Church and Peter's successors in the same. To which (saith S. Cyprian) infidelity or false faith can not come. And S. Bernard saith writing to Innocentius Pope, against Abailardus the heretic, we must refer to your Apostleship all the scandals and perils which may fall, in matter of faith specially. For there the defects of faith must be helped, where faith can not fail. For to what other See was it ever said, 
Pope's may err personally, not judicially or definitively.  I have prayed for thee Peter, that thy faith do not fail? So say the Fathers. not meaning that none of Peter's seat can err in person, understanding, private doctrine or writings, but that they can not nor shall not ever judicially conclude or give definitive sentence for falsehood or heresy against the Catholic faith, in their Consistories, Courts, counsels, decrees, deliberations or consultations kept for decision and determination of such controversies, doubts, or questions of faith as shallbe proposed unto them: because Christ's prayer and promise protecteth them therein for confirmation of their brethren. 
Deut. 17.  And no marvel that our master would have his vicar's consistory & seat infallible, seeing even in the old Law the high Priestod and chair of Moses wanted not great privilege in this case, though nothing like the Churches and Peter's prerogative. But in both, any man of sense may see the difference between the person, and the Office, as well in doctrine as life. Liberius in persecution might yield, Marcellinus for fear might commit idolatry, Honorius might fall to heresy, 
Aug. ep. 166. in fine.  and more than all this, some Judas might creep into the Office: and yet all this without prejudice of the Office and seat, in which (saith S. Augustine) our Lord hath set the doctrine of truth. Caiphas' by privilege of his Office prophesied right of Christ, but according to his own knowledge and faith, knew not Christ. The evangelists and other penners of holy write, for the execution of that function had the assistance of God, and so far could not possibly err: but that Luke, mark, Solomon or the rest might not err in other their private writings, 
The learned fathers sought to the B. of Rome for resolution of doubts.  that we say not. 
Bernardus ep. 190. Chrys. ep. 1 & 2.  It was not the personal wisdom, virtue, learning, or faith of Christ's Vicars, that made S. Bernard seek to Innocentius the third: S. Augustine and the Bishops of Africa to Innocentius the first, and to Celestinus, ep. 90. 92. 95: S. chrysostom to the said Innocentius: S. Basil to the Pope in his time ep. 52: S. Hierom to Damasus ep 57 58. to. 2. but it was the prerogative of their Office and higher degree of unction, and Christ's ordinance, that would have all Apostles and Pastors in the world, for their confirmation in faith and Ecclesiastical regiment, depend on Peter. The lack of knowledge and humble acceptation of which Gods providence, that is, that one is not honoured and obeyed of all the brotherhod, is the cause of all schisms and Heresies, 
Cypr. ep. 55. nu. 2  saith S. Cyprian. A point of such importance, that all the twelve being in Apostleship 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 S. Hierom. li. 1. adu. Jovinian. c. 14.    

CHAP. XXIII.  
The Jews accuse him to Pilate the Gentil: 4 Who seeking earnestly to deliver him, specially after that Herod sent him back, 17 they not only prefer the murderer Barrabas, but also cry, crucifige. 26 in the way to calvary he foretelleth the women that lamented upon him, the horrible destruction of their Jerusalem. ●2 upon the cross he is between two thieves, ●5 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 and after his death (because of the great miracles concurring) also of the Centurion. 4● yea and of the whole multitude. 50 and finally he is buried honourably.  
verse 1 AND all the multitude of them rising up, 
GOOD FRIDAY.  led him to Pilate. 
Mt. 27, 1, 11.  ✝ verse 2 And they began to accuse him, saying, 
Mr. 15, 1 Io. 18, 27.  We have found this man subverting our nation, & prohibiting to give tributes to Caesar, and saying that he is Christ the king. ✝ verse 3 And Pilate asked him, saying, Art thou the king of the Jews? But he answering said, Thou sayest. ✝ verse 4 And Pilate said to the chief Priests and multitudes, I find no cause in this man. ✝ verse 5 But they were more earnest, saying, He stirreth the people teaching through out all Jewry, beginning from Galilee even hither. ✝ verse 6 But Pilate hearing Galilee, asked if the man were of Galilee. ✝ verse 7 And when he understood that he was of Herod's jurisdiction, he sent him back to Herod, who was also himself at Jerusalem in those days.  
✝ verse 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. ✝ verse 9 And he asked him in many words. But he answered him nothing. ✝ verse 10 And there stood the chief Priests and the Scribes constantly accusing him. ✝ verse 11 And Herod with his army set him at nought: and he mocked him, putting on him a white garment, and sent him back to Pilate. ✝ verse 12 And Herod and Pilate were made friends that day▪ for before they were enemies one to an other.  
✝ verse 13 And Pilate calling together the chief Priests and magistrates, and the people, ✝ verse 14 said to them, You have presented unto me this man, as averting the people, and behold I examining him before you, have found no cause in this man of those things wherein you accuse him. ✝ verse 15 No, nor Herod neither. for I sent you to him, and behold, nothing worthy of death is done to him. ✝ verse 16 I will chasten him therefore and dimisse him.  
✝ verse 17 And he of necessity had to release unto them upon the feast day, one. ✝ verse 18 But the whole multitude together cried out, saying, Dispatch him, and release us Barrabas. ✝ verse 19 who was for a certain sedition made in the city and murder, cast into prison. ✝ verse 20 And Pilate again spoke to them, desirous to release Jesus. ✝ verse 21 But they cried again, saying, crucify, crucify him. ✝ verse 22 And he the third time said to them, Why, what evil hath this man done? I find no cause of death in him. I will correct him therefore and let him go. ✝ verse 23 But they were instant with loud voices requiring that he might be crucified. And their voices prevailed. ✝ verse 24 And Pilate adjudged their petition to be done. ✝ verse 25 And he released unto them him that for murder and sedition had been cast into prison, whom they demanded: but Jesus he delivered to their pleasure.  
✝ verse 26 And when they led him, they took one Simon of Cyréne coming from the country: and they laid the cross upon him to carry after Jesus. ✝ verse 27 And there followed him a great multitude of people, and of women which bewailed and lamented him. ✝ verse 28 But Jesus turning to them, said, Daughters of Jerusalem, weep not upon me, but weep upon yourselves, and upon your children. ✝ verse 29 For 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. 
Os. 10, 8.  ✝ verse 30 Then shall they begin to say to the mountains, fall upon us: and to the hills, cover us. ✝ verse 31 For if in the green wood they do these things, in the dry what shall be done?  
✝ verse 32 And there were led also other two malefactors with him, to be executed. ✝ verse 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. ✝ verse 34 And Jesus said, Father, forgive them, for they know not what they do. But they dividing his garments, did cast lots.  
✝ verse 35 And the people stood 
` beholding,  expecting ', and the princes with them derided him, saying, Others he hath saved, let him save himself, if this be Christ, the elect of God. ✝ verse 36 And the soldiers also mocked him coming to him, and offering him vinegar, ✝ verse 37 saying, If thou be the king of the Jews, save thyself. ✝ verse 38 And there was also a superscription written over him in Greek, and Latin, and Hebrew letters: THIS IS THE KING OF THE Jews. ✝ verse 39 And one of those thieves that were hanged, blasphemed him, saying, If thou be Christ, save thyself, and us. ✝ verse 40 But the other answering, rebuked him, saying, Neither dost thou fear God, where as thou art in the same damnation? ✝ verse 41 And we in deed justly, for we receive worthy of our doings: but this man hath done no evil. ✝ verse 42 And he said to Jesus, Lord, remember me when thou shalt come into thy kingdom. ✝ verse 43 And Jesus said to him, Amen I say to thee: this day thou shalt be with me ″ in paradise.  
✝ verse 44 And it was almost the sixth hour: and there was made darkness upon the whole earth until the ninth hour. ✝ verse 45 And the 
⸬ This eclipse was seen and wondered at as a thing above nature, of Dionysius Areopagîta at Thebes, when he was yet a Pagan. Dionys. ep. ad Polycarp, et ep. ad Apollophanen.  sun was darkened: and the veil of the temple was rend in the mids. ✝ verse 46 And Jesus crying with a loud voice, 
Ps. 30, 6.  said, Father, into thy hands I commend my spirit. And saying this, he gave up the ghost.  
✝ verse 47 And the Centurion seeing that which was done, glorified God, saying, In deed this man was just. ✝ verse 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. ✝ verse 49 And all his acquaintance stood a far of: and the women that had followed him from Galilee, seeing these things.  
✝ verse 50 * And behold a man named Joseph, 
Mt. 27, 57 Mr. 5, 43,  which was a senator, a good man and a just, ✝ verse 51 he had not consented to their counsel and doings, 
●o. 19, 38  of Arimathaea a city of Jewry, who also himself expected the kingdom of God. ✝ verse 52 This man came to Pilate, and asked the body of Jesus. ✝ verse 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. ✝ verse 54 And it was the day of , and the sabbath drew near. ✝ verse 55 And the women that were come with him from Galilee, following after, ″ saw the monument, and how his body was laid. ✝ verse 59 And returning they prepared spices and ointments: and on the sabbath they rested according to the commandment.  

ANNOTATIONS CHAP. XXIII  
34. Forgive them.) A perfect example of charity in our saviour praying for his crucifiers, which the first martyr S. Steven did follow, Act. 7: and the prayers of ●oth were heard: Christ's prayer taking effect in the Centurion and others, Steuens in Paul.  
43. In Paradise.) Thou Mayst not hereupon differre thy conversion or amendment, 
The good thief.  presuming of grace at the last hour of thy life, not look to have salvation by saith and confession of Christ without good works, nor to go strait to heaven without satisfaction, penance, or punishment for thy former sins and life il spent, nor challenge security and certain knowledge of thy salvation. for this good thieves 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 charity, repentance, and good will be sufficient, and good works not required, 
Pardon of due penance and satisfaction.  where for want of time and opportunity 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 remission of his sins, but also by extraordinary grace, a pardon of all penance and satisfaction due either in this life or the next for the same. Even as the holy Church by his examle and commission giveth pardons also to some of her zealous children, of all punishment due for their offences, and such go strait to heaven. lastly, that every one hath not a revelation of his salvation as this man had, and therefore can not be so sure as he was.  
●3. Wherein never.) As in the womb of MARIE 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 S. Augustine.  
●●. Saw the monument.) These good women of great devotion observed the sepulchre for the honour of the holy body. 
Visiting the sepulchre, or Sepulchres.  whereupon the devotion of faithful folk watching and visiting on Good-Friday and Easter eve the sepulchre made in every Church for memory of our Lord's burial, is exceeding good and godly, specially the B. Sacrament for more signification sake being present in the same sepulchre.    

CHAP. XXIIII.  
Devout women not finding his body 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 Scriptures, and is known of them by breaking of bread. 36 The same day he appeareth to the eleven and others being together, ● felt of them, and eateth with them. finally teaching them out of the Scriptures not only of his Passion and Resurrection, 47 but also of his Catholic Church, 49 he promiseth the Holy Ghost to confirm them, 50 and so ascendeth into heaven.  
verse 1 AND in the 
⸬ That is, first after the sabbath, which is (saith S. Hiero. q. 4 ad Hedib.) dies Dominica, our Lord's day, wherein he arose. for the week is divided into the sabbath, & the 1. 2. 3. 4. 5. 6 of the sabbath. & the Apostle (1 Cor. 16, 2) commanded a collection of money to be made on the first of the sabbath. whereby we learn, both the keeping of Sunday, & the Churches count of days by the 2. 3. 4 of the sabbath, to be Apostolical. which S. Sylvester after ward named, 2. 3. 4 feriam etc. Breviar. Roman. Decemb. 31  first of the sabbath very early they came to the monument, 
EASTER DAY.  carrying the spices which they had prepared. 
Mt. 28, 1  ✝ verse 2 And they found the stone rolled back from the monument. 
Mr. 16, 1  ✝ verse 3 And going in, 
Io. 20, 1.  they found not the body of our Lord Jesus. ✝ verse 4 And it came to pass: as they were astonished in their mind at this, behold two men stood beside them in glistering apparel. ✝ verse 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? ✝ verse 6 he is not here, but is risen. remember how he spoke to you, when he yet was in Galilee, 
Lu. 9, 22  ✝ verse 7 saying, * That the son of man must be delivered into the hands of sinners and be crucified, and the third day rise again. ✝ verse 8 And they remembered his words. ✝ verse 9 And going back from the monument, they told all these things to those eleven, and to all the rest. ✝ verse 10 And it was Marie Magdalene, and Joane, and Marie of James, and the rest that were with them, which said these things to the Apostles. ✝ verse 11 And these words seemed before them as dotage, and they did not believe them.  
✝ verse 12 But * Peter rising up ran to the monument: 
Io. 20, 3.  and stooping down he saw the linen clothes lying alone, and went away marveling with himself at that which was done.  
✝ verse 13 * And behold, 
Mr. 16, 12.  two of them went the same day into a town which was the space of sixty furlongs from Jerusalem, 
The Gospel upon Monday in Easter week.  named Emmäùs. ✝ verse 14 And they talked betwixt themselves of all those things that had chanced. ✝ verse 15 And it came to pass: while they talked and reasoned with themselves, Jesus also himself approaching went with them. ✝ verse 16 but their eyes were held that they might not know him. ✝ verse 17 And he said to them, What are these communications that you confer one with an other walking, and are sad? ✝ verse 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? ✝ verse 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. ✝ verse 20 And how our chief priests and Princes delivered him into condemnation of death, and crucified him. ✝ verse 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. ✝ verse 22 But certain women also of ours, made us afraid: who before it was light, were at the monument, ✝ verse 23 and not finding his body, came, saying that they saw a vision also of Angels, who say that he is alive. ✝ verse 24 And certain men of ours went to the monument; and they found it so as the women said, but him they found not. ✝ verse 25 And he said to them, O foolish, and slow of heart to believe, in all things which the Prophets have spoken. ✝ verse 26 Ought not Christ to have suffered these things, and so to enter into his glory? ✝ verse 27 And beginning from Moses and all the Prophets, he did interpret to them in all the scriptures the things that were concerning him. ✝ verse 28 And they drew nigh to the town whither, they went: and he made semblance to go further. ✝ verse 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. ✝ verse 30 And it came to pass, whiles he sat at the table with them, he ″ took bread, and blessed and broke, and did reach to them. ✝ verse 31 And their eyes were opened, and they knew him: and he vanished out of their sight. ✝ verse 32 And they said one to the other, Was not our heart burning in us, whiles he spoke in the way, and opened unto us the scriptures? ✝ verse 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, ✝ verse 34 saying, That our Lord is risen in deed, and hath appeared to Simon. ✝ verse 35 And they told the things that were done in the way: and how they knew him in the breaking of bread. ⊢  
✝ verse 36 * And whiles they speak these things, 
The Gospel upon Tuesday in Easter week.  Jesus stood in the mids of them, 
Mr. 16, 14. Io. 20, 19  and he saith to them, Peace be to you: it is I. fear not. ✝ verse 37 But they being troubled and frighted, imagined that they saw a spirit. ✝ verse 38 And he said to them, Why are you troubled, and cogitations arise into your hearts? ✝ verse 39 See my hands, and feet, that it is I myself. handle, and see: for a spirit hath not flesh and bones, as you see me to have. ✝ verse 40 And when he had said this, he showed them his hands and feet. ✝ verse 41 But they yet not believing and marveling for joy, he said, have you here any thing to be eaten? ✝ verse 42 But they offered him a piece of fish broiled, and a honey comb. ✝ verse 43 And when he had eaten before them, taking the remains he gave to them.  
✝ verse 44 And he said to them, These are the words which I spoke to you, when I was yet with you, that all things must needs be fulfilled, which are written in the la of Moses, and the Prophets, and the psalms, of me. ✝ verse 45 Then he opened their understanding, that they might understand the Scriptures. ✝ verse 46 and he said to them, That so it is written, and so it behoved Christ to suffer, and to rise again from the dead the third day: ✝ verse 47 
⸬ As he shall be Anathema (saith S. Aug.) which preacheth that Christ neither suffered nor rose again, because we learn by the Gospel, That it behoved Christ to suffer and to rise again the third day: so he shall also be Anathema, whosoever preacheth the Church to be else where then in the communion of all nations: because by the self same Gospel we learn in the words next following, and penance to be preached in his name & remission of sins through out all nations, August. ep. 48.  and ″ penance to be preached in his name and remission of sins unto all nations, ⊢ beginning from Jerusalem. 
Act. 1, 8. 2, 1.  ✝ verse 48 And you are witnesses of these things. ✝ verse 49 * And I send the promise of my Father upon you: but you, tarry in the city, till you be endued with power from high.  
✝ verse 50 And he brought them forth abroad into Bethánia: 
Mr. 16, 19 Act. 1, 9  and lifting up his hands he blessed them. ✝ verse 51 * And it came to pass, 
ASCENSION DAY.  whiles he ″ blessed them, he departed from them, and was carried into heaven. ✝ verse 52 And they adoring went back into Jerusalem with great joy: ✝ verse 53 and they were always in the temple praising and blessing God.  

ANNOTATIONS CHAP. XXIIII.  
30. took bread.) The Fathers in divers places take this to be meant of the B. Sacrament. Author operis imperf. ho. 17. S. Augustine li. 39 de consensu evang. c. 25 & ser. 140 de temp. & ep. 59 ad Paulinum q. 1● Paulinus himself in the next epistle before that, among S. Augustine's. Venerable Bede also upon this place. Theophylacte upon this place. And that it should be meant of the holy Sacrament, 
The B. Sacrament in on kind.  the form of solemn taking the bread into his hands, blessing it, breaking it, and reaching it to his disciples (exceeding proper to the consecration, and common to none other vulgar benediction, nor any where used but in Christ's miraculous multiplying the loaves) and the singular effect in notifying Christ unto them, do prove. And if it be the Sacrament (as it is most probable) then is it an evident example and warrant of ministration in one kind.  
46. Penance to be preached.) 
The catholic or universal Church.  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, 
De unit.  to wit, at Jerusalem: and how far it should go, to wit, to all nations: that he might not suffer us (saith S. Augustine) to err neither in the bridegroom nor in the bride. 
Ec. c. 10.  For this maketh manifestly against all heretics and schismatics, that set up new churches in particular countries, drawing the people from the foresaid only true Church, which from Jerusalem so groweth 
* Mt. 24, 14.  over all nations, till the end of the world come.  
50. Blessed them.) Christ our high priest, 
* Heb. 7, 6.  prefigured specially therein by Melchisedec, 
Christ blessed divers ways.  often gave his blessing to his: 
Io. 20, 21. 26. Marc. 10, 16.  sometimes by words, as, Peace be to you: sometimes by imposing his hands: and now here by lifting up his hands over his Disciples as it were for his farewell. In what form, the Scripture doth not express, but very like it is that in form of the cross, as Jacob the Patriarch blessed his nephews for signification of Christ's benediction. 
Blessing with the sign of the cross.  for now the cross began to be glorious among the faithful, 
Gen. 48, 14.  and the Apostles (as it is most certain 
* Teriul. de coron. milit. nu. 3 Basil. de Sp. sanct. c. 27.  by the fathers which call it an ancient tradition) used that sign for an external note of benediction. Yea S. Augustine saith (in Ps. 30. Conc. 3) that Christ himself not without cause would have his sign to be fixed in our foreheads as in the feat of shame fastness, 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, then that which was dedicated 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.     

❀ THE argument OF S. John's GOSPEL.  
S. john's Gospel may be divided into four parts.  
The first part is, of the acts of Christ before his solemn manifestation of himself, while John Baptist was yet baptizing: Chap. 1. 2. 3. 4.  
The second, of his acts in jury (having now begun his solemn manifestation in Galilee, Mat. 4, 12) the second Easter or Pasche of his preaching: Chap. 5. For of the first pasche, we had in the first part, chap. 2, 13: And the pasche of 
* This speech very common in this Gospel, as appeareth by the places here marked, declareth that he writeth to the gentiles.  the Jews was at hand. And that feast whereof we have in this second part, chap. 5, 1: 
Iren. li. 2. c. 39  After this there was a festival day of * the Jews, is thought of good Authors, to be the feast of Pasche.  
The third part is, of his acts in Galilee, and in Jurine, about the third Pasche, and after it: cap. 6, to the 12. For so we have chap. 6, 4: And Pasche the festival day of * the Jews was at hand.  
The fourth part is of the fourth pasche (which we have in the end of the chap. 11, 55: And the pasche of * the Jews was 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 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 jury, which they had omitted.  
And this he doth, because jury with Jerusalem and the Temple, being the principal part of the country, there abode the principal of the Jews, both for authority, and also for learning in the la 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 then 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, & expected of them: & the same CHRIST to be not only a man, as they imagined, but also the natural, consubstantial, & coëternal 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 & excellency of this person Jesus: that thereby the gentiles might see, how worthily Jerusalem & the Jews were reprobated, who had refused yea & crucified such an one: and how well & to their own salvation themselves might do, to receive him and to believe in him. For this to have been his purpose, 
Io. 20, 31.  himself declareth in the end, saying: These are written, that you may believe that Jesus is CHRIST the son of God: and that believing, you may have life in his name.  
And hereupon it is, 
Hier. in Catal.  that S. Jerome writeth thus in his life: John the Apostle, 
a Io. 21, 20.  whom Jesus loved very much, the 
b Mat. 4. 21.  son of Zebedee, 
b Mat. 4. 21.  the brother of James the Apostle 
c Act. 12, 2.  whom Herod after our 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 Ebionites then rising, who say that Christ was not before MARIE. Whereupon 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 followeth in S. Jerome, that In the Second persecution under Domitian, fourteen years after the persecution of Nero he was exiled into the isle Patmos. But after that Domitian was slain, and his acts for his passing cruelty repealed by the Senate: under Nerua 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 eighteth year after the Passion of our Lord, and was buried besides the same city.  

Whose excellency the same holy Doctor thus briefly describeth. li. 1. Adverse. iovinianum.  
JOHN the Apostle, one of our Lords Disciples, who was the youngest among the Apostles, and whom the faith of Christ found a virgin, remained a virgin, and therefore is 
a Io. 13, 23. 24. etc. 21, 20.  move loved of our Lord, and 
a Io. 13, 23. 24. etc. 21, 20.  lieth upon the breast of Jesus: and that which Peter durst not ask, 
a Io. 13, 23. 24. etc. 21, 20.  he desireth him to ask: and after the resurrection, when Marie Magdalen had reported that our Lord was risen again, both of them ran to the Sepulchre, 
b Io. 20, 4.  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 know whom they saw: 
c Io. 21, 7.  only the virgin knoweth the virgin, and saith to Peter. It is our Lord. This John was both an Apostle, and evangelist, and Prophet: an Apostle, because he written to the Churches as a Master: 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 differeth from the rest. Matthew beginneth to write as of a man: mark of the prophecy of Malachi and Esay. Luke of the priesthood of Zacharie: 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, & mounteth to the Father himself, saying: In the beginning was the WORD, and the WORD was with God, and God was the WORD. Thus far S. Herome.  
Upon this Gospel there are the famous commentaries of S. Augustine called Tractatus in evang. joan. to. 9 and twelve books of S. Cyrils' commentaries.    

THE HOLY GOSPEL OF Jesus CHRIST ACCORDING TO John.  

CHAP. I.  
The preface of the evangelist, 
The 1. part:  commending Christ (as being God the son incarnate) to the gentiles, 
THE acts of Christ before his manifestation, whiles John Baptist was yet baptizing.  and setting out the blindness of the Jews in not receiving him. 19 Then, the testimonies of John Baptist, first to the solemn legacy of the Jews: 29 secondly, when he saw Jesus come to him: 35 thirdly, to his own Disciples also, putting them over from himself to Jesus. Who made it plainer to them that he is Christ, 40 and so began he also to have Disciples.  
verse 1 IN THE beginning ″ was the WORD, and the WORD was ″ with God, and ″ God was the WORD. 
The Gospel at the third mass upon Christmas day. And every day at the end of mass.  ✝ verse 2 This was in the beginning with God. ✝ verse 3 all things were made ″ by him: and without him was made 
` nothing that was made.  nothing. That which was made ', ✝ verse 4 in him was life, and the life was the light of men: ✝ verse 5 and the light shineth in darkness, and the darkness did not comprehend it. ✝ verse 6 There was a man sent from God, whose name was John. ✝ verse 7 This man came for testimony: to give testimony of the light, that all might believe through him. ✝ verse 8 He was not the light, but to give testimony of the light. ✝ verse 9 It was the true light, which lighteneth every man that cometh into this world. ✝ verse 10 He was in the world, and the world was made by him, and the world knew him not. ✝ verse 11 He came into his own, and his own received him not. ✝ verse 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. ✝ verse 13 Who, not of blood, not of the will of flesh, nor of the will of man, but of God are borne. ✝ verse 14 AND ″ THE WORD WAS MADE FLESH, 
ET verbum CARO factum EST.  and dwelled in us (and we saw the glory of him, glory as it were of the only-begotten of the Father) full of grace and verity. ⊢ ✝ verse 15 John giveth testimony of him, and crieth saying, This was he of whom I spoke, He that shall come after me, 
⸬ He is preferred & made of more dignity and excellency than I, because he was before me & all things, eternal God.  is made before me: because he was before me. ✝ verse 16 And of his fullness all we have received, and grace for grace. ✝ verse 17 For the la was given by Moses, grace and verity was made by Jesus Christ. ✝ verse 18 God ″ no man hath seen at any time: the only begotten son which is in the bosom of the father, he hath declared.  
✝ verse 19 And this is john's testimony, 
The Gospel upon the 3 Sunday in advent.  when the jews sent from Jerusalem Priests and Levites to him, that they should ask him, Who art thou? ✝ verse 20 And he confessed, and did not deny: and he confessed, That I am not CHRIST. ✝ verse 21 And they asked him, 
Mal. 4, 5  What then? Art thou * Elias? And he said, I am not. 
Deu. 18, 15.  Art thou 
⸬ By like the Jews ignorantly understood not the place in Deuteronomie, of Christ, and therefore they ask also whether he be the Prophet there spoken of. See also c. 7, 40.  * the Prophet? And he answered, No. ✝ verse 22 They said therefore unto him, Who art thou, that we may give an answer to them that sent us? what sayest thou of thyself? ✝ verse 23 He said, 
Esa. 40, 3.  I am the voice of one crying in the desert, make strait the way of our Lord, as isaiah the Prophet said. ✝ verse 24 And they that were sent, were of the Pharisees. ✝ verse 25 And they asked him, and said to him, Why then dost thou baptise, if thou be not Christ, nor 
Mt. 3, 11.  Elias, nor the Prophet? ✝ verse 26 John answered them, saying, * 
⸬ He doth often here signify the great difference of his baptism & of Christ's, as of his person & Christ's. See Annot. Mat. 3.  I baptise in water: 
Mr. 1, 8.  but there hath stood in the mids of you whom you know not. 
Lu. 3, 16.  ✝ verse 27 The same is he that shall come after me, that is made before me: whose latcher of his shoe I am not worthy to unloose. ✝ verse 28 These things were done in Bethania beyond Jordan, where John was baptizing. ⊢  
✝ verse 29 The next day John saw Jesus coming to him, 
The Gospel on the octave of the epiphany.  and he saith, Behold the lamb of God, behold him that taketh away the 
` sins  sin 'of the world. 
AGNUS DEI at mass.  ✝ verse 30 This is he of whom I said, After me there cometh a man, which is made before me: because he was before me. ✝ verse 31 And I knew him not, but that he may be manifested in Israel, therefore came I baptizing in water. ✝ verse 32 And John gave testimony, saying, That I saw ″ the Spirit descending as a dove from heaven, and he remained upon him. ✝ verse 33 And I knew him not: but he that sent me to baptise 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. ✝ verse 34 And I saw: and I gave testimony that this is the son of God. ⊢  
✝ verse 35 The next day again John stood, 
The Gospel upon S. Andrews eve.  and two of his disciples. ✝ verse 36 And beholding Jesus walking, he saith, Behold the lamb of God. ✝ verse 37 And the two Disciples heard him speaking, and they followed Jesus. ✝ verse 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 thou? ✝ verse 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. ✝ verse 40 And Andrew the brother of Simon Peter was one of the two that had heard of John, and followed him. ✝ verse 41 He findeth first his brother Simon, and saith to him, We have found 
⸬ Messiah in Hebrew, in Greek Christ, in English Anointed, to wit, with the spiritual oil of grace above his brethren. Ps. 44.  Messiah, which is being interpreted, CHRIST. ✝ verse 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 in Syriake, & Peter in Greek, in English, rock, See Mat. 16, 18.  Cephas, which is interpreted, Peter. ✝ verse 43 On the morrow he would go forth into Galilee, and he findeth Philippe. And Jesus saith to him, follow me. ✝ verse 44 And Philippe was of Bethsaida, the city of Andrew and Peter. ✝ verse 45 Philippe findeth Nathanael, and saith to him, Him whom Moses in the la, and the Prophets written of: we have found Jesus the son of Joseph, of Nazareth. ✝ verse 46 And Nathanael said to him, From Nazareth can there be any good? Philippe saith to him, 
The Gospel in a votive mass of the holy Angels.  Come and see. ✝ verse 47 Jesus saw Nathanael coming to him, and he saith of him, Behold an Israelite in very deed, in whom there is no guile. ✝ verse 48 Nathanael saith to him, How knowest thou me? Jesus answered and said to him, Before that Philippe did call thee, when thou wast under the figtree, I saw thee. ✝ verse 49 Nathanael answered him, and saith, Rabbi, thou art the son of God, thou art the king of Israel. ✝ verse 50 Jesus answered, and said to him, Because I said unto thee, I saw thee under the figtree, thou believest: greater than these things shalt thou see. ✝ verse 51 And he saith to him, Amen Amen I say to you, You shall see the heaven opened, and the * Angels of God ascending and defcending, upon the son of man. 
Gen. 28, 12.  ⊢  

ANNOTATIONS CHAP. i  
1. Was the word,] The second Person in Trinity which is the natural, only, and eternal son of God the Father, 
How God the son is called the WORD.  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 divine will towards 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 borne of God the Father, as our prime concept (which is our internal and mental word) is and issueth out of our intelligence & 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 so ever) had but their beginning, 
The Platonikes.  and therefore can not be a creature, as many heretics before the writing of this Gospel thought, 
August. de Ciu. Dei li. 10, c. 29.  and as the Arrians after taught. And this first sentence of the Gospel not only the faithful, but the Platonikes did so admire (as S. Augustine writeth) that they wished it to be written in gold.  
1. With God.) 
The WORD coeternal with the Father, distinct in person, and of the Father.  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 him. secondly, he giveth us to understand, that the WORD hath his proper subsistence or personalitle distinct from God the Father, whereby Sabellius the old heretic is refuted, thirdly, here is insinuated the order of these two persons, one towards 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, 
Calu. inst. li. 1 c. 13. sect. 23 & 25.  holding the second Person to be God, not as of God the Father, but as of himself. And yet such are the books that our youth now read commonly in England, and that by commandment.  
1. God was the Word.] Lest any man upon the premises, which set forth the relation and distinction of the second Person from the first, 
The WORD true God by nature.  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 so owed the elegancy which the evangelist himself observed in placing them so, and therefore they stand so both in Greek and Latin) yet in deed the construction is thus, 
1 Io. c. 5, 20.  The WORD was God, and (as in his first Epistle the same Apostle writeth) true God: lest any might say (as the Arians did) that he was God in deed, but not truly and naturally, but by common adoption or calling, 
The Protestants are like the wrangling Arians.  as good men in the Church be called the sons of God. What wonderful wrangling and tergiversation the Arians used to avoid the evidence of this place, we see in S. Augustine li. 3 de Doct. Christ. c. 2. even such as the Protestauts do, to avoid the like words, This is my body, concerning the B. Sacrament.  
3. By him.] 
The WORD not a creature but the creator.  again, by this he signifieth the eternity, divinity, omaipotencie, and equality 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 creator of all: neither is sin of his creation, being a defect of a thing, rather than a thing itself, and therefore neither of nor by him.  
1●. He gave them power.] 
free-will.  Free will to receive or acknowledge Christ, & power given to men, if they will, to be made by Christ the sons of God: but not forced or drawn thereunto by any necessity.  
14. The Word made flesh.] 
Humble kneeling at the solemn words of Christ's incarnation.  This is the high and divine testimony of Christ's incarnation and that he vouchsafed to become man, for the acknowledging of which inexplicable benefit and giving humble thanks for the same, all Christian people in the world by tradition of the Fathers prostrate themselves or kneel down, when they hear it sung or said at the holy mass, either in this Gospel: or in the Crede by these words, ET HOMO Factus EST.  
1●. No man hath seen.] never man in this mortality saw God in the very shape and natural form of the divine essence, 
How mortal men see God.  but men see him only in the shape of visible creatures, in or by which it pleaseth him to show himself unto many diversly 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.  
●2. The Spirit.] 
The B. Trinity.  Here is an evident testimony of the third Person in Trinity, which is the Holy Ghost: so that in this one Chapter we find expressly against all heretics, Jews, & Pagans, set forth the truth of the church's doctrine concerning the whole trinity.  
42. Looking upon him.] 
Peter by his new name designed to be the rock of the Church.  This beholding of Simon, insmuateth Christ's designment and preferring of him to be the chief Apostle, the rock of the Church, and his Vicar. and therefore upon that divine providence and intention he accordingly changeth his name, 
Cephas. Petrus.  calling him for Simon, Cephas, which is a Syriake word, as much to say as, rock or Stone. And S. Paul commonly calleth him by this name Cephas, 
Li. 2 c. 12 in joan.  whereas other both Greeks and Latins call him altogether by the Greek word, Peter, which signifieth the self same thing. whereof S. 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.    

CHAP. II.  
At the request of his mother he worketh his first miracle, turning water into wine at a marriage in Galilee, although the time of his manifestation be not yet come. 1● Then in Jerusalem at Pasche, being but one, and yet obseure, he throweth out of the Temple most miraculously all the merchants. 28 And being yet of the blind Jews asked a sign, he signifieth so long before, that they should kill him, but he will rise again the third day. 2● Which also presently they would do, but that he knowing their falses hearts (though many believe in him) will not tarry among them.  
verse 1 AND the third day there was a marriage made in Cana of Galilee: 
The Gospel upon the 2 Sunday after the epiphany.  and the mother of Jesus was there. ✝ verse 2 And ″ Jesus also was called, and his Disciples to the marriage. ✝ verse 3 And the wine failing, the mother of Jesus saith to him, ″ They have no wine. ✝ verse 4 And Jesus saith to her, What is to me and thee woman? my hour cometh not yet. ✝ verse 5 His mother saith to the ministers, ″ whatsoever he shall say to you, do ye. ✝ verse 6 And there were set there six water-potters of stone, according to the purification of the Jews, holding every one two or three measures. ✝ verse 7 Jesus saith to them, fill the waterpottes with water. And they filled them up to the top. ✝ verse 8 And Jesus saith to them, Draw now, and carry to the chief steward. And they carried it. ✝ verse 9 And after the chief steward tasted the 
⸬ He that seethe water turned in to wine, needeth not dispute or doubt how Christ changed bread into his body.  water made wine, and knew not whence it was, but the ministers knew that had drawn the water: the chief steward calleth the bridegroom, ✝ verse 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 until now. ✝ verse 11 This beginning of miracles did Jesus in Cana of Galilee: and he manifested his glory, and his Disciples believed in him. ⊢  
✝ verse 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. 
The Gospel upon Monday in the fourth week of Lent.  ✝ verse 13 And the Pasche of the Jews was at hand, and Jesus went up to Jerusalem: ✝ verse 14 and he found in the temple them that sold oxen and sheep and doves, and the bankers sitting. ✝ verse 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, and the money of the bankers he powered out, and the tables he overthrew. ✝ verse 16 And to them that sold doves, he said, Take away these things hence, and make not the house of my father, a house of merchandise. ✝ verse 17 And his Disciples remembered that it is written, The zeal of thy house hath eaten me. ✝ verse 18 The Jews therefore answered and said to him, 
Ps. 68, 10.  What sign dost thou show us, that thou dost these things? ✝ verse 19 Jesus answered and said to them, 
Mt. 26. 61. 27, 40.  * dissolve this temple, and in three days I will raise it. ✝ verse 20 The Jews therefore said, In forty and six years was this temple built, and wilt thou raise it in three days? ✝ verse 21 But he spoke of the temple of his body. ✝ verse 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. ✝ verse 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. ✝ verse 24 But ″ Jesus did not commit himself unto them, for that he knew all, ✝ verse 25 and because it was not needful for him that any should give testimony of man: for he knew what was in man. ⊢  

ANNOTATIONS CHAP. II.  
2. Jesus also was called.) 
Christ with his presence honoureth and approveth marriage.  By his vouchsaving to come with his to the marriage, he approveth the custom of the Faithful in meeting at honest fostes and recreations for maintenance of love, 
Cyril. in 2  peace, and amity among themselves: he reproveth the heresy of Tatian, Martion, and such like condemning wedlock: 
Io. c. 22.  lastly (as S. Cyril saith) he sanctifieth and blesseth the marriage of the Faithful in the new Testament, making it a new creature in him, and discharging it of the manifold maledictions and disorders wherein it was before. By which benediction the often divorces, remariages, and pluralities of wives, and the women's servile subjection and imparity in that case, be redressed and reduced to the primitive institution, and so Christian marriage made a Sacrament. See S. Aug. de nupt. & concup. li. 1 6. 10 & 21. li. 1 de adult. coniug. c. 8.  
3. They have no wine.) Our Lady many ways understood that now the time approached of manifesting himself to the world by miracles and preaching, 
Our Lady's intercession.  and nothing doubted but that he would now being at her request. Whereby we learn that Christ ordinarily giveth not his graces, but humbly asked and requested there unto, and that his mother's intercession is more than vulgarly effectual, and that he denieth her nothing.  
4. What is to me and thee?) 
translators of holy Scriptures.  Because this speech is subject to divers senses, we keep the words of our text, left by turning it into any English phrase, we might straighten the holy Ghosts intention to some certain sense either not intended, or not only intended, and so take away the choice and indifferency from the reader, whereof (in holy Scripture specially) all translators must beware. Christ then may mean here, what is that, woman, to me & thee being but strangers, that they want wine? as some interpret it. or (which is the more proper use of that kind of speech in holy write) what have I to do with thee? that is, why should I have respect to thy desire in this case? In matters touching my charge & the commission of my father for preaching, working miracles, and other graces, I must not be tied to flesh and blood, which was not a reprehension of our Lady, or signification that he would not hear her in this or other things pertaining to God's glory or the good of men, for the event showeth the contrary. but it was a lesson to the company that heard it, and namely to his Disciples, that respect of kindred should not draw them to do any thing against reason, or be the principal motion why they do their duties, but God's glory.  
5. Whatsoever he shall say.) By this you see, 
Our lady doubteth not but Christ will grant her petition.  our Lady by her divine prudence and entiere 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 doubting but he would begin a little before his ordinary time for her sake, as S. Cyril thinketh he did: 
li. 2 in Io. c. 23.  and therefore she admonisheth the waiters to mark well, & to execute whatsoever Christ should bid them do.  
1●. Cast them out.) By this chastising corporally the defilers and abusers of the Temple he doth not only show his power, 
Profaners of God's Church are to be punished in soul & body by the Spiritual power.  that being but one poor man he could by force execute his pleasure upon so many sturdy fellows: but also his soneralne authority over all offenders, and that not upon their souls 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 spirituality may learn, how far and in what cases, for just zeal of Christ's Church, they may use and exercise both spiritually and temporally their forces and faculties against offenders, specially against the profaners of God's Church, according to the Apostles allusion 1 Cor. 3. If any defile the Temple of God, him will God destroy.  
●4. Jesus committed not himself,) S. Augustine apply this their first faith and belief in Christ, 
The B. Sacrament is not to be given to novices or younglings in faith.  suddenly raised upon the admiration of his wonders, 
Tract. in Io. 11.  but yet not fully form or established in them, unto the faith of novices or Catechumen: in the Church: and Christ's not committing his Person to them as yet, to the Churches like wariness and wisdom, in not opening not giving to them our Lord in the B. Sacrament, because all were not to be trusted with that high point without full trial of their faith.    

CHAP. III.  
He teacheth Nicodemus, that to come to the kingdom of God, baptism is necessary, as being our Regeneration. 10 Which point Nicodemus as then not understanding, 11 he showeth that they must believe him, and what good cause there is for them so to do. ●3. After this he also baptizeth, 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 a mere man to God most high.  
verse 1 AND there was a man of the Pharisees, 
The Gospel upon Holy rood day, Maij ●.  named Nicodemus, a prince of the Jews. ✝ verse 2 This man came to Jesus by night, and said to him, Rabbi, we know that thou art come from God a master, for no man can do these signs which thou dost, unless God be with him. ✝ verse 3 Jesus answered, and said to him, Amen, Amen I say to thee, unless a man be borne again, he can not see the kingdom of God. ✝ verse 4 Nicodemus said to him, How can a man be borne, when he is old? can he enter into his mother's womb again and be borne? ✝ verse 5 Jesus answered, Amen, Amen I say to thee, unless a man be ″ borne again of water and the Spirit, he can not enter into the kingdom of God. ✝ verse 6 That which is borne of the flesh, is flesh: & that which is borne of the spirit, is spirit. ✝ verse 7 marvel not, that I said to thee, You must be borne again. ✝ verse 8 The spirit breatheth where 
⸬ We follow rather S. August. & those ancient fathers, which most commonly understand this place of the holy Ghost, & not of the wind: although both senses be good.  he will: and thou hearest his voice, but thou knowest not whence he cometh and whither he goeth: so is every one that is borne of the Spirit. ✝ verse 9 Nicodemus answered, & said to him, How can these things be done? ✝ verse 10 Jesus answered, and said to him, Thou art a master in Israel, and art thou ignorant of these things? ✝ verse 11 Amen, Amen I say to thee, that we speak that which we know, and that which we have seen we testify, and our testimony you receive not. ✝ verse 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? ✝ verse 13 And no man hath ascended into heaven, but he that descended from heaven, the son of man which is in heaven. 
Nu. 21, 9  ✝ verse 14 And as * Moses' exalted the serpent in the desert, so must the son of man be exalted: ✝ verse 15 that every one which believeth in him, perish not, 
The Gospel upon Monday in the whitsonweeke.  but may have life everlasting. ✝ verse 16 For so God loved the world, that he gave his only-begotten son: that every one that believeth in him, perish not, but may have life everlasting. ⊢ ✝ verse 17 For God sent not his son into the world, to judge the world, but that the world may be saved by him. ✝ verse 18 He that believeth 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-begotten son of God. ✝ verse 19 And this is the judgement: because the light is come into the world, and men have loved the darkness rather than the light: for their works were evil. ✝ verse 20 For every one that doth ill, hateth the light, and cometh not to the light, that his works may not be controlled. ✝ verse 21 But he that doth verity, cometh to the light, that his works may be made manifest, because they were done in God. ⊢  
✝ verse 22 After these things Jesus came and his Disciples into the country of Jewry: and there he abode with them, and baptised. ✝ verse 23 And John also was baptizing in Aenon beside Salim: because there was much water there, and they came, and were baptised. ✝ verse 24 For John was not yet cast into prison. ✝ verse 25 And there rose a question of john's disciples with the Jews concerning purification. ✝ verse 26 And they came to John, and said to him, Rabbi, he that was with thee beyond Jordan, 
Io. 1, 19  to whom * thou didst give testimony, behold he baptizeth, and all come to him. ✝ verse 27 John answered and said, A man can not receive any thing, unless it be given him from heaven. 
Io. 1, 20.  ✝ verse 28 yourselves do bear me witness, * that I said, I am not CHRIST: but that I am sent before him. ✝ verse 29 He that hath the bride, is the bridegroom: but the friend of the bridegroom that standeth and heareth him, rejoiceth with joy for the voice of the bridegroom. This my joy therefore is filled. ✝ verse 30 He must increase, and I diminish. ✝ verse 31 ″ He that cometh from above, is above al. He that is of the earth, of the earth he is, and of the earth he speaketh. He that cometh from heaven, is above al. ✝ verse 32 And what he hath seen and heard, that he testifieth: and his testimony no man receiveth. ✝ verse 33 He that hath received his testimony, hath signed that God is true. ✝ verse 34 For he whom God hath sent, speaketh the words of God. for God doth not give the spirit by measure. ✝ verse 35 The Father loveth the son: & he hath given all things in his hand. ✝ verse 36 He that believeth 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.  

ANNOTATIONS CHAP. III.  
5. born again of water.] As no man can enter into this world not have his life an I being in the same, 
Baptism in water necessary to salvation.  except he be borne of his carnal parents: no more can a man enter into the life & state of grace which is in Christ, or attain to life everlasting, unless he be borne and baptised of water and the Holy Ghost, whereby we see first, this Sacrament to be called our regeneration or second birth, in respect of our natural and carnal which was before. Secondly, that this Sacrament consisteth of an external element of water, and internal virtue of the Holy Spirit: wherein it excelleth john's baptism, which had the external element, but nor the spiritual grace, thirdly, that no man can enter into the kingdom of God, not into the fellowship of Holy Church, without it. Whereby the * Pelagians, and Caluinists be condemned, that promiss life everlasting to young children that die without baptism, 
August. haeres. 18.  and all other that think only faith to serve, or the external element of water superfluous or not necessary: our saviours words being plain and general. Though in this case, 
Baptism in two cases not necessary, but otherwise supplied.  God which hath not bound his grace, in respect of his own freedom, to any Sacrament, may and doth accept them as baptised, which either are martyred before they could be baptised, or else depart this life with vow and desire to have that Sacrament, but by some remediless necessary could not obtain it. Lastly, it is proved that this Sacrament giveth grace ex opere operato, that is, of the work itself (which all Protestants deny) because it so breedeth our spiritual life in God, as our carnal birth giveth the life of the world.  
18. It judged already.] 
Every infidel, and namely heretics, are judged already.  He that believeth in Christ with faith which worketh by charity (as the Apostle speaketh) shall not be condemned at the later day nor at the hour of his death: 
Gal. 5, 6.  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 judgement either particular or general, to be discussed according to his works of mercy done or omitted. 
Tit. 3, 11●.  In which sense S. Paul faith that the obstinate heretic is condemned by his own judgement, preventing in himself, of his own free will, the sentence both of Christ and of the Church.  
31. He that cometh from above.] 
The excellency of Christ's power and graces.  As though he 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 person 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 drop 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 kingdom and the priesthood, and all sovereignty in heaven and earth are bestowed upon him as he is man also.    

CHAP. four  
Leaving Jewry because of the Pharisees, in the way to Galilee he talketh with a Samaritane woman, telling her that he will give water of everlasting life, 16 showing himself to know men's secrets, 19 preferring the Jews religion before the Samaritans, but ours (the Christian Catholic religion) before them both, 25 and uttering unto her that he is Christ. 28 which by her testimony and his preaching very many Samaritans do believe: he in the mean time fore telling his Disciples, of the harvest he will send them in to. 45 The Galilaans' also receive him, where again he worketh his second miracle.  
verse 1 WHEN Jesus therefore understood that the Pharisees heard that Jesus maketh more Disciples, and baptizeth, them John, ✝ verse 2 (howbeit 
⸬ He did not baptise ordinarily yet that he baptised his Apostles, S. Aug. thinketh it very probable, ep. 108.  Jesus did not baptise, but his Disciples) ✝ verse 3 he left Jewry, and went again into Galilee. ✝ verse 4 and he had of necessity to pass through Samaria. 
Gen. 48, 22.  ✝ verse 5 He cometh therefore into a city of Samaria which is called Sichar: 
The Gospel upon Friday in the ● week in Lent.  * beside the manner that Jacob gave to Joseph his son. ✝ verse 6 And there was there the fountain of Jacob. Jesus therefore wearied of his journey, sat so upon the fountain. It was about the sixth hour.  
✝ verse 7 There cometh 
⸬ This woman is a figure of the Church, not yet justified, but now to be justified. Aug. tract. 15 in loan.  a woman of Samaria to draw water, Jesus saith to her, give me to drink. ✝ verse 8 For his Disciples were gone into the city, to buy meats. ✝ verse 9 therefore that Samaritane woman saith to him, How dost thou being a jew, ask of me to drink, which am a Samaritane woman? For the jews 
⸬ There were many other causes why the faithful jews could not abide the Samaritans, but their precise abstaining from their company & conversation, was their Schismatical Temple and service in mount Garîzim.  do not communicate with the Samaritans. ✝ verse 10 Jesus answered, and said to her, If thou didst know the gift of God, and who he is that saith unto thee, give me to drink: thou perhaps wouldst have asked of him, and he would have given thee 
c He speaketh of his baptizing in the Holy Ghost. See Io. c. 7, 39  living water. ✝ verse 11 The woman saith to him, Sir, neither haste thou wherein to draw, and the well is deep: whence hast thou the living water? ✝ verse 12 art thou greater than our father Jacob, who gave us the well, and himself drank of it, and his children, and his cattle? ✝ verse 13 Jesus answered, and said to her, every one that drinketh of this water, shall thirst again: but he that shall drink of the water that I will give him, shall not thirst for ever, ✝ verse 14 but the water that I will give him, shall become in him a fountain of water springing up unto life everlasting. ✝ verse 15 The woman saith to him, Lord give me this water, that I may not thirst, nor come hither to draw.  
✝ verse 16 Jesus saith to her, go, call thy husband, and come hither. ✝ verse 17 The woman answered and said, I have no husband. Jesus saith to her, Thou hast said well, that I have no husband. ✝ verse 18 For thou hast had five husbands: and he whom thou now hast, is not thy husband. this thou hast said truly.  
✝ verse 19 The woman saith to him, Lord, I perceive that thou art a Prophet. ✝ verse 20 ″ Our fathers adored in this mountain, and you say, * that at Jerusalem is the place where men must adore. 
Deu. 12, 6. Ps. 121 13.  ✝ verse 21 Jesus ' saith to her, Woman believe me, that the hour shall come, when you shall neither in this mountain, nor in Jerusalem adore the Father. 
4 Reg. 17, 28, 36.  ✝ verse 22 * You adore that you know not: we adore that we know, for salvation is of the Jews. ✝ verse 23 But the hour cometh, and now it is, when the true adorers shall adore the Father ″ in spirit and verity. for the Father also seeketh such, to adore him. ✝ verse 24 God is a spirit, and they that adore him, must adore in spirit and verity. ✝ verse 25 The woman saith to him, I know that Messiah cometh, (which is called CHRIST): therefore when he cometh, he will show us all things. ✝ verse 26 Jesus saith to her, I am he, that speak with thee.  
✝ verse 27 And incontinent his Disciples came: and they marveled that he talked with a woman. No man for all that said, What seekest thou, or why talkest thou with her?  
✝ verse 28 The woman therefore left her waterpot: and she went into the city, and saith to those men, ✝ verse 29 Come, and see a man that hath told me all things whatsoever I have done. Is not he CHRIST? ✝ verse 30 They went forth therefore out of the city, and came to him.  
✝ verse 31 In the mean time the Disciples desired him, saying, Rabbi eat. ✝ verse 32 But he said to them, I have meat to eat which you know not. ✝ verse 33 The Disciples therefore said one to an other, Hath any man brought him for to eat? ✝ verse 34 Jesus saith to them, My meat is to do the will of him that sent me, to perfect his work. ✝ verse 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. ✝ verse 36 And he that reapeth, receiveth hire, and gathereth fruit unto life everlasting: that both he that soweth, and he that reapeth, may rejoice together. ✝ verse 37 For in this is the saying true: that it is one man that soweth, and it is an other that reapeth. ✝ verse 38 I have sent you to reap that which you laboured not: others have laboured, and you have entered into their labours.  
✝ verse 39 And of that city many believed in him of the Samaritans, for the word of the 
⸬ This woman mystically being the Church, it is here signified, that they which at the first believe because the Church teacheth so, afterward be much confirmed, finding it in the Scripture also, and by other instructions.  woman giving testimony, that he told me all things whatsoever I have done. ✝ verse 40 therefore when the Samaritans were come to him, they desired him that he would tarry there. And he tarried there two days. ✝ verse 41 And many more believed for his own word. ✝ verse 42 And they said to the woman, That now not for thy saying do we believe: for ourselves have heard, and do know that this is the saviour of the world in deed. ⊢  
✝ verse 43 And after the two days he departed thence: and went into Galilee. ✝ verse 44 For Jesus himself gave testimony that a Prophet hath not honour in his own country. 
Mt. 4, 12  ✝ verse 45 therefore * when he was come into Galilee, 
Mr. 1, 14  the Galilaeans received him, 
Luc. 4, 14.  whereas they had seen all things that he had done at Jerusalem in the festival day: for themselves also came to the festival day.  
✝ verse 46 He came again therefore into Cana of Galilee, 
Io. 2, 9  * Where he made water wine. 
The Gospel upon the 20 Sunday after Pentecost.  And there was a certain lord whose son was sick at Capharnáum. ✝ verse 47 He having heard that Jesus came from Jewry into Galilee, went to him, and desired him that he would come down & heal his son. for he began to die. ✝ verse 48 Jesus therefore said to him, unless you see signs and wonders, you believe not. ✝ verse 49 The lord saith to him, Lord, come down before that my son die. ✝ verse 50 Jesus saith to him, go, thy son liveth. The man believed the word that Jesus said to him, and went. ✝ verse 51 And as he was now going down, his servants met him: and they brought word, saying, That his son lived. ✝ verse 52 He asked therefore of them the hour, wherein he was amended. And they said to him, That yesterday at the seventh hour the fever left him. ✝ verse 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. ⊢ ✝ verse 54 This again the * second sign did Jesus, 
Io. 2, 11.  when he was come from Jewry into Galilee.  

ANNOTATIONS CHAP. four  
●0. Our Fathers adored.] 
The Schismatical temple contendeth against the true Temple.  By adoration is meant doing of sacrifice. for other offices of Religion might be done in any place. The Samaritans to defend their adoring in Garizim, pretended their worshipping there to be more ancient than the Jews in Jerusalem, referring it to Jacob: Whereas in deed that Patriarch adoring there before the Temple was appointed, or the Law given, 
joseph. li. antiq. 11. c. 8.  made nothing for their schism: Which was begun by Manasses a fugitive Priest, only to hold his unlawful wife thereby, and to obtain superiority, in schism: which he could not do in the unity of his brethren: 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 thereof, but the Samaritans none at al.  
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, 
The true Temple prevaileth.  and themselves to be Jews as the other, and to worship the same God. 
joseph. li. 13. antiq. c. 6.  but their Schismatical hypocrisy was easily spied and dismissed with nothing. another time the Jews and Samaritans (as the same writer testifieth) made a great stir in Alexandria about the truth and antiquity of the Schismatical temple and service in Garizim and the other true Temple of Solomon: in so much that the matter was put to arbitrement by Ptolomaeus the King's commandment, only to try whether of the two was first. And the schismatics (as their custom is) per saltum can make their Church or service as old as they list, referring it to the patriarchs, as our schismatics do now to Christ and the Apostles. But when the trial was made, only they of Jerusalem did invincibly prove by continual succession of their Priests, 
The true Temple is proved by continual succession.  and by the just note of the time when the schismatics went out from them, that theirs was the lawful, and the other the false temple and false adoration, and so it was judged, and the Samaritans put to silence. Afterward the said schismatics (which is lightly the end of all schisms) revolted quite from the Jews religion, and dedicated their temple in Garîzim to Jupiter Olympius, as Caluins' supper and his bread and wine is like at length to come to the sacrifice of Ceres and Bacchus.  
23. In Spirit and verity.) Our saviour foretelleth her that the end & ceasing of their sacrifice & adoration in both the Temples should shortly be, 
Christian adoration throughout all nations in every place, in spirit & verity: that is, in the Sacraments and service of the new law, full of spirit & grace: in the verity of things before prefigured, specially the true sacrifice of Christ's body and blood.  and even then was begun to be fulfilled: instructing her in three things concerning that point. first, that the true Sacrifice should be tied no more to that one place or nation, 
Mal. 1, 11.  but that true adoration should be through out all Nations according to the prophecy of Malachi. Secondly, that the gross and carnal adoration by the flesh and blood of beasts and other external terrene creatures, nor having in them grace, spirit, and life, should be taken away, & an other 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 spirit and truth, 
Io. 1, 17.  which in the first Chapter is called grace and truth. All which is no more but a prophecy and description of the Sacrifice of the faithful gentiles in the body and blood of Christ: not that it is not by external means given to us (for otherwise we being men consisting of flesh and blood could not be capable thereof) but that it is spirit and life in itself, being the flesh of the WORD of God. And if a man enlarge the word of Adoration, (which here as is said, signifieth 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 internally upon our souls by every one of them. Whereupon our baptism, is water & the Holy Ghost: our Penance, the word of absolution and the Holy Ghost: our Confirmation, oil & the Holy Ghost by imposition of hands: 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 gather not of Christ's words, that Christian men should have no use of external office towards God: for that would take away all sacrifice, Sacraments, prayers, Churches, and society of men in his service.    

CHAP. V.  
Curing a bedrid man at the pond of miracle, 
The 2 part:  because he doth it on the sabbath, 
THE acts of Christ in Jewrie (having already begun his solemn Manifestation in Galilee Mt. 4, 12) the second Pasche of his preaching.  the blind jews do persecute him, 7 and again because he saith that God is his natural father. 19 He thereupon continueth saying, the father's operation and his to be in every thing alone, and that he shall do greater things than these miraculous cures, to wit, 21 quicken the dead in soul by sin, as being appointed judge of all, 21 yea and quicken the dead in bodies also, incontinent judging all uprightly. 31 And that these are not brags of his own, but his witnesses to be, 33 John Baptist, 36 his own miraculous works, 37 his father's voice at his baptism, 39 the Scriptures also, namely of Moses.  
verse 1 AFTER these things there was a festival day of the Jews, 
The Gospel upon friday in the first week of Lent.  and Jesus went up to Jerusalem. ✝ verse 2 And there is at Jerusalem `vpon' 
⸬ By our latin text and the Greek, this miraculous pond was in or upon Probatica, that is, a place where the sheep to be sacrificed, were kept. But by other latin copies, S. Hierom, and some Greek fathers, Probatica is the very pond itself: so called, because the sheep of sacrifice were there washed.  Probatica a ″ pond which in hebrew is surnamed 
` Bethesda,  Bethsaida ', having five porches. ✝ verse 3 In these lay a great multitude of sick persons, of blind, lame, withered, expecting the stirring of the water. ✝ verse 4 And an Angel of our Lord descended at a certain time into the pond: and the water was stirred. And he that had gone down first into the pond after the stirring of the water, was made whole of whatsoever infirmity he was holden. ✝ verse 5 And there was a certain man there that had been eight and thirty years in his infirmity. ✝ verse 6 Him when Jesus had seen lying, & knew that 
c multum tempus haberet,  he had now a long time, he saith to him, Wilt thou be made whole? ✝ verse 7 The sick man answered him, Lord, I have no man, when the water is troubled, to put me into the pond. For whiles I come, an other goeth down before me. ✝ verse 8 Jesus saith to him, Arise, take up thy bed, and walk. ✝ verse 9 And forthwith he was made whole: and he took up his bed, and walked. And it was the sabbath that day. ✝ verse 10 The jews therefore said to him that was healed, It is the sabbath, thou Mayst not take up thy bed. ✝ verse 11 He answered them, He that made me whole, he said to me, Take up thy bed, and walk. ✝ verse 12 They asked him therefore, What is that man that said to thee, Take up thy bed, and walk? ✝ verse 13 But he that was made whole, knew not who it was. For Jesus shrunk aside from the multitude standing in the place. ✝ verse 14 afterwards Jesus findeth him in the temple, and said to him, Behold thou art made whole: ″ sin no more, lest some worse thing chance to thee. ✝ verse 15 That man went his way, and told the Jews that it was Jesus that made him whole. ⊢ ✝ verse 16 thereupon the jews persecuted Jesus, because he did these things on the sabbath.  
✝ verse 17 But Jesus answered them, My father worketh until now: and I do work. ✝ verse 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. ✝ verse 19 Jesus therefore answered, and said to them, Amen, amen I say to you, The son can not do any thing of himself, but that which he seethe the Father doing. For what things soever he doth, these the son also doth in like manner. ✝ verse 20 For the Father loveth the son, and showeth him all things that himself doth, and greater works than these will he show him, that you may marvel. ✝ verse 21 For as the Father doth raise the dead and quickeneth: so the son also quickeneth whom he will. ✝ verse 22 For neither doth the Father judge any man: but all judgement he hath given to the son, ✝ verse 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. ✝ verse 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 judgement, but 
` is passed  shall pass ' from death into life. ✝ verse 25 Amen, 
The Gospel upon alsoules' day.  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. ✝ verse 26 For as the Father hath life in himself: so he hath given to the son also to have life in himself: ✝ verse 27 and he hath given him power to do judgement also, because he is the son of man. ✝ verse 28 marvel not at this, because the hour cometh wherein all that are in the graves, shall hear his voice, ✝ verse 29 and they that have 
⸬ Not faith only, but good and ill deeds shall be counted, and accordingly rewarded at the day of judgement.  done good things, shall come forth into the resurrection of life: but they that have done evil, into the resurrection of judgement. ⊢ ✝ verse 30 I can not of myself do any thing. As I hear, so I judge: and my judgement is just. because I seek not my will, but the will of him that sent me. ✝ verse 31 If I give testimony of myself, my testimony is not true. ✝ verse 32 There is an other that giveth testimony of me: and I know that the testimony is true which he giveth of me.  
✝ verse 33 * You sent to John: 
Io. 1, 19  and he gave testimony to the truth. ✝ verse 34 But ″ I receive not testimony of man: but I say these things that you may be saved. ✝ verse 35 He was the lamp burning and shining. And you would for a time rejoice in his light. ✝ verse 36 But I have a greater testimony than John. For the works which the Father hath given me to perfect them: the very works themselves which I do, give testimony of me, that the Father hath sent me. ✝ verse 37 And the Father that sent me, himself hath * given testimony of me. 
Mt. 3, 17  neither have you heard his voice at any time, nor seen his shape, ✝ verse 38 and his word you have not remaining in you: because whom he hath sent, him you believe not. ✝ verse 39 ″ Search the 
⸬ Catholics search the scriptures, and find there, peter's & his successors primacy, the real presence, the priest's power to forgive sins, justification by faith & good works, virginity preferred before matrimony, breach of the vow of continency damnable, voluntary poverty, Penance, alms, and good deeds meritorious, divers rewards I heaven according to divers merits, & such like.  scriptures, for you think in them to have life everlasting: and the same are they that give testimony of me: ✝ verse 40 and you will not come to me that you may have life. ✝ verse 41 glory of men I receive not. ✝ verse 42 But I have known you, that the love of God you have not in you. ✝ verse 43 I am come in the name of my Father, and you receive me not: if 
⸬ He meaneth specially Antichrist How then can the Pope be he, seeing the Jews receive him not?  an other shall come in his own name, him you will receive. ✝ verse 44 How can you believe, that receive glory one of an other: and the glory which is of God only, you seek not? ✝ verse 45 think not that I will accuse you to the Father. there is that accuseth you, Moses, in whom you trust. ✝ verse 46 For if you did believe Moses: you would perhaps believe me also, for of me he hath written. ✝ verse 47 And if you do not believe his writings: how will you believe my words?  

ANNOTATIONS CHAP. V.  
2. A pond.) 
1 virtue of miracles given to creatures.  This is as great a wonder and work as was in the old Law, yet never recorded in the Scripture before: the conditions and circumstances of the same much to be distinctly weighed 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 other creatures. Secondly, 
2 The same given specially to sanctified creatures.  that he giveth such virtues to these creatures specially which be by use and occupying in sacred functions or otherwise, as it were sanctified: for this pond was it wherein the carcases of sheep (therefore called Probatica) & other beasts to be sacrificed, 
Hiero. de locis Hebr. post med.  were first washed, to which being always red (as S. Hierom saith) with the blood of hosts, this force was given, for the commendation of the sacrifices of the Law there offered. How much more may we acknowledge such works of God miraculously done in or about the Sacrifice or Sacrament of the new Testament, which faithless men wholly reject and condemn for fables, because they know not the Scriptures nor the power of God Thirdly, 
3 Miracles done at on time more than at an other, specially in greater solemnities.  that this operation was given at one time more than an other, & rather on great festival days than other vulgar times (for this was the feast of Pasche or of Pentecost) as days more sanctified, and when the people made greater concourse: which 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, 
4 Angels and saints patrons & Workers in places of miracles.  that the Angels or some special saints are precedents or patrons of such places of miracle, and workers also under God of the effects 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 profane incredulous men refer only to nature, untruly pretending that God is more glorified by the works of nature, which be of his ordinary providence, then by the graces of Miracle given to his saints or Angels by his extraordinary providence. Fifthly, 
5 Miracles in certain places, & wrought upon them that corporally visit the same See S. Augustine ep. 137.  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 party's desire or devotion only, according to the heretics pretext that God is a like present by his power and grace to every man and place: and therefore that men need not to go from 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. 
6 all reasoning in these matters must yield to God's pleasure.  Yea sixtly, we may consider that in such cases to make the matter more marvelous, rare, and more earnestly to be sought for, and to signify to us that God hath all such extraordinary operations in his own will and commandment, without all rules of our reasons and questioning thereon, 
Hiero. con. Lucifer. c. ● 10. 2.  none could be healed but that person who first could get into the pond after the Angel came and stirred the same. 
7 This water is a figure of baptism.  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 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 no body to help him into the water, 
8 Christ extraordinarily healeth and saveth without creatures.  because he earnestly and long desired 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.  
14. Sin no more.) We may gather hereby that this man's long infirmity was for punishment of his sins, and that men often attribute their sickness to other natural defects, and seek for remedies of the world in vain, 
Sin the cause of sickness and infirmities.  when the sin for which it was sent, remaineth, or is not repent of: and therefore that in all infirmities men should first turn to God & go to their Ghostly father, and then call for the worldly physicians afterward.  
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 John the Baptist and Moses and the Prophets: and departing out of this world, to send forth all his Apostles, and in them all Bishops and Lawful Pastors, to be his witnesses from Jerusalem to the ends of the world.  
39 Search the Scriptures.) 
Neither Jews nor heretics find the truth, because they search not the Scriptures deeply, but read superficially.  He reprehendeth the Jews, that reading daily the Scriptures and acknowledging that in them they should find life and salvation, they yet looked over them so superficially that they could not find therein him to be CHRIST their King, Lord, life, and saviour. For the special masters & Scribes of the jews then, were like unto our heretics now, who be ever talking and turning and shuffling the Scriptures, but are of all men most ignorant in the deep knowledge thereof. And therefore our master referreth them not to the reading only or learning them without book, or having the sentences thereof gloriously painted or written in their Temple, houses, or coats: but to the deep search of the meaning and mysteries of the Scriptures, which are not so easily to be seen in the letter.    

CHAP. vi  
Having with five loaves fed five thousand 16 (walking also the night after upon the sea) 22 on the morrow the people there upon resorting unto him, 
The 3. part.  27 he preacheth unto them of the Bread which he will give: telling them that he is come from heaven, 
His acts in Galilaee, & in Jewrie, about the third Pasche and after.  and therefore able to give such bread as can quicken the word, even his own flesh: and that all his Elect shall believe as much. 60 Many not with standing do murmur at this doctrine, yea and become apostates, though he tell them that they shall see by his Ascension into heaven, that he is 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 scandalised) he signifieth that he foreknoweth which will become a traiter: as among the foresaid, which would become apostates.  
verse 1 AFTER these things Jesus went beyond the sea of Galilee, 
The Gospel upon Lent Sunday.  which is of Tiberias: 
Mt. 14, 13. Mar. 6, 32.  ✝ verse 2 and a great multitude followed him, because they saw the signs which he did upon those that were sick. 
Lu. 9, 10  ✝ verse 3 Jesus therefore went up into the mountain, and there he sare with his Disciples. ✝ verse 4 And the Pasche was at hand, the festival day of the Jews. ✝ verse 5 When Jesus therefore had lifted up his eyes, and saw that a very great multitude cometh to him, he saith to Philippe, Whence shall we buy bread: that these may eat? ✝ verse 6 And this he said, tempting him. for himself knew what he would do? ✝ verse 7 Philippe answered him, Two hundred penny worth of bread is not sufficient for them, that every man may take a little piece. ✝ verse 8 One of his Disciples, Andrew the brother of Simon Peter, saith to him, ✝ verse 9 There is a boy here that hath five barley loaves, & two fishes: but what are these among so many? ✝ verse 10 Jesus therefore saith, Make the men to sit down. And there was much grass in the place. The men therefore sat down, in number about five thousand. ✝ verse 11 Jesus therefore took the loaves: and when he had given thanks, he distributed to them that sat. in like manner also of the fishes as much as they would. ✝ verse 12 And after they were filled, he said to his Disciples, Gather the fragments that are remaining, lest they be lost. ✝ verse 13 They gathered therefore, and filled twelve baskets with fragments of the five barley loaves, which remained to them that had eaten. ✝ verse 14 Those men therefore when they had seen what a sign Jesus had done, said, That this is the Prophet in deed that is to come into the world. ✝ verse 15 Jesus therefore when he knew that they would come to take him, and make him king, 
Mt. 14, 23. Mr. 6, 46.  * he fled again into the mountain himself alone. ⊢  
✝ verse 16 And when even was come, his Disciples went down to the sea. ✝ verse 17 And when they were gone up into the ship, they came beyond the sea into Capharnáum. and now it was dark, and Jesus was not come unto them ✝ verse 18 And the sea arose, by reason of a great wind that blew. ✝ verse 19 When they had to wed 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. ✝ verse 20 But he saith to them, It is I, fear not. ✝ verse 21 They would therefore have taken him into the ship: and forthwith the ship was at the land to which they went.  
✝ verse 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 into the boat with his Disciples, but that his Disciples only were departed: ✝ verse 23 but other boats came in from Tiberias beside the place where they had eaten the bread, our Lord 
⸬ These words do plainly import, that the giving thanks was an effectual blessing of the bread and working the multiplication thereof.  giving thanks. ✝ verse 24 When therefore the multitude saw that Jesus was not there, nor his Disciples, they went up into the boats, & came to Capharnaum seeking Jesus. ✝ verse 25 And when they had found him beyond the sea, they said to him, Rabbi, when camest thou hither? ✝ verse 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 of the loaves, and were filled. ✝ verse 27 ″ work not the meat that perisheth, but that endureth unto life everlasting, which the son of man will give you. For him the Father, God, hath signed. ✝ verse 28 They said therefore unto him, What shall we do that we may work the works of God? ✝ verse 29 Jesus answered, and said to them, This is the work of God, that you believe in him whom he hath sent. ✝ verse 30 They said therefore to him, What sign therefore dost thou, that we may see, and may believe thee? what workest thou?  
✝ verse 31 Our * father's did eat Manna in the desert, 
Exo. 16, 4. 14.  as it is written, Bread from heaven he gave them to eat. ✝ verse 32 Jesus therefore said to them, 
⸬ why we keep the Hebrew word, Amen, & translate it not, See the Annot. c. 8. vers. 34.  Amen, 
Ps. 77, 24.  amen I say to you, Moses gave you not the bread from heaven, but my Father giveth you ″ the true bread from heaven. ✝ verse 33 For the bread of God it is that descendeth from heaven, and giveth life to the world. ✝ verse 34 They said therefore unto him, Lord, give us always this bread. ✝ verse 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. ✝ verse 36 But I said to you that both you have seen me and you believe not. 
The Gospel in the aniversarie of the dead.  ✝ verse 37 Al that the Father giveth me, shall come to me: and him that cometh to me I will not cast forth. ✝ verse 38 Because I descended from heaven, not to do mine own will, but the will of him that sent me. ✝ verse 39 For this is the will of him that sent me, the Father: that all that he hath given me I lose not thereof, but raise it in the last day. ✝ verse 40 And this is the will of my father that sent me: that every one that seethe the son, and believeth in him, have life everlasting, and I will raise him in the last day. ⊢  
✝ verse 41 The Jews therefore murmured at him, because he had said, I am the bread which descended from heaven: ✝ verse 42 and they said, is not this Jesus the son of Joseph, whose father and mother we know? How then faith he, That I descended from heaven? ✝ verse 43 Jesus therefore answered and said to them, murmur not one to an other: ✝ verse 44 no man can come to me, 
The Gospel upon Imber wenesday in whitsonweeke.  unless the Father that sent me, ″ draw him: and I will raise him up in the last day. ✝ verse 45 It is written in the prophets, And all shall be docible of God. 
Esa. 54, 13.  every one that hath heard of the Father, and hath learned, cometh to me. ✝ verse 46 Not that any man hath seen the Father, but he which is of God: this hath seen the Father. ✝ verse 47 Amen, amen I say to you, he that believeth in me, hath life everlasting. ✝ verse 48 I am the bread of life. ✝ verse 49 Your fathers did eat ″ Manna in the desert: and they died. ✝ verse 50 This is the bread that descendeth from heaven: that if any man eat of it, 
The Gospel in a daily mass for the dead.  he die not. ✝ verse 51 I am the living bread, that came down from heaven. If any man eat of this bread, he shall live for ever: 
Mt. 26, 26. Mr. 14, 22. Lu. 12, 19 1. Cor. 11, 24.  and * the bread which I will give, is my flesh for the life of the world. ⊢  
✝ verse 52 The Jews therefore strove among themselves, saying, ″ How can this man give us his flesh to eat? ✝ verse 53 Jesus therefore said to them, Amen, amen I say to you, ″ unless you eat the flesh of the son of man, ″ and drink his blood, ″ you shall not have life in you. ✝ verse 54 He that eateth my flesh, and drinketh my blood, hath life everlasting: and ″ I will raise him up in the last day. ⊢ 
The Gospel upon CORPVS CHRISTI day.  ✝ verse 55 For my flesh, is ″ meat in deed: and my blood is drink in deed. ✝ verse 56 He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. ✝ verse 57 As the living father hath sent me, and I live by the father: and he that eateth me, the same also shall live by me. ✝ verse 58 This is the bread that came down from heaven. Not as your fathers did eat Manna, and died. ″ He that eateth this bread, shall live for ever. ⊢ ✝ verse 59 These things he said teaching in the Synagogue, in Capharnáum.  
✝ verse 60 Many therefore of his Disciples hearing it, said, This saying is hard, and who can hear it? ✝ verse 61 But Jesus knowing with himself that his Disciples murmured at this, he said to them, 
Io. 3, 13.  Doth this scandalise you? ✝ verse 62 ″ If than you shall see * the son of man ascend where he was before? ✝ verse 63 It is the spirit that quickeneth, ″ the flesh profiteth nothing. The words that I have spoken to you, be spirit and life. ✝ verse 64 But there be certain of you ″ that believe not. For Jesus knew from the beginning who they were that did not believe, and who he was that would betray him. ✝ verse 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. ✝ verse 66 After this many of his Disciples ″ went back: and now they walked not with him.  
✝ verse 67 Jesus therefore said to the twelve, What, will you also departed? ✝ verse 68 Simon ″ Peter therefore answered him, Lord, to whom shall we go? thou hast the words of eternal life. ✝ verse 69 And we believe and have known that thou art. Christ the son of God. ✝ verse 70 Jesus answered them, have not I chosen you the twelve: & of you one is a devil? ✝ verse 71 And he meant Judas Iscariot, Simons son: for this same was to betray him, whereas he was one of the Twelue.  

ANNOTATIONS CHAP. vi  
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 of 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 marvelous multiplied loaves, but Manna itself, which they thought came from heaven, and so much wondered at it.  
32. The true bread.] Though the person of Christ incarnate, even 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: 
Why Christ is called bread: & believing, eating.  yet the causes why they should be recommended unto us in such terms, 
jerem. 11, 19 Gen. 49. 11.  were, that he was to be eaten and drunken in deed in the forms of bread and wine: for the which cause his body on the cross is called his bread: & his blood shed on the cross, * the blood of the grape: no doubt because the same body and blood were in Holy Sacrament to be eaten and drunken. In which speeches, either of Christ's person generally, or peculiarly of the same as in the B. Sacrament the true bread is not taken properly and specially for that substance which is of corn, and called with us bread: 
What signifieth, The true bread.  but generally for food or meat, and therefore it hath joined with it lightly a term signifying a more excellent sort of sustenance: as, the true bread, the bread of heaven, the bread of life, 
Lu. 24, 35.  Supersubstantial bread. in which sort the holy Sacrament which is Christ's body, is both here. 
The B. Sacrament called bread.  and in S. Luke and S. Paul also, 
Act. 2, 42. 20, 7.  often called bread, even after consecration: not only for that it was made of bread, but because it is bread more truly, and by more excellent property and calling, 
1 Cor. 10.  then that which ordinarily is named bread.  
44. Draw him] The Father draweth us and teacheth us to come to his son, and to believe these high and hard mysteries of his incarnation and of feeding us with his own substance in the Sacrament: 
God draweth us with our free wil  not compelling or violenty forcing any against their will or without any respect of their consent, 
Aug. cont. duas Ep. Pelag. li. 1 c. 19 & Ser. 2 de verb. Ap. c. 2.  as heretics pretend: but by the sweet internal motions and persuasions of his grace and spirit he wholly maketh us of our own will and liking to consent to the same.  
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, 
The manifold pre-eminences of the B. Sacrament above Manna.  and in the graces and effects much more at large. Manna was only a figure of the B. Sacrament, though a very excellent figure thereof for many causes. It came in a sort from heaven, out 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 thereof served and sufficed as well as much, our Sacrament more: it was reserved for such days as it could not be gathered, and our Sacrament much more: it was kept for a memorial in the ark of the Testament, our Sacrament much more: the discontented and incredulous murmured and gainsaid it, at our Sacrament much more it sustained their bodies in the desert, our Sacrament both body and soul much more.  
52. How can this man?] It came not to their mind that nothing was impossible to God, that wickedly said, 
In the B. Sacrament, How, is a Jewish word.  How can this man give us his flesh? but we may make great profit of their sin, believing the Mysteries, and taking a lesson, never to say or once think, How? for it is a jewish word and worthy all punishment, so saith S. Cyril. li. 4 c. 11 in Io. Nevertheless if one asked only for desire to learn in humility, as our Lady did touching her having a child in her virginity, than he must take the Angels answer to her, That it is of the Holy Ghost, so saith S. Damascene li. 4. c. 14.  
53. unless you eat.) Christ commending the Sacrament of the faithful unto us, said, Except you eat etc. you can not have life in you. 
The real presence.  So the life saith of life, and to him that thinketh the life to be a liar, this meat shall be death & not life to him. 
Ser. 6 de jejune. 7. mens.  August. Ser. 2 de verb. Ap. c. 1. And S. Leo thus, Because our Lord saith, Except you eat etc. let us so communicate that we nothing doubt of the truth of Christ's body and blood: for that 〈◊〉 received with mouth, which is believed in heart: and they answer Amen in vain, that dispute against that which they receive.  
53. And drink.) This the Protestants allege for the necessity of receiving in both kinds: but in respect of themselves (who lightly hold all this chapter to pertain nothing to the Sacramental receiving, 
Receiving in both kinds not necessary.  but to spiritual feeding on Christ by faith only) it can make nothing for one kind or other. And in respect of us Catholics, who believe Christ's whole person both humanity and divinity, both flesh and blood to be in either form, and to be wholly received no less in the first, then in the second or in both, this place commandeth nothing for both the kinds.  
53. You shall not have life.) 
The Sacramental receiving of Christ's body, not always necessary to salvation.  Though the Catholics teach these words to be spoken of the Sacrament, yet they mean not (no more than our saviour here doth) to exclude all from salvation, that receive not actually and Sacramentally under one or both kinds. For than children that die after they be baptised and never received Sacramentally, should perish: which to hold, were heretical Neither did S. Augustine mean, 
Li. 1 de pec. merit. c. ●  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: 
The true morning of S. Augustin: words touching infants receiving of the B. Sacrament.  but his sense is that they were by the right of their baptism joined to Christ's body Mystical, and thereby spiritually partakers of the other Sacrament also of Christ's body and blood. As all Catholic men that be in prison, joining with the Church of 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, joining in heart with the Priest, all these receive life and fruit of the Sacrament, though at every time they receive not sacramentally in one or both kinds. 
Cō●. Trid. Ses. 21 c. 4.  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 council hath declared) it was never ministered unto them with opinion that they could not be saved without it, and therefore the heretics do untruly charge the Church and the Fathers with that error.  
54. I will raise him.) 
Cyril. li. 4 c. 14, 15.  As the son liveth by the Father, even so do we live by his flesh, saith S. Hilary. li. 8. de Trin. 
The effects of the B. Sacrament both in our body and soul.  And S. Cyril again thus, Though by nature of our flesh we be corruptible, yet by participation of life we are reform is the property of life. For not only our souls were to be lifted up by the holy Ghost to life everlasting, but this rude gross terrestrial body of ours is to be reduced to immoralitie, by touching, 
Tertul. de resur. ●ar. nu. 7.  tasting, and eating this agreeable food of Christ's body. And when Christ saith, I will raise him up, he meaneth that this body which he eateth, shall raise him. Our flesh (saith Tertullian) eateth the body and blood of Christ, that the soul may also be fatted. Therefore they shall both have one reward at the Resurrection. 
Li 4, c. 34.  And S. Irenaeus, How do they affirm that our bodies be not capable of life everlasting, which is nourished by the body and blood of our Lord? Either let them change their opinion, or else cease to offer the Eucharist. 
Nyss. in orat. catech. magna.  S. Gregory Nyssene also saith, That lively body entering into our body, changeth it and maketh it like and immortal.  
55. Meat in deed.) 
The B. Sacrament is the true Manna & water of the rock.  Manna, was not the true meat: nor the water of the rock, the drink in deed: for they did but drive away death or famine for a time and for this life. But the holy Body of Christ is the true food nourishing to life everlasting, and his blood the true drink that driveth death away utterly, for they be not the body and blood of a mere man, but of him that being joined to life is made life: and therefore are we the body and members of Christ, because by this benediction of the mystery we receive the son of God himself. So saith S. Cyril li. 4 c. 16 in Io.  
58. He that eateth this bread.) 
Cō●. Trid. Ses. 21 c. 1.  By this place the holy council proveth that for the grace and effect of the Sacrament, 
The whole grace and effect thereof in one kind, and therefore the people not defrauded.  which is the life of the soul, there is no difference whether a man receive both kinds or one, because our saviour who before attributed life to the eating and drinking of his body and blood, doth here also affirm the same effect, which is life everlasting, to come of eating only under one form. Therefore the heretics be seditious calumniators that would make the people believe, the Catholic Church and Priests to have defrauded them of the grace and benefit of one of the kinds in the Sacrament. 
Receiving in one or both kinds, indifferent, according to the holy church's appointment.  Nay, it is they that have defrauded the world, by taking away both the real substance of Christ, and the 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, according to time and place, for Gods most honour, the reverence of the Sacrament, and the people's most profit thereby) dispose of the manner and order, how the Priest, 
Ep. 118 c. 6 ad januarium.  how the people shall receive, and all other particular points, Which himself (saith S. Augustine) did not take order for, 
Authority of Scriptures and the primitive Church for receiving in one kind.  that he might commit that to the Apostles, by whom he was 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, 
Lu. 24, 35.  Christ * at Emmaüs, The Apostles Act. 2, 42. The primitive Church in giving the blood only to children, Cypr. li. de lapsis, nu. 10. in reserving most commonly the body only, Tertul. li. 2 ad uxo. nu. 4. Cypr. li. de lapsis, nu. 10. in houseling the sick therewith, Euseb. Ec. hist. li. 6 c. 36. in the holy Eremites also that received and reserved it commonly and not the blood, in the wilderness, Basil. ep. ad Caesariam Patritiam. and in divers other cases which were to long to rehearse.  
Whereby the Church being warranted and in the ruling of such things fully taught by God's spirit, 
The causes of the church's practice & ordinance concerning one kind.  as well for the reproving of certain heresies, that Christ God and man was not whole and all in every part of the Sacrament, 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 knowing it to be Christ's own blood, must have all dreadful regard) therefore I say she hath decreed and for some hundredth years put in use, 
The Priests that say mass, must receive both kinds.  that the Priest saying mass, should always both consecrate and also receive both kinds, 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 sacrificing as receiving, 
Lu. 22, 19  as to whom properly it was said, Do this, for that was spoken only to such as have power thereby to offer and consecrate. 
1 Cor. 11.  But the Lay men, 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, then if they received both. For (as S. Paul saith) He that eateth the hosts, 
1 Cor. 10, 18.  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 kind, for to be partaker of the whole.  
62. If you shall see.)] 
Christ insinuateth that faithless men shall not believe his presence in the B. Sacrament, because he is ascended.  Our saviour seemeth 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 and tempted after they saw or knew him to be ascended into heaven. Which is proved true in the Capharnaites of this time. whose principal reason against Christ's presence in the Sacrament 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 which I will give you, 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 then in the Sacrament, it were tolerable: for S. Augustine speaketh sometime in that sense. but to deny the substance of the body to be the same, that is wicked.  
63. The flesh profiteth nothing.) If this speech were spoken in the sense of the Sacramentaries, it would take away Christ's incarnation, manhood, and death, no less than his corporal presence in the Sacrament. for if his flesh were not profitable, all these things were vain. Therefore CHRIST denieth 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 unprofitable. Which is plain by the sentence following, where he warneth them, that his words be spirit and life, of high Mystical meaning, 
The Capharnaites gross understanding of Christ's flesh to be given or eaten. And, how his flesh doth profit, and not profit.  and not vulgarly and grossly to be taken, as they took them. And it is the use of the Scripture to call man's natural sense, reason, and carnal resisting or not reaching supernatural truths, flesh or blood. as, Flesh and blood revealed not this to thee etc. Mat. 16.  
This carnality then of theirs, stood in two points specially: first, that they imagined that he would kill himself, and cut & mangel his flesh into parts, & so give it them raw or roast to be eaten among them. 
August. de Doct. Chr. li. 3 c. 13.  Which could not be meant, saith S. 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 marvelous divine sort, otherwise than they could comprehend, Secondly, they did err touching his flesh, in that they took it to be the flesh of a mere man, 
Christ's flesh giveth life because it is the flesh of God & man.  and of a dead man also, when it should come to be eaten: of which kind of flesh Christ here pronounceth, 
Li. 4 c. 23 in Io.  that it profiteth nothing, whereupon S. Cyrist saith, This body is not of Peter or Paul or any other like, but of Christ Jesus who is the life itself: and therefore this Body giveth life, the very fullness of the divinity dwelling in it. And the holy council of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril: The Eucharist is not the body of any common person (for the flesh of a common man could not quicken) but of the WORD itself. But the heretic Nestorius dissolveth the virtue of this mystery, 
Ignatius apud Theodor. dial. 3.  holding man's flesh only to be in the Eucharist. Thus there. And S. Ignatius cited of Theodorete, and many other Fathers have the like. Whereby we may see that it cometh of the divinity and Spirit (without which Christ's flesh can not be) that this Sacrament giveth life.  
64. That believe not.) 
judas the chief of them that believe not the real presence.  It is lack of faith, you see here, that causeth 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 Catholic men do against their senses and carnal reasons, believe and submit themselves to the humble acknowledging of this mystery: lastly, that it may well 
* vers. 64.  by Christ's insinuation of Judas, be gathered, that he specially spurned against our masters speeches of the holy Sacrament.  
66. Went back.) 
Heretics believe nor the real presence, because they see bread and wine: as the Jews believed not his Godhead because of the shape of a poor man.  It can be no marvel to us now that so many revolt from the Church, by offence or scandal unjustly taken at Christ's body and blood in the Sacrament: seeing many of his Disciples that saw his wonderful life, doctrine, and miracles, forsook Christ himself, upon the speech & promise of the same Sacrament. for the mystery of it is so supernatural and divine in itself, and withal so low & base for our sakes, by the show of the forms of 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 humanity. For, the causes of contradictions of the Incarnation and Transsubstantion be like. And it may be verily deemed, that whosoever now can not believe the Sacrament to be Christ, because 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 conclude, it was not a figure nor a mystery of bare bread and wine, 
The disciples revolting at Christ's words, prove that he spoke not metaphorically, as at other times.  nor any Metaphorical or Allegorical speech, that could make such a troop of his Disciples revolt at once. when he said he was a door, a vine, away, a Pastor, and such like (unto which kind of speeches the protestants ridiculously resemble 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, go not away my masters, he speaketh parables. The cause therefore was their incredulity, 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.  
●●. Peter answered.) 
As Judas of all unbelieving heretics, so Peter beareth the person of all believing Catholics: namely in the B. Sacrament.  Peter answereth for the twelve, not knowing that Judas in heart was already nought, and believed not Christ's former words touching the B. Sacrament, but was to revolt afterward as well as the other. 
* Cypr. ep. 55. nu. 3.  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 when company draweth us to revolt, let us say thus: Lord, whither or to whom shall we go, when we have forsaken thee? to Calvin, Luther, or such: and forsake thee and thy Church with the unfaithful multitude? No, thou hast the words of life, and we believe thee, 
Tract. 27 in evang. Io.  and thy Church will not nor can not beguile us. Thou hast (saith S. Augustine) life everlasting in the ministration of thy body and blood, and a little after. Thou art life everlasting itself, and thou givest not in thy flesh and blood but that which thyself art.    

CHAP. VII.  
The Jews (of Jerusalem) seeking his death, he walketh in Galilee: where he signifieth to his brethren, that not in this feast Scenopégia, but in an other (to wit, Pasche following) the Jews should kill him: that is, not when they would, but when he will. 10 In so much that at this feast he teacheth openly in the Temple, and converteth many. 14 both in the middle day 37 and the last day thereof, without any hurt, though also the Rulers send to apprehend him.  
verse 1 AFTER these things Jesus walked 
` in Galilee,  into Galilee ', 
The Gospel upon Tuesday in Passion week.  for he would not walk 
` in jury:  into Jewry ': because the Jews sought to kill him. ✝ verse 2 And the festival day of the Jews, * 
⸬ Scenopégia (Leu. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is the feast of Tabernacles, which the Jews kept from the 7 octob. for eight days together, by God's commandment, for a memory that their fathers dwelled by God's protection forty years in tabernacles or tents, and not in houses, coming out of Egypt. See Leuit. 23, 34.  Scenopégia, was at hand. ✝ verse 3 And his brethren said to him, pass from hence, 
Leu. 23, 34.  and go into Jewry: that thy Disciples also may see thy works which thou dost. ✝ verse 4 For no man doth any thing in secret, and seeketh himself to be in public. If thou do these things, manifest thyself to the world. ✝ verse 5 For neither did his brethren believe in him. ✝ verse 6 Jesus therefore saith to them, My time is not yet come: but your time is always ready. ✝ verse 7 The world can not hate you. but me it hateth: because I give testimony of it, that the works there of are evil. ✝ verse 8 go you up to this festival day: 
` I will not yet go up  I go not up ' to this festival day: because my time is not yet accomplished.  
✝ verse 9 when he had said these things, himself tarried in Galilee. ✝ verse 10 But after his brethren were gone up, than he also went up to the festival day, not openly, but as it were in secret. ✝ verse 11 The jews therefore sought him in the festival day, and said, Where is he? ✝ verse 12 And there was much murmuring in the multitude of him. For certain said, That he is good. And others said, No, but he seduceth the multitudes. ✝ verse 13 Yet no man spoke openly of him for fear of the Jews. ⊢  
✝ verse 14 And when the festivity was now half done, 
The Gospel upon Tuesday in the 4 week of Lent.  Jesus went up into the temple, and taught, ✝ verse 15 And the Jews marveled, saying, How doth this man know letters, whereas he hath not learned? ✝ verse 16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. ✝ verse 17 If any man 
⸬ The way to come to know the truth, is to live well.  will do the will of him, he shall understand of the doctrine whether it be of God, or I speak of myself. ✝ verse 18 
⸬ It is spoken of Antichrist specially, and it is true in all heretics August. tract. 29. in evang. Io.  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. ✝ verse 19 Did not Moses give you the la, and none of you doth the la? 
Io. 5, 18.  ✝ verse 20 * Why seek you to kill me? The multitude answered, and said, 
⸬ No marvel, when these speak thus to Christ himself, if heretics call his vicar Antichrist.  Thou hast a devil, who seeketh to kill thee? ✝ verse 21 Jesus answered, and said to them, One work I have done: and you do all marvel. ✝ verse 22 therefore * Moses' gave you circumcision: 
Leu. 12, 3.  not that it is of Moses, but * of the fathers, and in the sabbath you circuncise a man. 
Gen. 17, 10.  ✝ verse 23 If a man receive circumcision in the sabbath, that the la of Moses be not broken: are you angry at me because I have healed a man wholly in the sabbath? ✝ verse 24 judge not according to the face, but judge just judgement.  
✝ verse 25 certain therefore of Jerusalem said, Is not this he whom they seek to kill? ✝ verse 26 And behold, he speaketh openly, and they say nothing to him. Have the Princes known in deed that this is CHRIST? ✝ verse 27 But this man we know whence he is But when CHRIST cometh, no man knoweth whence he is. ✝ verse 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. ✝ verse 29 I know him, because I am of him, and he sent me. ✝ verse 30 They sought therefore to apprehend him: and no man laid hands upon him, because his hour was not yet come. ✝ verse 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? ✝ verse 32 The Pharisees heard the multitude murmuring these things touching him: and the 
` chief Priests  Princes ' and Pharisees sent ministers to apprehend him. 
The Gospel upon Monday in Passion week.  ✝ verse 33 Jesus therefore said to them, Yet a little time I am with you: 
Io. 13, 33.  and I go to him that sent me. ✝ verse 34 * You seek me, and shall not find: and where I am, you can not come. ✝ verse 35 The Jews therefore said among themselves, wither will this man go, that we shall. not find him? Will he go into the dispersion of the Gentiles, and teach the Gentiles? ✝ verse 36 What is this saying that he hath said, You shall seek me, and shall not find: And where I am, you can not come.  
✝ verse 37 And in the last, 
Leu. 23, 36.  the * great day of the festivity Jesus stood, and cried, saying, If any man thirst, let him come to me, and drink. ✝ verse 38 He that believeth in me, as the scripture saith, 
joel. 2, 28.  Out of his belly shall flow rivers of living water. ✝ verse 39 (And this he said 
* Act. 2, 1.  of the Spirit that they should receive which believed in him. ⊢ 
⸬ This was fulfilled on whitsunday Act. 2, & afterward always by imposition of hands in the Sacrament of Confirmation: visibly in the primitive Church, and invisibly to the end of the world.  for as yet the Spirit was not given: because Jesus was not yet glorified.)  
✝ verse 40 Of that multitude therefore, when they had heard these words of his, some said, This is the Prophet in deed. ✝ verse 41 others said, This is CHRIST. But certain said, Why, doth CHRIST come from Galilee? 
Ps. 131, 11. Mich. 5, 2.  ✝ verse 42 Doth not the * scripture say, that of the seed of David, and from Bethlehem the town where David was, CHRIST doth come? ✝ verse 43 therefore there arose dissension in the multitude for him. ✝ verse 44 And certain of them would have apprehended him: but no man laid hands upon him. ✝ verse 45 The ministers therefore came to the chief priests and the Pharisees. And they said to them, Why have you not brought him? ✝ verse 46 The ministers answered, never did there man so speak, as this man. ✝ verse 47 The Pharisees therefore answered them, Why, are you also seduced? ✝ verse 48 Hath any of the Princes believed in him, or of the Pharisees? ✝ verse 49 but this multitude that knoweth not the la, are accursed. ✝ verse 50 Nicodemus said to them, 
⸬ Christ hath some good always even among the wicked, which secretly serve him and by wise delays avert the execution of unjust laws against him and his people, as Nicodemus and Gamaliel.  he * that came to him by night, 
Io. 3, 2.  who was one of them, ✝ verse 51 Doth our la judge a man, unless it first hear him, and know what he doth? ✝ verse 52 They answered, and said to him, Why, art thou also a Galilaean? Search, and see that from Galilee a Prophet riseth not. ✝ verse 53 And every man returned to his house.   

CHAP. VIII.  
Again in the Temple (absolving an adulteress after his merciful manner, 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 for all that apprehended, telling them both of his Godhead, 21 and of their reprobation, 28 of his exaltation also by their Crucifying of him. 31 exhorting the believers to perseuére: 33 and showing them that seek his death, that they are neither free, 39 nor of Abraham, 41 nor of God, 44 but of the devil. 45 but that himself is of God, 52 and greater and ancienter than Abraham. 59 For the which they go about to stone him, but in vain.  
verse 1 AND Jesus went into the Mount-oliuet: 
The Gospel upon Saturday the 3 week of Lent.  ✝ verse 2 and early in the morning again he came into the temple, and the people came to him, and sitting he taught them.  
✝ verse 3 And the Scribes and Pharisees bring a woman taken in adultery: and they did set her in the mids, ✝ verse 4 and said to him, Master, this woman was even now taken in adultery. ✝ verse 5 And * in the la Moses commanded us to stone such. 
Leu. 20, 10.  What sayest thou therefore? ✝ verse 6 And this they said tempting him: that they might accuse him. But Jesus bowing himself down, with his finger written in the earth. ✝ verse 7 When they therefore continued ask him: he lifted up himself, and said to them, 
⸬ We can not conveniently reprehend or condemn other men's faults, if ourselves be guilty of the same or other greater. Cyril in Io. See Annot. Mt. 7, 1.  He that is without sin of you, let him first throw the stone at her. ✝ verse 8 And again bowing himself, he written in the earth. ✝ verse 9 And they hearing, went out one by one, beginning at the seniors: and Jesus alone remained, and the woman standing in the mids. ✝ verse 10 And Jesus lifting up himself, said to her, Woman, where are they that accused thee? hath no man condemned thee? ✝ verse 11 Who said, No man, Lord. And Jesus said, 
⸬ S. Augustine by this example of our master proveth that clergy men specially should be given much to mercy: and that they ought often, as the cause and time require, to get pardon of the secular Magistrates for offenders that be penitent. Ep. 54.  Neither will I condemn thee. Go, and now sin no more. ⊢  
✝ verse 12 
b The Gospel upon Saturday the 4 week in Lent.  again therefore Jesus spoke to them, saying, I am the light of the world. he that followeth me, walketh not in darkness: but shall have the light of life. ✝ verse 13 The Pharisees therefore said to him, Thou givest testimony of thyself: thy testimony is not true. ✝ verse 14 Jesus answered, and said to them, Although I do give testimony of myself, my testimony is true: because I know whence I came, & whither I go: but you know not whence I come, or whither I go. ✝ verse 15 You judge according to the flesh: I do not judge any man. ✝ verse 16 And if I do judge, my judgement is true: because I am not alone, but I and he that sent me, the Father. ✝ verse 17 And in your la it is written, 
Deu. 17, 6. 19, 15.  that * the testimony of two men is true. ✝ verse 18 I am he that give testimony of myself: and he that sent me, the Father, giveth testimony of me. ✝ verse 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. ✝ verse 20 These words Jesus spoke in the treasury, teaching in the temple: and no man apprehended him, because his hour was not yet come. ⊢  
✝ verse 21 again therefore Jesus said to them, 
The Gospel upon Monday in the 2 week of Lent.  I go, and you shall seek me, and shall die in your sin. Wither I go, you can not come. ✝ verse 22 The Jews therefore said, Why, will he kill himself, because he saith, Whither I go, you can not come? ✝ verse 23 And he said to them, You are from beneath, I am from above, you are of this world, I am not of this world. ✝ verse 24 therefore 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. ✝ verse 25 They said therefore to him, Who art thou? Jesus said to them, 
⸬ So read S. Cyril, S. Ambrose, & S. Augustine: expounding it of Christ's person, that he is the beginning or cause of all creatures.  The beginning who also speak to you. ✝ verse 26 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 the world. ✝ verse 27 And they knew not that he said to them that his father was God. ✝ verse 28 Jesus therefore said to them, When you shall have exalted the son of man, than you shall know that I am he, and of myself I do nothing, but as the Father hath taught me, these things I speak: ✝ verse 29 and he that sent me, is with me: and he hath not left me alone, because the things that please him I do always. ⊢ ✝ verse 30 When he spoke these things, many believed in him.  
✝ verse 31 Jesus therefore said to them that believed him, the Jews: If you 
⸬ only faith is not sufficient without perseuêrance or abiding in the keeping of his commandments.  abide in my word, you shall be my disciples in deed. ✝ verse 32 And you shall know the truth, and the truth shall make you free. ✝ verse 33 They answered him, We are the seed of Abraham, and we never served any man: how sayest thou, You shall be free? ✝ verse 34 Jesus answered them, Amen, amen I say to you; 
Ro. 6, 16  that * every one which committeth sin, is the servant of sin. 
2 Pet. 2, 19  ✝ verse 35 and the servant abideth not in the house for ever: the son abideth for ever. ✝ verse 36 If therefore the son make you free, you shall be 
⸬ Man was never without free will: but having the grace of Christ, his will is truly made free (as S. Augustine saith) from servitude of sin also. tract. 41 in evang. Io.  free in deed. ✝ verse 37 I know that you are the children of Abraham: but you seek to kill me, because my word taketh not in you. ✝ verse 38 I speak that which I have seen with my father: and you do the things that you have seen with your father. ✝ verse 39 They answered, and said to him, Our father is Abraham. Jesus saith to them, If you be the children of Abraham, 
⸬ Not only faith but good works also make men the children of Abraham. according as S. James also speaketh of Abraham's works c. 2.  do the works of Abraham. ✝ verse 40 But now, you seek to kill me, a man that have spoken the truth to you, which I have heard of God. this did not Abraham. ✝ verse 41 You do the works of your father. They said therefore to him, We were not borne of fornication. we have one father, God. ✝ verse 42 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: ✝ verse 43 Why do you not know my speech? Because you can not hear my word. ✝ verse 44 You are of your father the devil, and the desires of your father you will do. he was a 
⸬ S. Augustine compareth heretics in their spiritual murder by driving Christian men out of the Church, to the devil that drove our parents out of Paradise. Cont. lit. Petil. li. 2. c. 11.  mankiller from the beginning, and he stood not in the verity: because verity is not in him. when he speaketh a lie, he speaketh of his own, because he is a liar, and the father thereof. ✝ verse 45 But because I say the verity, you believe me not. ✝ verse 46 Which of you ″ shall argue me of sin? If I say the verity: why do you not believe me? ✝ verse 47 He that is of God, heareth the words of God. 
The Gospel upon PASSION Sunday.  therefore you hear not, because you are not of God. ✝ verse 48 The Jews therefore answered, and said to him, do not we say well that thou art a samaritan, and hast a devil? ✝ verse 49 Jesus answered, 
⸬ He denieth not that he is a Samaritane, because he is our keeper or protector, as the word signifieth, and because he is in deed that merciful Samaritanen in the parable of the wounded man Luc. 10, 33. Aug. tract. 41 in joan.  I have no devil: but I do honour my Father, and you have dishonoured me. ✝ verse 50 but I seek not mine own glory. there is that seeketh and judgeth.  
✝ verse 51 Amen, amen I say to you, If any man keep my word, he shall not see death for ever. ✝ verse 52 The Jews therefore said, Now we have known that thou hast a devil. Abraham is dead, and the Prophets: and thou sayest, If any man keep my word, he shall not taste death for ever. ✝ verse 53 Why, art thou greater than our father Abraham, who is dead? and the Prophets are dead. Whom dost thou make thyself? ✝ verse 54 Jesus answered, If I do glorify myself, my glory is nothing. it is my father that glorifieth me, whom you say that he is your God. ✝ verse 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. ✝ verse 56 Abraham your father rejoiced that he might see my day: and he saw, and was glad. ✝ verse 57 The Jews therefore said to him, Thou hast not yet fifty years, and hast thou seen Abraham? ✝ verse 58 Jesus said to them, Amen, amen I say to you, before that Abraham was made, I am. ✝ verse 59 They took stones therefore to cast at him. but Jesus hid himself, and went out of the temple. ⊢  

ANNOTATIONS CHAP. VIII.  
34. Amen, amen.] 
Why Amen, amen, is not translated.  What is it (saith S. Augustine upon this place) when our Lord saith, Amen, amen? He doth much commend and urge the thing that he so uttereth, doubling it. It is a certain oath of his, if a man may so say. for Amen in Hebrew signifieth verum, a truth. Yet is it not translated, whereas it might have been said, verum, verum di●o vobis, but neither the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek interpreter durst do it, nor the Latin, the Hebrew word hath remained still, that so it might be the more esteemed. Tract. 41 in joan. By which words and the like 
* See the preface, & Annot. in Apocal. ●. 19, 4.  recorded in other places of this new Testament, the Reader may see great reason, why we also say, Amen, amen. and durst not translate it and such like words into our English tongue.    

CHAP. 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 one borne blind. 8 By which wonderful miracle (the attestation of the party himself and of his parents concurring) first the neighbours, than also the Pharisees themselves are plainly confounded. Yet so obstinate they are, that because it was the sabbath when he wrought it. they infer that he is not of God: yea and throw out of their Synagogue the party for confessing him. 35 But our Lord receiveth him: 39 and foretelleth by this occasion, the excecation of the Jews (because of their wilful obstinacy) and illumination of the gentiles who confess their own blindness.  
verse 1 AND Jesus passing by, 
The Gospel upon wenesday in the 4 week of ass.  saw a man blind from his nativity: ✝ verse 2 and his disciples asked him, Rabbi, who hath sinned, this man, or his parents, that he should be borne blind? ✝ verse 3 Jesus answered, 
⸬ Though many infirmities fall for sin, yet not all, some coming for probation, and some sent that God by the cure thereof may be glorified.  Neither hath this man sinned, nor his parents: but that the works of God may be manifested in him. ✝ verse 4 I must work the works of him that sent me, whiles it is day. The night cometh, 
⸬ The time of working, and meriting, is in this life: after death we can deserve no more by our deeds, but must only receive good or ill, according to the difference of works here.  when no man can work. ✝ verse 5 As long as I am in the world, I am the light of the world. ✝ verse 6 When he had said these things, he spit on the ground, and ″ made clay of the spittle, and spread the clay upon his eyes, ✝ verse 7 and said to him, go, 
c This was a figure of baptism, to which all men borne in sin and blindness are sent for health & sight. Ambr. li. ● c. 2 de Sacramentis.  wash in the pool of Siloé, which is interpreted, Sent. He went therefore, and washed: and he came seeing.  
✝ verse 8 therefore the neighbours, and they which had seen him before, that he was a beggar, said, Is not this he that sat, and begged? verse 9 Others said, That this is he. ✝ But others, No, not so, but he is like him. But he said, That I am he. ✝ verse 10 They said therefore to him, How were thine eyes opened? ✝ verse 11 He answered, That man that is called Jesus, made clay: and anointed mine eyes, and said to me, go to the pool of Siloé, and wash. And I went, and washed, and saw. ✝ verse 12 And they said to him, Where is he? He saith, I know not. ✝ verse 13 They bring him that had been blind, to the Pharisees. ✝ verse 14 And it was the sabbath when Jesus made the clay, and opened his eyes.  
✝ verse 15 again therefore the Pharisees asked him, how he saw. But he said to them, He put clay upon mine eyes, & I washed: and I see. ✝ verse 16 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. ✝ verse 17 They say therefore to the blind again, Thou, what sayest thou of him that opened thine eyes? And he said, That he is a Prophet. ✝ verse 18 The Iewes therefore did not believe of him, that he had been blind and saw: until they called the parents of him that saw, ✝ verse 19 and asked them, saying, Is this your son, whom you say that he was borne blind? how then doth he now see? ✝ verse 20 His parents answered them, and said, We know that this is our son, and that he was borne blind: ✝ verse 21 but how he now seethe, we know not, or who hath opened his eyes, we know not, ask himself: he is of age, let himself speak of himself. ✝ verse 22 These things his parents said, because they feared the Iewes. for the Jews had now conspired, that if any man should confess him to be CHRIST, he should be ″ put out of the Synagogue. ✝ verse 23 therefore did his parents say, That he is of age, ask himself. ✝ verse 24 They therefore again called the man that had been blind, and said to him, 
⸬ So say the heretics when they deerogate from miracles done by saints or their relics, pharisaically pretending the glory of 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, & by the meanest things belonging to them, as Peter's shadow Act. 5. & Paul's napkin Act. 9  give glory to God. we know that this man is a sinner. ✝ verse 25 He therefore said to them, Whether he be a sinner, I know not: one thing I know, that whereas I was blind, now I see. ✝ verse 26 They said therefore to him, What did he to thee? how did he open thine eyes? ✝ verse 27 He answered them, I have now told you, and you have heard: why will you hear it again? Will you also become his disciples? ✝ verse 28 They reviled him therefore, & said, Be thou his disciple: but we are the disciples of Moses. ✝ verse 29 We know that to Moses God did speak: but this man we know not whence he is. ✝ verse 30 The man answered and said to them, For in this it is marvelous that you know not whence he is, and he hath opened mine eyes. ✝ verse 31 and we know that sinners God doth not hear. but if a man be a server of God, and do the will of him, him he heareth. ✝ verse 32 From the beginning of the world it hath not been heard that any man hath opened the eyes of one borne blind. ✝ verse 33 unless this man were of God, he could not do any thing. ✝ verse 34 They answered, and said to him, Thou waste wholly borne in sins, and dost thou teach us? And they did cast him forth.  
✝ verse 35 Jesus heard that they cast him forth: and when he had found him, he said to him, dost thou believe in the son of God? ✝ verse 36 He answered, and said, Who is he Lord, that I may believe in him? ✝ verse 37 And Jesus said to him, Both thou hast seen him: and he that talketh with thee, he it is. ✝ verse 38 But he said, I believe Lord. And falling down he adored him. ⊢ ✝ verse 39 And Jesus said to him, For judgement came I into this world: 
⸬ By this we see that this miracle was not only marvelous and beneficial to the blind, but also significative of taking away spiritual blindness.  that they that see not, may see: and they that see, may become blind. ✝ verse 40 And certain of the Pharisees that were with him, heard: and they said to him, Why, are we also blind? ✝ verse 41 Jesus said to them, If you were blind, you should not have sin. but now you say, That we see. Your sin remaineth.  

ANNOTATIONS CHAP. IX.  
6. Made clay.] 
External ceremonies.  Christ that could have cured this man by his only will or word, yet used certain creatures as his instruments in working, and divers circumstances and ceremonies, clay, water, anointing, washing, etc. No marvel then that he and his Church use such diversities of Sacraments and ceremonies external in curing our souls.  
22. Put out of the Synagogue.) 
Heretical translation.  The heretics untruly translate here (& v. 35.) Excommunicate: to make the simple conceive the church's Excommunication to be no other, or no better, or no more rightly used against them, than this casting our of the Synagogue of such as confesssed our saviour. They might as well have translated for Synagogue, 
Casting out of the Synagogue.  Church: for the Old Testament, the new: for Law, grace: for flesh, spirit: for Moses, Christ. For no less difference is there between, casting out of the Synagogue, and, Excommunication. Besides that, not every one which was not of the Jews Synagogue, was therefore out of the communion of the Faithful, many true believers being in other parts of the world not subject to the Jews Synagogue, 
The church's Excommunication.  Law, nor Sacraments. And therefore it was not all one to be out of the Synagogue, and to be excommunicated, as now, whosoever is out of the church's communion, 
See in the Annot. Mat. 18, 17.  either by his own will, or for his just deserts thrust out of it by the spiritual Magistrate, he is quite abandoned out of all the society of saints in heaven and earth, so long as he so continueth.  
As for the cause of thrusting this poor man and such other out of the Synagogue, and excommunicating 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 and his Church. Some more agreement there is between that corrupt sentence 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 in deed by God's law so to punish contemners of their Law, 
The heretics ridiculous Excommunication.  & 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 Churches right and fashion of the same. for, out of their Synagogues all faithful men ought to flee, and not tarry to be thrust out: according to the warning given against Coré and Dathan. Be ye separated from their tabernacles, 
Num. 16.  lest you be wrapped in their sins.    

CHAP. X.  
He continueth his talk to the Pharisees, showing that they and all other that will not enter in by him, are wolves: and that they which hear them, are not the true sheep. 11 But that himself is the good Pastor, and therefore to save the sheep from these wolves, he will yield his life, which otherwise no might of theirs could take from him: foretelling also his Resurrection, and vocation of the gentiles. 22 again an other time, he telleth these Jews openly, that they are not of his sheep, and that no might of theirs shall take from him his true sheep, because he is God, even as his Father is God. 31 Which by his miracles and by Scripture he showeth to be no blasphemy: and they in vain seeking to stone and to apprehend him, 40 he goeth out to the place where John Baptist had given open witness of him.  
verse 1 AMEN, 
The Gospel upon Tuesday in whitson week.  amen I say to you, he that entereth not by the door into the fold of the sheep, but climbeth up an other way: he is 
⸬ The thief, is the heretic specially, & any other that unlawfully break in upon the sheep to kill & destroy them by false doctrine and otherwise.  a thief and a robber. ✝ verse 2 But he that entereth by the door, is the Pastor of the sheep. ✝ verse 3 To this man the porter openeth: & the sheep hear his voice: and he calleth his own sheep by name, and leadeth them forth. ✝ verse 4 And when he hath let forth his own sheep, he 
⸬ That is the fashion of Jewrie & other countries, signifying that the shepherd or Pastor must teach the sheep, and not they him.  goeth before them: and the sheep follow him, because they know his voice. ✝ verse 5 But a stranger they follow not, but flee from him: because they know not the voice of strangers. ✝ verse 6 This proverb Jesus said to them. But they knew not what he spoke to them.  
✝ verse 7 Jesus therefore said to them again, Amen, amen I say to you, that I am the door of the sheep. ✝ verse 8 And how many soever have come, are thieves and robbers: but the sheep heard them not. ✝ verse 9 I am the door. By me if any enter, he shall be saved: and he shall go in and shall go out, and shall find pastures. ✝ verse 10 The thief cometh not but to steal and kill and destroy. I came that they may have life, and may have more abundantly. 
The Gospel upon the 2 Sunday after Easter, and for S. Thomas of Canterbury, Decemb. 29.  ⊢ ✝ verse 11 I am the good Pastor. 
Esa. 40, 11. Ezec. 34, 23.  * The ″ good Pastor giveth his life for his sheep. ✝ verse 12 But the hireling and he that is not the Pastor, whose own the sheep are not, seethe the wolf coming, and leaveth the sheep, and fleeth: and the wolf reveneth, and disperseth the sheep. ✝ verse 13 And the hireling ″ fleeth because he is a hireling: and he hath no care of the sheep. ✝ verse 14 I am the good Pastor: and I know mine, and mine know me. ✝ verse 15 As the Father knoweth me, and I know the Father: and 
⸬ Christ's death was so necessary for the flock, that when he might have escaped, he voluntarily offered himself to death for his flock.  I yield my life for my sheep. ✝ verse 16 And 
c He meaneth the Church of the gentiles.  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. 
Ezec. 37, 24.  ⊢ ✝ verse 17 therefore the Father loveth me: because I yield my life, that I may take it again. ✝ verse 18 No man taketh it away from me: 
Esa. 53, 7.  but * I yeld it of myself. and I have power to yield it: and I have power to take it again. This commandment I received of my father.  
✝ verse 19 A dissension rose again among the Jews for these words. ✝ verse 20 And many of them said, He hath a devil and is mad: why hear you him? ✝ verse 21 Others said, These are not the words of one that hath a devil. can a devil open the eyes of blind men?  
✝ verse 22 * And ″ the Dedication was in Jerusalem: 
1 Mach. 4, 56. 59.  and it was winter. 
The Gospel upon Wenesday in Passion week.  ✝ verse 23 And Jesus walked in the temple, in salomon's porch. ✝ verse 24 The Jews therefore compassed him round about, and said to him, How long dost thou hold our soul in suspense? if thou be CHRIST, tell us openly. ✝ verse 25 Jesus answered them, I speak to you: and you believe not▪ the works that I do in the name of my Father, they give testimony of me. ✝ verse 26 but you do not believe, because you are not of my sheep. ✝ verse 27 My sheep hear my voice: and I know them, and they follow me. ✝ verse 28 And I give them life everlasting: and they shall not perish for ever, and no man shall pluck them out of my hand. 
An other reading is, My father that hath given me, etc.  ✝ verse 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. ✝ verse 30 I and the Father are 
c unum.  one.  
✝ verse 31 The Jews took up stones, to stone him. ✝ verse 32 Jesus answered them, Many good works I have showed you from my father, for which of those works do you stone me? ✝ verse 33 The Jews answered him, For a good work we stone the not, but for blasphemy, and because thou being a man, makest thyself God. ✝ verse 34 Jesus answered them, Is it not written in your la, 
Ps. 81, 6.  that I said, you are gods? ✝ verse 35 If he called them gods, to whom the word of God was made, and the scripture can not be broken: ✝ verse 36 whom the Father hath sanctified and sent into the world, say you, That thou blasphemest, because I said I am the son of God? ✝ verse 37 If I do not the works of my father, believe me not. ✝ verse 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. ⊢ ✝ verse 39 They sought therefore to apprehend him: and he went forth out of their hands.  
✝ verse 40 and he went again beyond Jordan into that place where John was baptizing first: and he tarried there. ✝ verse 41 and many came to him▪ and they said, That John in deed did no sign. But all things whatsoever John said of this man, were true. ✝ verse 42 And many believed in him.  

ANNOTATIONS CHAP. X.  
1. Climbeth an other way.) whosoever taketh upon him to preach without lawful sending, to minister Sacraments, and is not Canonically ordered of a true Catholic Bishop, to be a Curate of souls, Person, Bishop, or what other spiritual Pastor so ever, and cometh not in by lawful election and holy church's ordinance to that dignity, 
arch-heretics specially, are the thieves that climb in an other way, not by the door.  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 S. 〈◊〉 li. ● c. 3▪ useth the true shepherds from the thieves and heretics. So do Tertul. de Praeser. nu. 11. S. Cypr. de unit. 〈◊〉, nu. 1. S. August. ep. 165. & cont. ep. Manich. c. 4. and Lirinensit.  
11. Good Pastor.) The good Pastor, is he whose special care is not of his own advantage, but of the safety of the flock. The hireling, is he that respecteth not the profit and good of the flock, but his own lucre. The wolf, is the heretic, or any persecutor of the Church, which is Christ's flock.  
●●. Fleeth.) 
When the Pastor must tarry, or may flee.  every Bishop and Pastor is bound to abide with his flock in times of danger and persecution even to death, except 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 S. Athanasius, and others. S. Athan. Apol. de sua fuga. August. ep.. 100ls.  
21. The dedication.) 
judas Machabaeus.  This is the feast of Dedication instituted by Judas Machabaeus li. 1 Mach. c. 4. Christ vouchsafed to honouran keep that feast instituted by him: & our heretics vouchsafe not to pray and sacrifice for the dead, 
Dedication of Churches.  
* 2 Macha. 12.  used and approved by him. The Dedication also of Christian Churches is warranted thereby, with the annual memories thereof. And it proveth that such things may be instituted without any express commandment in Scripture.  
2●. That which he gave me.) 
Christ's essence & divine nature of the Father.  Thus read also divers of the Fathers, namely S. Hilar. Trin. li. 7 post medium. S. Ambr. de Sp. S. li. 3. c. 18. S. August. in Io. tract. 4●. S. Cyril. li. 7 in Io c. 10. and use it to prove that Christ had his essence and nature of the Father. And therefore some heretics of our time wickedly accuse the council of lateran for falsifying this place and applying it to the same purpose. 
Caluins' autotheisme.  Which they less can abide, for that it is against Caluins' Autotheisme, holding that Christ took his person of the Father, but not his substance. See the 2 Annot. in 1 Io. v. 1.    

CHAP. XI.  
He cometh once again into Jewry boldly (the time that he would be killed of them, being not yet come) and raiseth Lazarus four days buried. 47. At which miracle the blind malice of the rulers so increaseth, that in council they conclude to make him away. howbeit the high Priest prophesieth unawares, of the salvation of the world by his death. ●4 He thereupon goeth again out of the way.  
verse 1 AND there was a certain sick man, 
The Gospel upon Friday in the 4 week of Lent.  Lazarus of Bethánia, 
Lu. 7, 37.  of the town of Marie and Martha her sister. 
Mat, 26, 7. Mar. 14, 3. Io. 12, 3.  (✝ verse 2 And Marie was she * that anointed our Lord with ointment, and wiped his feet with her hear: whose brother Lazarus was sick.) ✝ verse 3 His sisters therefore sent to him saying, Lord, behold, he whom thou lovest, is sick. ✝ verse 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. ✝ verse 5 And Jesus loved Martha, and her sister Marie, and Lazarus. ✝ verse 6 As he heard therefore that he was sick, than he tarried in the same place two days: ✝ verse 7 then after this he saith to his Disciples, Let us go into Jewry again. ✝ verse 8 The Disciples say to him, Rabbi, now the Jews sought to stone thee: and goest thou thither again? ✝ verse 9 Jesus answered, Are there not twelve hours of the day? If a man walk in the day, he stumbleth not: because he seethe the light of this world: ✝ verse 10 but if he walk in the night, he stumbleth, because the light is not in him. ✝ verse 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. ✝ verse 12 His Disciples therefore said, Lord, if he sleep, he shall be safe. ✝ verse 13 but Jesus spoke of his death: & they though that he spoke 
c de dormitione somni.  of the sleeping of sleep. ✝ verse 14 Then therefore Jesus said to them plainly, Lazarus is dead: ✝ verse 15 and I am glad for your sake, that you may believe, because I was not there. but let us go to him. ✝ verse 16 Thomas therefore, who is called Didymus, said to his condisciples, Let us also go, to die with him.  
✝ verse 17 Jesus therefore came, and found him now having been four days in the grave. (✝ verse 18 and Bethánia was nigh to Jerusalem about fifteen furlongs.) ✝ verse 19 And many of the Jews were come to Martha and Marie, to comfort them concerning their brother. ✝ verse 20 Martha therefore when she heard that Jesus was come, went to meet him: but Marie sat at home. 
The Gospel in a mass for the dead upon the day of the burial or deposition.  ✝ verse 21 Martha therefore said to Jesus, Lord if thou hadst been here, my brother had not died. ✝ verse 22 but now also I know that what things soever thou shalt ask of God, God will give thee. ✝ verse 23 Jesus saith to her, Thy brother shall rise again. ✝ verse 24 Martha saith to him, I know that he shall rise again in the resurrection, in the last day. ✝ verse 25 Jesus said to her, I am the resurrection and the life: he that believeth in me, although he be dead, shall live. ✝ verse 26 and every one that liveth, and believeth in me, shall not die for ever, believest thou this? ✝ verse 27 She saith to him, Yea Lord, I have believed that thou art CHRIST the son of God that art come into this world. ⊢  
✝ verse 28 And when she had said these things, she went, and called Marie her sister secretly, saying, The master is come, & calleth thee. ✝ verse 29 She, when she heard, riseth quickly, & cometh to him. ✝ verse 30 For Jesus was not yet come into the town: but he was yet in that place where Martha had met him. ✝ verse 31 The Jews therefore that were with her in the house and did comfort her, when they saw Marie that she rose quickly and went forth, followed her, saying, That she goeth to the grave, to weep there. ✝ verse 32 Marie therefore when she was come where Jesus was, seeing him, fell at his feet, and saith to him, Lord, if thou hadst been here, my brother had not died. ✝ verse 33 Jesus therefore when he saw her weeping, and the Jews that were come with her, weeping, he groaned in spirit, and troubled himself, ✝ verse 34 and said, Where have you laid him? They say to him, Lord, come and see. ✝ verse 35 And Jesus wept. ✝ verse 36 The Jews therefore said, Behold how he loved him. ✝ verse 37 But certain of them said, can not he that * opened the eyes of the blind man, 
Io. 9, 6.  make that this man should not die? ✝ verse 38 Jesus therefore again groaning in himself, cometh to the grave. and it was a cave: and a stone was laid over it. ✝ verse 39 Jesus saith, Take away the stone. Martha the sister of him that was dead, saith to him, Lord, now he stinketh, for he is now of four days. ✝ verse 40 Jesus saith to her, Did not I say to thee, that if thou believe, thou shalt see the glory of God? ✝ verse 41 They took therefore the stone away. And Jesus lifting his eyes upward, said, Father, I give thee thanks that thou hast heard me. ✝ verse 42 and I did know that thou dost always hear me, but for the people that standeth about, have I said it, that they may believe that thou hast sent me. ✝ verse 43 When he had said these things, he cried with a loud voice, Lazarus, come forth. ✝ verse 44 And forthwith he came forth that had been dead, bound feet and hands with winding bands, and his face was tied with a napkin. Jesus said to them, 
⸬ S. Cyril li. 76. vlt. in Io. and S. August. Tract. 49 in Io. apply this to the Apostles and Priests authority of absolving sinners: affirming Christ to revive none from sin, but in the Church and by the priest's ministery.  lose him, and let him go.  
✝ verse 45 Many therefore of the Jews that were come to Marie and Martha, and had seen the things that Jesus did, believed in him. ⊢ ✝ verse 46 And certain of them went to the Pharisees, and told them the things that Jesus did. 
The Gospel upon friday in Passion week.  ✝ verse 47 The chief priests therefore and the pharisees gathered a council, and said, What do we, for this man doth many signs. ✝ verse 48 If we let him alone so, all will believe in him: and the Romans will come, and 
⸬ All men, but specially Nations must take heed, that whiles to save their temporal state, they forsake God: they lose not both as the Jews did. Aug. tract. 49 in Io.  take away our place and nation. ✝ verse 49 But one of them named Caiphas, being the high priest of that year, said to them, You know nothing, ✝ verse 50 neither do you consider that it is expedient for us that one man die for the people, and the whole nation perish not. ✝ verse 51 And this he said not of himself: but ″ being the high priest of that year, he prophesied that Jesus should die for the nation: ✝ verse 52 and not only for the nation, but to gather into one the children of God that were dispersed. ✝ verse 53 From that day therefore they devised to kill him. ✝ verse 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. ⊢  
✝ verse 55 And the Pasche of the Jews was at hand: and many of the country went up to Jerusalem before the Pasche to sanctify themselves. ✝ verse 56 They sought Jesus therefore: and they communed one with an other, standing in the temple, What think you, in that he is not come to the festival day? And the chief Priests & Pharisees had given commandment, that if any man should know where he was, he should tell, that they might apprehend him.  

ANNOTATIONS CHAP. XI.  
31. Being the high Priest.] 
The privilege of the office & order; though in a wicked person.  marvel not that Christ preserveth his truth in the Church as well by the unworthy as the worthy Prelates thereof: the gifts of the Holy Ghost following their Order and office, as we see here in Caiphas, and not their merits or person. And if this man being many ways wicked, and in part an usurper, and the Law and priesthood being to decline 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 much more may we be assured, that Christ will not leave Peter's seat, 
Lu. 22, 23.  * whose faith he promised should never fall, though the persons which occupy the same, were as ill as the blasphemous and malicious mouths of heretics do affirm?    

CHAP. XII.  
The Rulers dealing as if he hide himself, 1 he cometh to Bethania, ● Where by occasion of Judas the thief murmuring at Marie magdalen's costly devotion, 
The 4 part. THE 4 Pasche, & holy week of his Passion in Jerusalem.  he foretelleth his death. 12 From thence, though they did now intend to kill Lazarus also, he rideth openly into Jerusalem, the people (because he had raised Lazarus) confessing with their acclamations that he is Christ. 20 Where certain gentiles desiring to see him, 22 he foretelleth the conversion of the whole world from the devil to him, to be now instant, as the effect of his death upon the cross. 28 The Father also answering from heaven to his prayer made to that purpose, 37 yet after all this, the Jews continue incredulous as Esay 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, to believe in him, and confess him: and damnable, to despise him.  
verse 1 Jesus therefore six days before the Pasche came to Bethánia, 
Mt. 26, 6. Mar. 14, 3.  where Lazarus was, 
The Gospel vp●̄ Monday in Holy week.  that had been dead, 
PALM Sunday eve.  whom Jesus raised. ✝ verse 2 And they made him a supper there: and Martha ministered, but Lazarus was one of them that sat at the table with him. ✝ verse 3 
⸬ Of this woman's extraordinary offices of devotion, & how acceptable they were to Christ, see the Annot. Mt. 26.  Marie therefore took a pound of ointment of right spikenard, precious, and anointed the feet of Jesus, and wiped his feet with her hear: and the house was filled of the odour of the ointment. ✝ verse 4 One therefore of his disciples, Judas Iscariote, he that was to betray him, said, ✝ verse 5 ″ Why was not this ointment sold for three-hundred pence, and given to the poor? ✝ verse 6 And he said this, not because he cared for the poor: but because he was ″ a thief, and having the purse, carried the things that were put in. ✝ verse 7 Jesus therefore said, Let her alone that she may keep it for the day of my 
⸬ The devout offices of balming and anointing the dead bodies of the faithful are here also allowed.  burial. ✝ verse 8 For the poor you have always with you: but 
⸬ Not in visible and mortal condition, to receive alms of you or such like offices for supply of my necessities.  me you shall not have always. ✝ verse 9 A great multitude therefore of the Jews knew that he was there: and they came, not for Jesus only, but that they might see Lazarus, whom he raised from the dead. ⊢ ✝ verse 10 But the chief Priests devised for to kill Lazarus also: ✝ verse 11 because many for him of the Jews went away, 
The Gospel upon Saturday in Passion week.  and believed in Jesus.  
✝ verse 12 And on the morrow a great multitude that was come to the festival day, 
PALM Sunday.  when they had heard that Jesus cometh to Jerusalem: ✝ verse 13 they took the 
* Mt. 21, 7. Mr. 11, 7. Lu. 19, 35.  boughs of palms, and went forth to meet him, and cried, 
Ps. 117, 26.  Hosanna, blessed is he that cometh in the name of our Lord, the king of Israel. ✝ verse 14 And Jesus found a young ass, 
Zach. 9, 9  and sat upon it, as it is written, ✝ verse 15 Fear not daughter of Zion: behold, thy king cometh sitting upon an asses colt. ✝ verse 16 These things his disciples did not know at the first: but when Jesus was glorified, than they remembered that these things had been written of him, and these things they did to him. ✝ verse 17 The multitude therefore gave testimony, which was with him when he called Lazarus out of the grave, and raised him from the dead. ✝ verse 18 For therefore also the multitude came to meet him, because they heard that he had done this sign. ✝ verse 19 The Pharisees therefore said among themselves, do you see that we prevail nothing? behold, the whole world is gone after him.  
✝ verse 20 And there were certain Gentiles of them that 
⸬ We may see there is a great difference where a man pray or adore, at home or in the Church & holy places: when the gentiles also came of devotion a pilgrimage to the Temple in Jerusalem.  came up to adore in the festival day. ✝ verse 21 These therefore came to Philippe who was of Bethsaida of Galilee, and desired him, saying, Sir, we are desirous to see Jesus. ✝ verse 22 Philippe cometh, and telleth Andrew. Again Andrew & Philippe told Jesus. ✝ verse 23 But Jesus answered them, saying, The hour is come, that the son of man shall be glorified. ✝ verse 24 
b The Gospel for S. Ignatius Febr. 1. And for a martyr that is no Bishop, as namely S. Laurence Aug. 10.  Amen, amen I say to you, unless the grain of wheat falling into the ground, die: itself remaineth alone. but if it die, it bringeth much fruit. ✝ verse 25 He that loveth his life, shall lose it: and he that hateth his life in this world, doth keep it to life everlasting. ✝ verse 26 If any man minister 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. ⊢ ✝ verse 27 Now my soul is troubled. And what shall I say? Father, save me from this hour. But therefore came I into this hour. ✝ verse 28 Father, glorify thy name. A voice therefore came from heaven, Both I have glorified it, and again I will glorify it. ✝ verse 29 The multitude therefore that stood and had heard, said that it thundered. Others said, An Angel spoke to him. ✝ verse 30 Jesus answered, and said This voice came not for me, 
The Gospel upon Holy rood day Septemb. 14. in latin. Exaltatio S. Crucis.  but for your sake. ✝ verse 31 Now is the judgement of the world: now the Prince of this world shall cast forth. 
Io. 3, 14.  ✝ verse 32 And I, * if I be exalted from the earth, will draw all things to myself. (✝ verse 33 and this he said, signifying what death he should die.) ✝ verse 34 The multitude answered him, We have heard out of the la, that CHRIST abideth for ever: and how sayest thou, The son of man must be exalted? Who is this son of man? ✝ verse 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. ✝ verse 36 Whiles you have the light, believe in the light, that you may be the children of light. ⊢ These things Jesus spoke and he went away, and hid himself from them. ⊢  
✝ verse 37 And whereas he had done so many signs before them, they believed not in him: ✝ verse 38 that the saying of Esay the Prophet might be fulfilled, which he said, 
Es. 53, 1.  Lord, who hath believed the hearing of us? and the arm of our Lord to whom hath it been revealed? ✝ verse 39 therefore they 
⸬ If any man ask (saith S. Augustine) why they could not believe: I answer roundly, because they would not. Tract. 13. in Io. See the meaning of this speech Annot. Mat. 18. 15. Mar. 4, 12.  could not believe, 
Esa. 6, 9  because Esay said again, ✝ verse 40 He hath blinded their eyes, 
Mt. 13, 14. Mr. 4, 12. Lu 8, 〈◊〉.  and indurated their heart: that they may not see with their eyes, nor understand with their heart, and be converted, and I heal them. ✝ verse 41 These things said isaiah, when he saw his glory, and spoke of him. 
Act. 28, 27.  ✝ verse 42 But yet of the Princes also many believed in him: but 
⸬ This is the case of many principal men in such countries where heresy hath the upperhand, who know and believe the Catholic faith:  for the Pharisees they did not confess, that they might not be cast out of the Synagogue. ✝ verse 43 for they loved the glory of men more, than the glory of God.  
✝ verse 44 But Jesus cried, and said, He that believeth in me, doth not believe in me, but in him that sent me. ✝ verse 45 And he that seethe me, seethe him that sent me. ✝ verse 46 I a light am come into this world: that every one which believeth in me, may not remain in the darkness. 
but making cholse rather to keep man's favour than Gods, they dare not confess the same. Such may pray that God and the world agree together: for else it is seen whose part they will take.  ✝ verse 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. ✝ verse 48 He that despiseth me, & receiveth not my words, hath that judgeth him. the word that I have spoken, that shall judge him in the last day. ✝ verse 49 Because of myself I have not spoken, but the Father that sent me, he gave me commandment what I should say, and what I should speak. ✝ verse 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 CHAP. XII.  
5. Why was.) 
Church ornaments.  So wicked, covetous, and sacrilegious persons reprehend good men for bestowing their goods upon Church ornaments etc. under pretence of better bestowing them on the poor. such provide for the poor as Judas did.  
6. A thief.) 
Toleration of the evil.  Judas did not then first perish when he should 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, rather than divide the body. Aug. tract. 50 in Io.    

CHAP. XIII.  
As his last supper, to give his farewell, and that in most wonderful loving manner, 4 he washeth his Disciples feet, 6 beginning with Peter, 8 (showing how necessaris it is for us to be washed by him in baptism. and needful also after baptism) 1● and by this example teaching them all humility one toward an other. 21 Then he foretelleth, that (notwithstanding his exceeding love toward them) 〈◊〉 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, 14 commendeth unto them to love together, as a new commandment, ●6 and foretelleth Peter who presumed to much of his own strength, that even this night he will deny him thrice.  
verse 1 AND before the festival day of Pasche, 
The Gospel upon Maundy thursday at mass, and at the washing of feet.  Jesus knowing that his hour was come that he should pass out of this world to his Father: 
Mt. 26, 1.  whereas he had loved his that were in the world, 
Mr. 14,  unto the end he loved them. 
1. Luc. 22, 1.  ✝ verse 2 And when 
⸬ By supper, he meaneth the eating of the Paschal lamb. for, the institution of the B. Sacrament was after this.  supper was done, 
MAUNDY Thursday.  whereas the devil now had put into the heart of Judas Iscariote the son of Simon, to betray him: ✝ verse 3 knowing that the Father gave him all things into his hands, and that he came from God, and goeth to God: ✝ verse 4 he riseth from supper, and layeth aside his garments, and having taken a towel, girded himself. ✝ verse 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. ✝ verse 6 He cometh therefore to Simon Peter. And Peter saith to him, Lord, dost thou wash my feet? ✝ verse 7 Jesus answered and said to him, That which I do, thou knowest not now, hereafter thou shalt know. ✝ verse 8 Peter saith to him, Thou shalt not wash my feet for ever. Jesus answered him, If I wash thee not, thou shalt not have part with me. ✝ verse 9 Simon Peter saith to him, Lord, not only my feet, but also hands, and head. ✝ verse 10 Jesus saith to him, He that is washed, nedeeth not but ″ to wash his feet, but is clean wholly. And you are clean, but not al. ✝ verse 11 For he knew who he was that would betray him. Therefore he said, You are not clean al.  
✝ verse 12 therefore, after he had washed their feet, and taken his garments, being set down, again he said to them, Know you what I have done to you? ✝ verse 13 You call me, Master, and Lord: and you say well, for I am so. ✝ verse 14 If than I have washed your feet, Lord and Master, you also aught to wash one an others feet. ✝ verse 15 For I have given you an example, that as I have done to you, so you do also. ⊢ ✝ verse 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. ✝ verse 17 If you know these things, you shall be blessed if you do them. ✝ verse 18 I speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled, 
Ps. 40, 10.  He that eateth bread with me, shall lift up his heel against me. ✝ verse 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. ✝ verse 20 Amen, amen, I say to you, he that receiveth any that I send, receiveth me: & he that receiveth me, receiveth him that sent me.  
✝ verse 21 When Jesus had said these things, he was troubled in spirit: 
Mat. 26, 18. Mar. 14, 16.  and he protested, and said: * Amen, amen I say to you: that one of you shall betray me. ✝ verse 22 The disciples therefore looked one upon an other, 
Luc. 22, 21.  doubting of whom he spoke. ✝ verse 23 There was therefore one of his disciples leaning in the bosom of Jesus, he whom Jesus loved. ✝ verse 24 therefore Simon Peter beckeneth to him, and said to him, who is it of whom he speaketh? ✝ verse 25 He therefore leaning upon the breast of Jesus, saith to him, Lord, who is he? ✝ verse 26 Jesus answered: He it is to whom I shall reach the dipped bread. And when he had dipped the bread, he gave it to Judas Iscariote Simons son. ✝ verse 27 And after the morsel, than Satan entered into him. And Jesus saith to him, That which thou dost, do it quickly. ✝ verse 28 But no man knew of those that sat at table to what purpose he said this unto him. ✝ verse 29 For certain thought, because Judas had the 
⸬ Christ had some provision before hand given him by the Collections of the faithful, which was used both in his own necessities, & bestowed upon the poor.  purse, that Jesus had said to him, buy those things which are needful for us to the festival day: or that he should give some thing to the poor. ✝ verse 30 He therefore having received the morsel, incontinent went forth. And it was night.  
✝ verse 31 When he therefore was gone forth, Jesus said, Now the son of man is glorified, and God is glorified in him. ✝ verse 32 If God be glorified in him, God also will glorify him in himself, and incontinent will he glorify him. ✝ verse 33 little children, yet a little while I am with you. 
Io. 7, 34.  You shall seek me, & * as I said to the Jews, Whither I go, you can not come: to you also I say now. ✝ verse 34 * A ″ new commandment I give to you, That you love one an other: 
1 Io. 3, 23.  as I have loved you, that you also love one an other. ✝ verse 35 In this all men shall know that you are my disciples, if you have love one to an other. ✝ verse 36 Simon Peter saith to him, Lord, whither goest thou? Jesus answered, whither I go, thou canst not now follow me, but hereafter thou shalt follow. 
Mt. 26, 35. Mr. 14, 29.  ✝ verse 37 Peter saith to him, Why can not I follow thee now? * I will yield my life for thee. ✝ verse 38 Jesus answered him, Thy life wilt thou yield for me? Amen, amen I say to thee, 
Lu. 22, 33.  the cock shall not crow, until thou deny me thrice.  

ANNOTATIONS CHAP. XIII.  
5. Began to wash.) 
Purity required to the receiving of the B. Sacrament.  This lotion was not only of courtesy, such as the Jews used toward their guests, nor only for example of humility: but for mystery and signification of the great purity that is required before we come to receive the holy Sacrament, which strait after this washing was to be instituted and given to the Apostles. Ambr. li. 3. de Sacra. c. 1. Bernard. de coena Domini Serm. 1.  
10. To wash his feet.) 
Venial sins taken away by sacred ceremonies.  The foulness of 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 & humility, as S. Ambrose li. 3 de Sacr. c. 1. and S. Augustine ep.. 100ls. & tract. 56. in ●o. do note. And because this was only a ceremony, & yet had such force, both now and afterward used of the Apostles, 
Ambr. & Bern. locis cita●is.  that it purged smaller offences and filthiness of the soul, as S. Ambrose and S. Bernard gather, it may not seem strange that holy water and such ceremonies may remit venial sins.  
14. You also ought.) Our master never spoke plainer, nor seemed to command more precisely, either of baptism or the Eucharist or any other Sacrament: and yet by the church's judgement directed by the Holy Ghost, we know this to be no Sacrament nor necessary ceremony, and the other to be. 
The Church defineth which are Sacraments and which not &c.  And why do they believe the Church in this, and do not credit her affirming the chalice not to be necessary for the communicants?  
34. A new commandment.) The commandment of mutual love was given before, but manifoldly misconstrued, and abridged by the Jews to friends only, to this life only, for 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.    

CHAP. XIIII.  
They being sad, because he said that he must go from them, he comforteth them many ways, as, putting them in hope to follow him unto the same place, so that they keep his commandments. Where he telleth them, that himself is the way thither according to his humanity, and also the end according to his divinity, no less than his Father, because he is consubstantial, 15 promising also to send unto them (that is, to his Church) the Holy Ghost to be after his departure with them for ever. 28 And saying that it is his promotion (according to his humanity) to go to the Father, for, whose obedience this his death shallbe, & not for any guilt of his own.  
verse 1 LET not your heart be troubled. 
The Gospel upon SS. Philip and Jacobs' day Maij. 1.  You believe in God, believe in me also. ✝ verse 2 In my father's house there be 
⸬ These mansions signify differences of glory in heaven. Hiero. li. ●. adu. Jovin.  many mansions. If not, I would have told you, Because I go to prepare you a place. ✝ verse 3 And if I go, and prepare you a place: I come again and will take you to myself, that where I am, you also may be. ✝ verse 4 And whither I go you know, and the way you know.  
✝ verse 5 Thomas saith to him, Lord, we know not whither thou goest: and how can we know the way? ✝ verse 6 Jesus saith to him, I am the way, and the verity, and the life no man cometh to the Father, but by me. ✝ verse 7 If you had known me, my father also certes you had known: and from hence forth you 
` do know  shall know ' him, and you have seen him.  
✝ verse 8 Philippe saith to him, Lord show us the Father, and it sufficeth us. ✝ verse 9 Jesus saith to him, So long time I am with you: & have you not known me? Philippe, he that seethe me, seethe the Father also. How sayest thou, show us the father? ✝ verse 10 dost thou not believe that I am in the Father, & the Father in me? The words that I speak to you, of myself I speak not. But my father that abideth in me, he doth the works. ✝ verse 11 believe you not, that I am in the Father and the Father in me? Otherwise for the works themselves believe. ✝ verse 12 Amen, amen I say to you, he that believeth in me, the works that I do, he also shall do, and greater than these shall he do, ✝ verse 13 because I go to the Father, and whatsoever you shall ask in my name, that will I do: ⊢ that the Father may be glorified in the son. 
The Gospel in a votive mass for the election of the Pope, & upon whitsun eve.  ✝ verse 14 If you ask me any thing in my name, that will I do. ✝ verse 15 If you 
⸬ It is then possible both to love Christ, and to keep his commandments.  love me, keep my commandments. ✝ verse 16 And I will ask the father, and he will give you an other 
c Paraclete by interpretation is either a comforter, or an advocate: and therefore to translate it by any one of them only, is ꝑhaps to abridge the sense of this place.  Paraclete, that he may abide with you for ever, ✝ verse 17 the Spirit of truth, whom the world can not receive, because it seethe him not, neither knoweth him, but you 
` shall know  know ' him: because he shall abide with you, and shall be in you. ✝ verse 18 I will not leave you orphans: I will come to you. ✝ verse 19 Yet a little while: and the world seethe me no more. But you see me: because I live, and you shall live. ⊢ ✝ verse 20 In that day you shall know that I am in my father, and you in me, and I in you. ✝ verse 21 He that hath my commandments, and keepeth them: he it is that loveth me. And he that loveth me, shall be loved of my father: and I will love him, and will manifest myself to him. ⊢  
✝ verse 22 Judas saith to him, not that Iscariote, Lord, what is done, that thou wilt manifest thyself to us, and not to the world? 
The Gospel upon whitsunday. And in a votive mass of the holy Ghost.  ✝ verse 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. ✝ verse 24 He that loveth me not, keepeth not my words. And the word which you have heard, is not mine: but his that sent me, the Fathers. ✝ verse 25 These things have I spoken to you abiding with you. ✝ verse 26 But the Paraclete the holy Ghost, whom the Father will send in my name, he shall 
⸬ See the Annot. Upon the 16 Chap. us. 12 & 13.  teach you all things, & suggest unto you all things whatsoever I shall say to you. ✝ verse 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. ✝ verse 28 You have heard that I said to 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 ✝ verse 29 And now I have told you before it come to pass: that when it shall come to pass, you may believe. ✝ verse 30 Now I will not speak many things with you. for the prince of this world cometh, and in me he hath not any thing. ✝ verse 31 But that the world may know that I love the Father: and as the Father hath given me commandment, so do I: ⊢ Arise, let us go hence.  

ANNOTATIONS CHAP. XIIII.  
12. Greater than these.) 
li. de Babyla mart. 10. 5.  S. Chrysostom in a whole book against the Pagans proveth that this was fulfilled not only in Peter's shadow, 
We may and must easily believe the miracles of saints & of their relics, when Christ himself foretelleth they shall do such wonderful things.  and Paul's garments, which as we read in the 
* Act. 5, 15, 19, 1●.  acts, healed infirmities: but also by the relics and monuments of saints, namely of S. Babylas, of whom he there treateth: thereby inferring that Christ is God, who could and did perform these wonderful words, by the very ashes of his servants. The Protestants clean contrary, as patrons of the Pagans infidelity, as though our saviour had promised these & the like miraculous works in vain, either not meaning or not able to fulfil them, so do they discredit all the approved histories of the Church concerning miracles wrought by saints, namely that S. Gregory Thaumaturgus 
* See Annot. Mat. 1●, ●0.  removed a mountain, the miracles of S. Paul the eremite and S. Hilarion written by S. Hierom, the miracles of S. Martin written by Severus Sulpitius, the miracles testified by S. Augustine de civit. Dei, the miracles approved by S. Gregory in his dialogs, the miracles reported by S. Bede in his Ecclesiastical story and lives of saints: 
The heretics as faithless in this point, as the old Pagans.  and all other miracles never so faithfully recorded in Ecclesiastical writers. In all which things above their reach of reason and nature, they are as little persuaded and have no more faith than had the Pagans, against whom S. Chrysostom in the foresaid book, and S. Augustine de Ciu. Dei li. 22 c. 8, and other Fathers heretofore have written. No man therefore needeth to marvel that the very Image of our Lady, & the like, do miracles, even as Peter's shadow did: nor wonder, if such things seem stranger and greater than those which Christ himself did: whereas our saviour to put us out of doubt, saith expressly that his saints shall do greater things than himself did.  
16. For ever.) 
The HOLY GHOST is promised to the church for ever.  If the Holy Ghost had been promised only to the Apostles, their successors and the Church after them could not have challenged it, but it was promised them for ever. Whereby we may learn, both that the privileges and promises made to the Apostles were not personal, but pertaining to their offices perpetually: and also that the Church and Pastors in all ages had and have the same Holy Ghost to govern them, that the Apostles and primitive Church had.  
17. The spirit of truth.) They had many particular gifts and graces of the Holy Ghost before, and many virtues by the same, 
The Spirit of truth shall assist the church always.  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.  
28. Father greater than i) There is no place of Scripture that seemeth any thing so much to make for the Sacramentaries, 
The Arians allege as plain Scriptures as the Protestant's.  as this and other in outward show of words seemed to make for the Arians, who denied the equality of the son with the Father. Which words yet in deed rightly understood after the church's sense, make nothing for their false sect, but only signify that Christ according to his manhood was inferior in deed, and that according to his divinity he came of the Father. And if the heresy or disease of this time were Arianisme, we should stand upon these places and the like against the Arians, as we now do upon others against the Protestants, whose sect is the disease and bane of this time.    

CHAP. XV.  
He exhorteth them to abide in him (that is, his Church, being the true vine, and not the Synagogue of the jews any more) 9 and in his love, loving one an other, and keeping his commandments: 13 showing how much he accounteth of them, by this that he dieth for them, 15 and revealeth unto them the secrets of heaven, 17 and appointeth their fruit to be perpetual: 1● confirming them also against the persecutions and hatred of the obstinate Jews.  
verse 1 I AM the true vine: and my father is the husbandman. 
The Gospel for one Martyr.  ✝ verse 2 every 
⸬ Christ hath some branches in his body mystical that be fruitless. Therefore ill livers also may be members of Christ & the Church.  branch in me, not bearing fruit, he will take it away: and every one that beareth fruit, he will purge it, 
⸬ Man may continually increase in justice and sanctification, so long as he liveth.  that it may bring more fruit. ✝ verse 3 Now you are clean for the 
⸬ S. Augustine expoundeth it of the Sacramental word of baptism, and not as heretics do, of preaching only. Tract. 80. in Io.  word which I have spoken to you. ✝ verse 4 Abide in me: and I in you. As the branch can not bear fruit of itself, unless it abide in the vine: so you neither, unless you abide in me. ✝ verse 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. ✝ verse 6 If any abide not in me: he shall be cast forth as the branch, and shall whither, and they shall gather him up, and cast him into the fire, and he burneth. ✝ verse 7 If you 
⸬ If a schismatic pray never so much, he is not heard, because he remaineth not in the body of Christ.  abide in me, and my words abide in you: you shall ask what thing soever you will, and it shall be done to you. ⊢ ✝ verse 8 In this my father is glorified: that you bring very much fruit, and become my Disciples. ✝ verse 9 As my father hath loved me, I also have loved you. Abide in my love. ✝ verse 10 If you keep my precepts, you shall abide in my love: as I also have kept my father's precepts, and do abide in his love. ✝ verse 11 These things I have spoken to you, that my joy may be in you, and your joy may be filled.  
✝ verse 12 * This is my precept, 
Io. 13, 34  that you love one an other, as I have loved you. 
The Gospel upon S. Barnabees day, and on the eve of an Apostle.  ✝ verse 13 Greater love than this no man hath, that a man yield his life for his friends. ✝ verse 14 You are my friends, if you do the things that I command you. ✝ verse 15 Now I call you not servants: for the servant knoweth not what his lord doth. But you I have called friends: because all things whatsoever I heard of my father, I have notified unto you. ✝ verse 16 You chose not me, but I chose you: and have appointed you: that you go, & bring fruit: and your fruit abide: that whatsoever you ask the father in my name, he may give it you. ⊢ ✝ verse 17 These things I command you, that you love one an other.  
✝ verse 18 If the world hate you: know ye that it hath hated me before you. 
The Gospel upon SS. Simon and judes day.  ✝ verse 19 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. ✝ verse 20 remember my word that I said to you, 
Io. 13, 16  * The servant is not greater than his master. 
Mt. 10, 24. Lu. 6, 40.  If they have persecuted me, you also will they persecute. if they have kept my word, 
⸬ He foreshoweth that many will not obey the church's words, & no marvel, because they contemned Christ's own precepts.  yours also will they keep. ✝ verse 21 But all these things they will do to you for my name sake: because they know not him that sent me. ✝ verse 22 If I had not come, and spoken to them, they should not have sin: but now they have no excuse of their sin. ✝ verse 23 He that hateth me, hateth my Father also. ✝ verse 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 both me and my Father. ✝ verse 25 But that the word may be fulfilled, which is written in their la: That they hated me gratis. 
The Gospel upon Sunday after the Ascension, and in a votive of the B. Trinity.  ⊢ ✝ verse 26 But when the Paraclete cometh whom I * will send you from the Father, 
Ps. 24, 19  the Spirit of truth, 
Act. 2, 1.  which proceedeth from the Father, he shall give testimony of me: ✝ verse 27 and you shall give testimony, because you are with me from the beginning.  

ANNOTATIONS CHAP. XV.  
4. Unless you abide.] 
No man sure of perseuêrance.  These conditional 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 perseuêre, nor to be saved, but under conditions to be fulfilled by us. Aug. de corrept. & gra. c. 13.  
4. Unless it abide.) whosoever by heresy or schism or for any other cause is cut of or separated from the Church, he can do no meritorious work to salvation.  
10. Keep my precepts.] 
Not only faith.  This careful and often admonition of keeping his commandments, proveth that a Christian man's life is not only or principally in faith, but in good works.  
24. If I had.) If the Jews had not sinned by refusing 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 Caluins' new opinions without any miracles at all.  
26. Whom I will send.) The Holy Ghost is sent by the son, therefore he proceedeth from him also, as from the Father: though the late Schismatical Greeks think otherwise.  
27. You shall give.) He vouchsafeth to join together the testimony of the Holy Ghost, and of the Apostles: that we may see the testimony of truth jointly to consist in the Holy Ghost and in the prelates of the Church.    

CHAP. XVI.  
The cause why be foretelleth them their persecution by the Jews, is, that they be not afterwards scandalised thereat. 4 Though they think this heavy news, it is for their vantage that he departeth, because of the great benefits that they shall receive by the coming them of the Holy Ghost, who shall also be his witness against his enemies. 16 Although in this world they shall so be persecuted, yet to his heavenly Father they and their prayers made in his name, shall be most acceptable, and at length the child (that is, Christ in all his members) being borne, their joy shall be such as no persecutor can take from them. 31 Howbeit at this instant of his apprehension, they will all forsake him.  
verse 1 THESE things have I spoken to you, that you be not scandalised. ✝ verse 2 Out of the synagogues they will 
⸬ The heretics translate, Excommunicate you. See what corruption this is, and the reason thereof, Annot. c. 9, 22.  cast you: but the hour cometh, that every one which killeth you, shall think that he doth service to God. ✝ verse 3 and these things they will do to you: because they have not known the Father, nor me. ✝ verse 4 But these things I have spoken to you: that when the hour shall come, you may remember them, that I told you. ⊢ ✝ verse 5 But I told you not these things from the beginning, because I was with you. 
The Gospel upon the 4 Sunday after Easter.  And now I go to him that sent me, and none of you asketh me: wither goest thou? ✝ verse 6 But because I have spoken these things to you, sorrow hath filled your heart. ✝ verse 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. ✝ verse 8 And when he is come, he shall argue the world of sin, and of justice, and of judgement. ✝ verse 9 of sin: because they believe not in me. ✝ verse 10 but of justice: because I go to the Father: and now you shall not see me. ✝ verse 11 and of judgement: because the prince of this world is now judged. ✝ verse 12 Yet many things I have to say to you: but you can not bear them now. ✝ verse 13 But when he, the Spirit of truth, cometh, 
⸬ If he shall teach all truth, & that for ever (as before c. 14. 16:) how is it possible, that the Church can err, or hath erred at any time or in any point?  he shall teach you all truth for he shall not speak of himself: but what things soever he shall hear, he shall speak: and the things that are to come he shall show you. ✝ verse 14 He shall glorify me: because he shall receive of mine, and shall show to you. ⊢ ✝ verse 15 all things whatsoever the Father hath, be mine. Therefore I said, that he shall receive of mine, 
The Gospel upon the 3 Sunday after Easter.  and shall show to you. ✝ verse 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.  
✝ verse 17 Some therefore of his disciples said one to an other, What is this that he saith to us: A little while, and you shall not see me: and again a little while, and you shall see me, and, because I go to the Father? ✝ verse 18 They said therefore, What is this that he saith, A little while? we know not what he speaketh. ✝ verse 19 And Jesus knew, 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. ✝ verse 20 Amen, amen I say to you, 
The Gospel for many Martyrs.  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. ✝ verse 21 A woman when she travaileth, hath sorrow, because her hour is come: but when she hath brought forth the child, now she remembreth not the anguish for joy, that a man is borne into the world. ✝ verse 22 And you therefore, now in deed you have sorrow, but I will see you again, and your heart shall rejoice: and your joy no man shall take from you. ⊢ ✝ verse 23 And in that day me you shall not ask any thing. 
The Gospel upon the 5 Sunday after Easter.  Amen, amen I say to you, if you ask the Father any thing 
⸬ upon this the Church concludeth all her prayers, Per Christum Dominum nostrum, even those also that be made to Sa●cts.  in my name, he will give it you. ✝ verse 24 until now you have not asked any thing in my name. Ask and you shall receive: that your joy may be full. ✝ verse 25 These things in proverbs I have spoken to you. The hour cometh when in proverbs I will no more speak to you, but plainly of the Father I will show you. ✝ verse 26 In that day you shall ask in my name: and I say not to you, that I will ask the Father for you. ✝ verse 27 For the Father himself loveth you, because you have loved me, and have believed that I came forth from God. ✝ verse 28 I came forth from the Father, and came into the world: again I leave the world, and I go to the Father.  
✝ verse 29 His disciples say to him, Behold now thou speakest plainly, and sayest no proverb. ✝ verse 30 now we know that thou knowest all things, and thou needest not that any man ask thee in this we believe that thou camest forth from God. ⊢ ✝ verse 31 Jesus answered them, Now do you believe?  
✝ verse 32 * Behold the hour cometh, 
Mt. 27, 31. Mr. 14, 27.  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. ✝ verse 33 These things I have spoken to you, that in me you may have peace. In the world you shall have distress: but have confidence, I have overcome the world.  

ANNOTATIONS CHAP. XVI.  
12. Yet many things.) This place convinceth that the Apostles and the faithful be taught many things, 
Christ left many things to be taught by the Church.  which Christ omitted to teach them 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 Church teacheth by the Holy Ghost, then of the things that himself delivered.  
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 given to divers private men and to all good men, 
The Spirit of truth.  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 counsels thereof.    

CHAP. 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, 6 and preserve his Apostles, and his Church after them in unity and verity (that is, from schism and heresy:) 24 finally also glorify them with him in heaven.  
verse 1 THESE things spoke Jesus: and lifting up his eyes into heaven, 
The Gospel upon Ascension eve.  he said, Father, the hour is come, 
⸬ The Father glorifieth the son by raising him from death, exalting him up to his right hand, making all creatures to bow down at his Name, and giving him all power and judgement. The son again glorifieth the Father, by making his honour, which only in a manner was in Jewrie before, now known to all Nations.  glorify thy son, that thy son may glorify thee. ✝ verse 2 As thou hast given him power over all flesh that all which thou hast given him, to them he may give life everlasting. ✝ verse 3 And this is ″ life everlasting that they know thee, the only true God, and whom thou hast sent Jesus CHRIST. ⊢ ✝ verse 4 I have glorified thee upon the earth: I have consummated the work which thou gavest me to do: ✝ verse 5 and now glofie thou me O Father with thyself, with the glory which I had before the world was, with thee. ✝ verse 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. ✝ verse 7 Now they have known that all things which thou gavest me, are from thee: ✝ verse 8 because 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. ✝ verse 9 For them do I pray: Not for the world do I pray, but for them whom thou hast given me: ✝ verse 10 because 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. ⊢ ✝ verse 11 Holy father, 
The Gospel in a votive mass against schism.  
⸬ His petition is specially to keep the Apostles and his Church in unity and from schisms.  keep them in thy name, whom thou hast given me: that they may be one, as also we. ✝ verse 12 When I was with them, 
Io. 18, 9  I kept them in thy name. Those * whom thou gavest me, have I kept: and none of them perished, but the son of perdition, 
Ps. 40, 10. 108, 8.  that the * scripture may be fulfilled. ✝ verse 13 And now I come to thee: and these things I speak in the world, that they may have my joy filled in themselves. ✝ verse 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. ✝ verse 15 I pray not that thou take them away out of the world, but that thou preserve them from evil. ✝ verse 16 Of the world they are not: as I also am not of the world. ✝ verse 17 ″ sanctify them in truth. Thy word is truth. ✝ verse 18 As thou didst send me into the world, I also have sent them into the world. ✝ verse 19 And for them I do: 
⸬ To sanctify himself, is to sacrifice himself, by dedicating his holy body and blood to his Father, both upon the cross, and in the holy Sacrament.  sanctify myself: that they also may be sanctified in truth. ✝ verse 20 And not for them only do I pray, ″ but for them also that by their word shall believe in me: ✝ verse 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 me. ✝ verse 22 And the glory that thou hast given me, have I given to them: that they may be one, as we also are one. ✝ verse 23 I in them, and thou in me: that they 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. ✝ verse 24 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 creation of the world. ✝ verse 25 just Father, the world hath not known, thee. but I have known thee: and these have known, that thou didst send me. ✝ verse 26 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.  

ANNOTATIONS CHAP▪ XVII.  
3. Life everlasting.) 
True knowledge of God.  Both the life of glory in heaven, and of grace here in the Church, consisteth in the knowledge of God: that, in perfect vision: this, in faith working by charity. for, knowledge of God without keeping his commandments, is not true knowledge, that is to say, it is an unprofitable knowledge. 1 Io. 2.  
17. Sanctify them.) 
The Church can not err.  Christ prayeth that the Apostles, their successors, & 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 Christ had not been heard, if the Church might err.  
20. But for them.) 
The Canon of the mass.  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 this profound and divine prayer is resembled in the holy Canon of the mass before the consecration, as here it was made before his visible Sacrifice on the cross.    

CHAP. XVIII.  
Being gone to the place that Judas the Traitor did know, 4 he offereth himself to the hand of his enemies, showeth his divine might in overthrowing them all with a word, and in saving his Apostles from them also with a word: 10 rebuketh Peter that would defend him from them: 1● and so being apprehended, is brought bound to Annas and Caiphas, where he is stricken by a servant, and thrice denied of Peter. 28 again in the morning he is by them brought to Pilate. 29 Who demanding their accusation, whereas they would oppress him with their authority, 〈◊〉 and examining the point of his kingdom, pronounceth him innocent: yet they cry rather to have a thieves life saved.  
verse 1 WHEN Jesus had said these things, 
THURSDAY night.  he went forth with his disciples beyond the Torrent-Cedron, 
Mt. 26, 36. Mr. 14. 32.  where was a garden, 
The PASSION according to S. John in these two Chapters, is the Gospel at mass upon Good friday.  into the which he entered and his Disciples. 
Lu. 22, 39  ✝ verse 2 And Judas also, that betrayed him, knew the place: because Jesus had often resorted thither together with his Disciples. ✝ verse 3 * Judas therefore having received the band of men, 
So the PASSION is read in holy week four times, according to the four evangelists, as S. Augustine appointed also in his Church at Hippo. Ser. 144. de tempore.  and of the chief Priests and the Pharisees, 
Mt. 26, 47. Mr. 14, 43.  ministers, cometh thither with lanterns and torches and weapons. ✝ verse 4 Jesus therefore knowing all things that should come upon him, 
Luc. 22, 47.  went forth, and said to them, Whom seek ye? ✝ verse 5 they answered him, Jesus of Nazareth. Jesus saith to them, I am he. And Judas also that betrayed him, stood with them. ✝ verse 6 As soon therefore as he said to them, I am he: they went backward, and fell to the ground. ✝ verse 7 again therefore he asked them, Whom seek ye? And they said, Jesus of Nazareth. ✝ verse 18 Jesus answered, have told you, that I am he, if therefore you seek me, let these go their ways. ✝ verse 9 That the word might be fulfilled which he said, 
Io. 17, 12.  * That of them whom thou hast given me, I have not lost any. ✝ verse 10 Simon Peter therefore having a sword, drew it out: and smote the servant of the high priest: & cut of his right ear. And the name of the servant was Malchus. ✝ verse 11 Jesus therefore said to Peter, Put up thy sword into the scabbard. The chalice which my father hath given me, shall not I drink it? ✝ verse 12 The band therefore and the Tribune & the ministers of the jews apprehended Jesus, and bound him: ✝ verse 13 and they brought him to Anna's first, for he was father in la to Caiphas, who was the high priest of that year. ✝ verse 14 And * Caiphas' was he that had given the cousel to the Jews, 
Io. 11, 49.  That it is expedient that one man die for the people.  
✝ verse 15 * And Simon Peter followed Jesus, 
Mt. 26, 58. Mr, 14, 54.  and an other disciple. 
Lu. 22, 54.  And that Disciple was known to the high priest, and went in with Jesus into the court of the high priest. ✝ verse 16 but Peter stood at the door without. The other disciple therefore that was known to the high Priest, went forth, and spoke to the portresse, and brought in Peter. ✝ verse 17 The wench therefore that was portresse, saith to Peter, Art not thou also of this man's disciples? He saith to her, 
⸬ It is all one for a man to deny Christ, and, that he is a disciple of Christ, or a Catholic, or a Christian man, when he is demanded, Aug. tract, 11● in Io. for so Peter here denieth Christ, in denying himself to be his Disciple.  I am not. ✝ verse 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.  
✝ verse 19 The high priest therefore asked Jesus of his disciples, and of his doctrine. ✝ verse 20 Jesus answered him, I have openly spoken to the world: I have always taught in the synagogue, and in the temple whither all, the jews resort together: and in secret I have spoken nothing. ✝ verse 21 Why askest thou me? Ask them that have heard what I have spoken unto them: behold they know what things I have said. ✝ verse 22 When he had said these things, one of the ministers standing by, gave Jesus a blow, saying, Answerest thou the high priest so? ✝ verse 23 Jesus answered him, If I have spoken ill, give testimony of evil: but if well, why strikest thou me?  
✝ verse 24 And Annas sent him bound to Caiphas the high priest. ✝ verse 25 And Simon Peter was standing, and warming himself. They said therefore to him, Art not thou also of his disciples? He denied and said: I am not. ✝ verse 26 One of the servants of the high priest saith to him, his cousin whose ear Peter did cut of, Did not I see thee in the garden with him? ✝ verse 27 again therefore Peter denied: and forth with the cock crew.  
✝ verse 28 * They therefore bring Jesus from Caiphas into the Palace. 
Mt. 27, 1.  And it was morning: 
Mr. 15, 1.  and they went not in into the Palace, 
Lu. 23, 1.  that they might not be contaminated, 
GOOD FRIDAY.  but that they might eat the Pasche. ✝ verse 29 Pilate therefore went forth to them without, and said, What accusation bring you against this man? ✝ verse 30 They answered and said to him, If he were not a malefactor, we would not have delivered him up to thee. ✝ verse 31 Pilate therefore said to them, Take him you, and according to your la judge him. 
Io. 12, 33.  The Jews therefore said to him, It is not lawful for us to kill any man. 
Mt. 20, 19  ✝ verse 32 * That the word of Jesus might be fulfilled which he said, signifying what death he should die.  
✝ verse 33 * Pilate therefore went into the Palace again, 
Mt. 27, 11. Mr. 15, 2. Lu. 23, 4.  and called Jesus, and said to him, Art thou the king of the Jews? ✝ verse 34 Jesus answered, sayest thou this of thyself, or have others told it thee of me? ✝ verse 35 Pilate answered, Why, am I a Jew? 
⸬ It pleased God, that Christ who was to die both for the Jews & the Gentiles, should be betrayed of the one, and put to death by the other.  Thy nation, and the chief priests have delivered thee up to me: what hast thou done? ✝ verse 36 Jesus answered, My kingdom is not of this world. if my kingdom were of this world, my ministers verily would strive that I should not be delivered to the Jews. but now my kingdom is not from hence, ✝ verse 37 Pilate therefore said to him, Art thou a king then? Jesus answered, Thou sayest, that I am a king. For this was I borne, and for this came I into the world: that I should give testimony to the truth. Every one that is of the truth, heareth my voice. ✝ verse 38 Pilate saith to him, What is truth?  
And when he had said this, he went forth again to the Jews, 
Mt. 27, 15. Mr. 15, 6. Lu▪ 23, 17.  and saith to them, I find no cause in him. ✝ verse 39 * But you have a custom that I should release one to you in the Pasche: will you therefore that I release unto you the king of the Jews? ✝ verse 40 They all therefore cried again, saying, Not him but Barrabas. And Barrabas was a thief.   

CHAP. XIX.  
The jews are not satisfied with his scourging and irrision. ● Pilate hearing them say that he made himself the son of God, is more afraid. 〈◊〉 Yet, they urging him with his loyalty toward Caesar, and professing that themselves will no king but Caesar, he yieldeth unto them. 17 And so Christ carrying his own cross, is crucified between two thieves, 19 Pilate writing notoriously the only cause of his death to be, for that he is their king or Christ. 〈◊〉 His garments be so used, even as the Scriptures foretold. 25 He hath special care of his mother to the end. 28 He signifieth all that was written of his Passion, to be fulfilled, and so yieldeth up his ghost. 31 Then by the Iewes means also other Scriptures about his legs and side, are fulfilled. 38 And finally, he is honourably buried.  
verse 1 than therefore Pilate took Jesus, 
Mt. 27, 27. Mr. 15, 16.  and scourged him. ✝ verse 2 And the soldiers plaiting a crown of thorns, put it upon his head: and they put about him a purple garment. ✝ verse 3 And they came to him, and said, Hail king of the Jews, and they gave him blows. ✝ verse 4 Pilate went forth again, and saith to them, Behold I bring him forth unto you, that you may know that I find no cause in him. ✝ verse 5 Jesus therefore went forth carrying the crown of thorns, and the purple vestiment. And he saith to them, Lo the man. ✝ verse 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 him. ✝ verse 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.  
✝ verse 8 When Pilate therefore had heard this saying, he feared more. ✝ verse 9 And he entered into the Palace again: and he saith to Jesus, Whence art thou? But Jesus gave him no answer. ✝ verse 10 Pilate therefore saith to him, Speakest thou not to me? knowest thou not that I have power to crucify thee, and I have power to release thee? ✝ verse 11 Jesus answered, Thou shouldest not have any power against me, unless it were given thee from above. Therefore he that hath betrayed me to thee, hath the greater sin.  
✝ verse 12 From thence forth Pilate sought to release him. But the Jews cried, saying, If thou release this man, thou art not Caesar's friend. Every one that maketh himself a king, speaketh against Caesar. ✝ verse 13 But Pilate when he had heard these words, brought forth Jesus: and he sat in the judgement seat, in the place that is called Lithóstrotos, and in Hebrew Gábbatha. ✝ verse 14 And it was the  of Pasche, about the 
⸬ He meaneth midday, counting from sun rising. for so doth the Scripture count the hours of the day. Mat. 20. Mar. 15. Luc. 21. Io. 4. Act. ● & 10.  sixth hour, and he saith to the Jews, Lo your king. ✝ verse 15 But they cried, Away, away with him, crucify him. Pilate saith to them, shall I crucify your king? The chief priests answered, We have no king, but Caesar. ✝ verse 16 Then therefore he delivered him unto them for to be crucified.  
And they took Jesus, 
Mt. 27, 33. Mr. 15, 20.  and led him forth. ✝ verse 17 * And bearing his own ″ cross he went forth into that which is called the place of calvary, 
Lu. 23, 33.  in Hebrew Gólgotha. ✝ verse 18 where they crucified him, and with him two others, on the one side and on the other, and in the mids Jesus. ✝ verse 19 And Pilate written a title also: and he put it upon the cross. And it was written, Jesus OF NAZARETH THE KING OF THE Jews. ✝ verse 20 This title therefore many of the Jews did read: because the place where Jesus was crucified, was nigh to the city: and it was written in 
⸬ These three tongues being for other causes most famous before in all the world, are now also dedicated to God in the triumphans title of the cross of Christ, and in them the holy Scriptures are more conveniently Written, taught, & preserved.  Hebrew, in Greek, and in Latin. ✝ verse 21 The chief priests therefore of the jews said to Pilate, writ not, The king of the Jews: but that he said, I am king of the Jews. ✝ verse 22 Pilate answered, That which I have written, I have written.  
✝ verse 23 The 
* Mt. 27. 35. Mr. 15, 24. Luc. 23, 34.  soldiers therefore when they had crucified him, took his garments (and they made four parts, to every soldier a part) & his coat. And his 
⸬ This coat without seam is a figure of the unity of the Church. Cypr. de unit. Ec. And Euthymius and other writ that our Lady made it.  coat was without seam, wrought from the top through out. ✝ verse 24 They said therefore one to an other, Let us not cut it, but let us cast lots for it whose it shall be. That the scripture might be fulfilled saying, 
Ps. ●1, 19.  They have parted my garments among them: and upon my vesture they have cast lots. And the soldiers did these things.  
✝ verse 25 And there stood beside the cross of Jesus, 
The Gospel in a votive mass of our B. Lady between Easter & Whitsuntide.  
⸬ The great love faith, courage, compassion, and sorrows, that our Lady had: who forsook▪ not the cross and her son, when so many were fled from him, and his chief Apostles denied him.  his mother, and his mother's sister, marry of Cléphas, and Marie Magdalene. ✝ verse 26 When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith ″ to his mother: Woman, behold thy son. ✝ verse 27 After that, he saith ″ to the disciple, Behold thy mother. And from that hour the disciple took her to his own. ⊢  

b The Gospel in a votive mass of the Passion.  ✝ verse 28 afterwards Jesus knowing that all things were now consummate, 
Psa. 68, 22.  that the * scripture might be fulfilled, he saith, I thirst. ✝ verse 29 A vessel therefore stood there full of vinegar. And they putting a spongeful of vinegar about hyssop, offered it to his mouth. ✝ verse 30 Jesus therefore when he had taken the vinegar, said, It is consummate. And bowing his head, he gave up the ghost.  
✝ verse 31 The Jews therefore (because it was the ) that the bodies might not remain upon the cross on the sabbath (for that was a great sabbath day) they desired Pilate that their legs might be broken, and they might be taken away. ✝ verse 32 The soldiers therefore came: and of the first in deed they broke the legs, and of the other that was crucified with him. ✝ verse 33 But after they were come to Jesus, when they saw that he was dead, they did not break his legs, ✝ verse 34 but one of the soldiers with a spear opened his side, and incontinent there came forth ″ blood and water. ✝ verse 35 And he that saw it, hath given testimony: and his testimony is true. ⊢ And he knoweth that he saith true, that you also may believe. 
Exo. 12, 46.  ✝ verse 36 For these things were done that the scripture might be fulfilled, You shall not break a bone of him. ✝ verse 37 And again an other scripture saith, 
Zac. 12, 10.  They shall look on him whom they pierced.  
✝ verse 38 And after these things 
* Mt. 27, 57 Mr. 15, 42.  Joseph of Arimathaea (because he was a disciple of Jesus, but secret for fear of the Jews) desired Pilate that he might take away the body of Jesus. 
Lu. 23, 50.  And Pilate permitted. He came therefore, and took away the body of Jesus. 
Io. 3, 1. 7, 50.  ✝ verse 39 * Nicodemus also came, he that at the first came to Jesus by the night, bringing a mixture of myrrh and a●oés, about an hundred pounds. ✝ verse 40 They took therefore the body of Jesus, and bound it in linen clothes with the spices, as the manner is with the Jews to bury. ✝ verse 41 And there was in the place where he was crucified, a garden: and in the garden a new monument, wherein no man yet had been laid. ✝ verse 42 There therefore because of the  of the Jews, they laid Jesus, because the monument was hard by.  

ANNOTATIONS CHAP. XIX.  
15. His own cross.] This cross, for that it was the instrument of our redemption, and as it were the altar of the supreme sacrifice, 
The HOLY cross.  highly sanctified by the touching, bearing, and oblation of the sacred body and blood of our Lord, is truly called the HOLY cross: and hath been endued with virtue of miracles, both the whole and every little piece thereof. For the which causes, and specially for the most near memorial of Christ's Passion, it hath been visited in Pilgrimages, honoured by festival days and otherwise, reserved & reverenced of the ancient fathers, with all devotion: as contrariwise it hath been abused of Pagans, Apostaraes', and heretics, seeking in vain to deface and destroy it. See S. Cyril li. 6. cont. Julian. S. Hierom ep. 17. S. Paulinus ep. 11. Ruffinus li. 1. c. ●. & 8. evagr. histo. li. 4. c. 25. S. Leo ep. 72. and Ser. ● de Passione. Paulus Diac. li. 18.  
26. To his mother.) 
By this you see why in Catholic Churches MARIE and John stand by the rood.  The marvelous respect that Christ had to his mother, vouchsaving to speak to her, and to take order for her even from the cross in the mids of his infinite anguishes and mysteries a working for mankind:  
27. To the Disciple.) A great honour to John and charge, to have that blessed jewel in keeping: and an unspeakable comfort, that from that day forward the one was to the other mother and son. 
li. 2. adu. Jovinian.  virginem virgini commendavit, saith S. Hierom. He commended the virgin to a virgin.  
34. Blood and water.) 
The Sacraments issued out of Christ's side, and thence have their virtue.  This piercing of Christ's side, though on the soldiers part it was done blindly and insolently, yet by God's ordinance it contained great mysteries, and was presigured by Moses striking the rock with his rod: 
Exo. 18.  as this stream of blood and water drawn miraculously out of his dead body, 
Num. 30.  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 S. Augustine) issued the Sacraments. 
Tract. 9 in joan.  Hence (saith S. Chrysostom) the great mysteries have their beginning. Who warneth us, that when we come to drink of the holy chalice, we should so approach, 
Hom. 14 in joan.  as though we drew the blood out of Christ's side. 
The church builded of Christ's side, as Eve of adam's.  And both blood and water apart did flow forth, to show us the fountain of the 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 coadiutrice in applying the blood and water to the benefit of the Faithful, was here form, builded, and taken out of this holy side of Christ sleeping on the cross, 
Gen. 2, 21.  as * eve was of Adam's side, when he was cast a sleep in Paradise.    

CHAP. XX.  
Upon Easter day his body is miss in the sepulchre, first by M. Magdalene, 3 secondly by Peter also and John, the winding clothes yet remaining. 11 Then to M. Magdalene, after she had seen two Angels, Jesus also himself appeareth. 〈◊〉 She having told to the Disciples, he appeareth to them also the same day, and sendeth them as himself was sent, giving them the Holy Ghost to remit and to retain sins. 26 again upon low Sunday he appeareth to them, letting Thomas see, that he might believe, and commending such as not seeing yet do believe. 30 The effect of this book.  
verse 1 AND the That 
⸬ is, the first day of the week, as some interpret it, taking sabbath (as sometime it is) for a week. This is our Sunday, called Dies Dominica, because of our Lord's resurrection. See the mark annot. Lu●. 24, 1.  first of the sabbath, 
The Gospel upon Saturday 〈◊〉 Easter week.  marry Magdalene cometh early, 
EASTER DAY.  when it was yet dark, 
Mt. 28, 1.  unto the monument: and she saw the stone taken away from the monument. 
Mr. 16, 1.  ✝ verse 2 She ran therefore and cometh to Simon Peter, 
Lu, 24, 1.  and to the other disciple whom Jesus loved, and saith to them, They have taken our Lord out of the monument, and we know not where they have laid him.  
✝ verse 3 Peter therefore went forth and that other disciple, and they came to the monument. 
Luc. 24. 12.  ✝ verse 4 And both ran together, and that other disciple did outrun Peter, and came first to the monument. ✝ verse 5 And when he had stooped down, he saw the linen clothes lying: but yet he went not in. ✝ verse 6 Simon Peter therefore cometh, following him, and went in to the monument, and saw the linen clothes lying, ✝ verse 7 and the napkin that had been upon his head, not lying with the linen clothes, but apart, wrapped up into one place. ✝ verse 8 Then therefore went in that other disciple also which came first to the monument: and he saw, and believed. ✝ verse 9 For as yet they knew not the scripture, that he should rise again from the dead. ⊢ ✝ verse 10 The disciples therefore departed again to themselves.  
✝ verse 11 
b The Gospel upon Thursday ● Easter week.  But * Marie stood at the 
⸬ The Sepulchres of Martyrs (saith S. Hierom ep. 17) we do honour every where, & putting their holy ashes to our eyes, if we may, we touch it also with our mouth: and be there some that think the monument 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 judgement seat of Christ?  monument without, 
Mt. 28, 1.  weeping. 
Mr. 16, 5.  therefore as she was weeping, she stooped down, & looked into the monument: 
Luc. 24, 4.  ✝ verse 12 and she saw two Angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid. ✝ verse 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. ✝ verse 14 When she had said thus, she turned backward, and saw Jesus standing: and she knew not that it is Jesus. ✝ verse 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: & I will take him away. ✝ verse 16 Jesus saith to her, marry. She turning saith to him, Rabbóni (which is to say, Master.) ✝ verse 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 your Father, my God and your God. ✝ verse 18 Marie Magdalene cometh and telleth the disciples, That I have seen our Lord, and thus he said unto me. 
The Gospel upon Dominica in albis or Low Sunday.  ⊢  
verse 19 therefore when it was * late that day, 
Mr. 16, 14. Lu. 24, 36.  the first of the sabbaths, and ″ the doors were shut, where the disciples were gathered together for fear of the Jews, Jesus came and stood in the mids, 
1. Cor. 15, 5.  and saith to them, Peace be to you. ✝ verse 20 And when he had said this, he showed them his hands and side. The disciples therefore were glad when they saw our Lord. ✝ verse 21 He said therefore to them again, 
⸬ Though he gave them his peace hard before, yet now entering to a new divine action, to prepare their hearts to grace and attention, he blesseth them again.  Peace be to you. ″ As my Father hath sent me, I also do send you. ✝ verse 22 When he had said this, ″ he breathed upon them: and he saith to them, receive ye the Holy Ghost: ✝ verse 23 ″ WHOSE sins you shall FORGIVE, THEY ARE FORGIVEN THEM: AND WHOSE you shall retain, THEY ARE retained. 
The Gospel upon S. Thomas the Apostles day, Decemb. 21.  ✝ verse 24 But Thomas one of the twelve, who is called Didymus, was not with them when Jesus came. ✝ verse 25 The other disciples therefore 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.  
✝ verse 26 And after eight days, 
LOW Sunday.  again his disciples were within: and Thomas with them. Jesus cometh 
⸬ See the annotation on the 19 verse of this Chapter.  the doors being shut, and stood in the mids, and said, Peace be to you. ✝ verse 27 Then he saith to Thomas, Put in thy finger hither, and see my hands, and bring hither thy hand, and put it into my side: & be not incredulous but faithful. ✝ verse 28 Thomas answered, & said to him, My Lord, & my God. ✝ verse 29 Jesus saith to him, Because thou hast seen me, Thomas, thou hast believed: 
⸬ They are more happy that believe without sensible argument or sight, than such as be induced by sense or reason to believe.  blessed are they that have not seen & have believed. ⊢  
✝ verse 30 * Many other signs also did Jesus in the sight of his disciples, 
Io. 21, 25.  which are not written in this book. ✝ verse 31 And these are written, that you may believe that Jesus is CHRIST the son of God: and that believing, you may have life in his name. ⊢  

ANNOTATIONS CHAP. XX.  
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 can not be in two places at once, nor without the natural manner of the quantity, 
The being of Christ's body in the B bacrament without space or quantity correspondent there unto, is proved by other examples I Scripture.  space or place agreeable to the condition of his humanity, be invincible refuted by Christ's entering into the Disciples, the doors shut: and by that that his true natural body, whole and perfect in all his limbs, length, breadth, and thickness, 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 clausure not stirred: and passed through the stone, out of his sepulchre. By all which the heretics being plainly reproved, and convinced of infidelity, they boldly deny the plain Scriptures, or so fond shift themselves from the evidence thereof, that their impudency is specially to be marked in this point.  
Some say, 
Heretical shifts to avoid plain Scripture.  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 flight's to defend falsehood, against ●●presse Scriptures, and against the Apostles testimony, who therefore took him to be a Spirit, because they saw him stand suddenly in the mids of them, all the house being close shut. And the Fathers all confess that he went in, the doors being shut. See S. Ambrose li. 10 in Lucam. c. ●4. S. Augustine ep.. ●. ad Volusi●n. & li. 22 de civit. c. 8, & S. Cyril, in Io. li. 12, c. 53? & S. Hiero. li. 1 cont. Iouin●anum c. 21. we know it is the natural course odd 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: 
August. ep. 37.  without which naturally the bodies were no where, 
Christ can dispose of his own body & others above nature.  and consequently not at all, as S. Augustine saith ad Dardanum. but that God supernaturally and miraculously can not by his omnipotency dispose otherwise of his own body, than the natural form or quantity or quality thereof require, 
Mat. 19  that is great incredulity, seeing we must believe that he can do so with any other body of mere men or other creatures, 
Aug. li. 2● c. 8. de ciu. Dei.  the Scripture being plain that he can make a camel pass through a needles eye, continuing in his natural figure and quantity still: and S. Augustine telleth of a woman whose ring fell from her girdle, both being fast and whole: and Rupertus of a Religious man, whose girdle fast buckled fell down before him from his body. De off. Eccl.  
Therefore it is to much unfaithfulness, 
ubiquitaries of Brentiani.  by rules of place to embarte Christ of his will or wisdom to be in the Sacrament how himself list, and on as many altars or places as he liketh. We detest for all that, the wicked heresy of certain Protestants, holding quite contrary to the zwinglians, that Christ according to his humanity is in every place where the divinity is: which is both against faith, and the common rules of nature and divinity.  
21. As my Father.) As when he gave them commission to preach and baptise through the world, 
Christ showeth his commission & so giveth the Apostles power to remit sins.  he made mention to his own power therein: so here before he institute the Sacrament of Penance, and give them authority to remit sins, lest the wicked should ask afterward, by what right they do such great functions, he showeth his father's commission given to himself, and then in plain terms most amply imparteth the same to his Apostle: that whosoever deny the Apostles & their successors, the Priests of God's Church, to have right to remit sins, should deny consequently Christ as man to have authority to do the same.  
22. He breathed.) He giveth the Holy Ghost in and by an external sign, to his Apostles, 
Augu. q. no. Test. q. 93 Cont. ep. Parmen. li. 2, c. 11.  not visibly and to all such purposes as afterward at whitsuntide, 
The holy Ghost is here purposely given to the Apostle, to remit sins.  but for the grace of the Sacrament of Orders, as S. Augustine saith, and that none make doubt of the Priests right in remission of sins, seeing the Holy Ghost 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 is not absurd (saith S. Cyril) that they forgive sins, 
Cyril. li. 12 ●. 56 in Io.  which have the Holy Ghost. For when they remit or retain, the Holy Ghost remitteth retaineth in them; and that they do two ways, first in baptism, and then in Penance. As S. Ambrose also (li. 1 c. 7● de poenitentia) restlling the novatians (a Sect of old heretics which pretending God's glory as our new Sectaries do, denied that Priests could remit sins in the Sacrament of Penance) asketh, why it should be more dishonour to God, or more impossible or inconvenient for men, to forgive sins by Penance then by baptism, seeing it is the Holy Ghost that doth it, by the priest's office and ministery in both.  
23. Whose sins.) Power to offer Sacrifice which is the principal function and act of priesthood, was given them at the institution of the B. Sacrament: the second and next special faculty of priesthood, 
The Sacrament of PENANCE instituted.  consisting in remitting sins, is here bestowed on them. And withal the holy Sacrament of express implying Contrition, Confession, and Satisfaction in the Penitent, and absolution on the priest's part, 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 promiseth, whose sins soever they forgive, they be of God forgiven also: and whose sin they retain, they be retained before God: it followeth necessarily, 
Men are bound to confess, all their mortal sins, and that in particular.  that we be bound to iovinianum ourselves to their judgement for release of our sins. For, this wonderful power were given them in vain, if none were bound to seek for absolution at their hands. Neither can any rightly seek for absolution of them, unless they confess particularly at least all their mortal offences, whether they be committed in mind, heart, will and 
* Cypr. de laps. nu. 11.  congitation only, or in word, and work, for, God's priests being in this Sacrament of Penauce constituted in Christ's steed as judges in causes of our conscience, can not rightly rule our cases without full and exact cognition and knowledge of all our sins, and the necessary circumstances and 
* Hiero. in 16 Mat.  differences of the same, which can not otherwise be had of them being mortal men, then by our simple, sincere, and distinct utterance to them of our sins, with humble contrite heart, 
To retain sins.  ready to take and to do penance according to their injunction. For that authority to retain sins, consisteth specially in enjoining satisfaction and penitential works of praying, fasting, alms, and such like. All which God's ordinance whosoever condemneth or contemneth, as heretics do, or neglecteth, as some careless Catholics may perhaps do: let them be assured they can not be saved. Neither must any such Christian man pretend or look to have his sins after baptism, remitted by God only, without this Sacrament: (which was the old heresy of the novatians Ambr. li. 1. de po●nit. c. 2. Socrat. li. 7 Ec. hist. c. 25.) more than any may hope to be saved or have his original or other sins before baptism, 
The necessity of this sacrament.  forgiven by God without the same Sacrament. Let no man deceive himself, 
Hiero. ad Demetriadem. c. ●, to. 1.  this is the second table or board after shipwracks, as S. Hierom calleth it. Whosoever take not hold of it, shall perish without all doubt, because they contemn God's counsel and order for their salvation. And therefore S. Augustine (ep. 180) joining both together, saith it is a pitiful case, when by the absence of God's Priests, men depart this life, aut non regenerati, aut ligati. that is, either not regenerated by baptism, or fast bound, and not absolved by the Sacrament of penance and reconciliation ⸬ because they shall be excluded from eternal life, and destruction followeth them. And S. Victor (li. 2 de persecute, Vandalica) telleth the miserable lamentation of the people, when their Priests were banished by the Arian heretics. Who (say they) shall baptise these infants? Who shall minister penance unto us, & lose us from the bands of sins & c? And therefore S. Cyprian very often (namely ep. 54) calleth it great cruelty, & such as Priests shall answer for at the later day, to suffer any man that is penitent of his sins, to departed this life without this reconciliation and absolution: 
Mat. 18.  because (saith he) the Lawmaker himself (Christ) hath granted, 
The heretics wrestling against plain Scripture.  that things bound in earth, should also be bound in heaven: and that those things might there be loosed, which were loosed before here in the Church. And it is a world to see, how the heretics wrestle with this so plain a commission of remitting sins, referring it to preaching, to denouncing Gods threats upon sinners, and to we can not tell what else. though to our English Protestant's this authority seemeth so clear, that in their order of visiting the sick, 
See the communion book.  their Ministers acknowledge & challenge the same, 
The English Ministers hear confessions, and absolve.  using a formal absolution according to the church's order, after the special confession of the party. But to conclude the matter, let every one that list to see the true meaning of Christ's words, and the Priests great power and dignity given them by the same words and other, mark well these words of S. chrysostom. 
Li. 3 de Sacerd.  For, saith he, they that dwell on the earth, and conucrsein it, to them is commission given to dispense those things that are in heaven. 
Priest's power to forgive sins, is above the power of Angels or worldly Princes.  to them is it given to have the power which God would not to be given neither to Angels nor Archangels, for, neither to them was it said, whatsoever you shall bind in earth, shall be bound in heaven: and whatsoever you shall lose in earth, shall be loosed in heaven. The earthly Princes in deed have also power to bind, but the bodies only: but that bond of Priests which I speak of, toucheth the very soul is self and reacheth even to the heavens: in so much that whatsoever the Priests shall do beneath, the self same God doth ratify above, and the sentence of the servants the Lord doth confirm, for in deed what else is this, then that the power of all heavenly things is granted them of God? Whose sins so ever, saith he, you shall retain, they are retained. What power (I 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 unto them. And as this concerneth the Priests high authority to absolve, so thereupon concerning confession also to be made unto them, the ancient Fathers speak in this sort. S. 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, 
Confession to Priests.  opening their conscience, uttering and discharging the burden of their mind, and seeking wholesome medicine for their wounds though but small and little. And a little after. Let every one (my brethren) I beseech you, confess, his sin, whiles he is yet alive, whiles his confession may be admitted, whiles satisfaction and remission made by the Priests is acceptable before God. S. Cyril (or as some think, Origen) li. 2 in Leuit. calleth it a great part of penance, when a man is ashamed, and yet openeth his sins Sacrament our Lord's Priest. See also Tertul. li. de Poenit. S. Hiero. in c. 10 Ecclesiastae. S. Basil. in Regulis breu. quaest. 229. Who compare sinners that refuse to shipwreck, 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 S. Leo ep. 80 most plainly (as before S. Cyril) expressly nameth Priests. 
secret or auricular Confession.  That confession is sufficient which is made first to God, then to the Priest also. And again, It is sufficient that guiltiness of men's consciences be uttered to the Priests only by the secrecy of confession. S. Jerome in 16 Mat. saith, that Priests lose or bind, audita peccatorum varietate, having heard the variety and differences of sins. S. Paulinus writeth. of S. Ambrose, 
In vita D. Ambr. prope finem.  that as often as any confessed his sin unto him for too receive penance, he so wept for compassion, that thereby he caused the penitent to weep also. He addeth moreover, that this holy Doctor was so secret in this case, that no man knew the sins confessed, but God and himself. And S. Augustine ho. 49 de 50 homilijs to. 10. saith thus, Do penance such as is done in the Church, 
Mt. 18.  Let no man say, I do it secretly, I do it to God. in vain than was it said, whatsoever you shall lose in earth, shall be loosed in heaven. See S. Ambrose de poenitentia. through out. S. Cyprian de Lapsis, the book de vera & falsa panit. in S. Augustine, beside all antiquity which is full of these speeches concerning absolution, and confession.    

CHAP. XXI.  
Appearing again in Galilee, where Peter was fishing with his fellows: and causing them after they had all night taken none, to catch a great multitude, which Peter draweth to land, where he also dineth them: 15 He (expressing what this fishing signified) maketh Peter his Vicar, committing unto him the feeding of his lambs and sheep: 18 and revealeth unto him, that he also shall be crucified, to the glory of God, 20 admonishing him to mind that, rather than to be curious about john's death.  
verse 1 AFTER Jesus manifested himself again at the sea of Tibérias. 
The Gospel on wenseday in Easter week.  And he manifested thus: ✝ verse 2 There were together Simon Peter and Thomas who is called Didymus, and Nathanael which was of Cana in Galilee, and the sons of Zebedee, and two others of his disciples. ✝ verse 3 Simon 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. ✝ verse 4 But when morning was now come, Jesus stood on the shore: yet the disciples knew not that it was Jesus. ✝ verse 5 Jesus therefore saith to them, Children, have you any meat? They answered him, No. ✝ verse 6 He saith to them, Cast the net on the right side of the boat: and you shall find. They therefore did cast it: and now they were not able to draw it for the multitude of fishes. ✝ verse 7 That disciple therefore whom Jesus loved, saith to Peter, It is our lord 
⸬ See in S. Augustine tract. 122 〈◊〉 Io. the great mystery hereof concerning the church, and in S. Gregory hom. 24 in evang. and S. Bernard li. 2 c. 8 de consid. Peter's primacy here mystically signified.  Simon Peter when he had heard that it is our Lord: girded his coat unto him (for he was naked) and cast himself into the sea. ✝ verse 8 But the other disciples came in the boat (for they were not far from the land, but as it were two hundred cubits) drawing the net of fishes. ✝ verse 9 Therefore after they came down to land, they saw hot coals lying, and fish laid thereon, and bread. ✝ verse 10 Jesus saith to them, Bring hither of the fishes that you took now. ✝ verse 11 Simon Peter went up, and drew the net to the land, full of great fishes, an hundred fifty three. And although they were so many, the net was not broken. ✝ verse 12 Jesus saith to them, Come, dine. And none of 
` the disciples,  them that sat at meat ', durst ask him, Who art thou? knowing that it is our Lord. ✝ verse 13 And Jesus cometh and taketh the bread and giveth them, and the fish in like manner. ✝ verse 14 This now the 
⸬ Not the third apparition, but the third day of his apparitions. for he appeared in the very day of his Resurrection often, again upon Low Sunday, than this third time, And S. mark saying, last he appeared, c. 16, 14: meaneth his last apparition the first day.  third time Jesus was manifested to his disciples, after he was risen from the dead. ⊢  
✝ verse 15 therefore when they had dined, Jesus saith to Simon Peter, 
The Gospel on the one of SS. Peter and Paul.  Simon of John, lovest thou me more than these? He saith to him, Yea Lord: thou knowest that I love thee. he saith to him, feed MY lambs. ✝ verse 16 He saith to him again, Simon of John, lovest thou me? he saith to him, Yea Lord, thou knowest that I love thee. He saith to him, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed & rule  feed MY lambs. ✝ verse 17 He saith to him the third time, Simon of John, lovest thou me? Peter was strooken sad, because he said unto him the third time, lovest thou me? And he said to him, Lord, thou knowest all things: thou knowest that I love thee. He saith to him, ″ feed MY sheep. ✝ verse 18 Amen, amen I say to thee, when thou waste younger, thou didst gird thyself, and didst walk where thou wouldst. but when thou shalt be old, thou shalt stretch forth thy hands, and ″ an other shall gird thee, and lead thee whither thou wilt not. ✝ verse 19 And this he said, signifying by what death he should glorify God. ⊢ 
b The Gospel upon S. John the evangelists day in Christmas Decembris 27.  And when he had said this, he saith to him, follow me. ✝ verse 20 Peter turning, saw that disciple whom Jesus loved, 
Io. 13, 23.  following, * who also leaned at the supper upon his breast, and said, Lord who is he that shall betray thee? ✝ verse 21 Him therefore when Peter had seen, he saith to Jesus, Lord, and this man what? ✝ verse 22 Jesus saith to him, 
c So readeth S. Ambrose in Ps. 45. & ser. 20 in Ps. 118. S. Aug. tract. 124 in Io. & most ancient copies and service books extant in Latin, other read, If I will: other, If so I will &c.  So I will have him to remain till I come, what to thee? Follow thou me. ✝ verse 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 I come, what to thee? ✝ verse 24 This is that disciple which giveth testimony of these things, and hath written these things: and we know that his testimony is true. ⊢  
✝ verse 25 But there are * many 
⸬ How few things are written of Christ's acts & doctrine in comparison of that which he did and spoke? and yet the heretics will needs have all in Scripture, trusting not the Apostles own preaching, or report of any thing that our master did or said, if it be not written.  other things also which Jesus did: 
Io. 20, 30.  which if they were written in particular, neither the world itself I think were able to contain those books that should be written.  

ANNOTATIONS CHAP. XXI.  
17. Feed my sheep.] As it was promised him Mat. 16, that the Church should be builded upon him, 
Peter is here made the general Pastor, and the Church is builded upon him.  and that the keys of heaven should be given to him: so here it is performed, & he is actually made the general Pastor and governor of all Christ's sheep. For though the other ten (as Mathias and Paul also afterward) were Apostles, Bishops, Priests, and had authority to bind and loose, to remit and retain, to preach, baptise, and such like, as well as he: Yet in these things and all other government, Christ would have him to be their head, and they to depend of him as head of their College, and consequently of the whole flock of Christ: no Apostle nor no Prince in earth (if he acknowledge himself to be a sheep of Christ) exempted from his charge; 
The Protestant's otherwise denying this pre-eminence of Peter, yet to uphold their Arch bishops, do avouch & prove it against the Puritans.  And that Christ maketh a difference betwixt Peter and the rest, and giveth him some greater pre-eminence and regiment than the rest, it is plain by that he is asked whether he love our Lord more than the other Apostles do: 
Cypr. de unit. Ec.  where, for equal charge no difference of love had been required. To Peter (saith S. Cyprian) our Lord after his Resurrection said, feed my sheep, and built his Church upon him alone, and to him he giveth the charge of feeding his sheep. For although after his Resurrection he gave his power alike to all, saying, As my Father sent me, so I send you, take the Holy Ghost, if you remit to any their sins, they shall be remitted etc. Yet to manifest unity, he constituted one chair, & so disposed by his authority that unity should have origine of one. The rest of the Apostles were that Peter was, in equal fellowship of honour and power, 
Li. 2 de Sacerd.  but the beginning cometh of unity: the primacy is given to Peter, that the Church of Christ may be showed to be one, & one chair. S. chrysostom also saith thus: Why did our Lord shed his blood? Truly to redeem those sheep, the cure of which he committed both to Peter and also to his Successors. 
Peter's successors succeed him in universal authority.  And a little after, Christ would have Peter endued with such authority, and to be far above all his other Apostles: for he saith: Peter, dost thou love me more than all these do? Whereupon our master might have inferred. If thou love me Peter, use much fasting, sleep on the hard flower, watch much, be patron to the oppressed, father to the orphans, and husband to the widows: but omitting all these things, he saith, Feed my sheep. For, all the foresaid virtues certes may be done easily of many subjects, not only men but women: but when it cometh to the government of the Church and committing the charge of so many souls, all woman kind must needs wholly give place to the burden and greatness thereof, and a great number of men also. So writeth he.  
And, 
S. Gregory though he misliked the title of Universal Bishop, yet is most plain both in his writings & doings for the Pope's supremacy, as also S. Leo the great.  because Protestants would make the unlearned think, that S. Gregory deemend the Pope's supremacy to be wholly unlawful and Antichristian, for that he condemneth John of Constantinople for usurping the name of universal Bishop, resembling his insolence therein to the pride of Antichrist: note well the words of this holy father in the very same place and Epistle against the B. of Constantinople, 
Grego. li. 4, ep. 76.  by which you shall easily see that to deny him to be universal Bishop, is not to deny Peter or the Pope to be head of the Church, or supreme governor of the same, as our adversaries fraudulently pretend. It is plain to all men, saith he, that ever read the Gospel, that by our lords mouth the charge of the whole Church was committed to S. 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 principality was delivered: and yet he was not called the universal Apostle. This title in deed was offered for the honour of S. 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 S. Gregory, 
* See li. ●. ep. 72. 73, li. 2 ep. 37. 45. li. 4 ep. 95 li, 7 ep. 62.  who though he both practised jurisdiction through out all Christendom, as other of that See have ever done, and also acknowledged the Principality and sovereignty to be in Peter and his Successors: yet would he not for just causes use that title subject to vanity & misconstruction. But both he & all the Popes since have rather called themselves, servos servorum Dei, the servants of God's servants. Though the word, universal Bishop, in that sense wherein the holy council of Chalcedon offered it to the See of Rome, 
The title of universal Bishop refused, but universal jurisdiction always acknowledged and practised.  was true and Lawful. For that council would not have given any Antichristian or unjust title to any man. only in the B. of Constantinople 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. 
Bernard. li. 2. c. 8. de consider.  See also the Epistles of S. Leo the Great concerning his practice of universal jurisdiction, though he refused the title of universal Bishop. And S. Bernard (that you may better perceive that the general charge of Christ's sheep builded not only given to Peter's person, but also to his successors the Popes of Rome, as S. Chrysostom also before alleged doth testify) writeth thus to Eugenius, Thou art he to whom the keys of heaven are delivered, & to whom the sheep are committed. there be other Porters of heaven, & other Pastors of flocks: but thou hast inherited in more glorious & different sort. 
The Pope is Pastor of all Pastors.  For they have every one their particular flock, but to thee all universally, as one flock to one man are credited: being not only the Pastor of the sheep, but the one Pastor of all the Pastors themselves, but thou wilt ask me how I prove that? Even by our lords word, for to whom of all, I say not only Bishops, but Apostles, were the sheep so absolutely and without limitation committed? If thou love me Peter, feed my sheep. He saith not, the people of this kingdom or that city, but, my sheep, without all distinction. So S. Bernard. And hereunto may be added that the second, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  feed, is in Greek a word that signifieth withal to govern and rule, as Ps.. ●. Mich. 5. Mat. 2. Apoc. 2. and therefore it is spoken of David also and other temporal governors (as the Hebrew word answering thereunto) in the 
* 2 Reg. c. 5. Ps. 77.  Scriptures very often, and the Greek in profane writers also.  
1●. An other shall gird thee.] 
Beza in hunc locum.  He prophesieth of Peter's Martyrdom, and of the kind of death which he should suffer. 
Peter crucified at Rome.  that was, crucifying. which * the heretics fearing that it were a step to prove he was martyred in Rome, deny: whereas the Fathers and ancient writers are as plain in this, as that he was at Rome, Origen apud Euseb. li. 3. c. 1. Euseb. li. 2. c. 24. Hist. Ec. Tertul. de prescript. nu. 14. Aug. tract. 123 in joan. Chrysost. Beda in hunc locum.     


THE sum, AND THE ORDER OF THE EVANGELICAL history, gathered briefly out of all four, even unto Christ's Ascension. * ⁎ *  Mt. Mr. Lu. Io.     1 THE preface moving the Reader to receive CHRIST, being the eternal WORD of God, 
THE 1 PART, containing the infancy of Christ and the time that he lived obscurely.  the life and the light.   1  The Angel telleth Zacharie of the conception of John Baptist, Christ's Precursor: and Elizabeth conceiveth him.   1  The same Angel doing his message to the B. Virgin, CHRIST is incarnate in her womb.   1  Our B. Lady visiteth Elizabeth: and John Baptist is borne, and circumcised. 1    The Angel telleth Joseph that his wise is with child by the Holy Ghost. 1  3  The genealogy of Christ.   2  The birth of Christ in Bethlehem, and his circumcision. 2    The Sages come from the East, and adore Christ.   2  Christ is presented in the Temle: where Simeon and Anna prophecy of him. 2    joseph with the child and his mother, fleeth into Egypt: and returneth to Nazareth.   2  jesus being sought of his parents, is found in the Temple among the Doctors. 3 1 3  john the Baptist preacheth and baptizeth, preparing all to receive Christ: and among other, Christ is baptised of him. 
The 2 part, containing the time of the preparation toward his manifestation.  4 1 4  Christ fasteth forty days, and is tempted in the wilderness.    1 john giveth testimony of Christ to the legates of the Jews, to the people, and to his own disciples.    2 Christ worketh his first miracle, turning water into wine at a marriage.    1 In the feast of Pasche he casteth out the buyers and sellers in the Temple, insinuating to the Jews his death and resurrection. 
THE 1. PASCHE.     3 He teacheth Nicodemus by night: and baptizeth in jury by the ministery of his disciples. Whereupon a question is moved to John about their two baptisms. 14 6 3  John Baptist is put into prison for reprehending Herod's incestuous adultery. 4   4 After john's imprisonment, Christ returning into Galilee by Samaria, talketh with the Samaritane woman. 
The 3 part, from the time that he began (Mat. 4, 1● & 17.) to manifest himself, by preaching and miracles.     4 He healeth a lords son of an ague. 4 1 4  He preacheth in Galilee, and waxeth very famous. 4 1 5  He calleth four disciples out of the boat, and they follow him.  1 4  He healeth one possessed of a devil, in the Synagogue. 8 1 4  He cureth Simon Peter's mother in la, & many sick persons. 8  9  He refuseth three that offer to follow him. 8 4 8  He appeaseth the tempest on the sea. 8 5 8  He healeth two possessed of devils in the country of the Gerasens, and permitteth the devils to enter into swine. 9 2 5  He healeth the sick of the palsy, being let down through the tiles.     He calleth Matthew from the custom house, and disputeth with john's disciples and the Pharisees of fasting. 9 5 8  He raiseth the Archisynagogs' daughter, and cureth her that had a flux of blood. 9    He healeth two blind, and one possessed.    5 He healeth him on the sabbath day that lay at the Probatica and had been diseased 38 years. 
THE 2 PASCHE.  12 3 6  He confuteth the Pharisees being offended that his disciples bruised the ears of corn on the sabbath. 12    He refelleth the Pharisees being offended because he cured the withered hand on the sabbath. 5.6.7 3 6  He chooseth the 12 Apostles: and maketh that divine sermon called Sermo Domini in monte, the Sermon of our Lord in the mount, containing the pattern of a Christian man's life. 8 1 5  He cureth a leper. 8  7  He healeth the centurion's servant.   7  He raiseth the widows son at Naim. 11  7.9  john sendeth out of prison his disciples unto Christ.   7  He forgiveth M. magdalen's sins, preferring her much before the Pharisee that despised her. 12 3 11  He healeth him that had a deaf and dumb devil, and refuteth the blaspheming Pharisees. 12 3 11.8  He preferreth the observers of God's word before carnal mother and brethren. 13 4 8  The parable of the sower. 13 4   The parables of the cockle, of the seed growing when men sleep, of the mustard seed, and of the leaven. 13    The parables of the treasure hid in the field, of the precious stone, and of the net. 13 6 4  Teaching in Nazareth, he condemneth it of incredulity. 9.10 6 8  He sendeth the twelve Apostles to preach. 14 6 9  john is beheaded, and the fame of Jesus cometh to Herod's ears. 14 6 9 6 He feedeth 5000 men with five loaves. 14 6  6 He walketh upon the sea, and so maketh Peter also to do.    6 He reasoneth of Manna, and of the true bread from heaven. 
THE 3 PASCHE.  15 7   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.  7   He cureth a man that was deaf and dumb. 15 8   He feedeth 4000 with seven loaves. 16 8   He rejecteth the Pharisees that asked a sign, and biddeth his disciples beware of their leaven.  8   He healeth a blind man in Bethsaida. 16 8 9  The time that he will pass out of this world, now drawing nigh, he maketh Peter, for confessing him to be Christ, 
The 4 part, from the time that he began (Mat. 16, ●● to foretell to his Disciples, that he must go & suffer in Jerusalem.  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. 17  9  The Transfiguration.     He casteth out the devil which his disciples could not cast out, commending unto them fasting and prayer. 17 9   He payeth the didrachmes for him and Poter, after that Peter had found a stater in the fishes mouth. 18 9 9  His disciples contending for superiority, he teacheth humility. 18 9   He threateneth the scandalisers of little ones. 18    He teacheth us to forgive our brother sinning against us. 10 10 9 7 Leaving Galilee he goeth into jury, and the Samaritans will not receive him. 
The 5 part, of his going into Jewry toward his Passion.    17  In that journey he healeth the ten lepers.    7 He teacheth in the Temple in the feast of Scenopégia, that is, of Tabernacles.    8 He absolveth the woman taken in adultery, teacheth in the Temple, and goeth out of their hands that would have stoned him.    9 He restoreth sight to him that was borne blind.    10 He reasoneth of the true Pastor and his sheep.   10  He sendeth the 70 disciples, and they return. The parable of the Samaritane and the wounded man. Martha entertaineth Jesus.   11  He teacheth the manner and force of prayer, and reprehendeth the preposterous cleanness of the Pharisees.   12  He teacheth not to fear them that kill the body only, to cast away the care of riches by the parable of him that thought his barns to little, and that the faithful servant will always expect the coming of his lord and master.   13  He threateneth them, unless they do penance, showing God's patience by the fruitless figtree that was suffered to stand one year more. He healeth the crooked woman, teacheth the way to heaven to be narrow.   14  He healeth him that had a dropsy, on the sabbath: and teacheth them to renounce all things in comparison of him.    10 In the feast of Dedication he goeth out of their hands that would have stoned him.   15  The parables of the lost sheep, of the groat, and of the prodigal son.   16  The parable of the unjust bailiff. 19 10 16  Of the indissolubilitie of matrimony.   16  The rich glutton and Lazarus.   17  Woe to scandalisers. The force of faith even to the moving of trees with a word.   18  Of the Pharisee and the publican that went to pray. 19 10 16  He imposeth or layeth his hands upon little children, and exhorteth a young rich man to forsake all and become perfect. 10    The parable of the workmen hired into the vineyard.    11 He raiseth Lazarus, and the Jews consult how to destroy him. 10 10 19  He foretelleth his death, and denieth the request of Zebedees' two sons, ask the two chief places about him.   18  He healeth a blind man before his entering into Jericho.   19  Zachaeus the publican entertaineth Christ. The parable of the ten pounds delivered to ten servants. 10  10  He healeth two blind men as he goeth out of Jericho. 16 14 12  At a supper in Bethánia, marry powered ointment upon him. 
PALM sunday.  21 11 19 12 Riding upon an ass he entereth gloriously into Jerusalem. 21   12 He healeth the lame and the blind, and Gentiles desire to see him. 
The 6 part, containing the holy week of his Passion in Jerusalem.  21 11 19  He curseth the figtree, and casteth the buyers and sellers out of the Temple. 21 11 19.20  To his enemies the Jews, he avoucheth his power by john's baptism which was of God, and foretelleth their reprobation, with the gentiles vocation in their place, by parables: as the parable of the two sons, the one promising to do, the other doing his father's commandment. 21 12 20  The parable of the vineyard let out to husbandmen that killed both the servants and the son sent to require fruit. 22    The parable of the king that made a marriage for his son, inviting guests to the feast, and they would not come. 22 12 20  He answereth their question of paying tribute to Caesar, and the Sadducees question of the Resurrection. 22 12   He answereth the Pharisees question, of the greatest commandment. 22 12 20  He putteth them to silence with this question concerning CHRIST, how he could be David's son. 23 12 20  He biddeth them do as the Scribes teach, but not as they do.  12 12  He extolleth and preferreth the poor widows offering. 24 13 21  He foretelleth to some of his Disciples, the destruction of the Temple and of Jerusalem: and by that occasion, what things shallbe before the consummation of the world, 
TVESDAY night.  and Antichrist in the consummation, and then incontinent doomsday, warning us to prepare ourselves against his coming. 25    By the parable of the ten Virgins, & the parable of the talents, he showeth, how it shall be at doomsday with the Faithful that prepare, and that prepare not themselves: and without parables, that they which do not good works, shall be damned. 26 14 22  judas bargaineth with the Jews to betray him. and two of his disciples prepare the Paschal lamb. 
TENEBRE wenesday.     13 At the supper he washeth his Apostles feet. 
MAUNDY thursday.  26 14 22  He suiteth the Sacrifice of his body and blood in the B. Sacrament. 
The 4 Pasche.  26 14 22 13 He foretelleth that one of the twelve shall betray 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. 
Al Thursday night & GOOD FRIDAY.  26.27 14.15 22.23 18.19 The story of his Passion and burial, from thursday at night, till the next day at eventide. 28 16 24 20 He riseth the third day, 
EASTER DAY.   16  20 appeareth first to Marie Magdalene. 28    Than to the other women.   24  Than to Peter. ver. 34. then to the two disciples going into Emmaus. ver. 15.  16 24 10 Then to the disciples gathered together in a house at Jerusalem, when he entered the doors being shut, and gave them power to remit and retain sins.    20 Then, upon Low-Sunday, 
LOW SVNday.  to the disciples likewise gathered together, and Thomas among them.    21 Then, at the sea of Tiberias, to Peter & the rest that were fishing. where he committeth his sheep to Peter. 18 16   Then, to the disciples upon a mount in Galilee: giving them commission to preach and baptise through out the whole world.   24  Than in Bethánia, where he promiseth to send the holy Ghost (bidding them tarry in the mean time in Jerusalem)  16 24  and so blessing them, 
ASCENSION day.  Ascendeth into heaven.   

❧ THE argument OF THE acts OF THE APOSTLES.  
THE Gospel having showed, how the jews most impiously rèiected Christ (as also Moses and the Prophets had foretold of them:) and therefore deserved to be rejected themselves also of him: now followeth this book of the acts of the Apostles (
* Hier. in Catal.  written by S. Luke in Rome the fourth year of Nero, An. Dom. 61) and showeth, how notwithstanding their deserts, Christ of his mercy (as the Prophets also had foretold of him) offered 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 whiles all the twelve were so occupied about the Jews: how of a persecuting jewe he made an extraordinary Apostle (who was S. Paul) and to avoid the scandal of the Jews (to whom only himself likewise for the same cause had preached) sent him, and not any of his twelve by and by, who were his known Apostles, unto the Gentiles, who never afore had herd of Christ, and were worshippers of many Gods, to move them also (for, that likewise the Prophets had foretold) to faith and penance, and so by baptism to make them of his Church: and how the incredulous jews every where resisted the same Apostle and his preaching to the Gentiles, persecuting him and seeking his death, and never ceasing until he fell into the hands of the gentiles: 
Act. 13, 46, 1●, 6▪ ●9, 9 28, 28.  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, 
Mat. 21, 23.  and given to the Gentiles: 
Esa. 1.  even from Jerusalem (whose reprobation also by name had been often foretold) the headcitie of the Jews, 
Luc. 13, 33.  where it began, translated to Rome the headcitie of the Gentiles. All this will be evident by the parts of the book: which may be these six.  
First, 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 jury: yea and into Samaria also yea into all Nations of the Gentiles, be they never so far of. You shall receive (saith he) the virtue of the Holy ghost coming upon you: and you shall be witnesses unto me in Jerusalem, & in all jury, and Samaria, and even to the utmost of the earth. Chap. 1.  
Secondly, the beginning of the Church in Jerusalem, accordingly. Chap. 2.  
Thirdly, the propagation of it consequently into all jury, and also to Samaria. Chap. 8.  
Fourthly, the propagation of it to the Gentiles also. Chap. 10.  
Fifthly, the taking of it away from the obstinate Jews, and giving of it to the Gentiles, by the ministery of S. Paul and S. Barnabee. Chap. 13.  
Sixthly, of taking it away from Jerusalem itself, the headcitie of the Jews, and sending it (as it were) to Rome the headcitie of the Gentiles, and that, 
Act. 25. 11.  in their persecuting of Paul so far, * that he appealed to Caesar, and so delivering him after a sort unto the Romans: 
Luc. 23, 1.  as they bad * before delivered to them also Christ himself. where as S. Peter's first coming thither, was upon an other occasion, as shallbe said anon. Of which Romans and Gentiles therefore, the same S. Paul being now come to Rome (the last Chap. of the acts) foretelleth the obstinate Jews there, 
Act. 28, 28.  saying: Et ipsi audient. You will not hear, but, they will hear. that so the prediction of Christ above rehearsed might be fulfilled: And even to the utmost of the earth. And there doth S. Luke end the book, not caring to tell so much as the fulfilling of that which our Lord had foretold (Act. 27, 24) to S. Paul, Thou must appear before Caesar. because his purpose was no more but to show the new Jerusalem of the Christians, where Christ would place the chief seat of his Church, as also in deed 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.  
And so this book doth show the 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 beginning visibly at Jerusalem, was taken from the Jews, and translated to the gentiles (and namely to Rome) continuing visibly, 
Rom. 11, 25.  and visibly to continue hereafter also, Until the fullness of the Gentiles shall be come in: that then also All Israel may be saved. and then is come the end of the world. 
Mat. 24, ●4.  For so did Christ most plainly foretell us: This Gospel of the Kingdom shallbe preached in the whole world, for a testimony to all Nations. and then shall come the consummation. For the conversion of which Nations and accomplishing the fullness of all Gentiles, the foresaid Church Catholic, being mindful of her office. to be Christ's witness even to the utmost of the earth, doth at this present (as always) send preachers to convert and make them also Christians: 
Tertul. de presc.  whereas the protestants and * all other heretics do nothing else but subvert such as before were Christians.  
And this being the sum and scope of this book, thus to give us historically a just sight of the fulfilling of the Prophets & Christ's prediction about the Church: it is not to be marveled at, why it telleth not of S. Peter coming to Rome: considering that his first coming thither, was not, as S. Paul's was, by the Jews delivery of him, working so to their own reprobation, but upon another occasion, to wit, to confound Simon Magus. Eus. Hist. li. 2. c. 12. 13. For who also seethe not, that it maketh no mention of his préaching 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 the Jews) Peter being the Head of all, was elected of God, 
Act. 15. 7.  to incorporate them into the church, as before he had done the Jews. God (saith he) among us chose, that by my mouth the Gentiles should hear the word of the Gospel, and believe. and S. James thereupon: Simon hath told how God first visited to take of the Gentiles a people to his name. 
Act. 15, 14.  But otherwise (I say) here is no mention of Peter's preaching to any Gentiles: no nor of the other eleven Apostles. Will any man therefore infer, that neither Peter, nor the other eleven preached to any Nation or 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 of 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, 
Rom. 15, 19  were converted by one Apostle only, who From Jerusalem even to Illyricum, replenished the Gospel of Christ. And this parting of the work so made by S. Peter with the rest, 
Gal. 2, 9  doth S. 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 Act. the last chap.) there planted by S. Peter and others (as likewise by S. Peter it was planted in the first gentiles, before that S. Paul began the taking of it away from the multitude of the Jews, and the translating of it to the multitude of the gentiles) but also so not able was the same Church of Rome, that S. Paul writing his Epistle to the Romans, 
Rom. 1, 8.  before he came thither, saith: Your faith is renowned in the whole world. and therefore they with the rest of the Gentiles, be that Nation whereof Christ told the Jews, 
Mat. 21, 43.  saying: The Kingdom of God shall be taken away from you, & shall be given to a Nation yielding the fruits thereof.  
As before we noted the Gospels, as they are read both at matins and mass, through out the year, in their convenient time and place: so the books following (as also the books of the old Testament) are read in the said service of the Church, for Epistles and Lessons, in their time & place, as hereafter shall be noted in every of them. See the very same order and custom of the primitive Church, in S. Ambrose ep. 33. S. Augustine Serm. de Tempore 139, 140, 141, 144. S. Leo Ser. 2 & 4 de Quadrag. & Ser. 13 & 19 de Pass. Domini. S. Gregory in his 40 homilies upon the Gospels.   

THE acts OF THE APOSTLES. 
The church readeth this book at matins from Low Sunday unto the 3 Sunday after Easter: even as in S. Augustine's time. See serm. 83 & 93 de diversis. to. 10.   

CHAP. I. 
The 1. part.   
Christ now ready to ascend, 
The expectation of the Holy Ghost between the Ascension of Christ, and the beginning of the Church.  biddeth the Apostles to expect the Holy Ghost which he had promised. foretelling where (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 Mathias is elected Apostle in the place of Judas.  
verse 1 THE * first treatise I made of 
⸬ Not all particularly, (for the other evangelists writ divers things not touched by him) but all the principal and most necessary things.  all things, 
Lu. 1, 3.  O Theophilus, 
The Epistle at mass upon Ascension day.  which Jesus began to do and to teach, ✝ verse 2 until the day wherein ″ giving commandment by the holy Ghost to the Apostles whom he chose, he was assumpted: ✝ verse 3 to whom he showed also himself alive after his passion in many arguments, for forty days appearing to them, & speaking of the kingdom of God. ✝ verse 4 And eating with them, 
Iu. 24, 49.  * he commanded them, that they should not departed from Jerusalem, but should expect the promiss of the Father, 
Io. 14, 26.  which you * have heard (saith he) by my mouth: ✝ verse 5 for John in deed baptised with 
⸬ john's baptism gave not the Holy Ghost.  water, but * you shall be 
⸬ The abundant pouring of the Holy Ghost upon them on whitsunday, he calleth baptism.  baptised with the holy Ghost after these few days. 
Lu. 3, 16.  ● ✝ verse 6 They therefore that were assembled, asked him, saying, Lord, whether at this time wilt thou restore the kingdom to Israel? ✝ verse 7 but he said to them, ″ It is not for you to know times or moments, which the Father hath put in his own power: 
Lu. 24, 49. Act. 2, 1.  ✝ verse 8 but you shall receive the * virtue of the holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Jewry, and Samaria, and even to the utmost of the earth. 
Mar. 16, 19 Lu. 24, 51.  ✝ verse 9 And * when he had said these things, in their sight he was elevated: and a cloud received him out of their sight. ✝ verse 10 And when they beheld him going into heaven, behold two men stood beside them in white garments, ✝ verse 11 who also said, Ye men of Galilee, why stand you looking into heaven? This Jesus which is ″ assumpted from you into heaven, shall so come as you have seen him going into heaven. ⊢  
✝ verse 12 Then they returned to Jerusalem from the mount that is called Olivet, which is by Jerusalem, distant a Sabbaths journey. ✝ verse 13 And when they were entered in, they went up into an upper chamber, where abode 
⸬ This visible company was the true church of Christ, which he left, & commanded to keep together till the coming of the Holy Ghost by h to be further informed & furnished to gain all nations to the same society.  Peter & John, James and Andrew, Philippe and Thomas, Bartholomew and Matthew, James of Alphaeus and Simon Zelótes, and Jude of james. ✝ verse 14 Al these were perseuéring with one mind in prayer with the 
⸬ The heretics, some in the text, other in the margin, traslate, wives, to wit, of the Apostles, most Impudently, knowing in their consciences that he meaneth the Maries & other holy women that followed Christ. as Lu. 1, 2, 24, 10. See Beza & the Engl. Bible 1579.  women and ″ marry the mother of Jesus, and his brethren.  
✝ verse 15 
a The Epistle upon S. Mathias day Febr. ●4.  In those days ″ Peter rising up in the mids of the brethren, said: (and the multitude of persons together, was almost an hundred and twenty) ✝ verse 16 You men, brethren, * the scripture must be fulfilled which the holy Ghost spoke before by the mouth of David concerning Judas, 
Ps. 40, 9.  who was the * captain of them that apprehended Jesus: 
Io. 13, 18.  ✝ verse 17 who was numbered among us and obtained the lot of this ministery. 
Luc. 22, 47. Io. 18, 3.  ✝ verse 18 And he in deed hath possessed a * field of the reward of iniquity, 
Mt. 27, 5. 7.  and being hanged he burst in the mids, and all his bowels gushed out. ✝ verse 19 And it was made notorious to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Hacel-dema, that is to say, the field of blood. ✝ verse 20 For it is written in the book of psalms. 
Psa. 68, 26.  Be their habitation made desert, and be there none to dwell in it. And his bishopric let another take. 
Ps. 108, 8.  ✝ verse 21 therefore, of these men that have assembled with us, all the time that our Lord Jesus went in and went out among us, ✝ verse 22 beginning from the baptism of John until the day wherein he was assumpted from us, 
⸬ No small mystery, that the number of the twelve Apostles must needs be made up again.  there must one of these be made a witness with us of his resurrection.  
✝ verse 23 And they appointed two, Joseph, who was called Barsabas, who was surnamed Justus: and Mathias. ✝ verse 24 And praying they said, Thou Lord that knowest the hearts of all men, show of these two, one, whom thou hast chosen, ✝ verse 25 to take the place of this ministery and Apostleship, from the which Judas hath prevaricated that he might go to his own place. ✝ verse 26 And they gave them ″ lots, and the lot fell upon Mathias, and he was numbered with the eleven Apostles. ⊢  

ANNOTATIONS CHAP. i  
2. Giving commandment.] He meaneth the power given them to preach to baptise▪ to remit sins, and generally the whole commission and charge of government of the Church after him and in his name, steed, and right▪ the which Regiment was given them together with the Holy Ghost to assist them therein for ever.  
7. It is not for you.] 
The times and moments of things to come pertain not to us.  It is not for us, nor needful for the Church, to know the times & moment of the world, the coming of Antichrist, and such other Gods secrets. This is enough in that case, to be assured that Christ's faith shall be preached, and the Church spread through out all Nations, the Holy Ghost concurring continually with the Apostles and their Successors for the same.  
11. Assumpted from you.] By this visible Ascending of Christ to heaven and like return from thence to judgement, 
Christ is ascended, and yet really in the B. Sacrament.  the heretics do incredulously argue, him not to be in the Sacrament. But let the faithful rather give ear to S. 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 ascending to heaven, both hath his flesh with him, and left it with us beneath. Eliae● being taken up, left to his Disciple his cloak only: but the son of man ascending left his own flesh to us. Li. ● de Sacerd. Ho. 2 ad po. Ant. in fine. Ho. de divit. & paup. in fine.  
14. Marry the mother of Jesus.] 
Our B. LADY.  This is the last mention that is made in holy Scripture, of our B Lady. for though she were full of all divine wisdom, and opened (no doubt) unto the evangelists and other writers of holy Scriptures, diverse of Christ's actions, speeches, and mysteries, whereof she had both experimental and revealed knowledge: Yet for that she was a woman, and the humblest creature living, and the pattern of all order and obedience, it pleased not God that there should be any further note of her life, 
Her life.  doings, or death, in the Scriptures. She lived the rest of her time with the Christians (as here she is peculiarly named and noted among them) and specially with S. John the Apostle, 
Io. 19, 26. 27.  * to whom our Lord recommended her. Who provided for her all necessaries, her spouse Joseph (as it may be thought) being deceased before. The common opinion is that she lived 63 years in al. 
Dionys. ep. ad Timotheum.  At the time of her death, 
Her death.  (as S. Denys first, & after him S. Damascene de dormit. Deiparae. writeth.) all the Apostles then dispersed into divers nations to preach the Gospel, were miraculously brought together (saving S. Thomas who came the third day after) to Jerusalem, to honour her divine departure and funeral, as the said S. Denys witnesseth. Who saith that himself, S. Timothee, and S. Hierotheus were present: testifying also of his own hearing, that both before here death and after for three days, not only the Apostles and other holy men present, but the Angels also and Powers of heaven did sing most melodious hymns. They buried her sacred body in gethsémavi, but for S. Thomas sake, who desired to see and to reverence it, 
Her assumution.  they opened the sepulchre the third day, and finding it void of the holy body, but exceedingly fragrant, they returned, assuredly deeming that her body was assumpted into heaven, as the Church of God holdeth, being most agreeable to the singular privilege of the mother of God, and therefore celebrateth most solemnly the day of her Assumption. And that is consonant not only to the said S. Denys, and S. Damascene, but to holy Athanasius also, who avoucheth the same, Serm. in evang. de Deipara. of which Assumption of her body. S. Bernard also wrote five notable sermons extant in his works.  
But neither these holy fathers, 
The Protestant's have no feast of her at all, as they have of other saints.  nor the church's tradition and testimony, do bear any sway now a days with the Protestants, that have abolished this her greatest feast of her Assumption. who of reason should at the least celebrate it as the day of her death, as they do of other saints. For though they believe not that her body is assumpted, 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 & yet are still celebrated by the Protestants. But concerning the B. Virgin MARIE, they have blotted out also both her nativity, and her Conception: so as it may be thought the devil beareth a special malice to this woman whose seed broke his head. For as for the other two days of her Purification & Aununciation, they be not proper to our Lady, but the one to Christ's Conception, the other to his Presentation▪ so that she by this means shall have no festivity at al.  
But contrariwise, 
How the primitive Church & ancient fathers honoured our B. Lady.  to consider how the ancient Church and fathers esteemed, spoke, and wrote of this excellent vessel of grace, may make us detest these men's impiety, that can not abide the praises of her 
* Lu. 1, 48.  whom all generations should call blessed, and that esteem her 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. S. Athanasius in the place alleged, after he had declared how all the Angelical spirits and every order of them honoured and praised her with the Elias, 
S. Athanasius.  wherewith S. Gabriel saluted her; We also, saith he, of all degrees upon the earth extol thee with loud voice, saying, ave gratia plena etc. Hail full of grace, our Lord is with thee pray for us 〈◊〉 Mistress, 
S. Ephrem.  and Lady, and Queens, and mother of God. Most holy and ancient Ephrem, also in a special oration made in praise of our Lady, saith thus in diverse places thereof, Intemerata Deipara etc. Mother of God undifiled, Queen of all, the hope of them that despair, my lady most glorious, higher them the heavenly spirits, more honourable than the Cherubins, holier than the Seraphins▪ and without comparison more glorious than the supernal hosts, the hope of the fathers, the glory of the Prophets, the praise of the Apostles. And a little after. Virgo ante partum, in partu, & post partum▪ by thee we are reconciled to Christ my God, thy son: thou art the helper of sinners, thou the haven for them that are tossed with storms, the solam of the world, the deliverer of the imprisoned, the help of orphans, the redemption of captives. And afterward, Vouchsafe me thy servant to praise thee. Hail lady marry full of grace, hail Virgin most blessed among women. And much more in that sense which were to long to repeat.  
S. Cyril. hath the like wonderful speeches of her honour, 
S. Cyril.  hom. 6. contra Naestorium. Praise and glory be to thee ● holy Trinitieito thee also be praise, holy mother of God, for thou art the precious pearl of the world, thou the candle of unquenchable light, the crown of Virginitis, the sceptre of the Catholic faith. By thee the trinity is glorified and adored in all the world: by thee heaven rejoiceth, Angels and Archangels are glad, devils are put to flight, and man is called again to heaven, and every creature that was held with the error of Idols, is turned to the knowledge of the truth: by thee Churches are founded through the world: thee being their helper, the Gentiles come to penance▪ and much more which we omit. Likewise the Greek Liturgies or Masses of S. James, 
The Greek Liturgies of S. James, S. Basil, S. Chrysostom.  S. Basil, and S. Chrysostom, make most honourable mention of our B. Lady, praying unto her, saluting her with the Angelical hymn, Au● Maria, and using these speeches, Most holy, undefiled, blessed above all, our Queen, our Lady, the mother of God, MARIE, a virgin for over, the sacred ark of Christ's Incarnation, brother than the heavens that didst bear they creator, holy mother, of unspeakable light, we magnify thee with Angelical hymns. All things pass understanding, all things are glorious in thee o mother of God▪ by thee the mystery before unknown to the Angels, is made manifest and revealed to them on the earth▪ thou art more honourable than the Cheerubins, and more glorious than the Seraphins, to thee, O full of grace, all creatures, both men and Angels do gratulate and rejoice: glory be to thee, Which art a sanctified temple, a spiritual paradise, the glory of virgins, of whom God took flesh and made thy womb to be his throne, etc.  
And S. Augustine Serm. 18. de Sanctis to. 10: or (as some think) S. Fulgentius: 
S. Augustine.  O blessed MARIE, who can be able worthily to praise or thank thee, receive our prayers, obtain us out requests, for thou art the 
* unica spes.  special hope of sinners, by thee we hope for pardon of our sins, & in thee, o most blessed, is the expectation of our rewards. 
Sancta MARIA succurre miseris, etc.  And then follow these words now used in the church's service: Sancta Maria suscurre miseris, iwa pusillanimes, refove flebiles, orapro populo, interueni pro lero, intercede pro devoto foemineo sexu. Sentiant omnes tuum invamen, quicunque celebrant tuam commemorationem. Pray thou continually for the people of God, which didst deserve to bear the redeemer of the world, Who liveth and reigneth for ever. 
S. Damascene.  S. Damascene also ser. de dormitione Deiparae. Let us cry with Gabriel, ave gratia plena, Hail full of grace, Hail sea of joy that can not be emptied, hail the 
* unicum levamen  only case of griefs, hail holy virgin, by whom death was expelled, 
S. Irenaeus.  and life brought in. See S. Irenaeus li. 3▪ c. 33. and li. 5 circa medium, & S. Augustine de side & Symbolo. & de agone Christiano. Where they declare how both the sexes concur to our salvation, 
As Adam and Eve, so Christ & our Lady.  the man and the woman, Christ and our Lady, as Adam and Eve both were the cause of our fall, though Adam for more than his wife, and so Christ far more excellently and in an other sort then our Lady: who (though his mother) yet is but his creature and handmaid, himself being truly both God and man. 
See S. Greg Nzian. in fi. Trag. Christus patience.  In all which places alleged & * 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 much 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 invocation of the B. Virgin: 
The meaning of the titles and terms given to our B. Lady.  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 intercession for us. whereby she is our hope, our refuge, our advocate etc. 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.  
15. Peter rising up.) 
Peter beginneth to practise his primacy.  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 understanding the Scriptures of the old Testament to that purpose: the sense whereof Christ had opened to the Apostles before his departure, though in more full manner afterward at the sending of the Holy Ghost. And this act of Peter in prescribing to the Apostles and the rest, 
Beza in no. Test. 〈◊〉. an. 1565.  this election, and the manner thereof, is so evident for his supremacy, that * the adversaries confess here that he was, Antistes, the chief and Bishop of this whole College and company.  
26. Loties.] When the event or fall of the lot is not expected of devils, nor of the stars, nor of any force of fortune, 
Casting of lots.  but looked and prayed for to be directed by God and his holy saints: then may lots be used lawfully. And sometimes to discern betwixt two things mere indifferent, they be necessary, as S. Augustine teacheth ●p. 180 ad Honoratum.    

CHAP. II.  
The Holy Ghost coming to the Faithful upon whitsunday. 
The 2 part.  5 Jews in Jerusalem of all Nations do wonder to hear them speaks all tongues. 14 And Peter to the deriders declareth, 
THE coming of the Holy Ghost and beginning of the Church in Jerusalem.  that it is not drunkenness, but the Holy Ghost which Joel did prophecy of, which Jesus (whom they crucified) being now risen again and ascended (as he showeth also out of the Scriptures) hath powered out from heaven, concluding therefore that he is CHRIST, and they most horrible murderers. 17 Whereat they being compuncte, and submitting themselves, he telleth them that they must be baptised, and then they also shall receive the same Holy Ghost, as being promised to all the baptised. 41 And so 3000 are baptised that very day. 42 Whose godly exercises are here reported, and also their living in state of perfection. The Apostles work many miracles, and God daily increaseth the number of the Church.  
verse 1 AND when the days of ″ Pentecost were accomplished, 
Act. 1, 4.  they were all together in one place: 
The Epistle upon whitsunday.  ✝ verse 2 and suddenly there was made a sound from heaven, as of a vehement wind coming, & it filled the whole house where they were sitting. ✝ verse 3 And there appeared to them parted tongues as it were * of fire, 
Mt. 3, 11.  and it sat upon every one of them: ✝ verse 4 and they were ″ all replenished with the * HOLY GHOST, 
Io. 7, 39  and they began to speak with diverse tongues, according as the HOLY GHOST gave them to speak.  
✝ verse 5 And there were dwelling at Jerusalem jews, devout men of every nation that is under heaven. ✝ verse 6 And when this voice was made, the multitude came together, and was astonished in mind, because every man heard them speak in his own tongue. ✝ verse 7 And they were all amazed, and marveled saying, Are not, lo, all these that speak, Galileans, ✝ verse 8 and how 
` do we hear.  have we heard ' each man our own tongue wherein we were borne? ✝ verse 9 Parthians, and Medians, and Elamites, and that inhabit Meso potámia, Jewry, and Cappadocia, Pontus, and Asia, ✝ verse 10 Phrygia, and Pamphilia, Egypt and the parts of Lybia that is about Cyrénee, and strangers of Rome, ✝ verse 11 jews also, and Proselytes, Cretensians, and Arabians: We 
` do hear.  have heard ' them speak in our own tongues the great works of God. ⊢ ✝ verse 12 And they were all astonished, and marveled, saying one to an other, What meaneth this? ✝ verse 13 But others deriding said, That these are full of new wine.  
✝ verse 14 
a The lesson before the Epistle on Imber wenesday in whitsonweeke.  But 
⸬ Peter the head of the rest and now newly replenished with all knowledge and fortitude, maketh the first Sermon.  Peter standing with the eleven, lifted up his voice, and spoke to them, Ye men, jews, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. ✝ verse 15 For these are not drunk, as you suppose, whereas it is the third hour of the day: ✝ verse 16 But this is it that was said by the Prophet Joël, 
joël. 2▪ 28.  ✝ verse 17 And it shall be, in the last days (saith our Lord) of my Spirit I will power out upon all flesh: and your sons and your daughters shall prophecy, and your young men shall see visions, and your ancients shall dream dreams. ✝ verse 18 And upon my servants truly, and upon my handmaids will I power out in those days, of my Spirit, and they shall prophecy: ✝ verse 19 and I will give wonders in the heaven above, and signs in the earth beneath, blood, and fire, and vapour of smoke. ✝ verse 20 The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of our Lord doth come. ✝ verse 21 And it shall be, every one whosoever calleth upon the name of our Lord, shall be saved. ⊢  
✝ verse 22 Ye men of Israel hear these words, Jesus of Nazareth a man approved of God among you, by miracles and wonders and signs which God did by him in the mids of you, as you know: ✝ verse 23 this same, ″ by the determinate counsel and prescience of God being delivered, you by the hands of wicked men have crucified and slain. ✝ verse 24 whom God hath raised up ″ losing the sorrows of hell, according as it was impossible that he should be holden of it. ✝ verse 25 For David saith concerning him, 
Ps. 15, 8.  I foresaw the Lord in my sight always: because he is at my right hand that I be not moved. ✝ verse 26 For this, my heart hath been glad and my tongue hath rejoiced: moreover my flesh also shall rest in hope. ✝ verse 27 Because thou wilt not leave ″ my soul 
⸬ Who but an infidel (saith S. Augustine) will deny Christ to have descended to hell? ep. 99  in hell, nor give thy Holy one to see 
⸬ As his soul suffered no pains in hell, so neither did his body take any corruption in the grave.  corruption. ✝ verse 28 Thou hast made known to me the ways of life: thou shalt make me full of joyfulness with thy face. ✝ verse 29 Ye men, brethren, let me boldly speak to you of the Patriarch David: 
3. Reg. 2, 10.  that * he died, and was buried: and his sepulchre is with us until this present day. ✝ verse 30 Whereas therefore he was a Prophet, 
Ps. 131, 11.  and knew that by an oath God had sworn to him that of the fruit of his loins there should sit upon his seat: ✝ verse 31 foreseeing he spoke of the resurrection of Christ, for neither was he left in hell, neither did his flesh see corruption. ✝ verse 32 This Jesus hath God raised again, whereof all we are witnesses.  
✝ verse 33 Being exalted therefore by the right hand of God, and having received of his father the promiss of the holy Ghost, he hath powered out 
` this gift which Ps. 109, 1.  this whom ' you see and hear. ✝ verse 34 For David ascended not into heaven: but he saith, Our Lord hath said to my Lord, sit on my right hand, ✝ verse 35 until I make thine enemies the footstool of thy feet. ✝ verse 36 therefore let all the house of Israel know most certainly that God hath made him both Lord, and CHRIST, this Jesus, whom you have crucified.  
✝ verse 37 And hearing these things, 
Contrition.  they were compuncte in heart, and said to Peter and to the rest of the Apostles, What shall we do men, brethren? ✝ verse 38 But Peter said to them, 
⸬ Not only amendment of life, but penance also required be fore baptism, in such as be of age, though not in that sort as afterwards in the Sacrament of penance. Aug. de fid. et oper. c. 11. 〈◊〉 ep. 108.  do penance, and be every one of you baptised in the name of Jesus CHRIST for remission of your sins: and you shall receive the gift of the holy Ghost. ✝ verse 39 For to you is the promiss, and to your children, and to all that are far of, whomsoever the Lord our God shall call. ✝ verse 40 With very many other words also did he testify, and exhorted them, saying, save yourselves from this perverse generation. ✝ verse 41 They therefore that received his word, were baptised: and there were added in that day about 
⸬ Three thousand were converted at this first sermon, 〈◊〉 they were put to the other visible companio and Church.  three thousand souls.  
✝ verse 42 And they were perseuéring in the doctrine of the Apostles, and in the communication of 
c This was the B. Sacrament, which the Apostles daily ministered to the Christians at least in one kind. See chap. 20, 7.  the breaking of bread, and prayers. ✝ verse 43 And fear came upon every soul: many wonders also and signs were done by the Apostles in Jerusalem, and there was great fear in al. ✝ verse 44 Al they also that believed, 
Act. 4, 32.  were together, * and had ″ all things common. ✝ verse 45 Their possessions and substance they sold, and divided them to all, according as every one had need. ✝ verse 46 Daily also continuing with one accord in the temple, and breaking bread from house to house, they took their meat with joy and simplicity of heart: ✝ verse 47 praising God, and having grace with all the people. And our Lord ″ increased them that should be saved, daily together.  

ANNOTATIONS CHAP. II.  
1. The days of Pentecost.) As Christ our Pasche, for correspondence to the figure, was offered at the Jews great feast of Pasche, 
The feasts of Pasche & Pentecost.  so fifty days after (in Greek, Pentecost) for accomplishing the like▪ figure of the law-giving in Mount Sinal, he sent down the Holy Ghost just on the day of their Pentecost, which was always on Sunday, as appeareth Levit. 23, 15. Both which 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 Egypt, and their Law giving aforesaid, the said feasts with us containing, besides the remembrance of benefits past, great Sacraments also of the life to come. Aug. ep. 119, C. 16.  
4. All replenished.) Though the Apostles and the rest were baptised before, and had thereby received the grace of the Holy Ghost to sanctification and remission of sins, 
The sending of the Holy Ghost on whitsunday and the effects thereof.  as for divers other purposes also: 
Lu. 24, 49.  Yet as Christ * promised them they should be further endued with strength and virtue from above, so here he fulfilleth his promise, visibly pouring down the Holy Ghost upon all the company and upon every one of them, thereby replenishing the Apostles specially with all truth, wisdom, and knowledge necessary for the government of the Church, and giving both to them and to all other present, the grace and effect of the Sacrament of Confirmation, accomplishing, corroborating, and strengthening them in their saith and the confession of the same. And lastly for a visible token of God's Spirit, he endued them all with the gift of divers strange tongues: all (I say) there present, 
Our B. Lady.  as well our Lady, as other holy women and brethren, besides the Apostles. though ● the heretics fond argue, 
Beza Annot. in hoc 〈◊〉 v. 1.  for the desire 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, They were all together, to wit, all the 120 mentioned before c. 1. 15.  
23. By the determinate counsel of God delivered.) 
God's determination that Christ should die, excuseth not the Jews.  God delivered him, and he delivered himself, for love and intention of our salvation, and so the act was holy and Gods own determination. But the Jews and others which betrayed and crucified him, did it of malice and wicked purpose, and their fact was damnable, and not of God's counsel or causing: though he tolerated it, for that he could and did turn their abominable fact to the good of our salvation. Therefore abhor those new Manichees of our time, both Lutherans and Caluinists, that make God the author and cause of Judas betraying of Christ, 
B●za.  no less then of Paul's conversion beside the false translation of Beza, saying for God's prescience or foreknowledge (in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) God's providence.  
24. Losing 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. See 
* Li. 12▪ c. 13▪ de Gen. 〈…〉.  S. Augustine.  
27. My soul in Hel.) 
Corrupt translation against the Article of Christ's descending into Hel.  Where all the Faithful, according to the creed, ever have believed, 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 expresseth the same, distinguishing his soul in hell, from his body in the grave: Yet the Caluinists to defend against God's express words, the blasphemy of their Master, that Christ suffered 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 turning and wresting both the Hebrew and Greek words from their most proper and usual significations of, soul, and hell, into body, and grave: saying for, my soul in hell, thus, my body, 
* Eng. Bible. 〈◊〉  life; person, yea (as Beza in his new Testament an. 1556) my carcase in the grave, and this later they corrupt almost through out the Bible for that purpose. But for refelling of both corruptions, it shall be sufficient in this place: first, that all hebrews & Greeks, and all that understand these tongues, know that the foresaid Hebrew & Greek words are as proper, peculiar, and usual to signify, soul and hell, as anima and infernus in Latin, yea as soul and hell in English do properly signify the soul of man, and hell that is opposite to heaven: and that they are as unproperly 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 themselves, that Castaleo one of their fine translators reselleth it, and to make it the more sure, he for, in inferno, translateth, in Orco. that is, in Hel. Thirdly, Beza himself partly recanteth in his later edition, and confesseth that, carcase, 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, four, 
* No. Test. an. 1556. annot. in 2 Act. v▪ 27▪ & 24. & in 1 Pet. ●, 19  he saith plainly, that translating thus, Thou shalt not leave my carcase in the grave, he did it of purpose against Limbus Patrum, purgatory, and Christ's descending into hell, which he calleth soul errors, and marveleth, that most of the ancient fathers were 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 Scriptures and all ancient fathers, perverting the one, and contemning the other, to overthrow that truth which is an Article of our Crede. whereby it is evidently false which some of them say for their defence, that none of them did ever of purpose translate falsely. See the Annotation upon 1 Pet. 3. v. 19  
44. All things common.) 
Living in common.  This living in common is not a rule or a precept to all Christian men, as the anabaptists falsely pretend: but a life of perfection and counsel, followed of our Religious in the Catholic Church. See S. Aug. in Ps.. 1●2. in principio. & ep. 109.  
47. Increased.) 
The increase & perpetuity of the VISIBLE church.  more and more were added to the Church (as the Greek more plainly expresseth) that we may see the visible propagation & 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 pretenced invisible Church of the heretics.    

CHAP. III.  
A miracle, and a Sermon of peter's to the people, showing that IESVS is Christ, and exhorting them to faith in him and penance for their Pisquataqua, and so they shall have by him (in baptism) the Benediction which was promised to Abraham. 
The Epistle upon SS. Peter and Paul's eve. Jun. 28.   
verse 1 AND Peter and John went up into the temple, at the 
⸬ This maketh for distinction of Canonical hours and diversity of appointed times to pray in See Annot. 〈…〉.  ninth hour of prayer. ✝ verse 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 alms of them that went into the temple. ✝ verse 3 He, when he had seen Peter and John about to enter into the temple, asked to receive an alms. ✝ verse 4 But Peter with John looking upon him, said, look upon us. ✝ verse 5 But he looked earnestly upon them, hoping that he should receive some thing of them. ✝ verse 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. ✝ verse 7 And taking his right hand, he lifted him up, and forthwith his feet and soles were made strong. ✝ verse 8 And springing he stood, and walked: and went in with them into the temple walking, and leaping, and praising God. ✝ verse 9 And all the people saw him walking and praising God. ✝ verse 10 And they knew him, that, it was he which sat for alms at the Specious gate of the temple: and they were exceedingly astonished and aghast at that had chanced to him. ✝ verse 11 And as he held Peter and John, all the people ran to them unto the porch which is called salomon's, wondering.  
✝ verse 12 But Peter seeing them, 
The Epistle upon wenesday in Easter week.  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? ✝ verse 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 in deed delivered and denied before the face of Pilate, he judging him to be released. 
Luc. 23, 28.  ✝ verse 14 But you denied the holy and the just one, * and asked a mankiller to be given unto you. ✝ verse 15 but the author of life you killed, whom God hath raised from the dead, of which we are witnesses. ✝ verse 16 And in the 
⸬ This faith was not the faith of the same man (for he looked only for alms) nor a special faith of the Apostles own salvation: but the whole belief of Christian Religion.  faith of his name, this man whom you see and know, his name hath strengthened: & the faith which is by him, hath given this perfect health in the sight of all you.  
✝ verse 17 And now (brethren) I know that you did it through ignorance, as also your princes. ✝ verse 18 But God who foreshowed by the mouth of all the prophets, that his CHRIST should suffer, hath so fulfilled it. ✝ verse 19 Be Penitent therefore & convert, that your sins may be put out. ⊢ ✝ verse 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, ✝ verse 21 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whom 
⸬ Some heretics foully corrupt this place, thus, Who must be contained in heaven, of purpose (as they protest) to hold Christ in heaven, from the B. Sacrament. Beza. As though his presence there, drew him out of heaven. Neither can they pretend the Greek, which is word for word as in the vulgar latin, and as we translate.  heaven truly must receive until the times of the restitution of all things, which God spoke by the mouth of his holy prophets from the beginning of the world. ✝ verse 22 Moses in deed said, 
Deu. 18, 15.  That a prophet shall the Lord your God raise up to you of your brethren, as myself: him you shall hear according to all things whatsoever he shall speak to you. ✝ verse 23 And it shall be, every soul that shall not hear that prophet, shall be destroyed out of the people. ✝ verse 24 And all the Prophets from Samuël and afterwards that have spoken, told of these days. ✝ verse 25 You are the children of the Prophets and of the testament which God made to our fathers, saying to Abraham, 
Gen. 22, 18. 26, 4.  And in thy seed shall all the families of the earth be blessed. ✝ verse 26 To you first God raising up his son, hath sent him blessing you: that every one should convert himself from his naughtiness.  

ANNOTATIONS CHAP. III.  
●. That which I have.] 
Saint's do miracles and the like, but by the power of God.  This power of working miracles was in Peter, and Peter properly did give this man his health, though he received that force and virtue of God, and in & by him executed the same. Therefore he saith, That which I have, I give to thee. and the heretics are ridiculous that note here, a miracle done by Christ by the hands of the Apostles, to make the simple believe that they had no more to do then a dead instrument in the workman's hand.  
12. By our power.] 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 them 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.    

CHAP. four  
The Rulers of the jews oppose themselves and imprison Peter and John. 4 But yet thousands of the people are converted: 5 and to the Rulers also, Peter boldly avoucheth by the foresaid miracle, that Jesus is Christ, telling them of their heinous fault out of the psalms, and that without him they can not be saved. 13 They though confounded with the miracle, yet proceed in their obstinacy, forbidding them to speak any more of Jesus, adding also threats. 23 whereupon the Church fleeth to prayer, wherein they comfort themselves with 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 that he hath heard their prayer. ●2 The whole church's unity and community of life. 36. Of Barnabas by name.  
verse 1 AND when they were speaking to the people, the Priests and magistrates of the temple and the Sadducees came upon them, ✝ verse 2 being grieved that they taught the people, and showed in Jesus the resurrection from the dead: ✝ verse 3 and they laid hands upon them, and put them into ward, until the morrow, for it was now evening. ✝ verse 4 And 
⸬ Here again we see the proceeding and increase of the Church visibly.  many of them that had heard the word, believed: and the number of the men was made five thousand.  
✝ verse 5 And it came to pass on the morrow, that their princes, and ancients, and Scribes were gathered into Jerusalem. ✝ verse 6 and Annas the high priest, and Caiphas and John, and Alexander, and as many as were of the priest's stock. ✝ verse 7 And setting them in the mids, they asked: In what power or in what name have you done this? ✝ verse 8 Then Peter replenished with the holy Ghost, said to them, Ye princes of the people & ancients: ✝ verse 9 If we this day be examined for a good deed upon an impotent man, in what he hath been made whole, ✝ verse 10 be it known to all you and to all the people of Israel, that in the name of Jesus CHRIST of Nazareth, 
The name of Jesus. See Annot. Philip. 2, 10.  whom you did crucify, whom God hath raised from the dead, in this same this man standeth before you whole. 
Psa. 117, 22.  ✝ verse 11 This is the stone that was rejected of you the builders: which is made into the head of the corner. ✝ verse 12 and there is not salvation in any other. for neither is there any other name under heaven given to men, wherein we must be saved. ✝ verse 13 And seeing Peter's constancy and john's, understanding that they were men unlettered, 
The Apostles constancy, learning and wisdom after the coming of the Holy Ghost, being but idiots, that is, simple unlettered men and timorous before.  and of the vulgar sort, they marveled, and they knew them that they had been with Jesus: ✝ verse 14 seeing the man also that had been cured, standing with them, they could say nothing to the contrary. ✝ verse 15 But they commanded them to go aside forth out of the council: and they conferred together, ✝ verse 16 saying, What shall we do to these men? for a notorious sign in deed hath been done by them, to all the inhabitants of Jerusalem: it is manifest, and we can not deny it. ✝ verse 17 But that it be no further spread abroad among the people, let us threaten them, that they speak no more in this name to any man. ✝ verse 18 And calling them, they charged them that they should not speak at all, nor teach in the name of Jesus. ✝ verse 19 But Peter and John answering, said to them, 
⸬ Their constancy and courage after their confirmation, being so weak before. And if any Magistrate command against God, that is to say, forbidden Catholic Christian men to preach or serve God, this same must be their answer, though they be whipped and killed for their labour. See c. 5. v. 29.  If it be just in the sight of God, to hear you rather than God, judge ye. ✝ verse 20 for we can not but speak the things which we have seen and heard. ✝ verse 21 But they threatening, dismissed them: not finding how they might punish them, for the people, because all glorified that which had been done, in that which was chanced. ✝ verse 22 For the man was more than forty years old in whom that sign of health had been wrought.  
✝ verse 23 And being dismissed they came to theirs, and showed all that the chief priests and Aucients had said to them. ✝ verse 24 Who having heard it, with one accord lifted up their voice to God, and said, Lord, thou that didst make heaven & earth, the sea, and all things that are in them, ✝ verse 25 who in the holy Ghost by the mouth of our father David thy servant haste said, Why did the Gentiles rage, 
Ps. 2, 1.  and the people meditate vain things: ✝ verse 26 the kings of the earth stand up, and the princes assemble together against our Lord, and against his CHRIST? ✝ verse 27 For there assembled in deed in this city against thy holy child Jesus whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel, ✝ verse 28 to do what 
⸬ Christ's death, as needful for man's redemption, was of God's determination: but as of the malice of the Jews, it was not his act otherwise then by permission.  thy hand & thy counsel decreed to be done. ✝ verse 29 And now Lord look upon their threatenings, and give unto thy servants with all confidence to speak thy word, ✝ verse 30 in that, that thou extend thy hand to cures and signs and wonders to be done by the name of thy holy son Jesus. ✝ verse 31 And when they had prayed, the place was moved wherein they were gathered: and they were all replenished with the holy Ghost, and they spoke the word of God with confidence.  
✝ verse 32 And the multitude of believers had one heart and one soul: neither did any one say that aught was his own of those things which he possessed, 
Act. 2, 44.  but all things were common unto them. ✝ verse 33 And with great power did the Apostles give testimony of the resurrection of Jesus CHRIST our Lord: and great grace was in all them. ✝ verse 34 For neither was there any one needy among them. For as many as were owners of lands or houses, 
⸬ Note the ardent charity and contempt of worldly things in the first Christians: who did not only give great alms, but sold all their lands to bestow on the Apostles and the rest that were in necessity, according to Christ's counsel. Mt. 16, 21. Note also the great honour & credit given to the Apostles, in that the Christian men put all the goods & possessions they had, to their disposition.  sold and brought the prices of those things which they sold, ✝ verse 35 and laid it before the feet of the Apostles. And to every one was divided according as every one had need. ✝ verse 36 And Joseph who was surnamed of the Apostles Barnabas (which is by interpretation, the son of consolation) a Levite, a Cyprian borne, ✝ verse 37 whereas he had a piece of land, sold it, and brought the price, and laid it ″ before the feet of the Apostles.  

ANNOTATIONS CHAP. four  
37. Before the feet.) He, as the rest, did not only give his goods as in vulgar alms, but in all humble and reverent manner as things dedicated to God, 
Reverence to holy persons.  he laid them down at the Apostles holy feet, as S. Luke always expresseth, 
4. reg. 4, ●●.  and gave them not into their hands. The Sunamite fell down and embraced Elisaeus feet. Many that asked benefits of Christ (as the woman sick of the bloody fiuxe) fell down at his feet and Marie kissed his feet. 
Luc. ●, 47.  Such are signs of due reverence done both to Christ and to other sacred persons, 
Kissing their feet.  either prophets, 
Lu. 7, 38.  Apostles, Popes, or others representing his person in earth. See in S. Hierom of Epiphanius Bishop in cypress, how the people of Jerusalem of all sorts flocked together unto him, offering their children (to take his blessing) kissing his feet, plucking the hems of his garment, so that he could not move for the throng. Ep. ●1 c. 4 cont. e●●o. Io. Hierosol.    

CHAP. V.  
Ananias and his wife Saphîra, for their sacrilege, at Peter's word fall down dead, to the great terror of the rest. 12 By the Apostles miracles, not only the number, but also their faith so increaseth, that they seek in the streets to the very shadow of Peter, the towns also about bringing their diseased to Jerusalem. 17 The Rulers again oppose themselves, but in vain. 19 For out of prison an Angel delivereth them, bidding them preach openly to all: 27 and in their council Peter is nothing afraid of their big words: 34 Yea Gamaliel being one of themselves casts a doubt among them, lest the 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 preaching.  
verse 1 but a certain man named Ananias, with Saphîra his wife sold a piece of land, ✝ verse 2 and ″ defrauded of the price of the land, his wife being privy thereto: and bringing a certain portion, laid it at the feet of the Apostles. ✝ verse 3 And ″ Peter said, Ananias, why hath Satan tempted thy heart, that thou shouldest lie to the holy Ghost, and defraud of the price of the land? ✝ verse 4 Remaining, did it not remain to thee: and being sold, was it not ″ in thy power? Why hast thou put this thing in thy heart? Thou hast not lied ″ to men, but to God. ✝ verse 5 And Ananias hearing these words, fell down, and gave up the ghost. And there came great fear upon all that heard it. ✝ verse 6 And young men rising up, removed him, and bearing him forth buried him. ✝ verse 7 And it was the space as it were of three hours, and his wife, not knowing what was chanced, came in. ✝ verse 8 And Peter answered her, tell me woman, whether did you sell the land for so much? But she said, Yea, for so much. ✝ verse 9 And Peter unto her, Why have you agreed together to tempt the Spirit of our Lord? Behold, their feet that have buried thy husband, at the door, and they shall bear thee forth. ✝ verse 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. ✝ verse 11 And there fell great 
⸬ hereupon rose great reverence, awe, and fear of the vulgar Christians toward the holy Apostles, for an example to all Christian people how to behave themselves toward their Bishops and Priests.  fear in the whole Church, and upon all that heard these things. 
The Epistle upon Imber wenesday in whitsonweeke. And within the octave, & in a votive of SS. Peter and Paul.   
✝ verse 12 And by the hands of the Apostles were many signs and wonders done among the people. And they were all with one accord in salomon's porch. ✝ verse 13 But of the rest none durst join themselves unto them: but the people magnified them. ✝ verse 14 And the multitude of men and women that believed in our Lord, was more increased: ✝ verse 15 so that they did bring forth the sick into the streets, and laid them in beds and couches, that when Peter came, 
Peter's shadow.  ″ his shadow at the least might over shadow any of them, and they all might be delivered from their infirmities. ✝ verse 16 And there ran together unto Jerusalem the multitude also of the cities adjoining, bringing sick persons and such as were vexed of unclean spirits: who were all cured. ⊢  
✝ verse 17 And the high priest rising up, and all that were with him, which is the heresy of the Sadduces, were replenished with zeal: ✝ verse 18 laid hands upon the Apostles, and put them in the common prison. ✝ verse 19 But an Angel of our Lord by night opening the gates of the prison, 
An Angel leadeth them out of prison.  & leading them forth, said, ✝ verse 20 go: and standing speak in the temple to the people all the words of this life. ✝ verse 21 Who having heard this, early in the morning entered into the temple, and taught. And the high priest coming, and they that were with him, called together the council & all the ancients of the children of Israel: and they sent to the prison that they might be brought. ✝ verse 22 But when the ministers were come, and opening the prison, found them not: returning they told, ✝ verse 23 saying, The prison truly we found shut with all diligence, and the keepers standing before the gates: but opening it, we found no man within. ✝ verse 24 And as soon as the Magistrate of the temple and the chief priests heard these words, they were in doubt of them, what would befall. ✝ verse 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. ✝ verse 26 Then went the Magistrate with the ministers, and brought them without force, for they feared the people lest they should be stoned. ✝ verse 27 And when they had brought them, they set them in the council. And the high priest asked them, 
Act. 4, 18.  ✝ verse 28 saying, * commanding we commanded you that you should not teach in this name: and behold you have filled Jerusalem with your doctrine, and you will bring upon us the blood of this man. ✝ verse 29 But Peter answering and the Apostles, said, God must be obeyed, rather than men. ✝ verse 30 The God of our Fathers hath raised up Jesus, whom you did kill, hanging him upon a tree. ✝ verse 31 This Prince and saviour God hath exalted with his right hand, to give repentance to Israel, and remission of sins. ✝ verse 32 and we are witnesses of these words, and the holy Ghost, whom God hath given to all that obey him. ✝ verse 33 When they had heard these things, it cut them to the heart, and they consulted to kill them.  
✝ verse 34 But one in the council rising up, a Pharisee named Gamaliel, a doctor of la honourable to all the people, commanded the men to be put forth a while. ✝ verse 35 and he said to them, Ye men of Israel, take heed to yourselves touching these men what you mean to do. ✝ verse 36 For before these days there rose Theódas, 
Theudas.  saying he was some body, to whom consented a numbered of men about four hundred, who was slain: and all that believed him, were dispersed, and brought to nothing. ✝ verse 37 After this fellow there rose Judas of Galilee in the days of the Enrolling, and drew away the people after him, and he perished: and as many as ever consented to him, were dispersed. ✝ verse 38 And now therefore I say to you, depart from these men and let them alone: for if this counsel or work be of men, it will be dissolved: ✝ verse 39 but if it be 
⸬ Time, and the evident success of Christ's Church and religion, prove it to be of God: no violence of the Jews, no persecution of the Heathen Princes, no endeavour of domestical adversaries, heretics, schismatics, or ill livers, p●uailīg against it, as on the other side, many attempts have been made by Arius Macedonius, Nestorius, Luther, & the like, who thought themselves some body: but after they had played their parts a while, their memory is buried, or liveth only in malediction & infamy, & their scholars come to nought therefore let no Cath. man be scandalised that this heresy holdeth up for a time. For the Arians & some others flourished much longer than these, and were better supported by Princes and learning, & yet had an end.  of God, you are not able to dissolve 
` it,  them ', lest perhaps you be found to resist God also. And they consented to him. ✝ verse 40 And calling in the Apostles, after they had scourged them, they charged them that they should not speak in the name of Jesus, and dismissed them. ✝ verse 41 And they went from the sight of the council rejoicing, because they were accounted worthy to suffer reproach for the name of Jesus. ✝ verse 42 And every day they ceased not in the temple and from house to house to teach and evangelize Christ Jesus.  

ANNOTATIONS CHAP. V.  
2. Defrauded.) 
Aug. ser. 9 in append. de diversis tom. 10.  In that (saith S. Augustine) he withdrew any part of that which he promised, he was guilty at once, both of sacrilege, and of fraud, of sacrilege, because he rob God of that which was his by promise: 
Sacrilege.  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 loath 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 & apply to themselves all that other men gave.  
3. Peter said.) S. Peter (as you see here) without man's relation knew this fraud and the cogitations of Ananias, 
Excommunication joined with corporal painer.  and as head of the College and of the whole Church against which this robbery was committed, executed this heavy sentence of Excommunication both against him, and his wife consenting to the Sacrilege. 〈◊〉 it was excommunication by S. Augustine's judgement, (li. 5. cont. ep. Parm. c. 1 to. 7) and had this corporal miraculous death joined withal, as the Excommunication that S. Paul gave out against the incestuous and others, 
1 Cor. 5.  had the corporal vexation of Satan incident unto it.  
4. In thy power.) If is displeased God (saith S. Augustine) to withdraw of the money which they had vowed to God, 
Vow of chastity, & the breach thereof.  how is he angry when chastity is vowed and is not performed? for to such may be said that which S. Peter said of the money: Thy virginity remaining did it not remain to thee, and before thou didst vow, was it not in thine own power? for, whosoever have vowed such things and have not paid them, let them not think to be condemned to corporal deaths, but to everlasting fire. August. Ser. 10. de diversis. 
Greg. li. ●. ep. 13.  And S. Gregory to the same purpose writeth thus, Ananias had vowed money to God, which afterwards overcome with devilish persuasion he withdraw: but with what death he was punished, thou knowest. If then he were worthy of that death, who took away the money that he had given to God, consider what great peril in God's judgement thou shalt be worthy of, which hast withdrawn, not money, but thyself from almighty God, to whom thou hadst vowed thyself under the habits or weed of a monk.  
4. Not to men, but) To take from the Church or from the governors thereof, things dedicated to their use and the service of God, or to lie unto God's Ministers, is so judged of before God, as if the lie were made, and the fraud done to the Holy Ghost himself, who is the church's precedent and Protector.  
15. His shadow.) 
Peter's shadow & intercession.  Specially they sought to Peter the chief of all, who not only by touching, as the other, but by his very shadow cured all diseases, whereupon S. Augustine faith, If then the shadow of his body could help, how much more now the fullness of power? And if then a certain little wound of him passing by did profit them that humbly asked, how much more the grace of him now being permanent & remaining? Ser. 29 de Sanctis, speaking of the miracles done by the saints now reigning in heaven.    

CHAP. vi  
By occasion of a murmur in the Church (whose number now is so grown that it can not be numbered) seven of them being ordered by the Apostles in the holy order of Deacons: ● one of them, Steven, worketh great miracles: and is by such as he confounded in disputation, falsely accused in the council, of blasphemy against the Temple and rites thereof.  
verse 1 AND in those days the numbered of disciples increasing, there arose a ″ murmuring of the Greeks against the hebrews, for that their widows were despised in the daily ministery. ✝ verse 2 And the twelve calling together the multitude of the disciples, said, It is not reason, that we leave the word of God, and serve tables. ✝ verse 3 Consider therefore brethren, ″ seven men of you of good testimony, full of the holy Ghost and wisdom, whom we may appoint over this business. ✝ verse 4 But we will be instant in prayer and the ministery of the word. 
The election of the 7 first Deacons.  ✝ verse 5 And the saying was liked before all the multitude. And they chose Steven a man full of faith and of the holy Ghost, and Philippe, and Próchorus, and Nicánor, and Timon, and Pármenas', and Nicolas a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stranger of Antioch. ✝ verse 6 These they did set in the presence of the Apostles: and praying they imposed hands upon them. ✝ verse 7 And the word of God increased, and the number of the disciples was multiplied in Jerusalem exceedingly: a great multitude also of the Now 
⸬ also the Priests and they of greater knowledge & estimation began to believe.  priests obeyed the faith.  
✝ verse 8 
b The Epistle upon S. Steuens day in Christmas.  And Steven full of grace and fortitude did great wonders & signs among the people. ✝ verse 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 of Cilicia and Asia, disputing with Steven: ✝ verse 10 and they could not resist the wisdom and the Spirit that spoke. ✝ verse 11 Then they suborned men, to say they had heard him speak words of blasphemy against Moses and God. ✝ verse 12 They therefore stirred up the people, and the ancients, and the Scribes: and running together they took him, and brought him into the council, ✝ verse 13 and they set false witnesses that said, This man ceaseth not to speak words against the holy place and the Law. ✝ verse 14 for we have heard him say, that this same Jesus of Nazareth shall destroy this place, and shall change the traditions, which Moses delivered unto us. ✝ verse 15 And all that sat in the council beholding him, saw his face as it were 
⸬ Such is the face of all constant & cheerful▪ Martyrs, to their persecutors and judges.  the face of an Angel.  

ANNOTATIONS CHAP. vi  
1. Murmuring.] 
Murmuring & emulation.  It cometh of human infirmity, that in every society of men (be it never so holy) there is some cause given or taken by the weak, of murmur and difference, 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 Church increaseth in number and diversity of men and provinces, the more it is subject. In all which things the spiritual Magistrates, by the Apostles example and authority, must take orders, as time and occasion shall require.  
3. Seven men.] 
The 7 Deacons.  We may not think that these seven (here made Deacons) were only chosen to serve profane tables or dispose of the Churches 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 antiquity, that their Office stood not principally about profane things, but about the holy Altar. The persons to been elected, must be full of the Holy Ghost and wisdom, they must after public prayer be ordered and consecrated by the Apostles imposition of hands, 
1 Tim. 3. & 4.  as Bishops and Priests were afterward ordered, ep. ad Tim: where S. Paul also requireth in a manner the same conditions in them as in Bishops. All which would not have been prescribed for any secular stewardship. Yea strait upon their Ordering here (no doubt by commission of the Apostles, which they had not before their election) they preached, baptised, disputed, and as it may appear by the words spoken of S. Steven, that he was full of grace and fortitude, 
Act. 6, ●.  they received great increase of grace by their Deaconship.  
But S. Ignatius ep. 2 ad Tral. can best witness of their Office and the Apostles manner and meaning in such things, 
The office of Deacons.  who writeth thus: It behòueth also to please by all means the Deacons, which are for the ministery of Jesus CHRIST. For they are not seruiteurs of meat and drink, but ministers of the Church of God. For what are Deacons but imitators or followers of Christ, ministering to the Bishop, as Christ to his Father, & working unto him a clean and immaculate work, even as S. Steven to S. James etc. S. Polycarpe, 
Li. Eccl. Hier. c. 1▪ part. 2.  hath the like in his epistle ad Philippenses. And S. Denys writeth that their Office was about the Altar, and putting the holy bread and chalice upon the same. S. Clement also (Apost. Const. li. ● c. 61.) that their Office among other things, is to assist the Bishops, and read the Gospel in the service etc. S. Cyprian in divers places (ep. 65. & ep. 49 ad Cornel.) calleth Deacons, the Churches and the Apostles Ministers, and their Office, administrationens sacram, an holy administration. S. Hierom affirmeth, in caput 7 Michcae. and in episto. 85 ad Euagriun● tom. 2, Where he checketh some of them for preFerring themselves before Priests, and putteth them in remembrance of their first calling, that they be as the Levites were in respect of the Priests of the old Law. finally by S. Ambrose li. 1 Offic. c. 41 and Prudentius in Hymno de S. Laurent. speaking of S. Laurence the Deacon, We may see their Office was most holy. See S. Augustine also of the dignity of Deacons ep.. 14● ad Valerium. Conc. Carthag. 4. can. 37. 38▪ 39▪ 41.    

CHAP. VII.  
Steuen being permitted to answer, beginning at Abraham, showeth that God was with their fathers both in other places, and also long before the Temple. 4● and that after it was built, it could not be (as they grossly imagined) a house for God to dwell in. 51 then he inveigheth against their stifneckednes, and telleth them boldly of their traitorous murdering of Christ, as their fathers had done his Prophets afore him. 54 Whereat they being wood, he seethe heaven open, and Jesus therein his divine majesty. 57 Whereat they become more mad, so that they stone him to death (Saul consenting) he commending his soul to Jesus, and humbly praying for them.  
verse 1 AND the chief priest said, Are these things so? ✝ verse 2 Who said, Ye men, brethren and fathers, hear. The God of glory appeared to our father Abraham when he was in Mesopotamia, before that he abode in Charan, 
Gen. 12, 1.  ✝ verse 3 and said to him, Go forth out of thy country, and out of thy kindred, and come into a land that I shall show thee. ✝ verse 4 Then went he forth out of the land of the Chaldees, and dwelled in Charan. And from thence, after his father was dead, he translated him into this land, wherein you do now dwell. ✝ verse 5 And he gave him no inheritance in it, no not the pace of a foot: and he promised to give it him in possession, and to his seed after him, when as he had no child. ✝ verse 6 And God spoke to him, 
Gen. 15, 13.  That his seed shall be a sciourner in a strange country, and they shall subdue them to servitude, and shall evil entreat them fourehundred years: ✝ verse 7 and the nation which they shall serve, will I judge, said God. and after these things they shall goeforth, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall serve me in this place.  
✝ verse 8 And he * gave him the testament of circumcision, 
Gen, 17.  and so he * begat Isaac, 
Gen. 21.  and circumcised him the eight day: and * Isaac, 
Gen. 25.  Jacob: and * Jacob, the twelve patriarchs. ✝ verse 9 And the patriarchs through emulation, 
Gen. 29. 30. 35.  * sold Joseph into Egypt. and God was with him: ✝ verse 10 and delivered him out of all his tribulations, 
Gen. 37.  and he * gave him grace and wisdom in the sight of Pharaoh the king of Egypt, 
Gen. 41.  and he appointed him governor over Egypt and over all his house. ✝ verse 11 And there came famine upon all Egypt and Chanaan, and great tribulation: 
Gen. 42.  and our fathers found no victuals. ✝ verse 12 But when * Jacob had heard that there was corn in Egypt: he sent our father's first: 
Gen. 45.  ✝ verse 13 and at the * second time Joseph was known of his brethren, and his kindred was made known unto Pharaoh. ✝ verse 14 And Joseph sending, called thither Jacob his father and all his kindred in seventy five souls. 
Gen. 46.  ✝ verse 15 And * Jacob descended into Egypt: 
Gen. 49.  and * he died, and our fathers. ✝ verse 16 And they were 
⸬ Translation of saint's bodies agreeable to nature & Scripture. And the desire to be buried in one place more than an other (which the holy patriarchs also had Gen. 49, 29. 50, 24. Hebr. 11, 22.) hath sometime great causes. Aug. de Cur. pr●mort. c. 1. & vlt.  translated into Sichem, 
Gen. 50.  and were * laid in the sepulchre that Abraham * bought for a price of silver of the sons of Hemor the son of Sichem. 
Gen. 23.  
Ios. 24.   
✝ verse 17 And when the time drew near of the promiss which God had promised to Abraham, 
Exo, 1, 7.  the people * increased and was multiplied in Egypt, ✝ verse 18 until an other king arose in Egypt, that knew not Joseph. ✝ verse 19 This same circumventing our stock, afflicted our fathers: that they should expose their children, to the end they might not be kept alive. ✝ verse 20 The same time was * Moses' borne, 
Exo. 2, 2.  and he was acceptable to God, who was nourished three months in his father's house ✝ verse 21 And when he was exposed, pharao's daughter took him up, and nourished him for her own son. ✝ verse 22 And Moses was instructed in all the wisdom of the Egyptians: and he was mighty in his words and works. 
Exo. 2, 11.  ✝ verse 23 And * when he was fully of the age of forty years, it came to his mind to visit his brethren the children of Israel. ✝ verse 24 And when he had seen one suffer wrong, he defended him: and striking the Egyptian, he revenged his quarrel that sustained the wrong. ✝ verse 25 And he thought that his brethren did understand that God by his hand would save them: but they understood it not. 
Exo. 2, 13.  ✝ verse 26 And the day following * he appeared to them being at strife: and he reconciled them unto peace, saying, Men, ye are brethren, wherefore hurt you one an other? ✝ verse 27 But he that did the injury to his neighbour, repelled him, saying, Who hath appointed thee prince and judge over us? ✝ verse 28 What, wilt thou kill me, as thou didst yesterday kill the Egyptian? ✝ verse 29 And Moses fled upon this word: and he became a seiourner in the land of Madian, where he begat two sons, ✝ verse 30 And after forty years were expired, 
Exo. 3, 2.  there * appeared to him in the desert of mount Sina an Angel in the fire of the flame of a bush. ✝ verse 31 And Moses seeing it, marveled at the vision. And as he went near to view it, the voice of our Lord was made to him, ✝ verse 32 I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses being made to tremble, durst not view it. ✝ verse 33 And our Lord said to him, Lose of the shoe of thy feet: for the place wherein thou standest, is ″ holy ground. ✝ verse 34 Seeing I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am descended to deliver them. And now come, and I will send thee into Egypt.  
✝ verse 35 This Moses, whom they denied, saying, Who hath appointed the prince and captain? him God sent prince & 
⸬ 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. See Annot. 1 〈◊〉. 2, 1.  redeemer, with the hand of the Angel that appeared to him in the bush. ✝ verse 36 He * brought them forth doing wonders and signs in the land of Egypt, 
Exo. 7. 8. 9 10. 11. 12, 37.  and in the red sea, and in the * desert forty years. ✝ verse 37 This is that Moses which said to the children of Israel, 
Exo. 16.  A prophet will God raise up to you of your own brethren at myself: 
Deu. 18.  him you shall hear. 
Exo. 19, 3. 19  ✝ verse 38 This is he that * was in the assembly in the wilderness, with the Angel that spoke to him in Mount-Sina, and with our fathers: who received the words of life to give unto us. ✝ verse 39 To whom our fathers would not be obedient: but they repelled him, and in their hearts turned away into Egypt, ✝ verse 40 saying to Aaron: Make us gods that may go before us▪ 
Exo. 32, 1.  for this Moses that brought us out of the land of Egypt, we know not what is befallen to him. ✝ verse 41 And they made a calf in those days, and offered sacrifice to the Idol, and rejoiced in the works of their own hands. ✝ verse 42 And God turned, and 
⸬ For a just punishment of their former offences God gave them up to work what wickedness they would themselves, as it is said of the gentiles Rom. 1.  delivered them up 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, 
Amos. 5, 25.  O house of Israel? ✝ verse 43 And you took unto you the tabernacle of Moloch, and the star of your God Rempham, figures which you made, to adore them. And I will translate you beyond Babylon.  
✝ verse 44 The tabernacle of testimony was among our fathers in the desert, as God ordained speaking to Moses, 
Exo. 25. 40.  that he should make it according to the form which he had seen. ✝ verse 45 Which our father's * with 
c This is josuè, so called in Greek in type of our saviour.  Jesus receiving, 
Ios. 3, 14.  brought it in also into the possession of the Gentiles, which God expelled from the face of our fathers, till in the days of David, ✝ verse 46 Who found grace before God, 
Ps. 131, 5.  and * desired that he might find a tabernacle for the God of Jacob. 
1. Par. 17.  ✝ verse 47 And * Solomon built him a house. 
Act. 17, 25.  ✝ verse 48 But the Highest dwelleth ″ not in houses * made by hand, as the prophet saith: ✝ verse 49 Heaven is my seat: and the earth the footestole of my feet. 
Esa. 66, 1.  What house will you build me, saith our Lord? or what place is there of my resting? ✝ verse 50 Hath not my hand made all these things?  
✝ verse 51 You stiffnecked and of uncircumcised hearts and ears, you always resist the holy Ghost: as your fathers, yourselves also. ✝ verse 52 Which of the prophets did not your fathers persecute And they slew them that foretold of the coming of the just one, of whom now ✝ verse 53 you have been betrayers and murderers: who received the Law by the disposition of Angels, and have not kept it.  
✝ verse 54 And hearing these things they were cut in their hearts, and they gnashed with their teeth at him. ✝ verse 55 But he being full of the holy Ghost, looking steadfastly unto heaven, 
c The comfort of all Martyrs.  saw the glory of God, and Jesus standing on the right hand of God. ✝ verse 56 And he said, Behold I see the heavens opened, and the son of man standing on the right hand of God. ✝ verse 57 And they crying out with a loud voice, stopped their ears, & with one accord ran violently upon him. ✝ verse 58 And casting him forth without the city, they ″ stoned him: and the witnesses laid of their garments * beside the feet of a young man that was called Saul. 
Act. 22, 20.  ✝ verse 59 And they stoned Steven invocating, and saying: Lord Jesus, receive my spirit. ✝ verse 60 And falling on his knees, he cried with a loud voice, saying: 
⸬ Eusebius Emissenus saith, when he prayeth for his persecutors, he promiseth to his worshippers his manifest intercession & suffrages. ●. ●o. S. Steph. & S. Augustine, Si Stephanus sic non orasset, Ecclesiae Paulum non haberet. Serm 1 de Stephano.  Lord, lay not this sin unto them. And when he had said this, he fell a sleep. And Saul was consenting to his death.  

ANNOTATIONS CHAP. VII.  
33. Holy ground.) 
The holy land.  If that apparition of God himself or an Angel, could make the place and ground holy, and to be used of Moses with all signs of reverence and feare-how much more the corporal birth, 
Holy places.  abode, and wonders of the son of God in Jewrie, and his personal presence in the B. Sacrament, may make that country and all Christian Churches & altars holy? And it is the greatest blindness that can be, to think it superstition to reverence any things or places in respect of God's presence or wondrous operation in the same. See S. Hierom. ep. 17, 18. 27. of the holy land.  
48. Not in houses.) The vulgar heretics allege this place against the corporal being of Christ in the B. Sacrament & in Churches: by which reason they might have driven him out of all houses, Churches, 
God is not contained in place, yet he will be worshipped in one place more than in an other.  and corporal places, when he was visible in earth. But it is meant of the divinity only. & spoken to correct the carnal Jews: who thought God either so to be 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 else where, 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 wonders and to be worshipped of us in holy places rather than profane.  
38. They stoned him.) Read a marvelous narration in S. Augustine of one stone, that hitting the Martyr on the elbow, 
Relics.  rebounded back to a faithful man that stood near. Who keeping and carrying it with him, was by revelation warned to leave it at Ancóna in Italy: whereupon a Church or memory of S. Steven was there erected, and many miracles done after the said martyr's body was found out, and not before. Aug. to. 10 ser. 38 de diversis in edit. Paris.    

CHAP. VIII.  
So far is persecution from prevailing against the Church, 
The 3. part.  that by it the Church greweth from Jerusalem into all jewrie and Samaria. 
THE propagation of the Church from Jerusalem into all Jewrie and to Samaria.  5 The second of the Deacons, Philip▪ converteth with his miracles the city itself of Samaria, and baptizeth them, even Simon Magus also himself among the rest, 14 But the Apostles Peter and John are the Ministers to give them the Holy Ghost. 18 Which ministery Simon Magus would buy of them. 16 The same Philip being sent of an Angel to a great man of Aethiopia, Who came a Pilgrimage to Jerusalem, first catechizeth him: 16 and then (he professing his faith and desiring baptism) doth also baptise him.  
verse 1 AND the same day there was made a great persecution in the Church, which was at Jerusalem, and all were dispersed through the countries of Jewry and Samaria, saving the Apostles. ✝ verse 2 And ″ devout men 
c curaverunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  took order for Steuens funeral, and made great mourning upon him. ✝ verse 3 But Saul * wasted the Church: entering in from house to house, 
Act. 22. 4.  and drawing men and women, delivered them into prison.  
✝ verse 4 They therefore that were dispersed, passed through, 
⸬ This persecution wrought much good, being an occasion that the dispersed preached Christ in divers Countries where they came.  evangelizing the word.  
✝ verse 5 And Philippe descending into the city of Samaria, 
The Epistle upon Thursday in whitsunweeke.  preached CHRIST unto them. ✝ verse 6 And the multitudes were attended to those things which were said of Philippe, with one accord hearing, and seeing the signs that he did. ✝ verse 7 For many of them that had unclean spirits, crying with a loud voice, went out. And many sick of the palsy and lame were cured. ✝ verse 8 There was made therefore great joy in that city. ⊢ ✝ verse 9 And a certain man named Simon, who before had been in that city a Magician, seducing the nation of Samaria, saying himself to be some great one: ✝ verse 10 unto whom all hearkened from the least to the greatest, saying, This man is the power of God, that is called great. ✝ verse 11 And they were attended upon him, because a long time he had bewitched them with his magical practices. ✝ verse 12 But when they had believed Philippe evangelizing of the kingdom of God, and of the name of Jesus CHRIST, they were baptised, men and women. ✝ verse 13 Then Simon also himself believed: and being baptised, he cleaved to Philippe. Seeing also signs and very great miracles to be done, he was astonished with admiration.  
✝ verse 14 And when the Apostles who were in Jerusalem, 
The Epistle upon Tuesday in whitsunweeke. And in a votive of the Holy Ghost.  had heard that Samaria had received the word of God: theysent unto them 
⸬ Sape sibi sociū Petrus facit esse joannem: Ecclesiae quia virgo placet. Arator apud Bedam in Act.  Peter & John. ✝ verse 15 Who when they were come, prayed for them, that they might receive the holy Ghost. ✝ verse 16 For he was not yet come upon any of them, but they were only baptised in the name of our Lord Jesus. ✝ verse 17 Then did ″ they impose their hands upon them, and they ″ received the holy Ghost. ⊢ ✝ verse 18 And when Simon had seen that by the imposition of the hand of the Apostles, the holy Ghost was given, he ″ offered them money, ✝ verse 19 saying, give me also this power, that on whomsoever I impose my hands, he may receive the holy Ghost. ✝ verse 20 But Peter said to him, Thy money be with thee unto perdition: because thou hast thought that the gift of God is purchased with money. ✝ verse 21 Thou hast no part, nor lot in this word. For thy heart is not right before God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ✝ verse 22 ″ do penance therefore from this thy wickedness: and pray to God, ″ if perhaps this cogitation of thy heart may be remitted thee. 
See Apocal. 9, 21.  ✝ verse 23 For I see thou art in the gall of bitterness and the obligation of iniquity. ✝ verse 24 And Simon answering said, ″ Pray you for me to our Lord, that nothing come upon me of these things which you have said. ✝ verse 25 And they in deed having testified and spoken the word of our Lord, returned to Jerusalem, and evangelized to many countries of the Samaritans.  
✝ verse 26 
b The Epistle upon Thursday in Easter week.  And an Angel of our Lord spoke to Philippe, saying: Arise, and go toward the South, to the way that goeth down from Jerusalem into Gaza: ″ this is desert. ✝ verse 27 And rising he went. And behold, a man of Aethiopia, an eunuch, of great authority under Candace the Queen of the Aethiopians, who was over all her treasures, was come to Jerusalem 
⸬ Note that this Aethiopian came to Jerusalem to adore, that is, on Pilgrimage. where by we may learn that it is an acceptable act of religion to go from home to places of greater devotion & sanctification.  to adore: ✝ verse 28 and he was returning and sitting upon his chariot, and reading Esay the prophet. ✝ verse 29 And the Spirit said to Philippe, go near, and join thyself to this same chariot. ✝ verse 30 And Philippe running thereunto, heard him reading Esay the prophet, and he said: Trowest thou that thou understandest the things which thou readest? ✝ verse 31 Who said, And 
⸬ The Scriptures are so written that they can not be understood without an interpreter, as easy as our Protestants make them. See S. Hierom Ep. ad Paulinum de omnibus divinae historiae libris, set in the beginning of latin bibles.  how can I, unless some man show me? & he desired Philippe that he would come up and sit with him. ✝ verse 32 And the place of the scripture which he did read, 
Es. 53, 7.  was this: As a sheep to slaughter was he led: and as a lamb before his shearer, without voice, so did he not open his mouth. ✝ verse 33 In humility his judgement was taken away. His generation who shall declare, for from the earth shall his life be taken? ✝ verse 34 And the ●●nuch answering Philip, said, I beseech thee, of whom doth the Prophet speak this? of himself, or of some other? ✝ verse 35 And Philip opening his mouth, and beginning from this scripture, evangelized unto him Jesus. ✝ verse 36 And as they went by the way, they came to a certain water: and the eunuch said, Lo water, 
` what.  who ' doth let me to be baptised? ✝ verse 37 And Philip said, If thou believe with all thy heart, thou Mayest? And he answering said, I believe that Jesus CHRIST is the son of God. ✝ verse 38 And he commanded the chariot to stay: and both went down into the water, Philip and the Eunuch, and ″ he baptised him. ✝ verse 39 And when they were come up out of the water, the Spirit of our Lord took away Philip, and the eunuch saw him no more. And he went on his way rejoicing. ✝ verse 40 But Philip was found in Azótus, & passing through, he evangelized to all the cities, till he came to Caesaréa. ⊢  

ANNOTATIONS CHAP. VIII.  
2. devout men.] 
S. Steuens relics.  As here great devotion was used in burying his body, so afterwards at the invention & Translation thereof. And the miracles wrought by the same, and at every little memory of the same, were infinite: as S. Augustine witnesseth. li. 〈◊〉 de civil. Dei. c. ●. & Sermon. de S. Steph. 〈◊〉. 10.  
14. Sent Peter.] Some Protestants use this place to prove S. Peter not to be head of the Apostles, because he and S. John were sent by the twelve, by which reason they might as well conclude that he was not equal to the rest▪ for commonly the master sendeth the man, and the Superior the inferior, 
That Peter was sent, is no reason against his primacy.  when the word of Sending is exactly used. But it is not always so taken in the Scriptures, for than could not the son be sent by the Father, not the Holy Ghost from the Father and the son: nor otherwise in common use of the world, seeing the inferior or equal may entreat his friend or Superior to do his business for him, and specially a body politic or a Corporation may by election or otherwise choose their Head and 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 business, also the Superior or equal may be sent by his own consent or desire. Lastly, the College of the Apostles comprising Peter with the rest, (as every such Body implieth 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 might be sent as by authority of the whole College, notwithstanding he were the head of the same.  
17. Did they impose.] If this Philip had been ● an Apostle (saith S. Bede) he might have imposed his hands, that they might have received the Holy Ghost, but this none can do saving Bishops. For though Priests may baptise, 
The Sacrament of Confirmation, ministered by Bishops only.  and anoint the Baptized also with chrism consecrated by a Bishop: yet he can not sign his forehead with the same holy oil, because that belongeth only to Bishops▪ when they give the holy Ghost to the Baptized. So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therefore of hands together with the prayers here specified (which no doubt were the very same that the Church yet useth to that purpose) was the ministration of the Sacrament of Confirmation. Whereof S. Cyptian saith thus. 
ep. 73. 〈◊〉. 3 ad lubaianum.  They that in Samaria were baptised of Philip, because they had lawful and Ecclesiastical baptism, ought not to be baptised any more: but only that which wanted, was done by Peter and John, to wit, that by prayer made for them and imposition of hands, the Holy Ghost might be powered upon them. Which now also is done with us, that they which in the Church are baptised, be by the Rulers of the Church offered, and by our prayer and imposition of hand receive the Holy Ghost, and be signed with our lords seal. So S. Cyprian. But the heretics object that yet here is no mention of oil. To whom we say, that many things were done and said in the administration of this and other Sacraments, and all instituted by Christ himself and delivered to the Church by the Apostles, which are not particularly written by the evangelists or any other in the Scripture, among which this is evident by all antiquity and most general practice of the Church, to be one.  
S. Denys saith, 
Ec. Hier. c. 2 & 4.  The Priests did present the baptised to the Bishop, 
Chrism in Confirmation.  that he might sign them divino & d●ifico unguento, with the divine and deifical ointment. And again, Aduentum S. Spiritus consummans inunctio largitur, the inunction consummating giveth the coming of the Holy Ghost. Tertullian de resur carn. nu. 7 & li. 1 adu. Marcio. speaketh of this Confirmation by chrism thus: The flesh is anointed, that the soul may be consecrated: the flesh is signed, that the soul may be sensed: the flesh by imposition of hand is shadowed, that the soul by the Spirit may be illuminated. S. Cyprian likewise, ep. 70. nu. 2. He must also be anointed, that is baptised, with the oil sanctified on the Altar: And ep. 72 (see also ep. 73. nu. 3) he expressly calleth it a Sacrament, joining it with baptism, as Melchiades doth (ep. ad omnes Hispania● Episcopos nu. 2. to 1 Con●.) showing the difference betwixt it and baptism. S. Augustine also, cont. lit. Petil. li. 2. c. 104. The Sacrament of chrism in the kind of visible seals is sacred and holy, even as baptism itself. We omit S. Cyril mystag. 3. S. Ambrose li. 3 de Sacram. c. 2. & de ijs qui mysterijs initiantur c. 7. S. Leo ep. 88 the ancient counsels also of Laodicea, can. 48. Carthage 3 can. 39 and Arausicanum 4 can. 1. and others. And S. Clement (Apost. Const. li. 7▪ c. 44) reporteth certain constitutions of the Apostles touching the same. 
* Ec. Hier. c. 4.  S. Denys referreth the manner of consecration of the same chrism to the Apostles instruction. S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles. And the most ancient Martyr S. Fabian ●p. 2 ad omnes Orientales Episcopos in initio, to. 1 Conc. 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 unctione Chrismatis apud D. Cyprianum nu. 1. telling the excellent effects and graces of this Sacrament, and why this kind of oil and balsme was taken of the old Law, & used in the Sacraments of the new Testament. Which thing the heretics can with less cause object against the Church, seeing they confess 
* Beza in Act. c. 6. v. 6.  that Christ and his Apostles took the ceremony of imposition of hands in this and other Sacraments, from the Jews manner of consecrating their hosts deputed to sacrifice.  
To conclude, 
Old heresies against confirmation and chrism.  never none denied or contemned this Sacrament of Confirmation and holy chrism, but known heretics. S. Cornelius that B. Martyr so much praised of S. Cyprian, ep. ad Fabium apud Euseb. li. 6 c. 35 affirmeth, that novatus fell to heresy, for that he had not received the Holy Ghost by the consignation of a Bishop. Whom all the novatians did follow, never using that holy chrism, as Theodorete writeth, li, 1 Fabul. Haer. And Optatus li. 2 cont Parm. writeth that it was the special barbarous sacrilege of the Donatists, to conculcate the holy oil. But all this is nothing to the savage disorder of Caluinists in this point.  
17. And they received the Holy Ghost.] The Protestants charge the Catholics, 
* ke●●nit. in exam. conc. Trid. de Con●ir.  that by approving and commending so much the Sacrament of Confirmation, and by attributing to it specially the gift of the Holy Ghost, they diminish 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 else where plainly give them warrant for. If they diminish the virtue of baptism, than did Christ so, appointing his Apostles and all the Faithful even after their baptism to expect the Holy Ghost & virtue from above▪ then did the Apostles injury to baptism, in that they imposed hands on the baptised, 
The effects of baptism and Confirmation differ.  and gave them the Holy Ghost. And this is the heretics blindness in this case, that they can not, or will not see that the Holy Ghost is given in baptism to remission of sins, life, and sanctification: & in Confirmation, for force, strength, and corroboration to fight against all our spiritual enemies, and to stand constantly in confession of our faith, even to death, in times of persecution either of the Heathen or of heretics, with great increase of grace. And let the good Reader note here our adversaries great perversity and corruption of the plain sense of the Scriptures in this point: 
heretical shifts and evasions against manifest Scriptures, and against this deifico of Confirmation.  some of them affirming the Holy Ghost here to be no other but the gift of wisdom in the Apostles and a few more to the government of the Church, when it is plain that not only the governors but all that were baptised, 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 accident 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 thing, and dured no longer than the gift of the Tongues joined thereunto, by which evasion they deny also the Sacrament of Extreme unction, and the Hispaniae of Excommunication, because the corporal punishments which were annexed often times in the primitive Church unto it, ceaseth, and so may they take away (as they mean to do) all Christ's faith or religion, 
Tractat. 6 in ep. 10.  because it hath not the like operation of miracles as in the beginning. But S. Augustine toucheth this point fully. Is there any man (saith he) of so perverse an heart, to deny these Children on whom we now imposed hands, to have received the Holy Ghost, because they speak not with Tongues? etc. Lastly, some of them make no more of confirmation or the Apostles fact, but as of a doctrine, instruction, or exhortation to continue in the saith received. Whereupon they have turned this holy Sacrament 
* See Conc. Trid. Sess. ● can. 1 de Confirmat.  into a catechism. 
* Cone. Trid. sess. ● can. 14 de Bapt.  There are also that put the baptised coming to years of discretion, to their own choice whether they will continue Christians or no. To such devilish and divers inventions they fall, that will not obey God's church nor the express Scriptures, which tell us of prayer, of imposition of hands, of the Holy Ghost, of grace and virtue from above, and not of instruction, which might and may be done as well before baptism, & by others, as by Apostles and Bishops, 
Bishoping.  to whom only this Holy function pertaineth, in so much that in our country it is called Bishoping.  
18. Offered money.) This wicked sorcerer Simon is noted by S. Irenaeus li, 1 c. 20. and others, to have been the first heretic, & 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, 
Simony.  is to buy to be a Priest, or to buy priesthood: and to buy the authority to minister 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 money 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 heresy, of this detestable man who first attempted to buy a spiritual function or office. D. Greg. apud ●oan. Diac. in vit. li. ●, c. 2. ●. 4. 5.  
22. Do penance.) S. Augustine (ep. 108) understanding this of the penance done in the primitive Church for heinous offences▪ 
Penance.  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify so much. Yea when he addeth, that very good men do daily penance for venial sins by fasting, prayer, and alms, he warranteth this phrase and translation through out the new Testament, specially himself also reading so as it is in the vulgar Latin, and as we translate.  
22. If perhaps.] You may see, great penance is here required for remission of sin, & 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 functions, dignities, offices, or livings, may specially be warned that the sin is exceeding great.  
24. Pray you for me.] As this Sorcerer had more knowledge of the true religion than the Protestants have, 
Simon Magus more religious than the Protestants.  who see not that the Apostles and Bishops can give the Holy Ghost in this Sacrament, or other, which he plainly perceived and confessed, so surely he was more religious than they, that being so sharply checked by the Apostle, yet blasphemed not as they do when they be blamed by the governors of the Church, but desired the Apostles to pray for him.  
27. This is desert.] Intolerable boldness of some Protestants, here also (as in other places) against all copies both Greek and Latin, to surmise corruption or falsehood of the text, saying it can not be so: 
Beza.  Which is to accuse the holy evangelist, 
Annot. 〈◊〉. Test. 155●.  and to blaspheme the Holy Ghost himself. See Beza, who is often very saucy with S. Luke.  
38. He baptised him.] When the heretics of this time find mention made in Scripture of any Sacrament ministered by the Apostles or other in the primitive Church, 
The ceremonies of Sacraments done, though not mentioned.  they imagine no more was done then there is expressly told, nor scarcely believe so much. As if imposition of hands in the Sacrament of Confirmation be only expressed, they think there was no chrism nor other work or word used. 
De fid. & ●p. ●. 9  So they think no more ceremony was used in the baptizing of this noble man, than here is mentioned. Whereupon S. Augustine hath these memorable words, In that that he saith, Philip baptised him, he would have it understood that all things were done, which though in the Scriptures for brevity sake they are not mentioned, yet by order of tradition we know were to be done.    

CHAP. IX.  
Saul not content to persecute so cruelly in Jerusalem, 3 is in the way to Damascus told by our Lord Jesus of his vain attempt, and miraculously converted to be an Apostle: and after great penance, restored to his sight by Ananias, and baptised. 20 And presently he dealeth mightily against the Jews, proving Jesus to be Christ, to their great admiration. 23 But such is their obstinacy, that they lay all Damascus to kill him, 26 From thence he goeth to Jerusalem, and there joineth with the Apostles, and again by the obstinate jews his death is sought. 31 The Church being now grown over all Jewry, Galilee, and Samaria, Peter visiteth all: and in his visitation, 33 healing a lameman, 36 and raising a dead woman, converteth very many.  
verse 1 AND Saul as yet breathing forth threatenings and slaughter against the disciples of our Lord, 
Act. 22, 4 Gal. 1, 13.  came to the high priest, 
The Epistle upon the conversion of S. Paul jan. 25.  ✝ verse 2 and asked letters of him unto Damascus to the synagogues, that if he had found any men and women of this way, he might bring them bound unto Jerusalem. ✝ verse 3 And as he went on his journey, it chanced that he drew nigh to Damascus: 
1. Cor. 15, 8.  and * suddenly a light from heaven shined round about him. ✝ verse 4 And falling on the ground, he heard a voice saying to him, 
⸬ The heretics that conclude CHRIST so in heaven that he can be no where else till the day of judgement, shall hardly resolve a man that would know where CHRIST was when he appeared here in the way, and spoke these words to Saul.  Saul, Saul why persecutest thou me? ✝ verse 5 Who said, Who art thou Lord? And he, I am Jesus whom thou dost persecute, it is hard for thee to kick against the prick. ✝ verse 6 And trembling and being astonished he said, Lord, what wilt thou have me to do? ✝ verse 7 And our Lord to him, Arise, and go into the city, and it shall be told thee what thou must do. But the men that went in company with him, stood amazed, hearing the voice, but seeing no man. ✝ verse 8 And Saul rose up from the ground, and his eyes being opened, he saw nothing. And they drawing him by the hands, brought him into Damascus. ✝ verse 9 And he was three days not seeing, and he did neither eat nor drink.  
✝ verse 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. ✝ verse 11 And our Lord to him, Arise, & go into the street that is called strait: and seek in the house of Judas, one named Saul of Tarsus. for behold he prayeth. (✝ verse 12 And he saw a man named Ananias, coming in and imposing hands upon him for to receive his sight.) ✝ verse 13 But Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem: ✝ verse 14 and here he hath authority from the chief priests to bind all that invocate thy name. ✝ verse 15 And our Lord said to him, go, for a vessel of election is this man unto 〈…〉 carry carry my name before the Gentiles, and Kings, and the children of Israel. ✝ verse 16 For I will show him how grea● 〈…〉 must suffer for my name.  
✝ verse 17 And Ananias went, and entered into the house: and imposing hands upon him, he said, Brother Saul, our Lord Jesus hath sent me, he that appeared to thee in the way that thou camest: that thou Mayest see and be filled with the holy Ghost. ✝ verse 18 And forthwith there fell from his eyes as it were scales, and he received sight. and rising he was 
⸬ Paul also himself, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the Sacraments, & to be joined to the Church. August. de doct. Chr. lib. 1. in Pr●●m.  baptised. ✝ verse 19 And when he had taken meat, he was strengthened.  
And he was with the disciples that were at Damascus, for certain days. ✝ verse 20 And incontinent entering into the synagogues, he preached Jesus, that this is the son of God. ✝ verse 21 And all that heard, were astonished, and said, Is not this he that expugned in Jerusalem those that invocated this name: and came hither to this purpose that he might bring them bound to the chief priests? ✝ verse 22 But Saul waxed mighty much more, and confounded the Jews that dwelled at Damascus, affirming that this is CHRIST. ⊢ ✝ verse 23 And when many days were passed, the jews consulted that they might kill him. ✝ verse 24 But their conspiracy came to saul's knowledge. 
2 Cor. 11, 32.  And * they kept the gates also day and night, that they might kill him. ✝ verse 25 But the disciples taking him in the night, conveyed him away by the wall, letting him down in a basket.  
✝ verse 26 And when he was come into Jerusalem, he assayed to join himself to the disciples, & all feared him, not believing that he was a disciple. ✝ verse 27 But Barnabas took him & brought him to the Apostles, and told them how in the way he had seen our Lord, and that he spoke unto him, and how in Damascus he dealt confidently in the name of Jesus. ✝ verse 28 And he was with them going in and going out in Jerusalem, and dealing confidently in the name of our Lord. ✝ verse 29 He spoke also to the Gentiles, and disputed with the Greeks: but they sought to kill him. ✝ verse 30 Which when the brethren had known, they brought him downé to Caesaréa, and sent him away to Tarsus.  
✝ verse 31 The ⸬ church truly through all jewrie & Galilee and Samaria had peace, 
The Church visibly proceedeth still with much comfort & manifold increase even by persecution.  & was edified, walking in the fear of our Lord, and was replenished with the consolation of the holy Ghost.  
✝ verse 32 And it came to pass, that Peter as he passed through all, came to the saints that dwelled at Lydda. ✝ verse 33 and he found there a certain man named Aeneas, lying in his bed from eight years before, who had the palsy. ✝ verse 34 And Peter said to him, Aeneas, our Lord Jesus CHRIST 
` healeth  heal ' thee: arise, and make thy bed. And incontinent he arose. ✝ verse 35 And all that dwelled at Lydda and Satóna, saw him: who converted to our Lord.  
✝ verse 36 And in Joppé there was a certain disciple named Tabytha, which by interpretation is called Dorcas. This woman was full of 
⸬ Behold good works and almsdeeds, & the force thereof reaching even to the next life.  good works and almsdeeds which she did. ✝ verse 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. ✝ verse 38 And whereas Lydda was nigh to joppé, the disciples hearing that Peter was in it, they sent two men unto him, desiring him, Be not loath to come so far as to us. ✝ verse 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, 
⸬ The prayers of our alms folk & beadsmen may do us great good even after our departure. For if they procured her temporal life, much more may they help us to God's mercy and to release of punishment in purgatory.  and showing him the coats and garments which Dorcas made them. ✝ verse 40 And all being put forth, Peter falling on his knees prayed, and turning to the body he said: Tabytha, arise. And she opened her eyes: and seeing Peter, she sat up. ✝ verse 41 And giving her his hand, he lifted her up. And when he had called the saints and the widows, he presented her alive. ✝ verse 42 And it was made known through out all joppé: and many believed in our Lord. ✝ verse 43 And it came to pass that he abode many days in Joppé, with one Simon a tanner.   

CHAP. X.  
Because the Jews so much abhorred the gentiles, 
The 4 part.  for the better warrant of their Christening, 
THE propagation of the Church to the gentiles also.  an Angel appeareth to Cornelius the devout Italian. 9 and a vision is showed to Peter himself (the chief and Pastor of all) 19 and the Spirit speaketh 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 commandeth to baptise them.  
verse 1 AND there was a certain man in Caesaréa, named Cornelius, Centurion of that which is called the Italian band, ✝ verse 2 religious, & fearing God with all his house, ″ doing many almsdeeds to the people. And always praying to God, ✝ verse 3 he saw in a vision manifestly, about the ninth hour of the day, an Angel of God coming in unto him, and saying to him, Cornelius. ✝ verse 4 But he beholding him, taken with fear, said, Who art thou Lord? And he said to him, Thy prayers and thy almsdeeds are ascended into remembrance in the sight of God. ✝ verse 5 And now send men unto Joppé, and call hither one Simon that is surnamed Peter. ✝ verse 6 he lodgeth with one Simon a tanner, whose house is by the sea side. he will tell thee what thou must do. ✝ verse 7 And when the Angel was departed that spoke to him, he called two of his household, and a soldier that feared our Lord, of them that were under him. ✝ verse 8 To whom when he had told all, he sent them unto Joppé.  
✝ verse 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. ✝ verse 10 And being hungry, he was desirous to take somewhat. And as they were preparing, there fell upon him an excess of mind: ✝ verse 11 and he saw the heaven opened, and a certain vessel descending, as it were a great linen sheet with four corners let down from heaven to the earth, ✝ verse 12 wherein were all four-footed beasts, and that creep on the earth, and fowls of the air. ✝ verse 13 And there came a voice to him, Arise Peter: kill, and eat. ✝ verse 14 But Peter said, God forbidden, Lord: for I did never eat any common and unclean thing. ✝ verse 15 And 
⸬ Here God first uttered to Peter that the time was come to preach also to the Gentiles, and to converse with them for their salvation, no less then with the Jews, with full freedom to eat all meats without respect of the prohibition of certain, made in the old Law.  a voice came to him again the second time, That which God hath purified, do not thou call common. ✝ verse 16 And this was done thrice. and forthwith the vessel was taken up again into heaven. ✝ verse 17 And whiles Peter doubted within himself, what the vision should be that he had seen, behold the men that were sent from Cornelius, enquiring for Simons house, stood at the gate. ✝ verse 18 And when they had called, they asked, if Simon that is surnamed Peter, were lodged there. ✝ verse 19 And as Peter was thinking of the vision, the Spirit said to him, Behold three men do seek thee. ✝ verse 20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. ✝ verse 21 And Peter going down to the men, said, Behold, I am he whom you seek: what is the cause, for the which you are come? ✝ verse 22 Who said, Cornelius the Centurion, a just man & that feareth God, and having testimony of all the nation of the Jews, received an answer of an holy Angel to send for thee into his house, and to hear words of thee. ✝ verse 23 therefore bringing them in, he lodged them.  
✝ And the day following he arose and went with them: and certain of the brethren of Joppé accompanied him. ✝ verse 24 And on the morrow he entered into Caesaréa. And Cornelius expected them, having called together his kin, and special friends. ✝ verse 25 And it came to pass, When Peter was come in▪ Cornelius came to meet him, and falling at his feet ″ adored. ✝ verse 26 But Peter lifted him up saying, Arise, myself also am a man. ✝ verse 27 And talking with him, he went in, and findeth many that were assembled, ✝ verse 28 and he said to them, You know how abominable it is for a man that is a jew, to join, or to approach unto a stranger: but God hath showed to me, to call no man common or unclean. ✝ verse 29 For the which cause, making no doubt, I came when I was sent for. I demand therefore, for what cause you have sent for me? ✝ verse 30 And Cornelius said, four days since, 
c In the Greek, fasting & praying.  until this hour, I was 
c At the time of prayer specially God sendeth men comfortable visitations.  praying the ninth hour in my house, and behold 
⸬ Note these apparitions and visions to S. Peter, Cornelius, and others, in the Scriptures very often, against the incredulity of our heretics, that will believe neither vision nor miracle, not expressed in Scripture: these being believed of Christian men even before they were written.  a man stood before me in white apparel, ✝ verse 31 and said: Cornelius, thy prayer is heard, and thy almsdeeds are in memory in the sight of God. ✝ verse 32 Send therefore to joppé, and call hither Simon that is surnamed Peter: he lodgeth in the house of Simon a tanner by the sea side. ✝ verse 33 immediately therefore I sent to thee: and thou hast done well in coming. Now therefore all we are present in thy sight, to hear all things whatsoever are commanded thee of the Lord.  
✝ verse 34 And Peter opening his mouth, said, In very deed I perceive that God is not an accepter of persons. ✝ verse 35 but in every nation, he that feareth him, and 
c Not such as believe only, but such as fear God and work justice, are acceptable to him.  worketh justice, is acceptable to him. ✝ verse 36 The word did God send to the children of Israel, preaching peace by Jesus CHRIST (this is Lord of al.) ✝ verse 37 
b The Epistle upon Monday in Easter week.  You know the word that hath been made through all Jewry, 
Mat. 4, 12,  for * beginning from Galilee, after the baptism which John preached. ✝ verse 38 Jesus of Nazareth how God anointed him with the holy Ghost and with power, who went through out doing good and healing all that were oppressed of the devil, because God was with him. ✝ verse 39 And we are witnesses of all things that he did in the country of the Jews and in Jerusalem, whom they killed hanging him upon a tree. ✝ verse 40 Him God raised up the third day and ″ gave him to be made manifest, ✝ verse 41 not to all the people, but to us, who did eat and drink with him after he rose again from the dead. 
The Epistle upon Monday in whitsonweeke.  ✝ verse 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. ✝ verse 43 To him all the prophets give testimony, that all receive remission of sins by his name, which believe in him. ⊢  
✝ verse 44 As Peter was yet speaking these words, the holy Ghost fell upon all that heard the word. ✝ verse 45 And the faithful of the Circumcision that came with Peter, were astonished, for that the grace of the holy Ghost was poured out upon the Gentiles also. ✝ verse 46 For they heard them speaking with tongues, and magnifying God. Then Peter answered, ✝ verse 47 Can any man forbidden water, that these should not be ″ baptised which have received the holy Ghost as well as we? ✝ verse 48 And he commanded them to be baptised in the name of our Lord Jesus CHRIST. ⊢ than they desired him that he would tarry with them certain days.  

ANNOTATIONS CHAP. X.  
2. Doing many alms deeds.] He knew God creator of all, but that his omnipotent son was incarnate, 
Good works before faith, are preparatives to the same, not properly meritorious.  he knew not: and in that faith he made prayers and gave alms which pleased God. and by well doing he deserved to know God perfectly, to believe the mystery of the Incarnation, and to come to the Sacrament of baptism. 
Bed. in hunc locum.  So saith Venerable Bede out of S. Gregory. And S. Augustine thus, li. 1 de Bapt. c. 8. Because whatsoever goodness he had in prayers and alms, the same could not profit him unless he were by the band of Christian society and peace, incorporated to the Church, he is bidden to send unto Peter, that by him he may learn Christ, by him he may be baptised, etc. Whereby it appeareth that such works as are done before justification, though they suffice not to salvation, yet be acceptable preparatives to the grace of justification, and such as move God to mercy, as it might appear also by Gods like provident mercifulness * to the eunuch. 
Act. 8.  though all such works preparative come of grace also: otherwise they could never deserve at God's hand of congruity or any otherwise toward justification.  
9 To pray about the sixth hour.] The hour is specified, for that there were certain appointed times of prays used in the Law, 
The Canonical hours.  which devout persons, according to the public service in the Temple, observed also privately: and which the Apostles and holy Church afterwards both kept and increased. 
De Orat.  Whereof thus writeth S. Cyprian very notably. In celebrating their prayers, we find that the three children with Daniel observed the third sixth, 
Dom. nu. 15.  and ninth hour, as in Sacrament (or mystery) of the holy trinity. etc. And a little after, Which spaces of hours the worshippers of God spiritually (or mystically) determining long since, observed set times to pray: and afterwards the thing became manifest, that it was for Sacrament (or mystery) that the just so prayed. For at the third hour the holy Ghost descended upon the Apostles, 
Act. 2.  fulfilling the grace of our Lord's promise, and at the sixth hour Peter going up to the higher room of the house, 
Act. 10.  was both by voice and sign from God instructed, that all Nations should be admitted to the grace of salvation, 
Luc. 23.  whereas of cleansing the Gentiles he doubted before, and our Lord being crucified at the sixth hour, at ninth washed away our sins with his blood. But to us (dearly beloved) beside the seasons observed of old, both the times and sacraments of praying be increased. for we must pray in the morning early, 
Matins.  that the Resurrection of our Lord may be celebrated by morning prayer: as of old the holy Ghost designed in the psalm, 
Psal. 5.  saying, In the morning early will I stand up to thee, early in the morning wilt thou hear my voice. 
Evensong.  Toward the evening also when the sun departeth, and the day endeth, we must of necessity pray again.  
S. Hierom also writing of daniel's praying three times in a day, 
Dan. 6.  saith: There are three times, wherein we must bow our knees to God. The third, the sixth, and the ninth hour the Ecclesiastical tradition doth well understand. Moreover at the third hour the Holy Ghost descended upon the Apostles. at the sixth, 
Act. 3.  Peter went up into a higher chamber to pray. at the ninth, * Peter and John went to the Temple. again writing to Eustochium a virgin and nun ep. 22. c. 16. Though the Apostle bid us pray always, and to holy persons their very sleep is prayer: yet we must have distinct hours of prayer, that if perhaps we be otherwise occupied, the very time may admonish us of our office or duty. The third, sixth, ninth hour, morning early, and the evening, no man can be ignorant of. And to Demetrias ep. 8. c. 8. that in the psalms and prayer she must keep always the third, sixth, 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 abbess with her religious nuns sang the Psalter in order, in the morning, at the third, sixth, ninth hour, evening, midnight. by midnight meaning the time of Martin's (therefore called Nocturnes agreeably to S. Cyprian de Orat. Do. num. 15) and by the morning, the first hour called Prime: all correspondent to the times and hours of Christ's Passion, as in S. 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, superstition: and lastly, how insufficient and unlike the new pretended church-service of England is to the primitive use, which hath no such hours of night or day, saving a little imitation of the old matins and evensong, and that in schism and heresy, and therefore not only unprofitable, but also damnable.  
●5. Adored.] S. Chrysostom ho. 21 in Act. thinketh Peter refused this adoration of humility only, because every falling down to the ground for worship sake, is not divine worship or dew only to God, 
Adoration of creatures.  
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word of adoration and prostration being commonly used in the Scriptures toward men. But S. Hierom adu. Vigil. c. 2 to. ●. rather thinketh that Cornelius by error of Gentility, and of Peter's person, did go about to adore him with divine honour, and therefore was lifted up by the Apostle, adding that he was but a man.  
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 rest. instructing us thereby to take our faith and all necessary things of salvation, at the hands of our Superiors.  
47. baptized, which have received.] 
They that are justified before, must not omit the Sacraments.  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 see in this example, where at Peter's preaching they all receive the Holy Ghost before any Sacrament. but in the same we learn one necessary lesson, that such notwithstanding must needs receive the Sacraments appointed by Christ, which whosoever contemneth, can never be justified. Aug. super levit. q. ●4 to. 4.    

CHAP. XI.  
The Christian jews reprehend the foresaid fact of Peter in baptizing the gentiles 4 But he alleging his foresaid warrants, and showing plainly that it was of God, 1● they like good Catholics do yield. 19 By the foresaid persecution, the Church is yet further dilated, not only into all Jewry, Galilee, and Samaria, but also into other Countries: specially in Antiochia Syria the increase among the Greeks, is 〈◊〉, first by the foresaid dispersed, 23 then by Barnabas, thirdly by him and Saul together: so that there beginneth the name of Christians: 27 with perfit unity between them and the Church that was before them at Jerusalem.  
verse 1 AND the Apostles and brethren that were in Jewry, heard that the Gentiles also received the word of God. ✝ verse 2 And when Peter was come up to Jerusalem, they that were of the Circumcision reasoned against him, saying, ✝ verse 3 Why didst thou enter in to men uncircumcised, and didst eat with them? ✝ verse 4 But Peter began and declared to them the order, 
Act. 10, 9  saying: ✝ verse 5 * I was in the city of Joppé praying, & I saw in an excess of mind a vision, a certain vessel descending as it were a great sheet with four corners let down from heaven, and it came even unto me. ✝ verse 6 Into which I looking considered, and saw four footed beasts of the earth, and cattle, and such as creep, and fowls of the air. ✝ verse 7 And I heard also a voice saying to me, Arise Peter, kill and eat. ✝ verse 8 And I said, Not so Lord: for common or unclean thing never entered into my mouth. ✝ verse 9 And a voice answered the second time from heaven: That which God hath made clean, do not thou call common. ✝ verse 10 And this was done thrice: and all were taken up again into heaven. ✝ verse 11 And behold, three men immediately were come to the house wherein I was, sent to me from Caesaréa. ✝ verse 12 And the spirit said to me, that I should go with them, doubting nothing. And there came with me these six brethren also: and we went in to the man's house. ✝ verse 13 And he told us, how he had seen an Angel in his house, standing and saying to him, Send to Joppé, and call hither Simon, that is surnamed Peter, ✝ verse 14 who shall speak to thee words wherein thou shalt be saved and all thy house. ✝ verse 15 And when I had begun to speak, the holy Ghost fell upon them, as upon us also in the beginning. ✝ verse 16 And I remembered the word of our Lord, according as he said, 
Act. 1, 5.  john in deed baptised with water, but you shall be baptised with the holy Ghost. ✝ verse 17 If therefore God hath given them the same grace, as to us also that believed in our Lord Jesus CHRIST: who was I that might prohibit God? ✝ verse 18 having heard these things, they 
⸬ Good Christians hear and obey gladly such truths as be opened unto them from God by their chief Pastors, by vision, revelation, or otherwise.  held their peace: and glorified God, saying, God then to the Gentiles also hath given repentance unto life.  
✝ verse 19 * And they truly that had been dispersed by the tribulation that was made under Steven, 
Act. 8, 1.  walked through out unto Phoenîce and cypress & Antioch, speaking the word to none, but to the jews only. ✝ verse 20 But certain of them were men of cypress and Cyréne, who when they were entered into Antioch, spoke to the Greeks, preaching our Lord Jesus. 
The Epistle upon S. Barnabees day jun. 11.  ✝ verse 21 And the hand of our Lord was with them: and a great number of believers was converted to our Lord. ✝ verse 22 And the report came to the ears of the Church that was at Jerusalem, 
Act. 4, 36.  touching these things: and they sent * Barnabas as far as Antioch. ✝ verse 23 Who when he was come, and saw the grace of God, rejoiced: and he exhorted all with purpose of heart to continue in our Lord: ✝ verse 24 because he was a good man, and full of the holy Ghost and faith. And a great ″ multitude was added to our Lord. ✝ verse 25 And he went, forth to * Tarsus, 
Act. 9, 30.  to seek Saul: ✝ verse 26 whom when he had found, he brought him to Antioch. And they conversed there in the church a whole year: and they taught a great multitude, 
The name of CHRISTIANS.  so that the disciples were at Antioch first named ″ CHRISTIANS.  
✝ verse 27 And in these days there came Prophets from Jerusalem to Antioch, ✝ verse 28 and 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. ✝ verse 29 And the disciples according as each man had, purposed every one to send, for to serve the brethren that dwelled in Jewry: ✝ verse 30 which also they did, sending to the ancients by the hands of Barnabas and Saul.  

ANNOTATIONS CHAP. XI.  
24. Multitude added.) As before (c. 10) a few, so now great numbers of Gentiles are adjoined also to the visible Church, 
The Church visible.  consisting before only of the Jews. Which Church hath been ever since Christ's Ascension, notoriously seen and known: their preaching open, their Sacraments visible, their discipline visible, their heads and governors visible, the provision for their maintenance visible, the persecution visible, their dispersion visible: the heretics that went out from them, visible: the joining either of men or Nations unto them, visible: their peace and rest after persecutions, visible: their governors in prison, visible: the Church prayeth for them visibly, their counsels visible, their gifts and graces visible, their name (Christians) known to all the world, of the Protestants invisible Church we hear not one word.  
26. Christians.) This name, Christian, aught to be common to all the Faithful, and other new names of schismatics and Sectaries must be abhorred. 
Hierony. cont. Lucif c. 7. in fine.  If thou hear (saith S. Hierom) any where, such as be said to be of Christ, not to have their names of our Lord Jesus CHRIST, but to be called after some other certain name, as Marcionites, Valentinians, (as now also the Lutherans, Caluinists, Protestants) know thou that they belong not to the Church of Christ, but to the Synagogue of Antichrist. Lactantius also (li. 7 divin. instit. c. 30) saith thus, when Phrygians, or novatians, or Valentinians, or Marcionites, 
Names of Sectaries and heretics.  or Anthropomorphites, or Arrians, or any other be named, they cease to be Christians, who having lost the name of Christ, 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 adversaries. For, so were the names of Arians and the rest of old, imposed by others, and not chosen commonly of themselves: Which notwithstanding were callings that proved them to be heretics. 
Protestants.  And as for the name of Protestants, our men hold them well content therewith. But concerning the heretics turning of the argument against the peculiar callings of our Religious, 
divers religious orders are not divers sects.  as Dominicans, Franciscans, jesuits, Thomists, or such like, it is nothing, except they could prove that the orders & persons so named, were of divers faiths & sects, or differed in any necessary point of religion, or were not all of one Christian name and Communion: and it is as ridiculous as if it were objected, that some be Ciceronians, some Plinians, some good Augustine men, some Hieronymians, 
jerem. 35.  some Oxford men, some Cambrige men, & (which is most like) some * Rechabites, 
Num. 6.  * Nazareite●.  
Neither doth their objection, 
Papists, Catholics, and true Christians, all one.  that we be called Papists, help or excuse them in their new names. for, beside that it is by them scornfully invented (as the name Homousians was of the Arians) this name is not of any one man B. of Rome or else where, known to be the author of any schism or sect, as their callings be: but it is of a whole state and order of governors, and that of the chief governors, to whom we are bound to cleave in religion and to obey in all things. So to be a Papist, is to be a Christian man, a child of the Church, and subject to Christ's Vicar. And therefore against such impudent Sectaries as compare the faithful for following the Pope, to the diversity of heretics bearing the names of new Masters, 
Not to be with the Pope, is to be with Antichrist.  let us ever have in readiness this saying of S. Hierom to Pope Damasus, 
〈…〉. ep. 37 & ep. 58 add Damas'.  Vitalis I know not, Meletius I refuse, I know not Paulinus, whosoever gathereth not with thee, scattereth: that is to say, whosoever is not Christ's, is Antichrists. And again, If any man join with Peter's chair, he is mine.  
We must here further observe that this name, 
The name of CHRISTIANS.  Christian, given to all believers and to the whole Church, was specially taken to distinguish them from the Jews and Heathens which believed not at all in Christ, and the same now severeth and maketh known all Christian men from Turks and others that hold not of Christ at al. But when heretics began to rise from among the Christians, 
The name of Catholics.  who professed Christ's name and sundry Articles of faith as true believers do, the name Christian was to common to sever the heretics from true faithful men: and thereupon the Apostles by the holy Ghost imposed this name Catholic upon the believers which in all points were obedient to the church's doctrine. When heresies were risen (saith S. Pacianus ep. ad Symphorianum) & endeavoured by divers names to tears the dove of God and Queen, and to rend her in pieces, the Apostolical people required their surname, whereby the incorrupt people might be distinguished. etc. and so those that before were called Christians, are now surnamed also Catholics. Christian is my name, saith he, Catholic my surname. And this word, Catholic, is the proper note whereby the holy Apostles in their Crede taught us to discern the true Church from the false heretical congregation of what sort soever. 
CREDO ECCLESIAM CATHOLICAM.  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 S. Augustine said, In the lap of the Church the very name of Catholic keepeth me. cont. ep. fund. c. 4. And again tract. 32 in Io. we receive the Holy Ghost if we love the Church, if we be joined together by charity, 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 own, but also of all her enemies. for, will they nil they, the heretics also and schismatics themselves, when they speak not with their own fellows but with strangers, call the Catholic Church nothing else but the Catholic Church: for they could not be understood unless 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, 
The Protestant's deride the name Catholic.  than they plainly reject it and deride the name, as the donatists did, calling it an human forgeris or fiction, which S. Augustine calleth words of blasphemy, li. 1. c. 3● cont. Gaudrat. and some heretics of this time call them scornfully cartholikes, and cacolikes. An other calleth it, the most vain term Catholic. Beza in praf. no. Test. an. 1565. An other calleth the Catholic religion, a Catholic apostasy or defection, Humphrey in vit. Jewel. pag. ●13. Yea and some have taken the word out of the Crede, 
* In the catechisms of the Lutherans.  putting Christian for it. But against these good fellows let us follow that which S. Augustine (de util. cred. c. 8. to. 6.) giveth as a rule to direct a man the right and sure way from the diversity & doubtfulness of all error, saying, If after these trouble of mind thou seem to thyself sufficiently tossed and vexed, & wilt have an end of these molestations, follow the way of Catholic discipline, which from Christ himself by the Apostles hath proceeded even unto us, and shall proceed from hence to the posterity. See the Annotation 1 Tim. 3, c. 15.    

CHAP. XII.  
Herod the first king that persecuted the Church, having at Jerusalem (when Barnabas and Saul were there with the collation of the Antiochians) killed James the Apostle, 3 and to please the Iewes imprisoned Peter with the mind to kill him also, but frustrate by an Angel sent of God at the continual prayers of the Church made for her chief Pastor, 
The Epistle upon't S. Peter and Paul's day jun. ●9.  19 being puffed up with such pride that at Caesarea he refuseth not to be honoured as God: 23 is miraculously stricken of Gods Angel. 24 And so after the persecutors death, the Churches preaching prospereth exceedingly.  
verse 1 AND at the same time Herod the king set his hands, to afflict certain of the Church. ✝ verse 2 And he killed James the brother of John with the sword. ✝ verse 3 And seeing that it pleased the Jews, he added to apprehend Peter also. And it was the days of the Azymes. ✝ verse 4 Whom when he had apprehended, he cast into prison, delivering him to 
⸬ As Peter's person was more notorious than others, & therefore better guarded then other, for fear he should escape: so God's providence in preserving & delivering him for the longer government of his Church, is very marvelous.  four quaternions of soldiers to be kept, meaning after the Pasche to bring him forth to the people. ✝ verse 5 And Peter in deed was kept in prison. But ″ prayer was made of the Church without intermission unto God for him. ✝ verse 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with ″ two chains: and the keepers before the door kept the prison. ✝ verse 7 And behold an Angel of 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. ✝ verse 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, & follow me. ✝ verse 9 And going forth he followed him, & he knew not that it was true which was done by the Angel: but he thought that he saw a vision. ✝ verse 10 And passing through the first & the second watch, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they went forward one street: and incontinent the Angel departed from him. ✝ verse 11 And Peter returning to himself, said: Now I know in very deed that our Lord hath sent his Angel, and delivered me out of Herod's hand, & from all the expectation of the people of the Jews. ⊢  
✝ verse 12 And considering, he came to the 
⸬ It is much for the praise of these good Christians that the assemble to God's service & prayer was kept in their houses in the time of persecution, & that the Apostle came thither strait out of prison, as his first refuge, as now Christian people do much to their commendation, in places where heresy doth reign.  house of marry the mother of John, who was surnamed mark, where many were gathered and praying. ✝ verse 13 And when he knocked at the door of the gate, there came forth a wench to see, named Rhodè. ✝ verse 14 And as she knew Peter's voice, for joy she opened not the gate, but running in she told that Peter stood before the gate. ✝ verse 15 But they said to her, Thou art mad. But she affirmed that it was so. But they said, It is ″ his Angel. ✝ verse 16 And Peter continued knocking. And when they had opened, they saw him, & were astonished. ✝ verse 17 And beckoning with his hand to them, that they should hold their peace, he told how our Lord had brought him out of prison, and he said, ″ tell these things to James & to the brethren. And going forth he went 
⸬ Though God had so miraculously delivered him, yet he would not tempt God by tarrying among his persecutors, but according to Christ's commandment fled for a time.  into an other place. ✝ verse 18 And when day was come, there was no little a do between the soldiers, what was become of Peter. ✝ verse 19 And Herod, when he had sought him, and had not found, making inquisition of the keepers, commanded them to be led away: & going down from Jewry into Caesaréa, there he abode. ✝ verse 20 And he was angry with the Tyrians and the Sidonians. But they with one accord came to him, and persuading Blastus that was chief of the King's chamber, they desired peace, for that their countries were nourished by him.  
✝ verse 21 And upon a day appointed, Herod being arrayed with kingly attire, sat in the judgement seat, and made an oration to them. ✝ verse 22 And the people made acclamation, The voices of a God, & not of a man. ✝ verse 23 And forthwith an Angel of our Lord 
⸬ Princes that take delight in the flattery and praises of the people, so much that they forget themselves to be men, & to give the honour to God, may be warned by this example.  struck him, because he had not given the honour to God: and being consumed of worms, he gave up the ghost. ✝ verse 24 But the word of our Lord increased and multiplied. ✝ verse 25 And Barnabas and Saul returned from Jerusalem, 
Act. 11, 29.  having accomplished their * ministery, taking with them John that was surnamed mark.  

ANNOTATIONS CHAP. XII.  
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.  
6. Two chains.] 
S. Peter's chains.  These chains are famous for miracles, and were brought from Jerusalem to Rome by Eudoxia the Empress, wife to Theodosius the younger, where they were matched & placed with an other chain that the same Apostle was tied with by Nero, & a Church founded thereupon, named Petri ad vincula, Where they are religiously kept and reverenced until this day, and there is a Feast in the whole Church for the same, the first of August, which we call, Lammas day.  
15. His Angel] If proper Angels (saith S. Chrysostom) be deputed by our Lord to such as have only charge of their own life, 
Patronage of Angels.  (as one of the just said, 
Gen. 41, 16.  * The Angel which hath delivered me from my youth upward) much more are supernal Spirits at hand to help them unto whom the charge and burden of the world is committed. Chrys. in laud. Pauli. ho. 7▪ to. 3.  
17. Tell james.] 
Public prayer for S. Peter the head.  He willeth them to show this to S. James Bishop of Jerusalem and to the Christians, that they might see the effect of their prayers for him, & give God thanks, for S. James no doubt published common prayer for S. Peter.    

CHAP. XIII.  
The preachers of the Church of Antioch preparing themselves, 
The 5 part.  the Holy Ghost out of them all, 
THE taking of the Gospel away from the obstinate Jews, and giving of it to the gentiles, by the ministery of Paul and Barnabas.  chooseth Saul and Barnabas. 3 They being first consecrated Bishops, 4 go their appointed circuit over all the land of cypress, the Proconsul whereof is also converted, seeing the miraculous excecation of a Jew by Paul. 13 Thence, into Pamphilia: 14 and Pisidia, where in Antioch Paul preacheth to the Jews, showing that Jesus is Christ, 38 and that in him is salvation, and not in their Law of Moses: 40 warning them to beware of the reprobation foretold by the Prophets▪ 44 But the next sabbath, they blasphening, he in plain terms forsaketh them, and turneth to the Gentiles. Whereat the gentiles be as glad on the contrary side. 50 Finally the Jews raising persecution, they forsake them, pronouncing them to be obstinate contemners.  
verse 1 AND there were in the Church which was at Antioch, Prophets and Doctors, among whom was Barnabas, & Simon that was called Niger, and Lucius of Cyréne, and Manahen who was the foster-brother of Herod the Tetrarch, and Saul. ✝ verse 2 And 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as they were ″ ministering to our Lord, and fasting, the holy Ghost said: ″ Separate me Saul and Barnabas unto the work, whereto I have taken them. ✝ verse 3 Then they ″ fasting and praying, and ″ imposing hands upon them, dismissed them.  
✝ verse 4 And they being ″ sent of the holy Ghost, went to Seleucia, and thence sailed to cypress. ✝ verse 5 And when they were come to Salamîna, they preached the word of God in the synagogues of the Jews. And they had John also in their ministery. ✝ verse 6 And when they had walked through out the whole island as far as Paphos, they found a certain man that was a magician, a false-prophete, a Jew, whose name was 
` Barieu.  Bar-iesu ', ✝ verse 7 who was with the Proconsul Sergius Paulus a wise man. He sending for Barnabas & Saul, desired to hear the word of God. ✝ verse 8 But Elymas the magician (for so is his name interpreted) resisted them, seeking to avert the Proconsul from the faith. ✝ verse 9 But Saul, otherwise Paul, replenished with the holy Ghost, looking upon him, ✝ verse 10 said: O full of all guile, and all deceit, son of the devil, enemy of all justice, thou ceasest not to subvert the right ways of our Lord. ✝ verse 11 And now behold the hand of our Lord upon thee, and thou shalt be blind, not seeing the sun until a time. And forthwith there fell dimness and darkness upon him, and going about he sought some body that would give him his hand. ✝ verse 12 Then the Proconsul, when he had seen that which was done, believed, marveling at the doctrine of our Lord. ✝ verse 13 And when Paul and they that were with him had sailed from Paphos, they came to Pergè in Pamphylia. And John depárting from them, returned to Jerusalem. ✝ verse 14 But they passing through Pergè, came to Antioch in Pisidia: and entering into the synagogue on the day of the sabbaths, they sat down. ✝ verse 15 And after the lesson of the Law and the Prophets, the princes of the Synagogue sent to them, saying, Men brethren, if there be among you any sermon of exhortation to the people, speak.  
✝ verse 16 And Paul rising up, and with his hand beckoning for silence, said, Ye men of Israel, and you that fear God, hearken: ✝ verse 17 The God of the people of Israel chose our fathers, and exalted the people when they were seiourners in the land of Egypt, 
Exod.  and in a mighty arm brought them out thereof, ✝ verse 18 and for the space of forty years tolerated their manners in the desert. 
joshua.  ✝ verse 19 And destroying seven nations in the land of Chanaan, by lot he divided their land among them, ✝ verse 20 as it were after four hundred and fifty years: and after these things he gave judges, 
jud.  until Samuël the prophet. ✝ verse 21 And thenceforth they desired a king: 
1, Reg. 8.  and he gave them * Saul the son of Cis, 
1. Reg. 16.  a man of the tribe of Benjamin, forty years. ✝ verse 22 and removing him, 
Ps. 88, 21.  he raised them up * david to be king: to whom giving testimony, he said, I have found David the son of Jesse, 
Psa. 131, 11.  a man according to my heart, who shall do all my wills.  
✝ verse 23 Of his seed God according to his * promiss hath brought forth to Israel a saviour Jesus, 
Lu. 3, 3.  ✝ verse 24 John * preaching before the face of his coming, baptism of penance to all the people of Israel. ✝ verse 25 And when John fulfilled his course, 
Lu. 3, 15.  he said, Whom do * you think me to be? I am not he, but behold there cometh after me, whose shoes of his feet I am not worthy to unloose.  
✝ verse 26 Men brethren, 
The Epistle upon Tuesday in Easter week.  children of the stock of Abraham, & they among you that fear God, to you the word of this salvation was sent. ✝ verse 27 For they that inhabited Jerusalem, and the princes thereof, not knowing him, nor the voices of the prophets that are read every sabbath, judging have fulfilled them, 
Lu. 23, 1.  ✝ verse 28 and finding no cause of death in him, * desired of Pilate, that they might kill him. ✝ verse 29 And when they had consummated all things that were written of him, taking him down from the tree, they put him in a monument. ✝ verse 30 But God raised him up from the dead the third day: ✝ verse 31 who was * seen for many days of them that came up together with him from Galilee into Jerusalem, 
Act. 1, 3.  who until this present are his witnesses to the people. ✝ verse 32 And we preach unto you that promiss which was made to our fathers: ✝ verse 33 that God hath fulfilled this same 
` to us their children, Ps. 2, 7.  to our children ', raising up Jesus, as in the second psalm also it is written: My son art thou, this day have I begotten thee. ✝ verse 34 And that he raised him up from the dead, not to return now any more into corruption, thus he said, That I will give you the holy things of David faithful. 
Esa. 55, 3.  ✝ verse 35 And therefore in an other place also he saith, 
Ps. 15, 10.  Thou shalt not give thy holy one to see corruption. ✝ verse 36 For David in his generation when he had served, according to the will of God slept: and he was laid to his fathers & saw corruption. ✝ verse 37 But he whom God hath raised up, saw no corruption.  
✝ verse 38 Be it known therefore to you, men brethren, that through him, forgiveness of sins is preached to you, from all the things from the which you could not be justified by the la of Moses. ✝ verse 39 In him every one that believeth, is justified. ✝ verse 40 Take heed therefore lest that come upon you which is spoken in the prophets, 
Abac. 1, 5.  ✝ verse 41 See ye contemners, and wonder, and perish: because I work a work in your days, a work which you will not believe, if any man shall tell it you.  
✝ verse 42 And they going forth, 
c the Gentiles desired.  they desired them that the sabbath following they would speak unto them these words. ✝ verse 43 And when the synagogue was dismissed, many of the Jews, and of the 
c devout proselytes,  strangers serving God, followed Paul & Barnabas: who speaking exhorted them to continue in the grace of God. ✝ verse 44 But the next sabbath the whole city almost assembled to hear the word of God. ✝ verse 45 And the jews seeing the multitudes, were replenished with envy, & contradicted those things which were said of Paul, blaspheming. ✝ verse 46 Then Paul and Barnabas constantly said, To you it behoved us first to speak the word of God: but because 
⸬ The Jews of their own free will repelling the truth, are unworthy of Christ and worthily forsaken: and the gentiles though they believed specially by God's grace and pre-ordination, yet they believe also by their own free will, which standeth well with God's providence.  you repel it, and judge yourselves unworthy of eternal life: behold we turn to the gentiles. ✝ verse 47 For so our Lord commanded us: I have put thee to be the light of the gentiles: that thou Mayest be salvation unto the utmost of the earth. 
Es. 46, 6.  ✝ verse 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. ✝ verse 49 And the word of our Lord was spread through out the whole country. ✝ verse 50 But the jews stirred up religious and honest women, and the chief of the city, and raised persecution against Paul and Barnabas: and they did cast them forth out of their coasts. 
Lu. 9, 5.  ✝ verse 51 But they * shaking of the dust of their foot against them, came to Icónium. ✝ verse 52 The disciples also were replenished with joy and with the holy Ghost.  

ANNOTATIONS CHAP. XIII.  
2. As they were ministering.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If we should, as our adversaries do, boldly turn what text we list, 
The Apostles liturgy or mass.  and flee from one language to an other for the advantage of our cause, we might have translated for ministering, sacrificing, for so * the Greek doth signify, and so Erasmus translated. yea we might have translated, Saying mass, for so they did: and the Greek Fathers here of had their name, liturgy, which Erasmus translateth mass, saying, Missa Chrysostomi. But we keep our text, as the translators of the Scriptures should do most religiously.  
2. Separate me.] 
Gal. ●.  Though Paul were taught by God himself and specially designed by Christ to be an Apostle, 
Paul & Barnabas are consecrated by men.  and here chosen by the Holy Ghost together with Barnabas, yet they were to be ordered, consecrated, and admitted by men. Which wholly condemneth all these new rebellious disordered spirits, that challenge and usurp the office of preaching and other sacred actions from heaven, without the church's admission.  
3. Fasting.] Hereof the Church of God useth and prescribeth public fasts at the four soléue times of giving holy Orders (which are our Imber days) as a necessary preparative to so great a work▪ 
Imber days.  as S. 
* Leo ep. 81 c. 1.  Leo declareth by this place, naming it also an Apostolical tradition. See. S. Leo Ser. 9 de jeiunio 7 mensis, 
Prescript times of fasts.  & Calixtus ep. 1. to. 1. Conc. Conc. Magunt. c. 34. 35. to 3. And this fasting was not fasting from sin, 
Epipha. in compend.  nor moral or Christian temperance, as the Protestants ridiculously affirm, for such fasting they were bound ever to keep: but it was abstinence for a time from all meats or from some certain kinds of meats, 
Leo ser. 3 et 4 de 〈◊〉 7 mensis.  which was joined with prayer and sacrifice, and done specially at such seasons as the Church prescribed, of all together (as in Lent, the Imber days, Friday, Saturday) and not when every man list, as Aërius and such heretics did hold.. S. August. har. 53.  
3. Imposing hands.] 
Imposition of hands.  Because all blessings and consecrations were done in the Apostles time by the external ceremony of imposition of hands, divers Sacraments were named of the same, specially Confirmation, 
Holy orders.  as is noted before, and holy Ordering or consecrating Bishops, Priests, and Deacons, and Subdeacons, as we see here and else where. In which though there were many holy words and ceremonies and a very solemn action: yet whatsoever is done in those Sacraments, is altogether called Imposition of hands: as whatsoever was done in the whole divine mystery of the B. 
* Act. 2, 42.  Sacrament, is named fraction of bread. for the Apostles (as S. Denys Eccl. bier. c. 1 in fine writeth) purposely kept close in their open speeches and writings which might come to the hands or ears of Infidels, the sacred words and actions of the Sacraments. And S. Ambrose saith, in 1 Tim. c. 4. The imposition of the hand is mystical words wherewith the elected is conformed and made apt to his function, receiving authority (his conscience bearing witness) that he may be bold in our lords steed to offer sacrifice to God. 
Hiero. 〈◊〉 c. 58 Esa.  And S. Hierom, The imposition of hand is the Ordering of clerks. Which is done by prayer of the voice, and imposition of the hand. And this is in some inferior orders also, but Paul and Barnabas were ordered to a higher function then inferior Priests, even to be Bishops through out all Nations.  
4. Sent of the Holy Ghost.] 
Spiritual officers of out souls.  whosoever be sent by the Church, are sent of the Holy Ghost, though in such an extraordinary sort it be not done. Whereby we see how far the Officers of our souls in the Church do pass the temporal Magistrates, who though they be of God's ordinance, yet not of the Holy Ghosts special calling.    

CHAP. XIIII.  
Naxt in Iconium they preach, where many being converted of both sorts, the obstinate jews raise persecution, 6 Then in the towns of Lyca●nīa, where the Heathen first seeing that Paul had healed one borne lame, are hardly persuaded but they are Gods. 18 but afterwards, by the instigation of the malicious Jews, they stone Paul, leaving him for dead. 20 And so having done their circuit, they return the same way confirming the Christians, and making Priests for every Church. 2● And being come home to Antioch in Syria, they report all to the Church there.  
verse 1 AND it came to pass at Iconium that they entered together into the synagogue of the Jews, and so spoke, that a very great multitude of Jews and of the Greeks did believe. ✝ verse 2 But the Jews that were incredulous, stirred up and incensed the hearts of the gentiles to anger against the brethren. ✝ verse 3 A long time therefore they abode, dealing confidently in our Lord, who gave testimony to the word of his grace, granting signs and wonders to be done by their hands. ✝ verse 4 And the multitude of the city was divided: and certain of them in deed were with the Jews, but certain with the Apostles. ✝ verse 5 And when the gentiles and the Jews with their princes had made an assault, to use them contumeliously, and to stone them, ✝ verse 6 understanding it, they fled to the cities of Lycaónia, Lystra and Derbé, and the whole country about, and there they were evangelizing.  
✝ verse 7 And a certain man at Lystra impotent of his feet sat there, lame from his mother's womb, that never had walked. ✝ verse 8 This same heard Paul speaking. Who looking upon him, and seeing that he had faith for to be saved, ✝ verse 9 he said with a loud voice, Stand up right on thy feet. And he leapt & walked. ✝ verse 10 And the multitudes when they had seen what Paul had done, lifted up their voice in the lycaónian tongue, saying, Gods made like to men, are descended to us. ✝ verse 11 And they called Barnabas, Jupiter: but Paul, Mercury, because he was the chief speaker. ✝ verse 12 The Priest also of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jupiter that was before the city, bringing oxen & garlands before the gates, would with the people ″ sacrifice. ✝ verse 13 Which thing when the Apostles Barnabas & Paul heard, renting their coats, they leapt forth into the multitudes, crying ✝ verse 14 and saying, Ye men, why do you these things? We also are mortal, men like unto you, preaching to you for 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: ✝ verse 15 who in the generations passed suffered all the gentiles to go their own ways. ✝ verse 16 Howbeit he left not himself 
⸬ The Heathen might by the daily benefits of God have known him at the least to have been their creator and only Lord, though the mystery of our Redemption were not opened to them.  without testimony, being beneficial from heaven, giving rains, and fruitful seasons, filling our hearts with food & gladness. ✝ verse 17 And speaking these things, they scarce appeased the multitudes from sacrificing to them. ✝ verse 18 But there came in certain Jews from Antioch and Icónium: and persuading the multitudes, 
2. Cor. 11, 25.  and * stoning Paul, they drew him out of the city, thinking him to be dead. ✝ verse 19 But the disciples compassing him round about, he rising up, entered into the city, and the next day he went forth with Barnabas unto Derbè.  
✝ verse 20 And when they had evangelized to that city, and had taught many, they returned to Lystra and Icónium, and to Antioch: ✝ verse 21 confirming the hearts of the disciples, and exhorting them to continue in the faith, and that by many tribulations we must enter into the kingdom of God. ✝ verse 22 And when 
⸬ We see by this, first that SS. Paul & Barnabas were Bishops, having here authority to give holy Orders: secondly, that there was even then a difference betwixt Bishops and Priests, though the name in the primitive Church was often used indifferently: lastly, that always fasting & praying were preparatives to the giving of holy Orders.  they ″ had ordained to them ″ Priests in every Church, and had prayed with fastings, they commended them to our Lord in whom they believed. ✝ verse 23 And passing through Pisidia, they came into Pamphylia, ✝ verse 24 and speaking the word of our Lord in Pergé, they went down into Attalia: ✝ verse 25 and from thence they sailed to Antioch, 
Act, 13, 2.  * whence they had been delivered to the grace of God unto the work which they accomplished. ✝ verse 26 And when they were come, and ●ad assembled the Church, they reported what great things God had done with them, & that he had opened a door of faith to the gentiles. ✝ verse 27 And they abode no little time with the disciples.  

ANNOTATIONS CHAP. XIIII.  
12. They would sacrifice.) This lo is the divine worship, consisting in external sacrifice, and in acknowledging the parties worshipped to be gods 
Aug. li. 10. de Ciu. Dei. ●. 1.  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 adoration by sacrifice. The Catholic Church suffereth no Priest nor other so to worship any saint in heaven or earth. She hath but one external Sacrifice, which is in the holy mass, of Christ's body and blood: 
Aug. li. 8. de Ciu. 6. 27.  that she offereth to God alone, and neither to Peter nor to Paul (saith S. Augustine) though the Priest that sacrificeth standeth over their bodies, and offereth in their memories. 
Dulta.  But other kinds of honours and duties, inferior without all comparison (how great so ever they be) to this, we do, as the Scriptures and Nature teach us, to all Superiors in heaven and earth, according to the degrees of grace, honour, and blessedness that God hath called them unto, from our B. Lady Christ's own mother, to the least servant he hath in the world, for which the heretics would never accuse Christian people of idolatry, if they had either grace, learning, faith, or natural affection.  
●●. 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 Consecration by Bishops, pressing the profane use of the * Greek word more than the very natural signification requireth and Ecclesiastical use beareth, 
Heretical translation against holy orders.  translate thus, Ordained by election. Whereas in deed this word in Scripture signifieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ordering by imposition of hands, as is plain by other words equivalent, Act. 6, 13. 1 Tim. 4. ●. 2 Tim. 1. Where the Ordering of Deacons, Priests, and others is called * Imposition of hands: not of the people, but of the Apostles. And this to be the Ecclesiastical use of the word, 
Hiero. in 11. Esa.  appeareth by S. Hierom saying (as is before alleged) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Ordering of clerks or clergy men by prayer of voice and imposition of hand.  
●●. Priests.) 
Heretical translation against priesthood.  even so here also, as before, fleeing from the proper, apt, known, word & 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 age: for a term of art and by consent of all the Church and Apostolic authority and Fathers, appropriated to holy Order, a vulgar, common, and profane term: With as little grace as if they should translate Pontificem, a bridgemaker, the mayor of London, the Bigger of London. And thus you see within three words compass they flee guilefully from the Latin to the Greek, and again guilefully 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 sometimes in common profane sort, as 1 Tim. 5. or there only where our ancient Latin version turneth Presbyter into Senior, because the word was not yet wholly and only appropriated to holy Orders, as afterwards by use of many hundred years it was and is) their dealing might have had some colour of honesty and plainness, which now can not be but of plain falsehood and corruption, and that of further purpose than the simple can see. Which is to take away the office of Sacrificing and other functions of Priests, proper in the new Testament to such as the Apostles often, and the posteritle in manner altogether call Priests, Presbyteros. Which word doth so certainly imply the authority of sacrificing, 
If Sacerdos. be a Priest, much more Presbyter.  that it is by use made also the only English of Sacerdos, the adversaries themselves as well as we, so translating it in all the old and new Testament: though they can not be ignorant that Priest cometh of Presbyter, and not of Sacerdos: and that antiquity for no other cause applied the signification of Presbyter to Sacerdos, but to show that Presbyter is in the new Law, that which Sacerdos 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 distinguished 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 heretics themselves calling Sacerdos always a Priest, must needs be driven to confess. 
Presbyter.  Although their folly is therein notorious, to apply willngly the word Priest to Sacerdos, and to take it from Presbyter whereof it is properly derived, 
Priest.  not only in English, but in other languages both french and Italian. 
Preb●re.  Which is to take away the name that the Apostles and fathers gave to the Priests of the Church, 
Preti.  & to give it wholly & only to the order of Aaron, which never had it before our priesthood began. Never did there heretics stand so much upon doubtful derivations and descant of words as these Protestants do, and yet never men behaved themselves more fond in the same: as whosoever marketh the distinction of their Elders, Ministers, Deacons, and such like, shall perceive.    

CHAP. XV.  
Some of those Jews also that were Christians, do fall, and are authors of the heresy of judaizing. 2 They refer the matter to council: 7 Wherein after great disputation, Peter striking the stroke, 12 and other confirming his sentence with miracles, 13 and with Scriptures: 22 and the Apostles and Priests do write and command in the name of the Holy Ghost what is to be done. 30 And the faithful thereby are straightways quieted in mind. 36 After which, Paul and Barnabas thinking to go again their above said circuit together, are by occasion of mark parted, to the greater increase of the Church.  
verse 1 AND certain coming down from Jewry, taught the brethren: 
Gal. 5, 2.  That * unless you be circumcised according to the manner of Moses, you can not be saved. ✝ verse 2 No little sedition therefore being risen to Paul and Barnabas against them, they ″ appointed that Paul and Barnabas should go up, & certain others of 
` them,  the rest ', to the Apostles and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  priests unto Jerusalem, upon this question.  
✝ verse 3 They therefore being brought on their way by the Church, passed through Phoenîce and Samaria, reporting the conversion of the Gentiles: and they made great joy to all the brethren.  
✝ verse 4 And when they were come to Jerusalem, they were received of the Church and of the Apostles and 
c ancients hear, & often in this chapter, are the same that priests vers. 2 as S. Hierom taketh it also 1 Pet. 5. & the Greek approveth, being always one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Priests. Hiero. in 1 ad Tit. et 4 ad Galat.  ancients, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  declaring whatsoever God had done with them. ✝ verse 5 And there arose certain of the heresy of the Pharisees that believed, saying, That they must be circumcised, commanded also to keep the la of Moses. ✝ verse 6 And the ″ Apostles and ancients ″ assembled to consider of this word.  
✝ verse 7 And when there was made a 
b See the Annot. vers. 28 toward the end.  great disputation, ″ Peter rising up said to them, 
Act. 10, 20.  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. ✝ verse 8 And God which knoweth the hearts, 
Act. 10, 45.  gave testimony, * giving unto them the holy Ghost as well as to us, ✝ verse 9 and hath put no difference between us and them, 
⸬ By that faith which worketh by charity▪ for a dead faith can not purify the heart of man, See chap. 16, 31.  by faith purifying their hearts. ✝ verse 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? ✝ verse 11 but by the grace of our Lord Jesus CHRIST we believe to be saved, in like manner as they also.  
✝ verse 12 And all the multitude held their peace: and they heard Barnabas and Paul telling what great signs and wonders God had done among the Gentiles by them.  
✝ verse 13 And after they held their peace, ″ James answered, saying, Men brethren, hear me. ✝ verse 14 Simon hath told how God first visited to take of the Gentiles a people to his name. ✝ verse 15 And to this accord the words of the prophets, as it is written: 
Amos. 9, 11.  ✝ verse 16 After these things I will return, and will re-edify the tabernacle of David▪ which was fallen, and the ruins thereof I will re-edify, and set it up: ✝ verse 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. ✝ verse 18 To our Lord was his own work known from the beginning of the world. ✝ verse 19 For the which cause ″ I judge, that they which of the Gentiles are converted to God, are not to be disquieted, ✝ verse 20 but to write unto them that they refrain themselves from the contaminations of Idols, and ″ fornication, and strangled things, and blood. ✝ verse 21 For Moses of old times hath in every city them that preach him in the synagogues, where he is read every sabbath.  
✝ verse 22 Then it pleased the Apostles and ancients with the whole Church, to chose men out of them, & to send to Antioch with Paul and Barnabas, Judas, who was surnamed Barsabas, & Silas, chief men among the brethren, ✝ verse 23 
c Other latin copies and the Greek read thus writing by their hands an epistle containing these things.  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. ✝ verse 24 Because we have heard that certain ″ going forth from us, have troubled you with words, subverting your souls, to whom we gave no commandment: ✝ verse 25 It hath pleased us being gathered in one, to choose out men and to send them unto you with our dearest Barnabas and Paul, ✝ verse 26 men that have given their lives for the name of our Lord Jesus CHRIST: ✝ verse 27 We have sent therefore Judas & Silas, who themselves also will in words report unto you the same things. ✝ verse 28 For it hath seemed good ″ to the holy Ghost & to us, to lay no further burden upon you then these necessary things: ✝ verse 29 that you abstain from the things immolated to Idols, and blood, and that which is strangled, and fornication, from the which things keeping yourselves, you shall do well. Far ye well.  
✝ verse 30 They therefore being dismissed went down to Antioch: and gathering the multitude, delivered the epistle. ✝ verse 31 Which when they had read, they ″ rejoiced upon the consolation: ✝ verse 32 but Judas and Silas, themselves also being prophets, with many words comforted the brethren, and confirmed them. ✝ verse 33 And having spent some time there, they were with peace dismissed of the brethren unto them that had sent them. ✝ verse 34 But it seemed good unto Silas to remain there: and Judas departed alone: ✝ verse 35 and Paul and Barnabas tarried at Antioch, teaching and evangelizing with many others the word of our Lord.  
✝ verse 36 And after certain days, Paul said to Barnabas, Let us return and 
⸬ Hereof our Catholic Bishops took up the necessary use of often visiting their flocks & cures committed to their charge, for confirmation in faith & virtue, & reformation of manners both of clergy & laity.  visit our brethren in all cities wherein we * have preached the word of our Lord, 
Act. 13, 14.  how they do. ✝ verse 37 And Barnabas would have taken with them John also that was surnamed mark. 
Act. 13, 13.  ✝ verse 38 But Paul desired that he (as who * had departed from them out of Pamphylia, and had not gone with them to the work) might not be received. ✝ verse 39 And there rose a ″ dissension, so that they departed one from an other, & that Barnabas in deed taking mark sailed to cypress. ✝ verse 40 But Paul choosing Silas departed, being delivered of the brethren to the grace of God.  
✝ verse 41 And he walked through Syria and Cilicia, confirming the Churches: 
⸬ Not only the things commanded by Christ's express word, or written in the Scriptures (as our heretics hold) but whatsoever the Apostles and Rulers of the Church command, is to be kept & obeyed. See these words repeated again c. 16, 4. & that in the Greek, lest any man cavil, because here the Greek hath them not.  commanding them to keep the precepts of the Apostles and the ancients.  

ANNOTATIONS CHAP. XV.  
1. Appointed] We learn by this example, 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 taking there should be no end, but the more writing, wrestling, 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 fall: as we see specially in the restless Heresies of our time. Whose factor's admitting no judges, stand to no trial of mortal men, to no tribunal of Pope, counsels, 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. 
The way to end dissension in religion, is to commit it to a council.  But here we see S. Paul and Barnabas, men that were Apostles and full of the Spirit of God, and the other parties, though never so much partial to the ceremonies of their Law by their former long use and education therein, yet not to stand stiffly to their own opinion on either side, but to condescend to refer 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 Bishops and their determination in council. This is God's holy and wise providence among other judgements 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 judgements 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 appeasing all differences in faith and constructions of the Scriptures, the Church had been more defectual and insufficient, than any Commonwealth or society of men in the world: none of which ever wanteth good means to decide all discords and dissension arising among the subjects & citizens of the same.  
6. Apostles and ancients.] The Heresies of our Protestants which would have all men to give voice, or to be present in counsels, and of others that would have none but the holy or elect to be admitted, are refuted by this example, where we see none but Apostles & Priests or Ancients assembled to dispute of the matter, 
Of what persons a council consisteth.  though many devout people were in the city the same time. Neither did ever any other in the ancient counsels 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 gifts never so great, 
Deut. ●●  can not be judges in causes of faith and religion. If any thing, saith God be hard and doubtful, thou shalt come to the Priests of the levitical stock, and thou shalt follow their sentence. 
Mal. 2, 7.  again, The lips of the Priest shall keep knowledge, and the Law thou shalt require of his mouth. 
Agga. 2, 12.  again, Ask the Law of the Priest. Much more must we refer all to our Bishops and Pastors, whom God hath placed in the regiment of the Church with much larger privilege, than ever he did the old Priests over the Synagogue. 
A general council representeth the whole Church.  to whom it is said, 
Luc. 10, 16  He that despiseth 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: 
li. 1. c. 1●. de bapt.  SS. Paul and Barnabas come hither for the definition of the whole Church. The sentence of a plenary or general council (saith S. Augustine) is the consent of the whole Church. And so it must needs be in the Church, because the Magistrates, Senate, council or deputies of all commonwealths, represent the whole body: and to have it otherwise (as the church's Rebels wish) were to bring all to hell and horror, and themselves to be perpetually, by the seditious and popular persons, upholden against Law, reason, and religion, in their wickedness.  
●. Assembled.] 
The first council at Jerusalem.  A council was called to 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 far 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 of the chief Apostles and Bishops that then were, though the number was nothing so great as afterwards used to assemble, when the Church was spread into all nations.  
7. Peter rising up.] 
Peter head of the council, & his successors after him.  S. 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 legates and substitutes, the chief voice in all counsels general, none ever received into authority and credit in the Church without their Confirmation. And therefore the counsels of the Arians and of other heretics, were they never so great, wanting the Pope's assent, assistance, or Confirmation, did shamefully err, as Ariminense for the Arians, and Ephesinum secundum for the Nestorians, and such like condemned Assemblies.  
7. Chose that by my mouth.] 
Peter's pre-eminence both toward Jews & Gentiles.  Though Paul were called and appointed specially to be the Apostle of the gentiles, yet that was S. Peter's special privilege by Gods 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 gentiles himself, for that he was Christ's Vicar, being notwithstanding (as his master was) Minister Circuncisionis, 
Ro. 15, 8.  that is, Apostle of the Jews, Christ deferring all pre-eminence unto him in that point also. 
Gal. 2, 7.   
1●. James.] S. James because he was an Apostle and also Bishop of Jerusalem, gave his sentence next. for the speech interposed of SS. Paul and Barnabas, was but for their better information in the decision of the matter, and for confirmation of S. Peter's sentence, though they being Apostles, 
S. James and the rest follow S. Peter's sentence.  and Bishops, had voices in the council also: as many m● had, though their sentences be not hear reported. And where S. James in his speech saith, I judge, it is not meant that he gave the principal definitive sentence: for he (as all the rest) followed and allowed the sentence of S. Peter, as it is plain in the text, the whole assembly for reverence of his person and approbation of his sentence, 
Hiero. to. 2. ep. 89 ad August. C. 2.  holding their peace. All the multitude (saith S. Hierom) held their peace, and into his sentence James the Apostle & all the Priests did pass together. For though S. James did particularize certain points incident to the question debated, as of eating strangled meats etc. yet the proper controversy for which the council assembled, 
The principal question.  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 Sacraments and ceremonies of the same. this is the substance and principal purpose of this counsels decree, which doth bind for ever: and Peter (saith S. Hierom in the same place) was Prince or author of this decree, 
Incident questions.  the matter of fornication and Idolothytes being but incident to the question or resolution, and the forbidding of eating strangled and blood, but a temporal prohibition, which by the consent of the Church or otherwise afterwards was abrogated, the Church of God having the true sense of difference of times, 
How later counsels alter the former.  place, & persons, when and how far such things are to be observed, and when not. And in such things as these, and in other like which according to circumstances require alteration, it is, that S. Augustine saith, li. 2 de bapt. c. 3. to. 7. The former general or plenary counsels may be amended by the later.  
●●. Fornication.] Fornication and contamination 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 account, 
The church's authority in making Decrees.  it pleased the Holy Ghost to forbid both specially. Concerning the other points of abstaining 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 counsels, which may command for ever, or for a time, such things as be fit for the state of times and nations, without any express Scriptures at all, and so by commandment make things necessary that were before indifferent.  
24. Going forth from us.] 
Going out, a mark of heretics.  A proper description or note of heretics, schismatics, 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 overthrow their souls.  
28. To the Holy Ghost and to us.] 
God & our Lady, and the like speeches.  By this first we note, that it is not such a fault as the heretics would make it in the sight of the simple, or any incongruity at all, to join God and his creatures, as the principal cause and the secondary, in one speech, and to attribute that to both, which though diversely, yet proceedeth of both. God and you, say good people commonly: God and our Lady, Christ and S. John: We confess to God and to Peter and Paul. as, 
* Gen. 48, 15. 16.  God and his Angel, To our Lord and Gedeon, 
jud. 7▪ 18. 20.  The sword of our Lord and of Gedeon, Our Lord and Moses, Christ and his Angels. Our Lord and all saints. ep. ad Philem. S. Paul and our Lord, 1 Thes. 1, 6. All these speeches being partly Scriptures, 
Exod. 14, 31.  partly like unto the Scriptures speeches, 
VISUM EST Sp. sancto & nobis.  are warranted also by this council, which saith boldly, & hath given the form thereof to all other counsels lawfully called and confirmed, to say the like, 
1. Tim. 5, ●1.  It hath pleased the Holy Ghost and us. S Cyprian ep. 54. nu. 2. reporting the like of a synod holden in Africa, saith, It hath pleased us by the suggestion of the Holy Ghost.  
Secondly we note, that the holy counsels lawfully kept for determination or cleared of more, or condemning of errors and Heresies, or appeasing of schisms and troubles, or reformation of life, and such like important matters, have ever the assistance of God's Spirit, and therefore can not err in their sentences and determinations concerning the same, 
The holy Ghost assistant in all lawful counsels, to the world's end, and that by Christ's promiss.  because the Holy Ghost can not err, from whom (as you see here) jointly with the council the resolution proceedeth.  
Thirdly we learn, 
Io. 16, 1●.  that in the holy counsels specially (though otherwise and in other Tribunals 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 worlds end for so long shall counsels, the Church, and her Pastors have 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 reform, or schisms to be appeased. for which cause S. Gregory li. 1 ep. 24 sub fin. reverenceth the four general counsels (Nicen, Constantinop, Ephes, Chalced.) as the four books of the holy Gospel, 
S. Gregory's reverence of General counsels.  alluding to the number: and of the fifth 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 them thus, Whiles they are concluded and made by universal consent, himself doth he destroy, and not them, whosoever presumeth either to lose whom they bind, or to bind, whom they lose.  
S. Gregory therefore reverencing all five alike, 
The Protestant's fond distinction between the 4 first & the later counsels.  it may be marveled whence the heretics have their fond difference betwixt those four first and other later: attributing much to them, and nothing to the rest. Whereas in deed the later 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) than 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 Ghosts assistance to teach all truth. Yea that you may know and abhor these heretics thoroughly, 
Bezas' blasphemy against the first general counsels.  hear ye what a principal sectmaister with his blasphemous mouth or pen uttereth, 
Beza in praef. Test. No. an. 1565.  saying, that In the very best times such was partly the ambition of Bishops, partly their foolishness and ignorance, that the very blind may easily perceive, Satan verily to have been precedent of their assemblies. 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, 
What the father's attribute to counsels, & namely S. Augustine.  not only S. Augustine and other father's attribute to all general counsels specially, (to which they refer themselves in all doubts among themselves and in all their controversies with heretics:) but to which even S. Paul himself (so specially taught by God) and others also yielded themselves. Notorious is the saying of S. Augustine concerning S. Cyprian, Who being a blessed Catholic Bishop and Martyr, yet erred about the rebaptizing of such as were Christened by heretics. If he had lived (saith S. Augustine li. 2 de bapt c. 4,) to have seen the determination of a plenary council, which he saw not in his life time, he would for his great humility and charity strait way have yielded, and preferred the general council before his own judgement and his fellow Bishops in a provincial council only. 
provincial counsels.  Whereby also we learn, that provincial counsels may err, though many times they do not, and being conformable to the general counsels, or confirmed and allowed by them or the See Apostolic, their resolutions be infallible as the others are.  
If any here ask, 
Notwithstanding the Holy Ghosts assistance, yet human means must be used to search the truth.  what need so much disputing, study, and travail in counsels to find out and determine the truth, if the Holy Ghost infallibly guide them? We answer that such is the ordinary providence of God in this case, to assist 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 and truth of matters, 
Lu. 1, 3.  as is plain in the beginning of S. Luke's Gospel: else the Holy Ghost would not have assisted them. Even so in this council of the Apostles, though they had the holy Ghost assistant, yet the text saith, cum magna conquisitio fieret, When there was great disputation, search and examination of the case, 
Though the See Apostolic itself have the same assistance, yet counsels be also necessary for many causes.  than Peter spoke etc. If again it be demanded, what need is there to expect the counsels determination, if the Popes or See apostolics judgement 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 contentation of the weak, who not always giving over to one man's determination, yet will either yield to the judgement of all the learned men and Bishops of all Nations, or else remain desperate and condemned before God and man for ever. 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, & will, & must use in matters of great importance, by calling counsels, even as here you see SS. Peter and Paul themselves and all the Apostles, though endued with the Holy Ghost, yet thought it notwithstanding necessary for further trial & cleared of truth and maintenance 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 & unity of the Church, with full mind to obey whatsoever shall be determined, whereby the assembled though of divers judgements 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, 
Heretical or Schismatical assembles.  without humility or intention to yield one to an other, or to any Superior, man or council, or what else so ever, but challenge to themselves learning, spirit, and we can not tell what: such, how many meetings so ever they make, being destitute of the Holy Ghost the author of truth and concord, are further of and further out, then ever before: as God hath showed by the success of all Heretical Colloquies, synods, and Assemblies in Germany, France, Poole, and other places in our days. Read a notable place in S. Cyprian, that the promise of Christ, 
de unit. Ec. nu. 7.  that he would be in the mids of two or three gathered in his name, pertaineth not to them that assemble out of the Church.  
3●. Rejoiced upon the consolation.] strait upon the intelligence of the counsels determination, 
All good Christians rest upon the determination of a general council.  not only the gentiles, but even the masters of the former troubles and dissension, were at rest, & 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 judgement of the holy council of Trent. Against which the heretics of our time make the like frivolous exceptions and false cavillations, as did the old heretics heretofore against those counsels that specially condemned their errors. The Pope and bishops (say they) are a party, and they ought not to be our judges: 
All heretics make exceptions against the counsels that condemn them.  they are partial and come with prejudicate minds to condemn us, and we accuse them all of idolatry and other crimes, and we will be tried by God's word only, and we will expound it according to an other rule, that is to say, as we list. So say they against this council, and the like said the Arians against the first Nicene council, and all such like against those counsels namely that condemned 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 licence and liberty in those matters, as men have now in religion.  
37. Dissension] Such occasions of differences 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 ridiculously applied to excuse the disagreeing of the heretics among themselves in the principal points of religion, namely the Sacrament.    

CHAP. XVI.  
Paul having for his part visited the Churches of Syria, Cilicia, and Lycaonia, delivering unto them withal to keep the Decrees of the council: 6 beginneth a new journey, over Phrygia, Galatia, Mysia: 8 Yea into Europe also he passeth, admonished by a vision, and cometh into Macedonia, 12 and there he beginneth the Church of the Philippians, working miracles, and suffering persecution.  
verse 1 AND he came to Derbé and Lystra. And behold, there was a certain disciple there named Timothee, 
jew  the son of a ●widow ' woman that believed, of a father a Gentile. ✝ verse 2 To this man the brethren that were in Lystra and Iconium, gave a good testimony. ✝ verse 3 Him Paul would have to go forth with 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.  
✝ verse 4 And when they passed through the cities, they delivered unto them to keep the 
⸬ Here again they take order that the decrees and articles of faith agreed upon in the council of jerusalem▪ should be executed & observed, whereby we see both the great authority of counsels, & the diligence that all Prelates ought to have to see the decrees & Canons of the counsels put in execution.  decrees that were decreed of the Apostles and ancients which were at Jerusalem. ✝ verse 5 And the Churches were confirmed in faith, and did abound in number daily.  
✝ verse 6 And passing through Phrygia and the country of Galatia, they were 
⸬ This people had not the Gospel denied unto them altogether, but for a time: because (as Venerable Bede thinketh) God foresaw they would not believe, & so should have been more grievously damned.  forbidden by the holy Ghost to preach the word in Asia. ✝ verse 7 And when they were come into Mysia, they attempted to go into Bythinia: and the Spirit of Jesus permitted them not.  
✝ verse 8 And when they had passed through Mysia, they went down to Troas: ✝ verse 9 and a vision by night was showed to Paul: There was a certain man of Macedónia standing and beseeching him, and saying, pass into Macedónia, and help us. ✝ verse 10 And as soon as he had seen the vision, forthwith we sought to go into Macedónia, being assured that God had called us to evangelize to them. ✝ verse 11 And sailing from Troas, we came with a strait course to Samothrácia, and the day following to Neapolis: ✝ verse 12 and from thence to Philippi, which is the first city of the part of Macedonia, a 
⸬ Colonia, is such a city where the most inhabitants are strangers, sent thither from other great cities & States, namely from the Romans.  colónia. And we were in this city certain days, abiding. ✝ verse 13 And upon the day of the sabbaths, we went forth without the gate beside a river, where it seemed that there was prayer: & sitting we spoke to the women that were assembled. ✝ verse 14 And a certain woman named Lydia, a seller of purple of the city of the Thyatirians, one that worshipped God, did hear: whose heart our Lord opened to attend to those things which were said of Paul. ✝ verse 15 And when she was baptised, 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. ✝ verse 16 And it came to pass as we went to prayer, a certain wench having a Pythónical spirit, met us, that brought great gain to her masters by diuîning. ✝ verse 17 This same following Paul and us, cried saying, 
⸬ Either the devil was compelled by 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 them at other times.  These men are the servants of the high God, which preach unto you the way of salvation. ✝ verse 18 And this she did many days. And Paul being sorry, and turning, said to the spirit, I command thee in the name of Jesus CHRIST to go out from her. And he went out the same hour. ✝ verse 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: ✝ verse 20 and presenting them to the magistrates, they said, These men trouble our city, being Jews: ✝ verse 21 and they preach a fashion which it is not lawful for us to receive, nor do, being Romans. ✝ verse 22 And the people ran against them: and the magistrates tearing their coats, commanded them to be beaten with rods. ✝ verse 23 And when they had laid * many stripes upon them, 
2. Cor. 11.  they did cast them into prison, commanding the keeper that he should keep them diligently. ✝ verse 24 Who when he had received such commandment, cast them into the inner prison, and made their feet fast in the stocks. ✝ verse 25 And at midnight, Paul and Silas praying, did praise God. And they that were in prison, heard them. ✝ verse 26 But suddenly there was made a great earthquake, so that the foundations of the prison were shaken. And forthwith all the doors were opened: and the bands of all were loosed. ✝ verse 27 And the keeper of the prison waked out of his sleep, and seeing the doors of the prison opened, drawing out his sword, would have killed himself, supposing that the prisoners had been fled. ✝ verse 28 But Paul cried with a loud voice, saying, do thyself no harm, for we are all here. ✝ verse 29 And calling for light, he went in, and trembling fell down to Paul and Silas at their feet: ✝ verse 30 and bringing them forth, he said, Masters, what must I do that I may be saved? ✝ verse 31 But they said, 
⸬ It is no other faith that saveth but that which worketh by charity. Aug. Enchirid. ●. 67.  believe in our Lord Jesus: and thou shalt be saved and thy house. ✝ verse 32 And they preached the word of our Lord to him with all that were in his house. ✝ verse 33 And he taking them in the same hour of the night, 
c happy Gailers that do mercy toward their godly prisoners, and receive again by them such spiritual benefits.  washed their wounds: and himself was baptised and all his house incontinent. ✝ verse 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. ✝ verse 35 And when day was come, the magistrates sent the sergeants, saying, Let those men go. ✝ verse 36 And the keeper of the prison told these words to Paul, That the magistrates have sent that you should be let go now therefore departing, go ye in peace. ✝ verse 37 But Paul said to them: Being whipped openly, uncondemned, men that are Romans, they have cast us into prison: & now do they send us out secretly? Not so, but let them come, & let us out themselves. ✝ verse 38 And the sergeants reported these words to the magistrates. And they were afraid hearing that they were Romans: ✝ verse 39 and coming they besought them, & bringing them forth they desired them to departed out of the city. ✝ verse 40 And going out of the prison, they entered in unto Lydia: and having seen the brethren, they comforted them, and departed.   

CHAP. XVII.  
How in other parts of Macedonia he planted the Church, and namely at Thessalonica, 5 where the obstinate jews are so malicious, that they pursue him also into Iudea▪ 14 From whence being conducted into Greece, he preacheth at Athens both to the Jews and Gentiles, disputing with the Philosophers, 19 and in Areopagods, persuading them from their Idols unto one God and Jesus CHRIST raised from the dead.  
verse 1 AND when they had walked through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. ✝ verse 2 And Paul according to his custom entered in unto them, & there sabbaths he discoursed to them out of the Scriptures, ✝ verse 3 declaring and insinuating that it behoved CHRIST to suffer and to rise again from the dead: and that this is Jesus CHRIST, whom I preach to you. ✝ verse 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. ✝ verse 5 But the Jews 
⸬ Zelantes. This is the zeal of heretics, and a lively pattern of their dealing at this day against Catholic Priests and preachers and the good jasons that receive them.  envying, & taking unto them of the rascal sort certain naughty men, and making a tumult, stirred the city: and besetting jasons house, sought to bring them forth unto the people. ✝ verse 6 And not finding them, they drew Jason and certain brethren to the princes of the city, crying, That these are they that stir up the world, and are come hither, ✝ verse 7 whom Jason hath received, and all these do against the decrees of Caesar, saying that there is an other king, Jesus. ✝ verse 8 And they moved the people, and the princes of the city hearing these things. ✝ verse 9 And taking a satisfaction of Jason and of the rest, they dismissed them. ✝ verse 10 But the brethren forthwith by night sent away Paul and Silas unto Beroea.  
Who when they were come, entered into the synagogue of the Jews. ✝ verse 11 (And these were more noble than they that are at Thessalonica, who received the word with all greediness, daily searching the scriptures, if these things were so. ✝ verse 12 And many surely of them believed, and of honest women Gentiles, and men not a few.) ✝ verse 13 And when the Jews in Thessalonica understood, that at Beroea also the word of God was preached by Paul, they came thither also, moving and troubling the multitude, ✝ verse 14 And then immediately the brethren sent away Paul, to go unto the sea: but Silas and Timothee remained there. ✝ verse 15 And they that conducted Paul, brought him as far as Athens, and receiving commandment of him to Silas and Timothee, that they should come to him very speedily, they departed.  
✝ verse 16 And when Paul expected them at Athens, his spirit was incensed within him, seeing the city given to idolatry. ✝ verse 17 He disputed therefore in the synagogue with the Jews, & them that served God, and in the marketplace, every day with them that were there. ✝ verse 18 And certain Philosophers of the Epicures and the Stoics disputed with him, and certain said, What is it that this 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word-sower would say? But others, He seemeth to be a preacher of new 
c daemoniorum.  gods. because he preached to them Jesus and the resurrection. ✝ verse 19 And apprehending him, they led him to Areopagus, saying, May we know what this new doctrine is that thou speakest of? ✝ verse 20 for thou bringest in certain new things to our ears. We will know therefore what these things may mean. (✝ verse 21 And all the Athenians, and the strangers seiourning there, employed themselves to nothing else but either to speak, 
The Epistle for S. Dionysius Areopagita. Octob. 9  or to hear some news▪) ✝ verse 22 But Paul standing in the mids of Areopagus, said:  
Ye men of Athens, in all things I perceive you as it were superstitious. ✝ verse 23 For passing by and seeing your 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
c The adversaries (in the new Test. 1580) translate, your devotions, most corruptly against the nature of the Greek word (2 Thes. 2, 4) and most wickedly, against the laudable devotion of good Christians, calling the pagans' idolatry and superstition, their devotions.  Idols, I found an altar also whereupon was written, To the unknown God. That therefore which you worship, not knowing it, the same do I preach to you. ✝ verse 24 The God that made the world and all things that are in it, he being Lord of heaven & earth, dwelleth 
⸬ God is not concluded in Temples, nor needeth them for his necessity of dwelling, or other uses of indigence. See Annot. c. 7. Act. v. 48.  not in * temples made with hand, 
Act. 7, 48.  ✝ verse 25 neither is he served with men's hands, needing any thing, whereas himself giveth life unto all, and breathing, and all things: ✝ verse 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, ✝ verse 27 for to seek God, if happily they may feel or find him, although he be not far from every one of us. ✝ verse 28 For in him we live and move and be, as certain also of your own poëtes said, 
Aratus.  For of his kind also we are. ✝ verse 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 of man. ✝ verse 30 And the times truly of this ignorance whereas God despised, now he denounceth unto men that all every where do penance, ✝ verse 31 for 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 from the dead.  
✝ verse 32 And when they had heard the resurrection of the dead, certain in deed mocked, but certain said, We will hear thee again concerning this point. ✝ verse 33 So Paul went forth out of the mids of them. ✝ verse 34 But certain men joining unto him, did believe: 
Dyonysius Areopagita.  among whom was also Dionysius Areopagîta, and a woman named Dámaris, and others with them. ⊢  

ANNOTATIONS CHAP. XVII.  
11. Searching the Scriptures.) The heretics use this place to prove that the heaters must try and judge by the Scriptures, 
The people may not judge of the sense of Scriptures.  whether their teachers and preachers doctrine be true, and so reject that that they find not in the Scriptures, as though here the sheep were made judges of their Pastors, the people of the Priests, and men and women of all sorts, even of S. 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 judge 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 whether they could read or understand the Scriptures or no, but it was a great comfort and confirmation for the Jews that had the Scriptures, to find even as S. Paul said, that Christ was God, crucified, risen, 
The comfort of Christian men by hearing or reading the Scriptures.  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 hear the Scriptures declared & alleged most evidently for the church's truth against heretics, in Sennons or otherwise. And it doth the Catholics good & much confirmeth them, to view diligently the places alleged by the Catholic preachers. 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.  
22. Superstitious.) S. Paul calleth not them superstitious for adoring the true and only God with much devotion or many ceremonies or in comely prescribed order, 
The Protestant's call devotion, superstition.  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 the Church, or for fulfilling vows made to God, or for blessing with the sign of the cross, or for capping and kneeling at the name of Jesus, or for religiously using creatures sanctified in the same name, or any other Christian observation, for which our new masters condemn the Catholic people of Superstition: themselves wholly void of that vice by all wise men's judgement, 
The Apostle speaketh of the Heathens superstition.  because they have in manner taken away all religion, and are become Epicureians 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 calleth them superstitious for worshipping the Idols and gods of the Heathen, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the fear that they had, lest they should leave out any God that was unknown to them: for thus their Altar was inscribed: Dijs Asia, Europa, & Lybia, Deo ignoto & peregrino. that is, To the gods of Asia, Europe, and Lybia: 
Aug. de cons. evang. li. 1 ●. 26.  to the unknown and strange God. This superstition (saith S. Augustine) is wholly taken away from the Church by Christ's incarnation, 
The Catholic Church alloweth no superstition.  and by the Apostles preaching, and by Martyrs holy life and death. Neither doth the Catholic Church allow this or any other kind of superstitious observation. Only we must take heed that we believe not her adversaries definition of superstition, for they would imply therein all true religion.  
29. This divinity to be like.) Nothing can be made by man's hand of what form or sort so ever, that is like to God's essence, or to the form or shape of his Godhead or divinity. Therefore howsoever the Heathens did paint or grave their Idols, they were nothing like to God▪ And this also is impertinently alleged by heretics against the church's images: Which are not made, either to be adored with godly honour, or to be any resemblance of the divinity or any of the three persons in Godhead, but only of Christ as he was in form of man, who in that respect may be truly expressed, as other men by their purtraites: and of the Holy Ghost, not as he is in himself, but as he appeared in fiery tongues or in the similitude of a dove, 
How there may be Images or resemblances of the three persons in Trinity, and of Angels.  or such like. And so to paint or grave any of the three persons as they appeared visibly and corporally, is no more inconvenient or unlawful, than it was undecent for them to appear in such forms. And therefore to paint or portrait the Father also being the first person, 
Dan. 7, 22.  as he hath showed himself 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, 
Gen. 18, 2.  or the one Angel that wrestling with Jacob bore our Lord's Person, 
Gen. 32, 24  no such thing is any where forbidden, but is very agreeable to the people's instruction. 
Exo. 37, 7,  In which sort the Angels were commonly pourtered (and namely the Cherubins over the propitiatory) as they be now in the Church, not in their natural form, but with corporal wings (as the Seraphins appeared to Esay the prophet) to express their quality and office of being God's Angels, 
Esa. 6, 2.  that is, Messengers: and God the Father with the world in his hand, to signify his creation and government of the same, and such like: Whereof the people being well instructed may take much good, 
Images are for the people's instruction.  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 S. Gregory saith of the church's Images, 
Grego. li. 9 ep. 9  That which scripture 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 it they do read, that know no letters. Where he calleth it a matter of antiquity and very convenient, that in holy places Images were painted to the people's instruction, so they be taught that they may not be adored with divine honour. and he in the same place sharply rebuketh Serenus the Bishop of Massilia, that of indiscrete zeal he would take away Images, rather than teach the people how to use them.  
34. Dionysius Areopagita.) This is that famous Denys that first converted France, and written those notable and divine works de Ecclesiastica & caelesti hierarchia, de divinis nominibus, 
S. Dionysius Areopagita is all for the Catholics.  and others, in which he confirmeth and proveth plainly almost all things that the Church now useth in the ministration of the holy Sacraments, and affirmeth that he learned them of the Apostles, giving also testimony for the Catholic faith in most things now controversed, so plainly, that our adversaries have no shift but to deny this Denys to have been the author of them, feigning that they be an others 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.    

CHAP. XVIII.  
As Corinth in Achaia, he worketh with his own hands, preaching Jesus to be CHRIST, unto the Jews upon their sabbaths. 6 But they being obstinate and blaspheming, he in plain terms forsaketh them, and turneth to the gentiles, among whom according to a vision that he had to embolden him, he planteth the Church in great numbers, 12 the obstinate Jews in vain soliciting the Proconsul against him. 18 From thence as length departing he returneth 19 by Ephesus (where he promiseth the Jews to return to them) 22 and so to Antioch in Syria (from whence he began his journey Act. 15) 23 but not resting, by and by he goeth again to visit the new Churches that he planted Act. 16 in Galatia and Phrygia: 24 Apollo in his absence mightily confounding the Jews at Ephesus, 27 and afterwards at Corinth.  
verse 1 AFTER these things, departing from Athens, he came to Corinth. ✝ verse 2 and finding a certain Jew, named Aquila, borne in Pontus, who of late was come out of Italy, and Priscilla his wife (because Claudius had commanded all Jews to departed from Rome,) he came to them. ✝ verse 3 And because he was of the same craft, he remained with them, and wrought, (and they were tentmakers by their craft.) ✝ verse 4 And he disputed in the synagogue every sabbath, interposing the name of our Lord Jesus, and he exhorted the Jews and the Greeks. ✝ verse 5 And when Silas and Timothee were come from Macedonia, Paul was instant in preaching, testifying to the Jews that Jesus is CHRIST. ✝ verse 6 But they contradicting and blaspheming, he shaking his garments, said to them, Your blood upon your own head: I being clean, from hence forth will go to the Gentiles. ✝ verse 7 And departing thence, he entered into the house of a certain man, named Titus Justus, one that served God, whose house was adjoining to the synagogue. ✝ verse 8 And Crispus the prince of the Synagogue believed our Lord, with all his house: and many of the Corinthians hearing believed, and were baptised. ✝ verse 9 And our Lord said in the night by a vision to Paul, do not fear, but speak, and hold not thy peace, ✝ verse 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. ✝ verse 11 And he sat there a year & six months, teaching among them the word of God.  
✝ verse 12 But Gallio being Proconsul of Achaia, the Jews with one accord rose up against Paul, and brought him to the judgement seat, ✝ verse 13 saying, That this man contrary to the Law persuadeth men to worship God. ✝ verse 14 And Paul beginning to open his mouth, Gallio said to the Jews, If it were some unjust thing, or an heinous fact, O you men jews, I should by reason bear you. ✝ verse 15 But if they be questions of word & names, and of your la, yourselves look unto it: I will not be judge of these things. ✝ verse 16 And he drove them from the judgement seat. ✝ verse 17 And all apprehending Sósthenes the prince of the synagogue, struck him before the judgement seat: and Gallio cared for none of those things.  
✝ verse 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 had * a vow. 
Nu. 6, 18. Act. 21, 24.  ✝ verse 19 And he came unto Ephesus, and them he left there. But himself entering into the synagogue, disputed with the Jews. ✝ verse 20 And when they desired him, that he would tarry a longer time, he consented not, ✝ verse 21 but taking his leave, and saying, I will return to you again God willing, he departed from Ephesus. ✝ verse 22 And going down to Caesaréa, he went up, and saluted the Church, and came down to Antioch.  
✝ verse 23 And having tarried there a certain time, he departed, walking in order through the country of Galatia and Phrygia, confirming all the disciples.  
✝ verse 24 And a certain Jew, 
Apollo.  named Apollo, borne at Alexandria, an eloquent man, came to Ephesus, mighty in the scriptures. ✝ verse 25 This man was taught the way of our Lord: and being fervent in spirit he spoke, and taught diligently those things that pertain to Jesus, knowing only the baptism of John. ✝ verse 26 This man therefore began to deal confidently in the synagogue. Whom when Priscilla and Aquila had heard, they took him unto them, and expounded to him the way of our Lord more diligently. ✝ verse 27 And whereas he was desirous to go to Achaia, the brethren exhorting written to the disciples to receive him. Who, when he was come, profited them much that had believed. ✝ verse 28 For he with vehemency convinced the Jews openly, showing by the scriptures, that Jesus is CHRIST.   

CHAP. XIX.  
How Paul began the Church of Ephesus, first in 1● that were baptised with john's baptism, ● then preaching three months in the Synagogue of the Jews, until for their obstinacy and blaspheming, he forsook them, disputing afterwards in a certain school for two years space to the marvelous 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 Christians there confess their acts, and burn their unlawful books: 21 and how he foretold that after he had been at Jerusalem, he must see Rome. 23 and what a great sedition was raised against him at Ephesus, by them that got their living of working to the idolatrous Temple of Diana.  
verse 1 AND it came to pass when Apollo was at Corinth, 
The Epistle upon whitson-eve.  that Paul having gone through the higher parts came to Ephesus, and found certain disciples: ✝ verse 2 and he said to them, have you received the holy Ghost, believing? But they said to him, Nay, neither have we heard whether there be a holy Ghost. ✝ verse 3 But he said, In what then were you baptised? Who said, 
c john's baptism not sufficient.  In john's baptism. ✝ verse 4 And Paul said: 
Mt, 3, 11.  * John baptised the people with the baptism of penance, 
Mr. 1, 8.  saying: That they should believe in him that was to come after him, 
Lu. 3, 16.  that is to say, 
c Christ's baptism necessary.  in Jesus. ✝ verse 5 Hearing these things, they were baptised in the name of our Lord Jesus. ✝ verse 6 And when Paul had S. 
⸬ Paul ministered the Sacrament of Confirmation. See anot, c. 8, 〈◊〉.  imposed hands on them, the holy Ghost came upon them, and they spoke with tongues, and prophesied. ✝ verse 7 And all the men were about twelve.  
✝ verse 8 And entering in to the synagogue, he spoke confidently for three months, disputing and exhorting of the kingdom of God. ⊢ ✝ verse 9 But when certain were indûrate, and believed not, il-speaking the way of our Lord before the multitude, departing from them, he separated the disciples, daily disputing in the school of one Tyrannus. ✝ verse 10 An this was done for the space of two years, so that all which dwelled in Asia, heard the word of our Lord, jews and gentiles.  
✝ verse 11 And God wrought by the hand of Paul miracles not common: ✝ verse 12 so that there were also brought from his body ● napkins or, handkerchefs upon the sick, and the diseases departed from them, and the wicked spirits went out. ✝ verse 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. ✝ verse 14 And there were certain sons of Sceva a jew, chief priest, seven, that did this. ✝ verse 15 But the wicked spirit answering, said to them, Jesus I know, and ● Paul I know: but you, what are ye? ✝ verse 16 And the man in whom the wicked spirit was, leaping upon them, and mastering 
` them  both ', prevailed against them, so that they fled out of that house naked and wounded. ✝ verse 17 And this was made notorious to all the Jews and the Gentiles that dwelled at Ephesus: and fear fell upon all them, and the name of our Lord Jesus was magnified. ✝ verse 18 And many of them that believed, came confessing and declaring 
⸬ They made not only a general confession wherein all men show themselves alike to be sinners, as our Protestants do: but every one confessed his own proper deeds and faults.  their deeds. ✝ verse 19 And many of them that had followed ● curious things, brought together their ● books, and burned them before all: and counting the prices of them, they found the money to be fifty thousand pence. 
The 6 part.  ✝ verse 20 So mightily increased the word of God and was confirmed.  
✝ verse 21 And when 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 
⸬ Of taking away the Gospel from Jerusalem the head city of the Jews, and giving it to ROME the head city of the gentiles.  Rome also. ✝ verse 22 And sending into Macedonia two of them that ministered unto him, Timothee and Erastus, himself remained for a time in Asia.  
✝ verse 23 And at that time there was made no little trouble about the way of our Lord. ✝ verse 24 For one named Demetrius, a siluer-smith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that made silver 
c The Protestants translate, shrines, in the bible an. 1577: to make the people think that it toucheth the holy shrines of saints: most corruptly, the Greek signifying plainly, temples, and that of heathen gods:  temples of Diána, procured to the artificers no small gain: ✝ verse 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: ✝ verse 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. ✝ verse 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 & her majesty shall begin to be destroyed, whom all Asia & the world worshippeth. ✝ verse 28 Hearing these things, they were replenished with anger, and cried out saying, Great is Diana of the Ephesians. ✝ verse 29 And the whole city was filled with confusion, & they ran violently with one accord in to the theátre, catching Gaius and Aristarchus Macedonians, Paul's companions. ✝ verse 30 And when Paul would have entered into the people, the disciples did not permit him. ✝ verse 31 And certain also of the Princes of Asia that were his friends, sent unto him, defying that he would not adventure himself into the theátre: ✝ verse 32 and others cried an other thing. For the assembly was confuse, & the more part knew not for what cause they were assembled. ✝ verse 33 And of the multitude they drew forth Alexander, the Jews thrusting him forward. But Alexander with his hand desiring silence, would have given the people satisfaction. ✝ verse 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. ✝ verse 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & 
c Here the heretics add to the text this word, image, more than is in the Greek, to put a scruple into the people's mind concerning holy Images.  Jupiters' child? ✝ verse 36 Forasmuch therefore as these things can not be gainsaid, you must be quieted, and do nothing rashly. ✝ verse 37 For you have brought these men, being neither sacrilegious, nor blaspheming your goddess. ✝ verse 38 But if Demetrius and the artificers that are with him, have matter to say against any man, there are courts kept in the common place, & there are proconsul's, let them accuse one an other. ✝ verse 39 And if you ask any other matter: it may be resolved in a lawful assembly. ✝ verse 40 For we are in danger also to be accused for this days sedition: whereas there is no man guilty by whom we may give an account of this concourse. And when he had said these things, he dismissed the assembly.  

ANNOTATIONS CHAP. XIX.  
12. Napkins.] 
Touching of relics, & miracles done by the same.  The napkins that had touched S. Paul's body, wrought miracles, and it was no superstition to attribute that virtue to them which God gave to them in deed: nor to seek to touch them for health, 
Act. 5, 15.  was any dishonour to God, but it much proved Christ's religion to be true, and him to be the only God, whose servants, yea whose servants * shades and napkins could do such wonders, as S. chrysostom (to. 5. cont. Gentiles, quòd Christus sit Deus, in vit. Babyla.) 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 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 necessary to our edification) the like wonders to God's great honour: not only in their life time, but after their death much more▪ for S. 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 God is greater than before. Which S. Chrysostom in the place alleged proveth at large by the shrine of S. Babylas the Martyr: and to think the contrary, is the heresy of Vigilantius, condemned so long since as S. Hieroms time, and by him refuted abundantly.  
16. Paul I know.] 
The name, or presence, or relics of saints & holy men, confound the devil.  Both the said napkins taken from S. Paul's body, and his name also, were dreadful and able to expel devils. Whereby we learn that not only Christ's name, which is the principal, but his servants names also invocated upon the possessed, have power over devils: which is a marvelous honour to saints, and nothing diminisheth the glory of Christ, but exceedingly increaseth the same, 
In vit. Hilarionis.  not only himself, but his servants also being able to do such things, and to be stronger than any devil in Hel. So we read in * S. Hierom that many did invocate the name of S. Hilarion upon the possessed, 
Chrys. loco citato.  and the devils strait departed. so did the devil know * S. Babylas and other saints, even after they were dead, 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 attempting to cast out devils, sped much like as these good fellows did.  
19 Curious things.] Curious and unlawful sciences, as Witcheraft, necromancy, and other means of divination by soothsaying, 
Superstitious, heretical, and all hurtful books must be made away.  figure-casting, interpretation of dreams, or any way not allowed by God and his Church, must much more be abhorred of old Christians, when these so lately converted were so zealous and diligent to leave them And by this example all that are newly reconciled to the Church, are taught, the first thing they do, to burn their heretical and naughty books.  
19 Books.] A Christian man is bound to burn or deface all wicked books of what sort so ever, 
Decrees and penal laws against heretical books.  specially Heretical books. Which though they infect not him always that keepeth them, yet being forth coming, they may be noisome and pernicious to others that shall have them and read them after his death, or otherwise. 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, Constantinus Magnus, Valentinian, Theodosius, Martian, Justinian, made penal laws for the burning or defacing of them. Sozem. li. 1 c. 20. li. 2c. 〈◊〉. Conc. Chalac. act. 3. in fine, cap. Amplae. & in fine totius Conc. ●. Imperator. Conc. Constantinop. 2. conses. 5. cap. Debitam. & Act. 1 cap. 1. & cap. Rem. See Eusebius li. ● de vita Constant. c. 61. 62. 63. 64. The danger of reading them, as it is manifest, so it is signified by Euseb. li. 7 c. 6. s. Augustine li. 3 de bapt. 6. 14. S. Greg. li. 5 ep. 64.    

CHAP. XX.  
Having visited the Churches of Macedonia and Achaia (as he purposed Act. 19) and now about to sail from Corinth toward Jerusalem, because of the Jews lying in wait for him, he is constrained to return into Saldania, 6 And so 〈◊〉 Philippos taking boat, cometh to Troas, where upon the Sunday, with a sermon, and a miracle, he greatly confirmeth that Church. 13 Thence coming to Milétum, 17 he sendeth to Ephesus for the clergy of those parts: to whom he maketh a Pastoral sermon, committing unto their charge the stock begun by him there, and now like to be seen of him no more, considering the troubles that by revelation he looketh for at Jerusalem.  
verse 1 AND after that the tumult was ceased, Paul calling the disciples, and exhorting them, took his leave, and set forward to go into Macedonia. ✝ verse 2 And when he had walked through those parts, & had exhorted them with much speech, he came to Greece: ✝ verse 3 where when he had spent three months, the Jews laid wait for him as he was about to sail into Syria: and he had council to return through Macedonia. ✝ verse 4 And there accompanied him So●●pater of Pyrrhus, of Beroea: and of Thessalonians, Aristarchus, and Secundus: and Caius of Derbè, and Timothee: and of Asia, Tychicus and Tróphimus. ✝ verse 5 These going before, stayed for us at Troas: ✝ verse 6 but we ●ailed after the days of Azymes from Philippi, and came to them unto Troas in five days, where we abode seven days.  
✝ verse 7 And in the first of the sabbath when we were assembled to 
⸬ S. Paul did here break bread on the Sunday as it is broken in the Sacrament of the body of Christ, and had both before & after the celebrating of the Sacrament a sermon to the people. Aug. ep.. ●6 ad Casulanun. Vener. Beda in 20 Act.  break bread, Paul disputed with them, being to departed on the morrow, and he continued the sermon until midnight. ✝ verse 8 And there were a great number of lamps in the upper chamber where we were assembled. ✝ verse 9 And a certain young man named Eútychus, sitting upon the window, whereas he was oppressed with heavy sleep (Paul disputing long) driven by sleep, fell from the third fit down, and was taken up dead. ✝ verse 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 him. ✝ verse 11 And going up and breaking bread and tasting, and having talked sufficiently to them until day light, so he departed. ✝ verse 12 And they brought the lad alive, and were not a little comforted.  
✝ verse 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. ✝ verse 14 And when he had found us in Asson, taking him with us we came to Mi●yléne. ✝ verse 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 Milétum. ✝ verse 16 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 ● Pentecost at Jerusalem.  
✝ verse 17 And sending from Milétum to Ephesus, he called the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, Priests as Act. 15. 4. See the marginal annot. there.  ancients of the Church. ✝ verse 18 Who being come to him, and assembled together, 
Act. 19, 1  he said to them, You know * from the first day that I entered into Asia, in what manner I have been with you all the time, ✝ verse 19 serving our Lord with all humility and tears, and temptations that did chance to me by the conspiracies of the Jews: ✝ verse 20 How I have withdrawn nothing that was profitable, but that I preached it to you, & taught you openly and from house to house, ✝ verse 21 testifying to Jews and gentiles 
⸬ Apostolic preaching commendeth not faith only but penance also to the people.  penance toward God and faith in our Lord Jesus CHRIST. ✝ verse 22 And now behold, being bound by the spirit, I go to Jerusalem: not knowing what things shall befall me in it, ✝ verse 23 but that the Holy Ghost through out all cities doth protest to me, saying: that bands and tribulations abide me at Jerusalem. ✝ verse 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 & ministery which I received of our Lord Jesus, to testify the Gospel of the grace of God. ✝ verse 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. ✝ verse 26 Wherefore I take you to witness this present day that I am clear from the blood of al. ✝ verse 27 For I have not spared to declare unto you all the counsel of God. ✝ verse 28 Take heed to yourselves and to the whole flock wherein the 
⸬ Bishops or Priests (for then these names were sometime used indifferently) governors of the Church of God, & placed in that room & high function by the Holy Ghost.  Holy Ghost hath placed you bishops, to rule the Church of God which he hath purchased with his own blood. ✝ verse 29 I know that after my departure there will ● ravening wolves enter in among you, not sparing the flock. ✝ verse 30 and out of your own selves shall arise men speaking perverse things, to draw away disciples after themselves. ✝ verse 31 For the which cause be vigilant, keeping in memory that for three years night and day I ceased not with tears to admonish every one of you. ✝ verse 32 And now I commend you to God and to the word of his grace, who is able to edify, and to give inheritance in all the sanctified. ✝ verse 33 No man's silver and gold or garment have I coveted. ✝ verse 34 yourselves know that for such things as were needful for me and them that are with me, these hands have ministered. ✝ verse 35 I 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.  
✝ verse 36 And when he had said these things, falling on his knees he prayed with all them. ✝ verse 37 And there was great weeping made of all, and falling upon the neck of Paul, they kissed him, ✝ verse 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 unto the ship.  

ANNOTATIONS CHAP. XX.  
16. Pentecost.] 
The Christian Pentecost.  Though 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 salvation and to spread the Gospel of Christ, yet it is like that they now kept solemnly the Christian Pentecost or Whitsuntide, for memory of the Holy Ghost, and that S. Paul went to that Feast of the Christians rather than the other of the Jews. And Ven. Bede saith here, The Apostle maketh haste to keep the fifth day, that is, of remission and of the Holy Ghost. For, that the Christians already kept the eight day, that is, 
Sunday.  the Sunday or our lords day, and had altered already the ordinary sabbath into the same, it is plain by the Scriptures (1 Cor. 16, 2. Apoc. 1, 10.) and by antiquity. justin. Mart. Apolog. 2 ad Anton. Pium in fine. And it is as like that they changed the Jews Pasche and Pentecost as that, specially when it is evident that * these festivities be kept by Apostolic tradition, 
Aug. ep. 118 c. 1.  and approved by the use of all ancient Churches and counsels.  
●9. Ravening wolves.] 
Ravening wolves are the heretics of all ages.  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 afterwards in deed in divers ages, Arius, Macedonius, Nestorius, Eutyches, Luther, Calvin, great bloudsucking wolves, and wasters of the flock of Christ.  
35. More blessed to give.] 
Christ's speeches not written in the Gospel.  Among many other infinite goodly things and speeches which Christ spoke and be not written in the Gospels, this sentence is one: which S. Paul heard of some of the Apostles daily conversant with him, or else learned of Christ himself, or of the Holy Ghost▪ And it signifieth, that whereas the world commonly counteth him happy that receiveth any benefit, as alms either temporal or spiritual, 
Great almesmen blessed.  yet in deed he that giveth or bestoweth, 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.    

CHAP. XXI.  
From Milentum going on his journey, 4 he can not be dissuaded neither as tire, 8 nor at Caesarea (in both which places the Holy Ghost revealed how he should be handled in Jerusalem, 10 the Prophet Agabus expressly 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 for the Jews to keep Moses' Law: 27 he is invaded by the infidel jews, and ready to be murdered by them, until the Roman soldiers do rescue him.  
verse 1 AND when it came to pass that we sailed, being carried from them, with a strait course we came to Cóos, and the day following to Rhodes, and from thence to Pátara. ✝ verse 2 And when we had found a ship that passed over to Phoenîce, going up into it we sailed. ✝ verse 3 And when we wer● in the sight of cypress, leaving it on the left hand, we sailed into Syria, and came to tire: for there the ship was to discharge her load. ✝ verse 4 And finding disciples, we tarried there seven days: who said to Paul by the Spirit, that he should not go up to Jerusalem. ✝ verse 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. ✝ verse 6 And when we had bid one an other farewell, we went up into the ship: and they returned unto their own. ✝ verse 7 But we having ended the navigation, from tire came down to Prolomáis: and saluting the brethren, we tarried one day with them. ✝ verse 8 And the next day departing, we came to Caesarêa. 
Act. 6, 5  And entering into the house of * Philip the evangelist, who was one of the seven, we tarried with him. ✝ verse 9 And he had 
⸬ As S. Peter had a wife, but used her not after his calling, as it is noted else where out of S. Hierom Luc. 4, 38: so may it ●e ●a●d of S. Philip being deacon.  four daughters virgins, that did prophecy.  
✝ verse 10 And as we abode there for certain days, there came a certain prophet from Jewry, named Agabus. ✝ verse 11 He, when he was come to us, took Paul's girdle: and binding his own hands & feet, he said, Thus saith the holy Ghost: The man whose girdle this is, so shall the jews bind in Jerusalem, & shall deliver him into the hands of the Gentiles. ✝ verse 12 Which when we had heard, we & they that were of the same place, desired him that he would not go up to Jerusalem. ✝ verse 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. ✝ verse 14 And when we could not persuade him, we ceased, saying, The will of our Lord be done.  
✝ verse 15 And after these days, being prepared, we went up to Jerusalem. ✝ verse 16 And there came also of the disciples from Caesarêa with us, bringing with them one Jason a Cyprian (with whom we should lodge) an old disciple. ✝ verse 17 And when we were come to Jerusalem, the brethren received us gladly. ✝ verse 18 And the day following Paul went in with us to James, and all the ancients were assembled. ✝ verse 19 Whom when he had saluted, he told particularly what God had done among the Gentiles by his ministery. ✝ verse 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 zelátours of the Law. ✝ verse 21 But they have heard of thee that thou dost teach those Jews that are among the Gentiles, to departed from Moses: saying that they ought not to circumcise their children, nor walk according to the custom. ✝ verse 22 What is it then? Needs must the multitude assemble: for they will hear that thou art come. ✝ verse 23 do this therefore which we tell thee, There are with us four men, that have a vow on them. ✝ verse 24 Taking these unto thee, sanctify thyself with them: and bestow on them, 
Nu. 6, 18.  that they may * shave their heads: and all shall know that the things which they heard of thee, are false: but that thyself also walkest ● keeping the Law. ✝ verse 25 But concerning them that believe of the gentiles, 
Act. 15, 20.  * we have written, decreeing that they should refrain themselves from the immolated to Idols, and blood, and suffocated, and fornication. ✝ verse 26 Then Paul taking the men unto him, the next day being purified with them entered into the temple, showing the accomplishment of the * days of the purification, 
Nu. 6, 13  until an oblation was offered for every one of them.  
✝ verse 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, ✝ verse 28 crying, Ye men of Israel, this is the man that against the people & the Law and this place teaching all men every where, hath also moreover brought in Gentiles into the temple, and hath violated this holy place. (✝ verse 29 For they had seen Tromphimus the Ephesian in the city with him, whom they supposed that Paul had brought into the temple.) ✝ verse 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 were shut. ✝ verse 31 And as they sought to kill him, it was told the Tribune of the band, That all Jerusalem is in a confusion. ✝ verse 32 Who forthwith taking unto him soldiers & Centurions, ran down to them. Who, when they had seen the Tribune and the soldiers, ceased to strike Paul. ✝ verse 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. ✝ verse 34 And some cried one thing, some an other, in the multitude. And whereas he could not know the certainty for the tumult, he commanded him to be led 
c In castra. So in the places following.  into the castle. ✝ verse 35 And when he was come to the stairs, it chanced that he was carried of the soldiers because of the violence of the people. ✝ verse 36 For the multitude of the people followed, crying, Away with him. ✝ verse 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? ✝ verse 38 Art not thou the Egyptian that before these days did raise a tumult, and didst lead forth into the desert four thousand men that were murderers? ✝ verse 39 And Paul said to him, 
Act. 22, 3.  * I am a man truly a Iew● of Tarsus, a citizen not of an obscure city of Cilicia. And I desire thee, permit me to speak to the people. ✝ verse 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 spoke unto them in the Hebrew tongue, saying.  

ANNOTATIONS CHAP. XXI.  
9 Virgins.] 
Virgins.  S. Luke noteth specially that his daughters were Virgins, meaning (no doubt) that they were of the state, profession, or purpose of perpetual virginity, not only that they were young maids unmarried: and that they were the rather for that, endued with the gift of prophecy, as S. Hierom saith li. 1 adu. Jovin. c. 24. See Oecum. c. 29 in hunc locum.  
●4. Keeping the Law.] 
Avoiding of scandal in things not unlawful.  all the observations of the Law were now in themselves dead and unprofitable, yet till further propagation of the Gospel, they were not damnable to the keepers, nor offensive to God, but might be observed even of the Christian Jews. and for fear of scandalising the weak of that nation, newly converted or prone to receive the faith, the Apostles by God's suggestion did think it good to observe them as occasion required.    

CHAP. XXII.  
Being licenced by the Tribune to speak to the people, he showeth 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 away from them to the gentiles. 22 Then they cry out upon him so, 23 that for their crying the Tribune commandeth him to be scourged▪ as Which yet by his wisdom he escapeth.  
verse 1 MEN brethren and fathers, hear what account I do render now unto you. ✝ verse 2 (And when they had heard that he spoke to them in the Hebrew tongue, they did the more keep silence. ✝ verse 3 And he saith,) 
Act. 21, 39  * I am a man a jew, borne at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel instructed according to the verity of the la of the fathers, an emulátour of the Law as also all you are this day: ✝ verse 4 who * persecuted this way unto death, 
Act. 8, 3  binding & delivering into custodies men & women, ✝ verse 5 as the high Priest doth give me testimony, 
Act. 9, 2  and all the ancients. ✝ verse 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. verse 7 And it came to pass as I was going, and drawing nigh to Damascus at midday, suddenly from heaven there shone round about me much light: ✝ verse 8 and falling on the ground, I heard a voice saying to me, Saul, Saul, why persecutest thou me? ✝ verse 9 And I answered, Who art thou Lord? And he said to me, I am Jesus of Nazareth, whom thou persecutest. ✝ verse 10 And they that were with me, saw the light in deed, but the voice they heard not of him that spoke with me. ✝ verse 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. ✝ verse 12 And whereas I did not see for the brightness of that light, being led of my companions by the hand, I came to Damascus. ✝ verse 13 And one Ananias, a man according to the Law having testimony of all the Jews inhabitants, ✝ verse 14 coming to me, and standing by me, said to me, Brother Saul, look up. And I the self same hour looked up on him. ✝ verse 15 But he said, The God of our fathers hath prëordained thee, that thou shouldest know his will, and see the just one, and hear a voice from his mouth: ✝ verse 16 because thou shalt be his witness to all men, of those things which thou hast seen and heard. ✝ verse 17 And now what tarriest thou? Rise up, and be baptised, & 
⸬ The Sacramc of baptism doth itself wash away sins as here is plain, & therefore doth not only signify (as the heretics affirm) that out 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 Sacraments give grace ex opere operato▪ that is, by the force & virtue of the work and word, done & said in the Sacrament.  wash away thy sins invocating his name. ✝ verse 18 And it befell me returning into Jerusalem, and praying in the temple, that I was in a trance, ✝ verse 19 and saw him saying unto me, Make haste, and departed quickly out of Jerusalem: because they will not receive thy testimony of me. ✝ verse 20 And I said, Lord, they know that I did cast into prison and beat in every synagogue them that believed in thee. ✝ verse 21 And when the blood of Steven thy 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  witness was shed, 
⸬ Not only the Principals but all that consent to the death or vexation of Christian men for the Catholic saith, do highly offend. which the Apostle confesseth here, that God's mercy may be more notoriously glorified in him hereby.  I stood by and consented, and kept the garments of them that killed him. 
Act. 7, 38.  ✝ verse 22 And he said to me, go, for into the Gentiles a far will I send thee.  
✝ verse 23 And they heard him until this word, and they lifted up their voice, saying, Away with such an one from the earth: for it is not meet he should live. ✝ verse 24 And when they cried out, and threw of their garments, and cast dust into the air, ✝ verse 24 the Tribune commanded him 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 him. ✝ verse 25 And when they had bound him very strait with thongs, Paul saith to the Centurion standing by him: Is it lawful for you to whip a man that is a Roman and uncondemned? ✝ verse 26 Which the Centurion hearing, went to the Tribune, and told him, saying, What wilt thou do? for this man is a citizen of Rome. ✝ verse 27 And the Tribune coming, said to him, tell me, art thou a Roman? But he said, Yea. ✝ verse 28 And the Tribune answered, I obtained this city with a great sum. And Paul said, But I was also borne to it. ✝ verse 29 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. ✝ verse 30 But the next day meaning to know more diligently for what cause he was accused of the Jews, he loosed him, and commanded the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Priests to come together and all the council: & bringing forth Paul, he set him among them.   

CHAP. XXIII.  
As the people in the tumult, so also the very chief of the Jews in their council show themselves obstinate, and wilful persecutors of the truth in S. Paul's person. Whose behaviour towards them is full of constancy, modesty, and wisdom, 11 (Christ also by a vision encouraging him, and foretelling that he shall to Rome.) 12 Yea they conspire with 40 men to kill him traitorously. 1● But the matter being detected, the Roman Tribune conveyeth him strongly to Caesaréa.  
verse 1 AND Paul looking upon the council, said, Men brethren, I with all good conscience have conversed before God, until this present day. ✝ verse 2 And the high Priest Ananias commanded them that stood by him, to smite him on the mouth. ✝ verse 3 Then Paul said to him, 
⸬ He said not this through perturbation of mind or of a passion, but by way of prophecy, that this figurative high priesthood then trimmed like a whited wall, was to be destroyed, whereas now the true priesthood of Christ was Count. Beda. in hunc Io.  God shall strike thee, thou whited wall. And thou sitting judgest me according to the la, and contrary to la dost thou command me to be smitten? ✝ verse 4 And they that stood by, said, dost thou revile the high Priest of God? ✝ verse 5 And Paul said, ● I knew not, brethren, that he is the high Priest. For it is written: 
Exo. 22, 28.  The prince of thy people thou shalt not misspeake. ✝ verse 6 And Paul knowing that the one part was of Sadducees, and the other of Pharisees, 
⸬ Such prudent evasions from danger are lawful. which S. Chrysostom calleth (specially in this Apostle) the wisdom of the serpent, as otherwise in his teaching and preaching & patienco he used the simplicity of dove,  he cried out in the council, Men brethren, * I am a Pharisee, 
Phil. 3, 5.  the son of Pharisees: of the hope and resurrection of the dead am I judged. ✝ verse 7 And when he had said these things, there rose dissension between the Pharisees and Sadducees, 
Mt. 22, 23.  and the multitude was divided. ✝ verse 8 For the ● Sadducees say * there is no resurrection, nor Angel, nor spirit: but the Pharisees confess both. ✝ verse 9 And there was made a great cry. And certain of the Pharisees rising up, strove saying, We find no evil in this man. what if a spirit hath spoken to him, or an Angel? ✝ verse 10 And when there was risen great dissension, the Tribune fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down, and to take him out of the mids of them, and to bring him into the castle. ✝ verse 11 And the night following our Lord standing by him, said, Be constant: for as thou hast testified of me in Jerusalem, so 
⸬ Though God who could not lie, had promised Paul that he should go to Rome: yet the Apostle omitted not human means to defend himself from his enemies and otherwise. neither said he as the heretics called Predestinates, Let them do what they will▪ they can not hurt me, for I am predestinate to go to Rome, See his doings and sayings to save himself, in the chap. following.  must thou testify at Rome also.  
✝ verse 12 And when day was come, certain of the jews gathered themselves together, & ● vowed themselves, saying, that they would neither eat nor drink till they killed Paul. ✝ verse 13 And they were more than forty men that had made this conspiracy: ✝ verse 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. ✝ verse 15 Now therefore 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 he come near, are ready for to kill him. ✝ verse 16 Which when Paul's sisters son had heard, of their lying in wait, he came and entered into the castle and told Paul. ✝ verse 17 And Paul calling to him one of the Centurions, said, Bring this young man to the Tribune, for he hath some thing to tell him. ✝ verse 18 
c See the courtesy & equity of Heathen Officers toward their prisoners, to save them from all injury and villainy.  And he taking him, brought him to the Tribune, and said, The prisoner Paul desired me to bring this young man unto thee, having some thing to say to thee. ✝ verse 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? ✝ verse 20 And he said, The jews have agreed to desire thee, that to morrow thou wilt bring forth Paul into the council, as though they meant to inquire some more certainty touching him. ✝ verse 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 promiss. ✝ verse 22 The Tribune therefore dismissed the young man, commanding that he should speak to no man that he had notified these things unto him. ✝ verse 23 And calling two Centurions, he said to them, Make ready two hundred soldiers, to go as far as Caesaréa, and seventy horsemen, and lances two hundred, from the third hour of the night: ✝ verse 24 and prepare beasts▪ that setting Paul on, they might bring him safe to Felix the precedent (✝ verse 25 For he feared lest perhaps the Jews might take him away, and kill him, and himself afterwards should sustain reproach, as though he would have taken money) ✝ verse 26 writing a letter containing this much.  
Claudius' Lysias to the most excellent precedent Felix, greeting. ✝ verse 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: ✝ verse 28 and meaning to know the cause that they objected unto him, I brought him down into their council. ✝ verse 29 Whom I found to be accused concerning questions of their la: but having no crime worthy of death or of bands. ✝ verse 30 And when it was told me of embushments that they had prepared against him, I sent him to thee, signifying also to the accusers, to speak before thee. Far well. ✝ verse 31 And the soldiers according as it was commanded them, taking Paul, brought him by night to Antipatris. ✝ verse 32 And the next day sending away the horsemen to go with him, they returned to the castle. ✝ verse 33 Who when they were come to Caesaréa, and had delivered the letter to the precedent, they did set Paul also before him. ✝ verse 34 And when he had read, and had asked of what province he was: and understanding that of Cilicia: ✝ verse 35 I will hear the, said he, when thy accusers are come. And he commanded him to be kept in Herod's palace.  

ANNOTATIONS CHAP. XXIII.  
●. I knew not.] Our Lord (saith S. Cyprian) in the Gospel, when it was said to him, Answerest thou the high Priest 〈◊〉 teaching that the honour of priesthood must be kept, 
The honour of priesthood.  said nothing to the high Priest, 
Cypr. ep. 65. 69. 〈◊〉. 2.  but only purging his innocency, said, If I have spoken evil, bear witness of evil: but if well, why smitest thou me? Also the blessed Apostle when it was said to him▪ dost thou assail the high Priest so with il words? Spoke not any thing contumeliously against the Priest, whereas he might have put forth himself stoutly against them which had both crucified our 〈◊〉 and which had now also lost their God and Christ, Temple and priesthood▪ 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 high Priest. By which words of the Apostle, either it may be thought he knew not in deed that he was in that function, because he had not 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 succession of Aaron and Law of Moses, 
See Annot. Io. c. 11, 51.  but by the Roman emperors favour, * as is said before▪ though (as it is lawful in such a case) the Jesse to irritate them, he frameth his speech so 〈◊〉 they might not take occasion of further accusation against him.  
8. The Sadducees.] 
The Sadducees (as it seemeth) denied prayer for the dead.  This was the worst heresy among the Jews, denying that there be any Angels, or spirits, the Resurrection also of the bodies: & consequently (as it may very well be gathered by the book of the Maccabees) they denied prayer for the dead. 
Mac. li. 2. c. 12, 43.  for to offer or pray for the dead, & to think rightly & religiously of the Resurrection, are made there sequels one of an other. Of this sect of Sadducees was (as Eusebius writeth li. 2. c. 2●. Ec. hist.) this Ananias 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 judgement, the Christian priesthood being then established.  
12. Vowed themselves▪] Such vow, other, or execrations as this, bind no man before God, yea they must in no wise be observed. 
Unlawful oaths & vows must not to kept.  It is a great offence either to vow voluntarily, or to take any such thing upon a man, for fear or by commandment. For example, if thou have rashly by promise, vow, or oath, appointed to be revenged upon any man, thou bindest not thyself thereby, neither must thou keep thy promise. If thou be put to an oath to accuse Catholics for serving God as they ought to do, or to utter any innocent man to God's enemies and his, thou oughtest first to refuse such unlawful oaths: but if thou have not constancy and courage so to do, yet know thou that such oaths bind not at all in conscience and Law of God, but may and must be broken under pain of damnation. For to make or take such vows or oaths, is one sin, and to keep them, 
Mat. 14. 9  is an other far greater▪ as when Herode, to keep his oath, killed John Baptist. And such vows and oaths to God as these, are unlawful & must be broken: and not the vows of chastity and Religion, as our new Ministers teach by their words and works.    

CHAP. XXIIII.  
They prosecute him to Caesarea, bringing with them an orator, who before the precedent Felix accuseth him, 10 He answereth, defending himself from the crimes they charged him with, but confessing his religion plainly. 〈◊〉 The judge perceiving his religion to be irreprehensible▪ yieldeth not to condemn him at their pleasure, 24 yea he oftentimes with his wife heareth his preaching, 37 but yet doth not his duty to deliver him out of prison.  
verse 1 AND after five days the high priest Ananias descended, with certain ancients and one Tertullus an orator, who went to the precedent against Paul. ✝ verse 2 And Paul being cited, Tertullus began to accuse, saying.  
Whereas we live in much peace by thee, & many things are corrected by thy providence▪ ✝ verse 3 we do always and in all places receive it, most excellent Felix, with all thanks giving. ✝ verse 4 But lest I hinder then any longer, I desire thee of thy clemency briefly to hear us. ✝ verse 5 We have found this man pestiferous, and raising seditions to all the Jews in the whole world, and author of the sedition 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the sect of the Nazarenes, ✝ verse 6 who also hath attempted to violate the temple, whom also being apprehended we would have judged according to our la. ✝ verse 7 But Lysias the Tribune coming in, with great force took him away out of our hands, ✝ verse 8 commanding his accusers to come to thee, of whom thou Mayest thyself judging, understand of all these things, whereof we accuse him. ✝ verse 9 And the jews also added, saying that these things were so.  
✝ verse 10 But Paul answered, (the precedent making a sign unto him for to speak.)  
Knowing that of many years thou art judge over this nation, I will with good courage answer for myself. ✝ verse 11 For thou Mayest understand that it is not above twelve days to me, since I went up to adore in Jerusalem. ✝ verse 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: ✝ verse 13 neither can they prove unto thee the things whereof they now accuse me. ✝ verse 14 But this I confess to thee, that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the 
⸬ Because Tertullus the Jews orator called Christian religion the sect or (as it is there verse. ● in the Greek) the heresy of the nazarenes: S. 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 Act. 9, 2. 24▪ 22. And therefore the word sect here is so taken. See Annot. c. ●●, ●2.  sect, which they call heresy, I do so serve 
c the God of my fathers,  the father my God ', believing all things that are written in the Law & the Prophets: ✝ verse 15 having hope in God, the which these also themselves expect, that there shall be a resurrection of just and unjust. ✝ verse 16 In this myself also do study to have a conscience without offence toward God & toward men always. 
Ro. 15, 28  ✝ verse 17 And after many years * I came to bestow alms upon my nation, & oblations, and vows. ✝ verse 18 In the which they found me * purified in the temple: not with multitude nor with tumult. 
Act. 21, 26.  ✝ verse 19 But certain jews of Asia, who ought to be present before thee and to accuse, if they had any thing against me: ✝ verse 20 or let these men themselves say, if they have found in me any iniquity, forasmuch as I stand in the council, ✝ verse 21 but of this one voice only that I cried standing among them, 
Act. 23, 6.  That * of the resurrection of the dead am I judged this day of you. ✝ verse 22 And Felix differed them, knowing most certainly of this way, saying, When Lysias the Tribune is come down, I will hear you. ✝ verse 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.  
✝ verse 24 And after some days, Felix coming with Drusilla his wife, which was a jew, called Paul, and heard of him the faith that is in Christ Jesus. ✝ verse 25 And he disputing of 
⸬ The Apostolic teaching was not of only or special faith, but of justice, & chastity, & judgement, that is to say, of the terror of hell and other god's judgements in the next life answerable to our deeds in this world: by which the hearers were first terrified, and so induced to penance. How say heretics then that such things make men hypocrites.  justice and chastity, and of the judgement to come, Felix being terrified, answered, For this time, go thy way: but in time convenient I will send for thee. ✝ verse 26 hoping also withal, that money would be given him of Paul, for the which cause also oftentimes sending for him, he spoke with him. ✝ verse 27 But when two years were ended, Felix had a successor Portius Festus. And Felix being willing to show the Jews a pleasure, left Paul in prison.   

CHAP. XXV.  
After two years imprisonment the Jews continue their suit against him, soliciting the new precedent Festus, ● first at Jerusalem, then at Caesarea: 9 where through the Jews partiality he is feign to appeal unto the Emperor: 13 and is in the mean time brought forth by Festus (giving him good testimony, notwithstanding the exclamations of the Jews against him) unto king Agrippa and his Queen Bernice.  
verse 1 Festus therefore when he was come into the province, after three days went up to Jerusalem from Caesaréa. ✝ verse 2 And the chief priests, & principal men of the Jews went unto him against Paul: and they desired him, ✝ verse 3 requesting favour against him, that he would command him to be brought to Jerusalem, laying wait for to kill him in the way. ✝ verse 4 But Festus answered, that Paul is in Caesaréa: and that he would very shortly go thither. ✝ verse 5 They therefore, saith he, that are of ability among you, going down with me, if there be any crime in the man, let them accuse him.  
✝ verse 6 And having tarried among them not above eight or ten days, he went down to Caesaréa, and the next day he sat in the judgement seat: and he commanded Paul to be brought. ✝ verse 7 Who being brought, there stood about him the Jews that were come down from Jerusalem, objecting many and grievous 
c crimes as ●. 27.  causes which, they could not prove, ✝ verse 8 Paul making answer, That neither against the la of the Jews, nor against the temple, nor against Caesar have I any thing offended. ✝ verse 9 But Festus willing to show the Jews a pleasure, answering Paul, said, Wilt thou go up to Jerusalem, and there be judged of these things before me? ✝ verse 10 And Paul said, At Caesar's judgement seat do I stand, where I ought to be judged: the jews I have not hurt, as thou very well knowest. ✝ verse 11 For if I have hurt them, or done any thing worthy of death, I refuse not to die. but if none of those things be, whereof these accuse me, no man can give me to them 
⸬ If S. Paul both to save himself from whipping and from death sought by the Jews, doubted not to cry for succour of the Roman laws, and to appeal to Caesar the Prince of the Romans not yet Christened: how much more may we call for aid of Christian Princes and their laws, for the punishment of heretics, and for the church's defence against them? S. Augustine ep. 50.  I appeal to Caesar. ✝ verse 12 Then Festus having conferred with the council, answered, Hast thou appealed to Caesar? to Caesar shalt thou go.  
✝ verse 13 And when certain days were passed, king Agrippa & Berníce came down to Caesaréa to salute Festus. ✝ verse 14 And as they tarried there a good many days, Festus signified to the king, of Paul, saying, A certain person was left prisoner by Felix, ✝ verse 15 concerning whom, when I was at Jerusalem, the chief priests and the ancients of the Jews came unto me, desiring condemnation against him. ✝ verse 16 To whom I answered, That it is not the Romans custom to yield up any man before that he which is accused have his accusers present and take place to make his answer for to clear himself of the crimes. ✝ verse 17 When they therefore were assembled hither, without any delay, the day following, sitting in the judgement seat▪ I commanded the man to be brought. ✝ verse 18 Of whom, when the accusers stood up, they brought no cause which I thought ill of: ✝ verse 19 but certain questions of their own superstition they had against him, and of 
⸬ This whom he termeth by contempt, one Jesus, hath now made all the Roman Emperors and Princes of the world to know him, and hath given the seat of the Caesars to his poor servants, Peter & his successors.  one Jesus deceased, whom Paul affirmed to live. ✝ verse 20 Doubting therefore of this kind of question, I said, whether he would go to Jerusalem, & there be judged of these things. ✝ verse 21 But Paul appealing to be kept unto the knowledge of Augustus, I commanded him to be kept, till I send him to Caesar. ✝ verse 22 And Agrippa said to Festus, myself also would hear the man. To morrow, said he, thou shalt hear him.  
✝ verse 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. ✝ verse 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. ✝ verse 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. ✝ verse 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. ✝ verse 27 For it seemeth to me without reason, to send a prisoner, & not to signify 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his causes.   

CHAP. XXVI.  
In that honourable Audience being permitted to speak, 2 he declareth to the king what he first was, 1● and how miraculously he was converted, 19 and that he hath preached since, as he was commanded from heaven, and as the Prophets had foretold of Christ. 24 Which strange tale Festus the Heathen precedent hearing, saith that he is mad. 25 But he answereth, and exhorteth them all to be Christians as he is. ●0 They finally pronounce that he might be set at liberty, but only for his appeal.  
verse 1 but Agrippa said to Paul, Thou art permitted to speak for thyself. Then Paul stretching forth his hand, began to make his answer.  
✝ verse 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 before thee, ✝ verse 3 especially whereas thou knowest all things that are among the Jews, customs and questions: for the which cause I beseech thee, hear me patiently. ✝ verse 4 And my life truly from my youth, which was from the beginning in my nation in Jerusalem, all the jews do know: ✝ verse 5 knowing me before from the beginning (if they will give testimony) that according to the most sure 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sect of our religion I lived a Pharisee. ✝ verse 6 And now for the hope of the promiss that was made of God to our fathers, do I stand subject to judgement. ✝ verse 7 
b inquam  the which, our twelve tribes 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  serving night and day, hope to come unto. Of the which hope, o king, I am accused of the Jews. ✝ verse 8 What incredible thing is it judged with you, if God raise the dead? ✝ verse 9 And myself truly had thought that I ought to do against the name of Jesus of Nazareth many contrary things. 
Act. 8, 3.  ✝ verse 10 Which also I * did at Jerusalem, and many of the saints did I shut up in prisons, having received authority of the chief priests: and when they were put to death, 
c detuli sentential.  I brought the sentence. ✝ verse 11 And through out all the synagogues often times punishing them, I compelled them to blaspheme: and yet more mad against them, I persecuted them even unto foreign cities. 
Act. 9, 3.  ✝ verse 12 Among which things whiles * I went to Damascus with authority and permission of the chief priests, ✝ verse 13 at midday, in the way, I saw (o king) from heaven a light to have shined round about me and them that were in company with me, above the brightness of the sun. ✝ verse 14 And when all we were fallen down on the ground, I heard a voice speaking to me in the Hebrew tongue: Saul, Saul, why persecurest thou me? It is hard for thee to kick against the prick. ✝ verse 15 And I said, Who art thou Lord? And our Lord answered, I am Jesus whom thou dost persecure. ✝ verse 16 But rise up and stand upon thy feet: for to this end have I appeared to thee, that I may ordain thee a minister and witness of those things which thou hast seen, and of those things wherein I will appear to thee, ✝ verse 17 delivering thee out of the peoples & nations unto the which now I send thee, ✝ verse 18 to open their eyes, that they may be converted from darkness to light, and from the power of Satan to God, that they may receive remission of sins and lot among the saints by the faith that is in me. ✝ verse 19 whereupon, king Agrippa, I was not incredulous to the heavenly vision: ✝ verse 20 but to them first that are at Damascus, and at Jerusalem, and unto all the country of lewrie, 
Act. 9, 20.  and to the Gentiles * did I preach that they should do 
⸬ Penance often inculcated, and works agreeable to the same.  penance, and turn to God, doing works worthy of penance. ✝ verse 21 For this cause the Jews, when I was in the temple, 
Act. 21, 30.  * apprehending me, attempted meaning to kill me. ✝ verse 22 But aided by the help of God, I stand until this day, testifying to small and to great, saying nothing beside those things which the Prophets did speak should come to pass, & Moses, ✝ verse 23 if CHRIST were passable, if the first of the resurrection from the dead, he were to show light to the people and to the Gentiles.  
✝ verse 24 As he spoke these things made his answer, Festus with a loud voice said, Thou art mad, Paul: much learning turneth thee to madness. ✝ verse 25 And Paul said, I am not mad, most excellent Festus: but I speak words of verity and so brietie. ✝ verse 26 for the king knoweth of these things, to whom also I speak constantly▪ for I think none, of these things to be unknown to him. For neither was any of these things done in a corner. ✝ verse 27 believest thou the prophets, king Agrippa? I know that thou believest, ✝ verse 28 And Agrippa said to Paul: A little thou persuadest me to become a CHRISTIAN. ✝ verse 29 And Paul said, I wish of God, both in little, and in much, not only thee, but also all that hear this day, to become such as I am also, except these bands. ✝ verse 30 And the king rose up, and the precedent, and Bernice, and they that sat by them. ✝ verse 31 And going a side, they spoke among themselves, saying, That this man hath done nothing worthy of death or bands. ✝ verse 32 And Agrippa said to Festus, This man might be released, if he had not appealed to Caesar.   

CHAP. XXVII.  
What a dangerous navigation he had towards Marseille: and that by his prediction and counsel the ship might have been saved. And for his sake (as God also revealed to him before) all the company was preserved, being 276 persons.  
verse 1 AND after it was decreed that he should sail into Italy, and that Paul with other prisoners should be delivered to a Centurion named Julius, of the band Augusta, ✝ verse 2 we going up into a ship of Adrumétum, beginning to sail about the places of Asia, loosed from the land, Aristarchus the Macedonian of Thessalonica continuing with us. ✝ verse 3 And the day following we came to Sidon. And Julius entreating Paul courteously, permitted him to go to his friends, and to take care of himself. ✝ verse 4 And when we had loosed thence, we sailed under cypress: because the winds were contrary. ✝ verse 5 And sailing the sea of Cilicia and Pamphilia, we came to 
Myra '  Lystra ', which is in Lycia: ✝ verse 6 and there the Centurion finding a ship of Alexandria sailing into Italy, removed us into it. ✝ verse 7 And whereas many days we sailed slowly, & were scarce come over against Gnidus, the wind hindering us, we sailed near Crete by Salmóne: ✝ verse 8 and with much a do sailing by it, we came into a certain place that is called good-havens, nigh to the which was a city Thalassa.  
✝ verse 9 And when much time was spent, and whereas now it was not safe sailing, because the 
⸬ It may signify the Jews fast of the seventh month September, after which the navigation was perilous, winter approaching.  fast now was past, Paul comforted them, ✝ verse 10 saying to them, Ye men, I see that the sailing beginneth to be with hurt and much damage not only of the lading and the ship, but also of our lives. ✝ verse 11 But the Centurion believed the governor and master of the ship, more than those things which were said of Paul. ✝ verse 12 And whereas it was not a commodious haven to winter in, very many taking counsel appointed to sail thence, if by any means they might coming to Phoeníce, winter there, a haven of Crete looking toward the 
c names of windés.  Africa and the Chore. ✝ verse 13 And the south wind blowing, they thinking that they had obtained their purpose, when they had parted from Asson, sailed along by Crete. ✝ verse 14 But not long after, a tempestous wind that is called Euro-aquilo, drove against it. ✝ verse 15 And when the ship was caught and could not make way against the wind, giving, up the ship to the winds, we were driven. ✝ verse 16 And running upon a certain island, that is called 
c Graec. Clauda.  Cauda, we could scarce get the cockboat. ✝ verse 17 Which being taken up, they used helps, girding the ship, and fearing lest they should fall into 
c a place of quick sands.  the Syrte, letting down the vessel, so were they carried. ✝ verse 18 And when we were mightily tossed with the tempest, the next day they cast forth, ✝ verse 19 And the third day with their own hands they threw forth the tacklinges of the ship. ✝ verse 20 And neither sun, nor stars appearing for many days, and no small storm being toward, all hope was now taken away of our saving.  
✝ verse 21 And when there had been long fasting, than Paul standing in the mids of them, said, You should in deed, O ye men, have heard me, and not have parted from Crete, & have gained this hurt and loss. ✝ verse 22 And now I exhort you to be of good cheer. for there shall be no loss of any soul among you, but of the ship. ✝ verse 23 For ″ an Angel of the God whose I am, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whom I serve, stood by me this night, ✝ verse 24 saying, fear not Paul, thou must appear before Caesar: and behold God hath 
⸬ Paul (saith S. Hierom) 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? Hiero. adu. vigil. Whereby he proveth that if ●od do much for the merits of saints in this life, much more at their intercession & prayer in heaven.  given thee all that sail with thee. ✝ verse 25 For the which cause be of good cheer ye men: for I believe God, that it shall so be, as it hath been said to me. ✝ verse 26 And we m●st come unto a centaine island. ✝ verse 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. ✝ verse 28 Who also sounding, found twenty fathoms: and being parted a little from thence, they found fifteen fathoms, ✝ verse 29 And fearing lest we should fall into rough places; casting out of the stern four anchors, they wished that day were come. ✝ verse 30 But as the shipmen sought to flee out of the ship, having let down the cockboat into the sea, pretending as if they were about to cast out anchors out of the fore part of the ship, ✝ verse 31 Paul said to the Centurion and to the soldiers, ″ unless ●hesc tarry in the ship, you can not be saved. ✝ verse 32 Then the soldiers cut of the ropes of the cockboat: and suffered it to fall away.  
✝ verse 33 And when it began to be light, Paul desired all to take meat, saying, This day is the fourteenth day that you expect and remain fasting, taking nothing. ✝ verse 34 For the which cause I desire you to take meat for your health sake: for there shall not an hear of the head perish of any of you. ✝ verse 35 And when he had said these things, taking bread, he gave thanks to God in the sight of them all: and when he had broken it, he began to eat. ✝ verse 36 And being all made of better cheer, they also took meat. ✝ verse 37 And we were in all the ship, souls two hundred seventy six. ✝ verse 38 And being filled with meat, they lighted the ship, casting the wheat into the sea. ✝ verse 39 And when day was come, they knew not the land: but they spied a certain creak that had a shore, into the which they minded, if they could, to cast a land the ship. ✝ verse 40 And when they had taken up the anchors, they committed themselves to the sea, losing withal the rudder bands: and hoisting up the main sail according as the wind blue, they went on toward the shore. ✝ verse 41 And when we were fallen into a place between two seas, they graveled the ship; and the forepart truly sticking fast remained unmovable: but the hinder part was broken by the violence of the sea. ✝ verse 42 And the counsel of the soldiers was, that they should kill the prisoners: lest any swimming out, might run away. ✝ verse 43 But the Centurion willing to save Paul, forbade it to be done: & he commanded them that could swim, to cast out themselves first, and escape, and go forth to land: ✝ verse 44 and the rest, some they carried on boards, and some upon those things that were of the ship. And so it came to pass, that all the souls escaped to land.  

ANNOTATIONS CHAP. XXVII.  
23. An Angel.] 
God's providence to the See of ROME.  S. Paul had many visions, specially to assure him that he should to Rome and stand before Caesar, our Lord himself before (23, ●●) appearing to him, and here an Angel, for that purpose. Whereby we plaively see the special providence of God toward that See, where his two principal Apostles were designed to preach, plant the faith, live, die, be buried, and honoured till the worlds end.  
●1. Unless these tarry] When God revealeth to us any thing, 
God's predestination and appointment taketh not away man's free will and endeavours.  or assureth us of any event to come, he dischargeth us not thereby of our requisite endeavours and labours for atcheiuing the same, not executing ordinarily his designments towards men otherwise then by their own free will and actions. S. 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 can not lie, neither can it fall otherwise▪ but contrariwise saith he▪ If these mariners leave the ship, you can not be saved. So say all true Catholic preachers to Christian people, What providence, predestination, or foresight so ever God have of your salvation, you are not thereby constrained any way, you have free will still, and can not be saved (though you be predestinate) except you keep God's commandments, repent you of your sins, believe, live and die well. And if it were revealed to any man, 
1 Cor. 9, 2●.  that he were one of Gods elect, & that he should finally die in grace and be saved, 
Philip. ●, 18.  yet he were bound to work his salvation with fear and trembling, as ● S. Paul both did, and taught, lest he become reprobate: no less than the same Apostle here and his sellowes, though they had their life promised to them of God, yet were bound to labour and use all possible diligence that they might not be drowned.    

CHAP. XXVIII.  
After their shipwreck having wintered in the island (now named Malta) where many miracles were wrought by Paul, they take ship again, and so by Sicily they come to Puteoli in Itali, the Christian Romans coming a great way to meet him, to his great joy. 16 Finally being come to Rome, in his lodging he declareth to the Jews his cause, 23 and on day appointed preacheth Jesus unto them. 25 And seeing their incredulity, he showeth how it was foretold by Esay: 2● but that the Gentiles will not be incredulous. 10 To whom be there preacheth two whole years without prohibition.  
verse 1 AND when we had escaped, than we knew that the 
⸬ This island (now Malta) is the seat of the knights of the Rhodes, the inhabitants whereof have a special devotion to S. Paul: to whom both the chief Church (being the Bishop's seat) is dedicated, and the whole island (as they count it) consecrated. Where the people show yet to strangers, his prison and other memories of his miracles.  island was called 
Melita.  Mityléne. But the Barbarous showed us no small courtesy. ✝ verse 2 For, kindling a fire they refreshed us all, because of the imminent rain and the cold. ✝ verse 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, invaded his hand. ✝ verse 4 But as the Barbarous saw the beast hanging on his hand, they said one to an other, undoubtedly this man is a murderer, who being escaped out of the sea, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Vengeance doth not suffer him to live. ✝ verse 5 And he in deed ″ shaking of the beast into the fire, suffered no harm. ✝ verse 6 But they supposed that he should be turned into a swelling, and that he would suddenly fall and die. But expecting long and seeing that there was no harm done on him, being changed they said, that he was a God. ✝ verse 7 And in those places were lands of the prince of the isle, named Publius, who receiving us, for three days entreated us courteously. ✝ verse 8 And it chanced that the father of Publius 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. ✝ verse 9 Which being done, all in the isle also that had infirmities, came, and were cured: ✝ verse 10 who also honoured us with many honours, and when we were sailing away, laded us with necessaries.  
✝ verse 11 And after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castor's. ✝ verse 12 And when we were come to Syracùsa, we tarried there three days. ✝ verse 13 Thence compassing by the shore, we came to Rhegium: and after one day the South wind blowing, we came the second day to Putéoli, ✝ verse 14 where finding brethren, we were desired to tarle with them seven days: and so we came to Rome. ✝ verse 15 And from thence, when the brethren had heard, they came to meet us unto Apij-forum, and the three-taverns. Whom when Paul had seen, giving thanks to God, he took courage. ✝ verse 16 And when we were come to Rome, Paul was permitted to remain to himself with a soldier that kept him. ✝ verse 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, I doing nothing against the people, or the custom of the fathers, was delivered prisoner from Jerusalem into the hands of the Romans, ✝ verse 18 who when they had examined me, would have released me, for that there was no cause of death in me. ✝ verse 19 But the Jews contradicting it, I was compelled to appeal unto Caesar, not as having any thing to accuse my nation. ✝ verse 20 For this cause therefore I desired to see you and to speak to you for, because of the hope of Israel, am I compassed with this ″ chain.  
✝ verse 21 But they said to him, We neither received letters concerning thee from Jewry, neither did any of the brethren that came hither, report or speak any evil of thee. ✝ verse 22 But we desire of thee to hear what thou thinkest: for ″ concerning this 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sect, it is known to us that it is gain said every where. ✝ verse 23 And when they had appointed him a day, they came to him unto his lodging very many: to whom he expounded, testifying the kingdom of God, and using persuasion to them of Jesus out of the la of Moses and the Prophets, from morning until evening. ✝ verse 24 And certain believed those things that were said: but certain believed not. ✝ verse 25 And whereas they did not agree among themselves, they departed, Paul saying one word: That well did the holy Ghost speak by isaiah the prophet to our fathers, 
Esa 6, 9  ✝ verse 26 saying, 
Mat. 13, 14. Mr. 4, 12.  Go to this people, and say to them, With the care you shall hear, and shall not understand: and seeing you shall see, and shall not perceive. ✝ verse 27 For the heart of this people is wa●en gross, 
Lu. 8, 10.  and with their ears have they heavily heard, and their eyes 
⸬ Here also (as Mat. 1●.) it is plain that they would not see, northeare, & that their excecation is to be attributed to themselves & not to God. See annota. Io. 12, 40.  they have shut: 
Io. 12, 40.  left perhaps they may see with their eyes, and hear with their ears, 
Ro. 11, 8.  and understand with their heart, and be converted, and I heal them. ✝ verse 28 Be it known therefore to you, that this salvation of God is sent to the Gentiles, and they will hear.  
✝ verse 29 And when he had said these things, the Jews went out from him, having much questioning among themselves. ✝ verse 30 And he tarried full two years in his hired lodging: and he received all that came into him, ✝ verse 31 preaching the kingdom of God, and ●eaching the things that concern our Lord Jesus CHRIST with all confidence, without prohibition.  

ANNOTATIONS CHAP. XXVIII.  
●. Shaking of the beast.] The promise of Christ (Marc. 16) that venomous serpents should not hurt them that believe in him, is fulfilled not in all believers, but in such as had the gift of miracles, as S. Paul had. Whom here a viper by nature so venomous that the people thought he should have died out of hand, 
Malta hath S. Paul's blessing and grace until this day.  did no whit annoy: he extinguishing by the power of Christ all the poison of the beast. 
The. Fazellus de rebus Siculis decad. ● li. 〈◊〉. 1.  Yea and (as the Christian people there till this day believe) by S. Paul's prayers the island was delivered for ever from all such venomous serpents, in so much that children there play with scorpions ever since that time, and pilgrims daily carry with them pieces of stones out of the place where. S. Paul abode, by which they affirm that they heal them which in other countries adjoining are bitten of scorpions, 
God's miraculous virtue in certain countries and creatures, by his saints.  the medicine therefore being called, S. Paul's grace. The heretics that know not the power of God, nor the miraculous virtues given to his saints, marvel and blaspheme, when they bear such things as be proper to certain countries, attributed sometimes to God's miracles done by his saint's ● 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 profane men would not have attributed the wholesomeness of the waters of Jericho to Eliseus his virtue and miracles, 
4 Reg. 2, 19.  amending them by casting salt into them, 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 just occasion is given thereunto, rather than to nature: though the incredulous do always contrary, for fear of superstition & dishonouring God. As though this escape of drowning, might better and more to God's glory, be referted to chance and the mariners industry, then to S. Paul's prayers and extraordinary working.  
●0. Chain.] 
S. Paul's chains h●onoured.  I would wish now (saith S. Chrystome) to be for a time in the place where these chains remain, and to see the fetters which devils fear, and Angels reverence. homil. 5 ad populum Antiochenum. See also S. Gregory lib. ●. episto. ●0. of the miracles done by S. Paul's chains, and that he sendeth to the Empress Constantia some dust thereof 〈◊〉 of, for a great relic and holy gift.  
22. Concerning this sect.) The heretics of all sorts comfort themselves much, when they find here or else where the Christian faith called of the Jews or incredulous persons, a Sect or an heresy, 
The name of Sect is well given to all Heresies, though the Christian religion at the first was falsely so called.  & sometimes in contempt of Christ's person the master of the same, the sect of the nazarenes: as though the Church of God might as well err in naming their doctrine heresy, as the Jews and Pagans might and did miss in condemning Christian religion for an heresy: or as though the Protestants doctrine were as well proved and tried to be no heresy, by the prophet's and other Scriptures, miracles, and consent of all Nations and ages, as Christ's blessed doctrine is. Whereas in deed the Protestants doctrine is evidently convinced to be heretical, by the same arguments that Christ's religion is proved to be the only true doctrine of salvation, and not an heresy. And whosoever can deduce the Christian faith from Adam to this day, through out all the Fathers, patriarchs, prophets, Priests, Apostles, and Bishops, by descent and succession of all laws and states of true worshippers and believers (which is the only or special way to prove that the Christian faith is no heresy) he shall by the same means all at once prove the Protestants doctrine to be an heresy and a false sect. That the Jews therefore and ill men in all places contradicted the Christian religion, calling it an heresy or a Sect, as though it had a beginning of some certain sectmaister other them God himself, 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.  
The end of the acts of the Apostles.  
Whereunto we join for the reader's behalf, two Tables of the two chief Apostles, and a note of the rest, as an abridgement of the said book, and a supply of some things not there mentioned.     

THE sum OF THE acts OF THE APOSTLES, containing SPECIALLY THE jests OF THE TWO PRINCIPAL Apostles, SS. 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 is be not possible to set down the procise and undoubted time or year of every thing, because neither S. Luke nor others do note particularly and orderly the moments of every action of the said Apostles: no● we follow the most probable and plain 〈◊〉 that we find in holy Scripture and ancient writers. 
See the annot.  Whereby the studious reader may easily discover the folly of the Protestants, 
Rom. 16, 15.  that can find no time when * Peter might possibly come to Rome, be Bishop. and die there▪ divers things in S. Paul's acts being no less hard to reconcile to the course of S. Luke's narration. 
Gal. 1.  than any thing touching the history of S. Peter namely his * three years preaching in Arabia: all which must needs be true, whether we bitten the very just time or no, and how so ever authors differ about the same.  

A TABLE OF S. PETER.  Tiberij Nat. Dni. Ascen.  18 34 1 PETER causeth the Disciples to proceed to the election of an other Apostle in Judas room. Act. 1.    Receiving with the rest the gifts of the Holy Ghost on Whit-sunday, 
Tiberij 18  he made the first Sermon, 
Nat. 〈◊〉. 34  and converted 3000. Act. 2. 
Asce●. 1     He cureth one borne lame, preacheth Christ and penance to the Jews: so that 5000 believed. Act. 3 & 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 sacrilege. Act. 5.    He is sent with John to Samaria, to confirm the newly baptised, where he reproveth Simon Magus. Act. 8. 19 35 2 He healeth Aeneas at Lydda, 
Tiberij 19  and raiseth Tabytha from death at joppè. 
Nat. 〈◊〉. 35  Act. 9 
Asce●. 2     He is warried and taught by a vision, to preach so Cornelius a Gentil. Act. 10. He defendeth his receiving of the Gentiles Act. 11. and recordeth (Act. 15) that God called the first Gentiles by his ministery, so that Paul's first preaching to them, and his going to Arabia, must be after this. See S. Chrys. in Act. ho. 22. Euseb. li. 2 c. 3. 20 36 3 He continueth preaching in divers parts of jury and the provinces adjoining. 
Tiberij 20  About two years after this, 
Nat. 〈◊〉. 36  S. Paul visiteth him at Jerusalem. 
Asce●. 3  Gal. 1.    He preacheth in Syria and the provinces of Asia minor, Bythynia, Poutus, Galatia, Cappodocia, ordaining Bishops and Priests in divers places. 1 Pet. 1. Nacepho. li. 2 c. 35. Platina in Petro. 23 39 6 He goeth to Antioch, 
Tiberij 29  preaching there, 
Nat. 〈◊〉. 39  and making that his seat, 
Asce●. 6  yet not remaining there continually, but for the affairs of the Church, departing thence, sometime to Jerusalem, sometime to other places. Hiero. in Catalogo. Ignat. ad Magnesianos.    At Jerusalem he is cast into prison after the putting of S. James to death, by the commandment of Herod. he is prayed for by the whole Church, & delivered out of prison by an Angel. Act. 12. Claudij Nat. Dni. Ascen.  2 44 11 Avoiding the fury of Herod, he leaveth jury again. He appointeth Euodius Bishop in Antioch, Euseb. in Chron. 
Claudij 2  & li. ● c. 16. Suidas, 
Nat. 〈◊〉. 44  Ignat, 
Asce●. 11  ad Antiochen. And passing by Corinth, HE CAME TO ROME, to convince Simon Magus. Hiero. in Catalogo. Euseb. li. 2 c. 12. 13. 24. Concil. to. 1.    He approveth & declareth the Gospel of S. mark to be Canonical. Hiero. in Catalo. Euseb. li. 2 c. 14.    Having founded the Church at Rome, and planted his Apostolical seat there, afterwards absent from the city (either expelled thence with other Jews, Cornel. Tacit, in Claudio: or rather according to the office 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. ●56, Epiph, to. 2. Haeres. 27. 9 52 18 He holdeth the first council. 
Claudij 9  Act. 15. 
Nat. 〈◊〉. 52  He is reprehended at Antioch by S. Paul. 
Asce●. 18  Galat. 1. except that difference fell before the council, as some think. August. ●p. 19    He returneth to Rome againyet the Roman faith by his diligence now made famous through the world. Ro. 1. & 15. Theodoret. in 16. Ro. Thence he writeth his first epistle. 1 Pet. 5. Euseb. li. 2 c. 14. Hiero. in Catalogo.    He sendeth S. mark to Alexandria, and others to plant the faith in divers parts of the world. Grego. li. 5 ep. 60. & li. 6 ep. 37. Ni●opho. li. 2 c. 35.    He writeth his second epistle a little before his death, which Christ revealed to him to be at hand, 2 Pet. 1. He taketh order for his successor. Neronis Nat. Dni. Ascen.  14 70 37 He was finally crucified at Rome. 
Neronis 〈◊〉  See the last Annot. 
Nat. 〈◊〉. 70  joan. c. 21. 
Ascen. 37   FOELIX ECCLESIA, cui totam doctrinam Apostoli cum suo sanguine profuderunt: ubi PETRVS Passioni Domini adaequatur, ubi Paulus Joannis (Baptissae) exitu coronatur. Tertul. de prescript. NON ita coelum splendescit, quando radios sol demittit, quemadmodum ROMANORVM VRBS duas illas lampades ubique tertarum effundens. Chrys. in ep. Ro. hom. 32 in moral. Prudent in Hymno de S. Laurent. 
Hi● nempe iam regnant du●  
Apostolorum principes:  
Alter vocator Gentium,  
Alter cathédram possidens  
Primam, recludis creditas  
Aeternitatis ianuas.  Merita Petri & Pauli propter eundem Passionis diem celebrius & solenniter Roma commendat. S. Aug. de cons. evang. li. 1 c. 10. 

A TABLE OF S. Paul.  Tiberij Nativit. Ascen.  18 34 1 SEVEN Deacons are elected and ordered by imposition of hands. Act. 6.    Steven the principal of them maketh a blessed sermon, 
Tiberij 18  for which he was stoned to death, 
Nativit. 34  Saul (afterwards Paul) consenting and aiding thereunto. 
Ascen. 1  Act. ●. 19 35 2 Saul by commission persecuteth. 
Tiberij 19  Act. 9 
Nativit. 35  
Ascen. 2     In his journey to Damascùs he is converted. Ibid.    He goeth into Arabia and preacheth there. Galat. 1. 22 38 5 Paul returneth to Damascus, 
Tiberij 22  where being in danger he escapeth, 
Nativit. 38  let down in a basket by the wall. 
Ascen. 5  Act. 9    Thente he cometh to Jerusalem to see Peter, Galat. 1. Where being in danger of his life, the brethren convey him out of the city to Caesaréa, and thence to Tarsus. Act. 9    He preacheth in the parts of Syria and Cilicia. Galat. 1. and at Antioch, where the Christians were first called by that name. Act. 11.    He and Barnabas being severed from the rest of the Disciples by the appointment of the holy Ghost, and after fasting and prayer, by imposition of hands consecrated Apostles and Bishops, they come to cypress, where he converted the Proconsul. Act. 13.    He preacheth in Lycaonia, and at Lystra is almost stoned to death. He appointeth Priests in every Church, and returning by Pisidia, came again to Antioch whence they first departed. Act. 14. Claudij Nativit. Ascen.  9 52 18 At Antioch and there about he remaineth (Act. 14) until the controversy touching the observation of Moses la, for resolution whereof he and Barnabas ascend to Jerusalem. Where they are appointed to bring the determination of the council to Antioch. 
Claudij 9  And from thence passing through Syria and Cilicia, 
Nativit. 52  they teach the Christians to observe the decrees of the Apostles and ancients. 
Ascen. 18  Act. 15.    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.    Hence forward S. Luke pursueth S. Paul's story, chapter by chapter, until his apprehension in Jerusalem, and arrival at Rome, in this order.    He returneth from Macedonia by Thessalonica to Athens, where he convetteth many, namely S. Denys Areopagita. Act. 17.    From Athens he cometh to Corinth, where he remaineth 18 months. Act. 1●. 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 Tróas in Asia, where upon a Sunday he raised Eutychus from death, preaching till midnight▪ from Tróas he cometh to Milétum by sea, and there sendeth for the Bishops and ancients of Ephesus, and exhorteth them. Act. 20.    Thence coming to Jerusalem he is taken, Act. 21: and from the Tribune Lysias delivered to Felix the governor, 
Neronis 2  Act. 23: 
Nativit. 58  and by him left to Festus, 
Ascen. 25  Act. 24. he appealeth to Caesar, Act. 25: and so is SENT TO ROME, Act. 27: where he arriveth. Act. 28. Neronis Nativit. Ascen.  2 58 25 At Rome he remaineth in free prison two year, Act. 28. and then is delivered, 2 Tim. 4.    After his delivery he preached in sundry countries of the west, namely in Spain. Hiero. in catalogue. Epiph. Hares. 27. himself writeth that he purposed so to do. Ro. 15.    In his Epistle to the Philippians (c. ●) he minded to visit the Churches of Asia, which also he did. Genebrard. in Chron.    He writeth last of all, his second Epistle to Timothee a little before his death. 2 Tim. 4. being now the second time apprehended and in bands at Rome. Theodoret. 14 70 37 He was beheaded at Rome, 
Neronis 14  the same day that Peter was crucified. 
NativitHic 70  S. duo. ser. 〈◊〉. 68 S Maximus. 
Ascen. 37   

OF THE OTHER APOSTLES.  
THE acts of the rest of the twelve Apostles be not much written of in this book: 
Genebr. out of divers authors.  but as * other ecclesiastical writers do testify, they preached specially in these nations, as followeth. Andrew in Maia, John in Asia. Philip in Pbrygia, James in Jewry, Bartholomew in Scythia, Thomas in India, Matthew in Aethiopia, Simon in Persia, Thaddeus in Mesopotamia, the other james in Spain, Mathias in Palestine. So distributing themselves through out the world, to gather one Catholic Church of all Nations, according as Christ gave them commission Mat. 28, 19: and as it was prophesied of them before Psal. 18. Their sound is gone forth into every country, and their words into the ends of the whole world. But before they departed one from an other (the time whereof is not certainly known) * all twelve assembling together, 
Ruffi. in expos. Symb. Apost. Ambr. ser. 38. Hiero. ep. 61▪ c. 9 adverse erro. Io. Hieros.  & 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 believers: Which is therefore called and is THE APOSTLES CREDE: Not written in paper, as the Scripture, but from the Apostles delivered by tradition. Ruff. & Hiero. locis citatis. Which, as of old (Hiero. cont. Lucifer) so at this day all solemnly profess in their baptism, either by themselves or by others: and all that be of age and capacity, are bound to know and believe every article of the same. Which are these that follow.  

THE APOSTLES CREDE, or symbolum Apostolorum.  
1 I believe in God the Father, almighty, creator of heaven and earth.  
2 And in JESUS CHRIST, his only son, our Lord.  
3 Who was conceived by the Holy Ghost, borne of the Virgin MARIE.  
4 Suffered under Pontius Pilate, was crucified, dead, and buried: Descended into Hel.  
5 The third day be rose again from death:  
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 holy Catholic Church: the communion of saints.  
10 forgiveness of sins.  
11 Resurrection of the flesh.  
12 Life everlasting. Amen.     

❧ THE argument OF THE EPISTLES IN GENERAL.  
AFTER the Gospels, which is a story of Christ himself, and after the acts of the Apostles, Which is a story of Christ's Church: now follow the Epistles of the Apostles, which they written of such matters, 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 & books against heresies, ever as they arose▪ and of all other Ecclesiastical matters, as they had occasion ministered unto them. Of which their doing the Apostles first gave here the ensample: as also S. Luke in the acts of the Apostles, led the way to all the writers of the Ecclesiastical history after him. For all though there be no comparison between them for authority, for as much as these are canonical Scripture, and so are not any writings of their successors: yet the occasions and matters (as I have said) are like.  
Most of these Epistles are S. Paul's Epistles: 
Euseb. li 2. Eccl. hist. c. 22.  the rest are called * Catholicae Epistolae, the Epistles Catholic. For S. Paul writeth not any Epistle to all (howbeit every one of them is for all the Church:) 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 Thessalonians: some to particular persons, as to Timothee, to Tite (who were Bishops among the Gentiles, to wit, of Ephesus, and of Crete) and to Philémon, and then one to the Hebrews, who were the Jews of Jerusalem and jury. But the Epistles of the other Apostles, that is, of S. James, S. Peter, S. John, and S. Jude, are not so entitled to any one Church or person (except S. john's two later 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 S. James: To the twelve tribes that are in dispersion, greeting▪ and S. Peter in his first Epistle, thus: To the elect strangers of the dispersion of Pontus, Galatia, Cappadocia, Asia, & Bythinia. in his second, thus: To them that have obtained equal faith with us. likewise S. Jude: To them that are in God the father beloved, and in Jesus Christ preserved, and called. S. john's first is without title.  
Now, for the occasions of their writing, whereby we shall perceive the matters or arguments 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 than beginning, was planted by the Apostles not only in the Jews, but also in the 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 offended even those Jews also, that believed him to be Christ. Howbeit such of them as were Catholics, and therefore not obstinate, were satisfied when they understood by the Apostles that it was god's pleasure, as Act. 11. we read. But others of the became heretics, & preached to the Christian Gentiles, that it was necessary for them to receive also the Jews religion. Of such we read Act. 15. Unless you be circumcised, you can not be saved. And as these did so preach against the truth, so did the unchristened jews not only themselves persecute, but also stir up the Idolatrous Gentiles every where to persecute the Christians: by such obstinacy provoking God to reprobate their Nation: which yet they thought unpossible 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 unseparably bound unto them: attributing also so much to their own works, (which they thought they did of themselves, being holpen with the knowledge of their la,) that they would not acknowledge the death of Christ to be necessary for their salvation: but looked for such a Christ, as should be like other princes of this world, and make them great men temporally.  
Hereupon did S. Paul write his Epistles, to show both the vocation of the Gentiles, and the reprobation of the Jews. Moreover, to admonish both the Christian Gentiles, not to receive Circumcision and other ceremonies of Moses la, 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 of themselves, although they were also helped by the Law, telling them what was good & what was bad: for so much as all were sinners, and therefore also impotent or infirm: and the Law could not take away sin, and infirmity, and give strength to fulfil that which it gave knowledge of▪ but 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 be 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 Gods la, yea & their works after this shall be so gracious in God's sight, that for them he will give them lift everlasting. This is the necessity, this is also the fruit of Christian Religion. And therefore be exhorteth all, both gentiles and jews, as to receive it humbly, so also to perseuêre in it constantly 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.  
The same doctrine doth the Catholic Church teach unto this day most exactly: 
The doctrine of the Cath. Church concerning good works.  to wit, that 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 baptised, 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 otherwise he be baptised, and continue within his Church, yet because he is not in grace but in mortal sin, no work that he doth, is meritorious or able to save him.  
This very same is S. Paul's doctrine: 
S. Paul's doctrine concerning faith and good works.  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 afortime, as though otherwise he might not be saved by Christ: but yet when he is Christened, he requireth of necessity, that he keep Gods commandments, by avoiding of all sin, and doing good works: and to such a man's good works he attributeth 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 S. Peter termeth unlearned and unstable, 
2. Pet. 3.  who reading S. Paul's Epistles, did misconstrue his meaning, as though he required not good works no more after baptism, then before baptism: but held that only Faith did justify and save a man. thereupon the other Apostles written their Epistles, as S. Augustine noteth in these words: 
Aug. de fide & oper. Ca 14. Et praef. psal. 31.  therefore because this opinion (Ad salutem obtinendam sufficere Solam sidem, that only faith is 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 vehemently, fidem sine operibus nihil prodesse, that saith without works profiteth nothing, As also Paul himself did not define it to be quamlibet fidem, qua in Deum creditur, whatsoever manner of faith, wherewith we believe in God, but that wholesome & express evangelical faith, whose works proceed from love, 
Gal. 5.  and the faith (quoth he) that worketh by love. Whereupon that faith, which some think to be sufficient to salvation, 
1. Cor. 1●.  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 S. Paul's Epistles, or the rest of the holy Scriptures, must stick fast to the doctrine of the Catholic Church, 
1. Tim. 3.  which Church S. Paul termeth the pillar and ground of the truth: assuring himself that if any thing there found to him as contrary hereunto, he faileth of the right sense: and bearing always in his mind the admonition of S. Peter, 
2. Pet. 3.  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 also the rest of the Scriptures, to their own perdition. You therefore brethren, foreknowing, take heed lest ye be led amiss by the error of the unwise, and fall away from your own steadfastness.  

THE TIME WHEN THE EPISTLE TO THE Romans WAS WRITTEN, and the Argument thereof.  
THE history of S. Paul, until be came to Rome, S. Luke in the acts of the Apostles written exactly: and though without any mention of his Epistles, yet certain it is, that some of them he written before he came there, to wit, the two unto the Corinthians, and this to the Romans: & (* as it seemeth) before them all, 
Gal. 2.  the Epistle to the Galatians. Wherein yet because he maketh mention of the fouretenth 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 Act. 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: I evangelized to you heretofore. After which the false Apostles came and persuaded them to receive Circumcision. Whereupon he saith Gal. 1: I marvel that thus so soon you are transferred from him that called you to the grace of Christ, unto an other Gospel. and wisheth therefore Gal. 4. saying: And I would I were with you now. And accordingly he came unto them afterwards, as we read Act. 18: Walking 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 are made for the saints, as I have ordained to the Churches of Galatia, so do you also. By which words also it is evident, that the Corinthians had not at then made their gathering. But when he written the Second to them (where in the 11 Chapter he maketh mention of 14 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 Act. 9 four years after his conversion, in a trance, as he calleth it Act. 22, 17) then were they ready. For so he saith 2. Cor. 8: You have begone 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 their: But I have sent the brethren, that (as I have said) you may be ready: lest when the Macedonians come with me, and find you unready, we be ashamed. But when he written to the Romans, than was he now come to Corinth for the purpose, and had received their contribution, and was ready to go 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 some contribution upon the poor saints that are in Jerusalem. 
The argument of the Epistle to the Romans.   
So then, the Epistle to the Romans was not the first that he written. But yet it is 
* Epih. Haer. 42▪ Marcionis. Aug. in Expos. incho. Ep. ad Rom.  and always was set first, because of the primacy of that Church, for which cause also he handleth in it, such matters as pertained not to them alone, but to the universal Church, and specially to all the Gentiles: to wit, the very frame (as it were) of the Church of Christ. Tanquam enim 
a 2. Cor. 5.  pro ipso Domino legatione fungens, hoc est, pro 
b Ephes. 2.  lapide angulari, utrumque populum tam ex Iudais quàm ex Gentibus connectis in Christo per vinculum gratiae. so saith S. Augustine, giving us briefly the arguments. in english thus: As being a legate for our Lord himself, that is, for the corner stone, he knitteth together in Christ by the band of Grace, both peoples, as well of the Jews as of the gentiles. showing, that neither of them had in their gentility or Judaisme 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 humble themselves to the faith of Christ, that so they might have remission of them, and strength to do meritorius works afterwards. In which sort, because the gentiles did humble themselves, therefore had they found mercy, though they never witted of the Law of Moses. But the Jews, 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,) 
The works of the Law.  & so would not humble themselves to believe in Christ crucified, they miss of mercy, and became reprobate, excepting a few Reliquiae that God of his goodness had reserved to himself. Howbeit in the end, when the fullness of the gentiles is come into the Church, then shall the fullness of the jews also open their eyes, acknowledge their error, and submit themselves to Christ and his Church, in like manner. In the mean time, those that have found the grace to be Christians, he exhorteth to perseverance (as it was specially needful in those times of persecutions) and to lead their whole life now after baptism in good works: and to be careful of unity, bearing therefore one with an other, both Jew and Gentil, all that they may, and giving no offence to them that are weak. Thus he disputeth, and thus be exhorteth through the whole Epistle: though, if we will divide it by that which is principal in each part, we may say, that unto the 12 chapter is his disputation: and from thence to the end, his exhortation.  
Now, in those points of faith, and in all others (as also in example of life) the commendation that he giveth to the Church of Rome, 
Rom. 1.  is much to be noted. Your faith is renowned in the whole world. and your obedience is published into every place. 
Rom. 16.  I rejoice therefore in you. And again: 
Rom. 6.  you have obeyed from the heart unto that form of doctrine, which hath been delivered to you. And thereupon again: I desire you brethren, 
Rom. 16.  to mark them that make dissensions and scandals contrary to the doctrine which you have learned, and avoid them. For such do not serve Christ our Lord, but their own belly: and by sweet speeches ad benedictions seduce the hearts of innocents. Therefore to shun Luther and Calvin, and all their crews, we have just reason and good warrant. They make dissensions and scandals against the doctrine of the Roman Church. Let no man therefore be seduced by their sugared words.    

THE EPISTLE OF Paul THE APOSTLE TO THE Romans. 
The church readeth S. Paul's epistles at martin's from Sunday in Christmas unto Septuagesme.   

CHAP. I.  
The foundation of his Apostleship being laid, 〈◊〉 he highly commendeth the Romans, and protesteth his affection towards them. and so coming to the matter, saith, our Christian Catholic doctrine (that teacheth all to believe) to be the way to salvation: 118 because the Gentiles (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 permitting them to fall into all kind of most damnable sin.  
verse 1 Paul the servant of Jesus CHRIST, called to be an Apostle, 
The Epistle upon Christmas eve.  * separated into the Gospel of God, 
Act. 13. 2.  ✝ verse 2 which before he had promised by his Prophets in the holy Scriptures, 
● Faith must not be subject to sense, reason, arguing or understanding, but must command & be obeyed in humility and simplicity.  ✝ verse 3 of his son, (who was made to him of the seed of David according to the flesh, ✝ verse 4 who was predestinate the son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus CHRIST from the dead, ✝ verse 5 by whom we have received grace and Apostleship 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for obedience to the faith 
⸬ S. Augustine useth this place and the like against heretics, which would draw the common Catholic faith of all nations, to some certain countries or corners of the world. Aug. ep. 161.  in all Nations for the name of him, ✝ verse 6 among whom are you also the called of Jesus CHRIST:) ⊢ ✝ verse 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.  
✝ verse 8 First I give thanks to my God through Jesus CHRIST for all you, because ″ your faith is renowned in the whole world. ✝ verse 9 For God is my witness, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whom I serve ″ in my spirit in the Gospel of his son, that 
⸬ He prayeth without intermission that omitteth no day certain times of prayer. Aug. heres. 57  without intermission I make ″ a memory of you ✝ verse 10 always in my prayers, beseeching, if by any means I may sometime at the length have a prosperous journey by the will of God, to come unto you. ✝ verse 11 For I desire to see you, that I may impart unto you some spiritual grace, to 
⸬ The Romans were converted and taught by S. Peter before. therefore he useth that speech, to confirm them in their saith. Author Com. apud Hierony. Theodoret. in 16. Rom. & Chrys.  confirm you: ✝ verse 12 that is to say, to be comforted together in you by that which is common to us both, your faith and mine. ✝ verse 13 And I will not have you ignorant (brethren) that I have often purposed to come unto you (and have been stayed hitherto) that I may have some fruit in you, as also in the other Gentiles. ✝ verse 14 To the Greeks and the Barbarous, to the wise and the unwise I am debtor. ✝ verse 15 so (as much as is in me) I am ready ″ to evangelize to you also that are at Rome.  
✝ verse 16 For I am not ashamed of the Gospel. For it is the power of God, unto salvation to every one that believeth, to the jew first and to the Greek. ✝ verse 17 For 
⸬ He meaneth not Gods own justice in himself, but that justice wherewith God endueth man when he justifieth him. Aug. de Sp. & lit. c. 9 Whereby you may gather the vanity of the Heretical imputatilue justice.  the justice of God is revealed therein by faith into faith: 
Abac. 2, 4.  as it is written: And the just ″ liveth by faith.  
✝ verse 18 For the wrath of God from heaven ″ is revealed, upon all impiety and injustice of those men that detain the vertitie of God in injustice: ✝ verse 19 because, that of God which is known, is manifest in them. For God hath manifested it unto them. ✝ verse 20 For his invisible things, from the creation of the world are seen, being understood by those things that are made: his eternal power also & divinity: so that they are inexcusable. ✝ verse 21 Because, whereas they knew God, they have not glorified him as God, or given thanks: but are become vain in their cogitations, and their foolish heart hath been darkened. ✝ verse 22 for, saying themselves to be wise, they became fools. ✝ verse 23 And they changed the glory of the incorruptible God, into a 
c Lo these and the like are the Images or Idols so often condemned in the scriptures, and not the holy Images of Christ and his saints.  similitude of the image of a corruptible man, and of fowls and four-footed beasts and of them that creep. ✝ verse 24 (For the which cause God 
⸬ Eph. 4, 19 he saith, They have delivered or given up themselves to all uncleanness. By which conference of scripture we learn that themselves are the cause of their own sin and damnation, God of his justice permitting & leaving them to their own will, and so giving them up into passions etc.  hath delivered them up unto the desires of their heart, into uncleanness, for to abuse their own bodies among themselves ignominiously.) ✝ verse 25 who have changed the verity of God into lying: and have worshipped & 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  served the creature rather than the creator, who is blessed for ever. Amen. ✝ verse 26 therefore ″ God hath delivered them into passions of ignominy. For their women have changed the natural use, into that use that is contrary to nature. ✝ verse 27 And in like manner the men also, leaving the natural use of the woman, have burned in their desires one toward an other, men upon men working turpitude, & the reward of their error (which they should) receiving in themselves. ✝ verse 28 And as they liked not to have God in knowledge: God delivered them up into a reprobate sense: to do those things that are not convenient: ✝ verse 29 replenished with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, guile, malignity, whisperers, ✝ verse 30 detractors, audible to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, ✝ verse 31 foolish, dissolute, without affection, without fidelity, without mercy. ✝ verse 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.  

ANNOTATIONS CHAP. I.  
7. Grace to you and peace.] 
Apostolical salutation or blessing.  It is a kind of blessing rather than a profane salutation, proper to the Apostles, of greater virtue than the benedictions of the fathers in the old Testament. The holy fathers of the Church seemed to abstain from it for their reverence to the Apostles. 
Epiph. haeres. 6●.  * The Manichees (August. cont. ep. funda. c. 5. ●.) and other heretics (as also these of our time) because they would be counted Apostles, 
The same used of heretics.  often use it.  
●. Your faith venoumed.] The holy Doctors upon these words of the Apostle, and specially by our masters promise * made to Peter, 
The Roman faith highly commended.  that his faith should not fail, 
Luc. 22.  give great testimony for the providence of God in the preservation of the Roman faith. S. Cyprian thus: ep. 55. nu. 6. They are so bold to carry letters from profane schismatics to the chair of Peter and the principal Church whence Priestly unity rose: not considering the Romans to be them whose faith (the Apostle being the commender) was praised, 
It can not false, not be corrupted.  to whom misbelieve can not have access. So. S. Hierom Apolog. adu. Ruff. li. 3 c. 4. to. 2. Know you, that the Roman faith commended by the Apostles mouth, will receive no such deceits, nor can be possibly changed, though an Angel taught otherwise, being fenced by S. Paul's authority. Again ep. 63 ad Par●mach. & Oceanum. c. 4. to. 2. whatsoever thou be that avouchest new sects, I pray 〈◊〉 have respect to the Romans ears. spare the faith which was praised by the Apostles voice. 
Pro●●. li. 2. Com. in ep. ad Gal.  And in an other place: wily know o Paula and Eusto●hium, 
The Roman stations, a token of greater faith and devotion.  how the Apostle hath noted every province with their proprieties? the faith of the people of Rome is praised. Where is there so g●ea●concourse to Churches and Martyrs sepulchres? Where soundeth Amen like thunder from heaven, or where are the temples (void of Idols) so shaken as there? Not that the Romans have an other faith then the rest of the Christian Churches, but that there is in them more devotion and simplicity of faith. In an other place the same holy Doctor signifieth that it is all one to say, 
The Catholic and Roman faith all one.  the Roman faith, and, the Catholic. Apolog. 1 adu. Ruff. c. 1. So doth S. Cyprian ep.. 〈◊〉. num. 1. ad Antonianum: and S. Ambrose de ●bitu fratris, in med. Whereupon, this word, Roman, is added to, Catholic, 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.  
9 Serve in spirit.] diverse heretics when they hear that God is a spirit, and must be served and adored in spirit, 
How God is served in spirit.  imagine, that he must be honoured only inwardly, without ceremonies and external works: which you see is otherwise, for that the Apostle served God in spirit, by preaching the Gospel. To serve God then in spirit, is to serve him with faith, hope, and charity, and with all works proceeding of them: as to serve him carnally, is with works external, without the said internal virtues.  
9 A memory of you.] A great example of charity for all men, specially for Prelates and Pastors, not only to preach, 
Prays for conversion of souls.  but to pray continually for the conversion of 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.  
15. To euang●liza.] The Gospel is not only the life of our saviour written by the four evangelists, 
The Gospel is not only the written word.  nor only that which is written in the new Testament: but these whole course of preaching and teaching the faith. Which faith cometh ordinarily of preaching and hearing, and not of writing or reading. And therefore S. Paul thought not himself discharged by writing to the Romans, but his desire was to preach unto them: for that was the proper commission given to the Apostles, 
Mat. 28.  to preach to all nations. 
The Apostles writing, and preaching, whether more necessary, and how.  The writing of the books of the Testament, is an other part of God's providence, necessary 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 age and understanding. And therefore S. Peter (who was the chief of the Commission) written little: many of them, written nothing at all: and S. Paul that written most, written but little in comparison of his preaching: nor to any but such as were converted to the faith by preaching before.  
17. liveth by faith.] In the 10. to the Hebrews, he showeth by this place of the prophet (Abacue's) that the just though he live here in peregrination, and seethe not presently nor enjoyeth the life everlasting promised to him, yet holdeth fast the hope thereof by faith. In this place he apply the prophets words further to this sense, 
The Catholic or Christian faith with good works justifieth, & without this faith, no works whatsoever.  That it is our faith, that is to say, the Catholic belief (saith S. Augustine li. ● cont.. ●. ep. Pelag.) Which maketh a just man, and distinguisheth between the just and unjust, and that by the la of faith, and not by the la of works. Whereof it riseth, that the Jew, 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 life, either not sinning greatly, or supplying his faults by penance, 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) but that which worketh by charity, and therefore remitteth sins and maketh one just. See S. Augustine's place.  
18. Is revealed.] 
Not only faith.  By all the passage following you may see, that the Gospel and Christ's la consisteth not only in preaching faith, (though that be the ground, and is first always to be done:) but to teach virtuous life and good works, and to denounce damnation to all them that commit dealdy sins and repent not. And again we see that not only lack of faith is a sin, but all other acts done against God's commandments.  
26. Hath delivered them up.] 
God is not the author of sin.  As he saith here, God delivered them up, so to the Ephesians (c. 4, 19) he saith of the same persons and things, They delivered themselves up to all uncleanness. So that it is not meant here that God doth drive, force, or cause any man to sin, as divers blasphemous heretics do hold: 
God punisheth sin by permitting men to fall further and further.  but only that by his just judgement, for their own deserving, and for due punishment of their former grievous, offences, he withholdeth his grace from them, and so suffereth 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 kind of turpitude as contrariwise, for ill life, he suffereth many to fall into heresy. And for Christ's sake let every one that is entangled with the ldolatrie of this time, that is to say, with these new sects, look well into his owneconscience, whether his forsaking the true God, may not come unto him for a punishment of his former or present ill life which he liveth.  
12. Worthy of death.] 
sins mortal and venial.  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, that is to say, pardonable of their own nature and not worthy of damnation.    

CHAP. II.  
Now also he showeth that neither the Iewes could be saved by the knowledge of the Law, of the which they did so much brag against the Gentiles, seeing they did notwithstanding sin as the gentiles did. 14 And therefore that the true Jew is the Christian (though he be a Gentil) who by grace in his heart doth the good works that the Law commandeth.  
verse 1 FOR the which cause thou art inexcusable o man whosoever ″ thou be that judgest. For wherein thou judgest an other, thou condemnest thyself. for thou dost the same things which thou ' judgest. ✝ verse 2 For we know that the judgement of God is according to verity upon them that do such things. ✝ verse 3 And dost thou suppose this o man that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? ✝ verse 4 Or ″ dost thou contemn the riches of his goodness, and patience, and longanimity, not knowing that the benignity of God bringeth thee to penance? ✝ verse 5 But according to thy hardness and impenitent heart, thou heapest to thyself wrath, in the day of wrath and of the revelation of the just judgement of God, ✝ verse 6 who will * render to every man ″ according to his works. 
Good men also according to the merits of their good will shall have their reward. Aug. ●p. 4●.  ✝ verse 7 to them truly that according to patience in good work, 
Ps. 61, 13.  seek glory and honour and incorruption, life eternal. ✝ verse 8 but to them that are of contention, and that obey not the truth, but give credit to iniquity, wrath and indignation. ✝ verse 9 Tribulation and anguish upon every soul of man that worketh evil, of the jew first and of the 
c That is. the Gentile.  Greek: ✝ verse 10 but glory and honour and peace to every one that worketh good, to the Jew first and to the Greek. 
Deu. 10, 17. Act. 10. 34.  ✝ verse 11 for * there is no acception of persons with God. ✝ verse 12 For whosoever have sinned without the Law, without the Law shall perish: and whosoever have sinned in the Law, by the Law shall be judged. ✝ verse 13 For * ″ not the hearers of the Law are just with God: 
Mt. 7, 21.  but the doers of the Law ″ shall be justified. 
ja. 1, 22.  ✝ verse 14 For when the Gentiles which have not the Law, naturally do those things that are of the Law: the same not having the Law, themselves are a la to themselves: ✝ verse 15 who show the work of the Law written in their hearts, their conscience giving testimony to them, and among themselves mutually their thoughts accusing, or also defending, ✝ verse 16 in the day when God shall judge the secrets of men, according to my Gospel, by Jesus CHRIST.  
✝ verse 17 But if thou be surnamed a Jew, and restest in the Law, and dost glory in God, ✝ verse 18 and knowest his will, and approvest the more profitable things, instructed by the Law, ✝ verse 19 presumest that thyself art a leader of the blind, a light of them that are in darkness, ✝ verse 20 a teacher of the foolish, a master of infants, having the form of science & of verity in the Law. ✝ verse 21 Thou therefore 
⸬ It is a shameful and damnable thing for preachers, teachers, or other guides of men's life, to commit the same things themselves which they reprove in other.  that teachest an other, teachest not thyself: that preachest, men ought not to steal, thou stealest: ✝ verse 22 that sayest men should not commit adultery, thou committest adultery: that abhorrest idols, thou dost sacrilege: ✝ verse 23 that dost glory in the Law, 
Es. 52, 5.  thou by prevatication of the Law dost dishonour God. 
Ez. 36, 20.  (✝ verse 24 For 
c It is a great sin that by the ill life of the faithful, our lords name should be il spoken of among the misbelievers, & many withdrawn from the true religion thereby.  the name of God through you is blasphemed among the Gentiles, as it is written.) ✝ verse 25 Circumcision in deed profiteth, if thou observe the Law: but if thou be a prevaricátour of the Law, thy circumcision is become 
⸬ Prepuce is the foreskin not circumcised, & therefore signifieth the Gentiles, or the state and condition of the Gentiles: as circumcision, the Jews and their state.  prepuce. ✝ verse 26 If then the prepuce ″ keep the justices of the Law: shall not his prepuce be reputed for circumcision? ✝ verse 27 and shall not that which of nature is prepuce, fulfilling the Law, judge thee, that by the letter and circumcision art a prevaricátour of the Law? ✝ verse 28 For not he that is in open show, is a Jew, not that which is in open show, in the flesh, is circumcision: ✝ verse 29 but he that is in secret, is a Jew: and the circumcision of the heart, ″ in spirit, not in the letter: whose praise is not of men, but of God.  

ANNOTATIONS CHAP. II.  
1. Thou that judgest.) Such as by public authority either spiritual or temporal have to punish offenders, be not forbidden to judge or condemn any for their offences, though themselves be sometimes guilty in their conscience of the same or greater: yet may it be matter of aggravating sins before God, 
judging other men.  when they will not repent of those offences themselves, for the which they punish others. but if they be open offenders themselves, in the same sort for which they judge other, they give scandal, and thereby aggravate their sins very much. properly here he forbiddeth to charge an other falsely or truly with these crimes whereof himself is as far guilty or more than the other, as the jews specially did the gentiles, to whom he speaketh here.  
4. Dost thou contemn?) This proveth that God offereth his grace and mercy to many, 
God's long suffering is for our repentance.  and by long patience and sufferance expecteth their repentance, differing their punishment of purpose that they may amend, and that he is not delighted in their perdition, nor is the cause of their sin: but contrariwise that they harden their own hearts, and of their own free will relect his grace and contemn his benignity.  
6. According to his works.) Though the holy Apostles special purpose be in this Epistle, to commend unto the Gentiles that trusted so much in their moral works, the faith in Christ: yet lest any man should think or gather untruly of his words, 
Good works meritorious.  that Christian men's works were not meritorious or the cause of salvation, he expressly writeth, that God giveth as well everlasting life and glory to men, for and according to their good works, as he giveth damnation for the contrary works. 
Li. de great. & lib. arb. c. 8.  And how so ever heretics fond flee from the evidence of these places, yet S. 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.  
13. Not the hearers.) This same sentence agreeable also to Christ's words (Mat. ●, 21▪) is the very ground of S. James disputation, that not faith alone, but good works also do justify. Therefore S. Paul (howsoever some perversely construe his words in other place) meaneth the same that S. james. And here * he speaketh not properly of the first justification, 
Aug. de Sp. & lit. c. 16. to. 3.  when an Infidel or ill man is made just, 
The first, justification, without works: the second, by works.  who had no acceptable works before to be justified by (of which kind he specially meaneth in other places of this Epistle) but he speaketh of the second justification or increase of former justice, which he that is in God's grace, daily proceedeth in, by doing all kind of good works, 
S. Paul speaketh of the first specially, S. James of the second.  which be justices, and for doing of which, he is just in deed before God. and of this kind doth S. James namely treat. Which is directly against the heretics of this time, who not only attribute nothing to the works done in sin and infidelity, but esteem nothing at all of all Christian men's works toward justification and salvation, condemning them as unclean, sinful, hypocritical, Pharisaical: which is directly against these & other Scripture, and plain blaspheming of Christ and his grace, by whose spirit and cooperation we do them.  
13. Shall be justified.) Of all other Articles deceitfully handled by heretics, they use most guile in this of justification: 
Against imputative justice.  and specially by the equivocation of certain words, which is proper to all contentious wranglers, and namely in this word, justify, Which because they find sometime to signify the acquitting of a guilty man of some crime where of he is in deed guilty, & for which he ought to be condemned, (as by man's judgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent) they falsely make it so signify in this place and the like, wheresoever man is said to be justified 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 in deed just: or of favour reputeth him as just, when in deed he is wicked, impious, and unjust. Which is a most blasphemous doctrine against God, making him either ignorant who is just, and so to err in his judgement, or not good, that can love and save him whom he knoweth to be evil. 
True inherent justice more for God's glory, & for the commendation of Christ's merits.  And a marvelous pitiful blindness it is in the church's adversaries, that they should think it more to God's glory, and more to the commendation of Christ's justice, merits, and mercy, to call and count an ill man so continuing, for just: then by his grace and mercy to make him of an ill one, just in deed, and so truly to justify him, or as the word doth here signify, to esteem and approve for just in deed, him, that by his grace keepeth his la and commandments. For, that the keepers or doers of the commandments be just and so reputed, it is plain by the correspondence to the former words, Not the hearers are just, but the doers. whereupon S. Augustine de Sp. & lit. c. 26. to. ●. hath these words, When it is said, The doers of the Law shallbe justified, what other thing is said, then. The just shallbe justified? for the doers of the Law verily are just.  
26. Keep the justices.) If a Gentile either now since Christ, by his grace and faith, or any other before Christ, not of the stock of Abraham, through the Spirit of God keep the justices of the Law, 
True justice both in Jew and Gentile, is by keeping the Law.  he is just no less than if he had been outwardly circumcised, and shall condemn the circumcised jew not keeping the Law, without which, his outward Sacrament can not serve him, but shall be much to his condemnation, that having the Law and peculiar Sacraments of God, he did not keep the Law, nor inwardly exercise that in his heart which the outward sign did import. And all this is no more but to insinuate that true justice is not in faith only or knowledge of the Law, or in the name either of Jew or Christian, but in doing good works and keeping the Law by God's grace.  
29. In spirit, not letter.] The outward ceremonies, Sacraments, threats, and commandments of God in the Law, 
The letter, and the spirit.  are called the letter: the inward working of God in men's heart, and enduing him with faith, 
The carnal, and spiritual jew.  hope, and charity, and with love, liking, will, and ability 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 believing Gentil observing by God's grace in heart and in God's sight, that which was meant by that carnal sign, 
de sp. & lit. to. 3.  is a Jew according to the spirit, and justified by God. Of the spirit and letter S. Augustine made a famous work, very necessary for the understanding of this Epistle.    

CHAP. III.  
He granteth that the Jews did pass the Heathen gentiles, in God's benefits, 9 but not in their own works. concluding, that he hath showed, both Jew and Gentil to be sinners: 18 and therefore (inferring) that there must be some other way to salvation, indifferent to both▪ which is to believe in Jesus CHRIST, that for his sake their sins may be forgiven them.  
verse 1 WHAT pre-eminence then hath the Jew, or what is the profit of circumcision? ✝ verse 2 Much by all means. First surely because the words of God were committed to them. ✝ verse 3 for what if certain of them have not believed? Hath their incredulity made the faith of God frustrate? 
Io. 3, 33.  ✝ verse 4 God forbidden. but * God is true: & * 
⸬ God only by nature is true, all mere men by nature may lie, deceive and be deceived: yet God by his grace & spirit may and doth preserve the Apostles and principal governors of his people & the Church and counsels in all truth, though they were and are mere men.  every man a liar, 
Ps. 115, 11.  as it is written: That thou Mayest be justified in thy words, 
Ps. 50, 6.  and overcome when thou art judged. ✝ verse 5 But ″ if our iniquity commend the justice of God, what shall we say? Is God unjust that executeth wrath? (I speak according to man) ✝ verse 6 God forbidden otherwise how shall God judge this world? ✝ verse 7 For if the verity of God hath abounded in my lie, unto his glory, why am I also yet judged as a sinner, ✝ verse 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.  
✝ verse 9 What then? do we excel them? No, not so. For we have argued the Jews and the Greeks, all to be under sin: ✝ verse 10 as it is written: 
Ps. 13, 1. 52, 3.  That ″ there is not any man just, ✝ verse 11 there is not that understandeth, there is not that seeketh after God. ✝ verse 12 Al have declined, they are become unprofitable together: there is not that doth good, there is not so much as one. 
Ps. 5, 11.  ✝ verse 13 Their throat is an open sepulchre, with their tongues they dealt deceitefully. 
Ps. 139, 4.  The venom 
c Aspidum. A kind of little serpents.  of asps under their lips. ✝ verse 14 Whose mouth is full of malediction and bitterness: 
Ps, 9, 7.  ✝ verse 15 Their feet swift to shed blood. ✝ verse 16 Destruction and infelicity in their ways: 
Es. 19, 7.  ✝ verse 17 and the way of peace they have not known. 
Pro. 1, 16.  ✝ verse 18 There is no fear of God before their eyes. ✝ verse 19 And we know that whatsoever the Law speaketh, 
Ps. 35, 2.  to them it speaketh that are in the Law: that every mouth may be stopped, and all the world may be made subject to God: ✝ verse 20 because * ″ by the works of the Law no flesh shall be justified before him. 
Gal. 2, 16.  For by the Law is the knowledge of sin.  
✝ verse 21 But now without the Law ″ the justice of God is manifested: testified by the la and the Prophets. ✝ verse 22 And the justice of God by faith of Jesus CHRIST, unto all and upon all that 
c To believe in him, here compriseth not only the act of faith, but of hope & charity, as the Apostle explicateth himself. Galat. 5, 6.  believe in him. For there is no distinction. ✝ verse 23 For all have sinned: and do need the glory of God. ✝ verse 24 justified 
⸬ 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 & works proced●g of grace be dispositions & preparations thereunto.  gratis by his grace, by the redemption that is in CHRIST Jesus, ✝ verse 25 whom God hath proposed a 
` propitiatour.  propitiation', by faith in his blood, to the showing of his justice, for the remission of former sins, ✝ verse 26 in the toleration of God, to the showing of his justice in this time: that he may be just, and justifying him that is of the faith of Jesus CHRIST.  
✝ verse 27 Where is then thy boasting? it is excluded. by what la? of deeds? No, but by the la of faith. ✝ verse 28 For we account a man to be justified ″ by faith without the works of the Law. ✝ verse 29 Is he God of the jews only? is he not also of the Gentiles? Yes of the Gentiles also. ✝ verse 30 For it is one God, that justifieth circumcision by faith, and prepuce by faith. ✝ verse 31 Do we then destroy the Law by faith? God forbidden. but we do establish the Law.  

ANNOTATIONS CHAP. III.  
5. If your iniquity.) No marvel that many now a days deduce false and detestable conclusions out of this Apostles high and hard writings, 
2. ●et. 3.  seeing that S. Peter noted it in his days, 
S. Paul's speeches mistaken of the wicked.  and himself here confesseth that his preaching and speeches were then falsely misconstrued: as though he had taught that the Jews and gentiles ill life and incredulity had been directly the cause of Gods more mercy, and that therefore sin cometh of God to the advancement of his glory, and consequently that men might or should do ill, 
Ro. 5, 2●.  that good might ensue thereof. Which blasphemous constructions they took of these and the like words: 
Ro. 3, 4.  where sin abounded, there did grace more abound, and, The Law entered in, that sin might abound. and our our of the psalm 50. That thou Mayest be justified in thy words, and overcome when thou art judged. As though he meant that men do sin, to the end that God may be justified. And at all these and the like places of the Apostle though forewarned by S. Peter, and by the Apostles own defence and Protestation, that he never meant such horrible things, 
The sense of the places that sound, as if God caused sin.  yet the wicked also of this time do stumble and fall. But the true meaning is in all such places, that God can and doth when it pleaseth him, convert those sins which man committeth against him and his commandments, to his glory: though the sins themselves stand not with his will, intention, nor honour, but be directly against the same, and therefore may not be committed that any good may fall. for, what good so ever accidentally falleth, it proceedeth not of the sin, but of God's mercy that can pardon, and of his omnipotency that can turn ill to good. And therefore against those earnal interpretations, S. Paul very carefully & diligently giveth reason also in this place v. 6, that it is impossible: because God could not justly punish any man, nor sit in judgement at the later day for sin without plain injury, if either himself would have sin committed, or man might do it to his glory. Therefore let all sincere readers of the Scriptures, and specially of S. Paul's writings, hold this for a certainty, as the Apostles own defence (whatsoever he seem to say hereafter sounding in their sense, that sin cometh of God, or may therefore be committed that he may work good thereof) that the Apostle himself condemneth that sense as slanderous and blasphemous.  
10. Not any just] These general speeches, that both Jew and Gentile be in sin, and none at all just, 
job. 1.  are not so to be taken, 
How it is said, none just.  that none in neither sort were ever good: the Scriptures expressly saying that Job, 
* Luc. 1●  Zacharie, Elisabeth, and such like, were just before God, & it were blasphemy to say that these words alleged out of the 13 psalm, were meant in Christ's mother, in S. John the Baptist, in the Apostles etc. For, this only is the sense: that neither by the la of nature, nor la of Moses, 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 persecuting the just and godly, of which ill company he saith, that none was just nor feared God.  
20. By the works of the Law.) S. Hierom and S. Chrysostom expound this of the ceremonial works only, 
No works avail without faith and grace.  and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians but it is true also of all man's moral works done without faith & the grace of God: which can not be acceptable or available in God's sight, to justify any man, And so S. Augustine taketh it de Sp. & lit. c. ●. to. ●.  
22. Justice of God) Beware of the wicked and vain commentary of the calvinists, glozing, the justice of God to be that which is resident in Christ, 
The heretics fantastical or imputative justice.  apprehended by our faith: and so that imputed to us which we in deed have not, Wherein at once they have forged themselves against God's manifest word, a new no justice, a fantastical apprehension of that which is not, a false faith and untrue imputation, whereas the justice of God here, is that wherewith he endueth a man at his first conversion, and is now in a man, and therefore man's justice: but yet God's justice also, because it is of God. 
De pec. mer.. li. 1 ●. 9 10.  Of this justice in us, whereby we be truly justified and in deed made just, S. Augustine speaketh thus: The grace of Christ doth work our illumination and justification inwardly also. 
True inhaerent justice.  And again, He giveth to the faithful the most secret grace of his Spirit, which secretly he poureth into infants also. And again, They are justified in Christ that believe in him through the secret communication and inspiration of spiritual grace, whereby every one leaneth to our Lord. And again, He maketh just renewing by the Spirit, and regeneration by grace.  
28. judged faith, without works.) This is the place whereupon the Protestants gather falsely their only faith, 
What works are excluded from justification.  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 conversion: neither excluding the Sacraments of baptism or Penance, not hope and charity, or other Christian virtues, all which be the justice of faith, as the good works proceeding thereof, be likewise the la and justice of faith. All which the adversaries would exclude by foisting in the term, 
de great, & lib. arb. c. 7.  only. Of which kind of men S. Augustine upon this place faith thus: Men not understanding that which the Apostle saith, (we Count a man to be justified by faith without the works of the Law) did think that he said, faith would suffice a man though he lived ill and had no good works. 
Gal. 1.  Which God forbidden the vessel of election should think: who in a certain place after he had said, * In Christ Jesus neither circumcision nor prepuce availeth any whit, he strait added, but faith which worketh by love.    

CHAP. four  
That Abraham was not justified by his own power, but by God's grace, in whom he believed (6 which is a way for the sinner also to come to justice.) 9 And that, seeing he was not as then circumcised, not only the circumcised low, but also the uncircumcised Gentil may by believing the Christian faith, come to justice, as Abraham did: 〈◊〉 specially considering also, that Abraham was promised to be Father of the whole world, and not only of the Jews, to whom only the Law was given: and that, not to fulfil the promise, but for an other cause.  
verse 1 WHAT shall we say then that ″ Abraham did find, our father according to the flesh? ✝ verse 2 For if Abraham were justified ″ by works: he hath glory, 
Gen. 5, 6.  but not with God. ✝ verse 3 For what saith the Scripture? 
Gal. 3, 6.  Abraham believed God, 
ja. 2, 23.  and it was reputed him to justice. ✝ verse 4 But ″ to him that worketh, the reward is not 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  imputed according to grace, but according to debt. ✝ verse 5 But ″ to him that worketh not, yet believeth in him that justifieth the impious, his faith is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reputed to justice according to the purpose of the grace of God. ✝ verse 6 ″ As David also termeth the blessedness of a man, to whom God reputeth justice without works, 
Ps. 31, 1.  ✝ verse 7 Blessed are they, whose iniquities be forgiven, and whose sins be ″ covered. ✝ verse 8 Blessed is the man to whom our Lord hath not imputed sin.  
✝ verse 9 This blessedness than doth it abide in the circumcision, or in the prepuce also? For we say that unto Abraham faith was 
⸬ The word. Reputed. doth not diminish the truth of the justice, as though it were reputed for justice, being not justice in deed, but signifieth, that as it was in itself, so God esteemed & reputed it, as the same Greek word must needs be taken v. 4. next going before, & 1 Cor. 4, ●. and else where.  reputed to justice. ✝ verse 10 How was it reputed? in circumcision, or in prepuce? Not in circumcision, but in prepuce. ✝ verse 11 And * he received 
c Our Sacraments of the new Law give ex opere operato that grace and justice of faith which here is commended. whereas circumcision was but a sign or mark of the same.  the sign of circumcision, 
Gen. 17, 10.  ″ a seal of the justice of faith that is in prepuce: that he might be the father of all that believe by the prepuce, that unto them also it may be reputed to justice: ✝ verse 12 and might be father of circumcision, not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the prepuce of our father Abraham. ✝ verse 13 For not by the Law was the promiss to Abraham, or to his seed, that he should be heir of the world: but by the justice of faith. ✝ verse 14 For if they that are of the Law, be heirs: faith is made void, the promiss is abolished. ✝ verse 15 For the Law worketh wrath. For where is no la, neither is there prevarication. ✝ verse 16 therefore of faith: that according to grace the promiss may be firm 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, 
Gen. 17, 4.  (as it is written: ✝ verse 17 For, a father of many nations have I appointed thee) before God, whom 
` he believed,  thou didst believe ', who quickeneth the dead: and calleth those things that are not, as those things that are. ✝ verse 18 Who contrary to hope believed in hope: that he might be made the father of many nations, 
Gen. 15, 5.  according to that which was * said to him: So shall thy seed be, as the stars of heaven, and the sand of the sea. ✝ verse 19 And he was not weakened in faith: neither did he consider his own body now quite dead, whereas he was almost an hundred years old, and the dead matrice of Sara. ✝ verse 20 In the promiss also of God he staggered not by distrust: but was strengthened in faith, giving glory to God: ✝ verse 21 most fully knowing that whatsoever he promised, he is able also to do. ✝ verse 22 therefore was it also reputed him to justice.  
✝ verse 23 And it is not written only for him, that it was reputed him to justice: ✝ verse 24 but also ″ for us, to whom it shall be reputed believing in him, that raised up Jesus CHRIST our Lord from the dead, ✝ verse 25 who was delivered up for our sins, and rose again for our justification.  

ANNOTATIONS CHAP. four  
1. Abraham.] The Apostle disputing in this chapter, as before, against them that thought they might be justified by their works done without the grace of Christ and faith in him, 
Abraham's works before faith.  proposeth Abraham for an example, and proveth that he had no justice nor estimation of justice before God by any works done before he had faith, or that proceeded not of faith and god's grace.  
2. By workers.] If Abraham did any commendable works before he believed Christ, as many Philosophers did, 
justice before men, and justice before God.  men might count him just therefore, but in God's sign (who accepteth nothing without faith in him, or that proceedeth not from his grace) he should never have had the estimation of a just man. therefore God in the Scriptures reputing him as a just man, giveth the cause thereof, saying. Abraham believed God, and it was reputed to him for justice.  
4▪ To him that worketh.] 
Not works, but mere grace is cause of our first justification.  That is to say, He that presumeth of his own works as done of himself without faith, God's help, and grace: and saying, that grace or justification were given to him for his works: this man doth challenge his justification as debt, and not as of favour and grace.  
5. To him that worketh not] He worketh not (in this place) that hath no works or allegeth not his works done in his infidelity as cause of his justification, but faith in Christ, and that proceeding of mere grace. Whereupon S. Augustine saith: Know thou that faith found thee unjust. And if faith given to thee, made the just, it found thee a wicked one whom it might make just. If it found thee wicked, and of such an one made thee just, what works hadst thou being then wicked? None couldst thou have (nor canst have) before thou beleeudst. Believe then in him that justifieth the impious, that thy good works may be good works in deed. August. in Psal. 31.  
6. As David termeth.] The Protestants for, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  termeth, translato, describeth, for that they would have the ignorant believe, 
Heretical translation.  the whole nature & definition of justification to be nothing else but remission of sins, and no grace or inherent justice given from God at al. When the Apostle would say nothing else, but that in the first justification God findeth no good works or merits to reward, but only sins, to forgive unto such as have faith in him.  
7. Covered. 8. not imputed.] 
What is, sins covered or not imputed.  You may not gather (as the heretics do) of these terms, covered, and not imputed, that the sins of men be never truly forgiven, but hidden only, for that derogateth much to the force of Christ's blood and to the grace of God, by which our offences be truly remitted. 
Io. 1, 29, 2 Cor. 6, 11.  He is the lamb that taketh away the sins of the world, that washeth, and blotteth out our sins, therefore to cover them, or, not to impute them, is, not to charge us with our sins, 
Apoc. 1, 5.  because by remission they be clean taken away: otherwise it were but a feigned forgiveness. See S. Augustine in psal.. 3● enarrat. ●.  
11. A seal.] The heretics would prove hereby, that the Sacraments of the Church give not grace or justice of faith, but that they be notes, marks, and badges only of our remission of sins had by faith before: 
The Sacraments are not mere marks, but causes of justification.  because Abraham was just before, and took this Sacrament for a seal thereof only. To which must be answered, that it followeth not that it is so in all, because it was so in the Patriarch, who was just before, and was therefore as it were the found: of Circumcision, or he in whom God 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. Look S. Augustine de baptismo contra Donatistas' li. 4. c. 24. Where you shall see that (though not in Abraham) yet in Isaac his son, and so consequently in the rest, the Sacrament went before, and justice followed.  
24. For us, to whom it shall be reputed.] By this it is most plain against our adversaries, that the saith which was reputed for justice to Abraham, was his belief of an Article revealed to him by God, that is to say, his assent and credit given to God's speeches: as in us his posterity according to the spirit, 
By what faith we are justified.  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 faith, fiducia or confidence of 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 Lady's faith, of which it was * said, 
Luc. 1, 45.  Beata quae credidisti, Blessed art thou that hast believed. And so in truth they deny as well the justification by faith, as by works.    

CHAP. V.  
Having therefore through faith in Christ, obtained the beginning, he showeth what great cause we have to hope for the accomplishment. 12 And then he proceedeth in his arguing, and showeth that as by one, all were made sinners, so by one, all must he made just.  
verse 1 BEING justified therefore by faith, 
The Epistle on Imber Saturday in whitsonweeke, And for many Martyrs.  ″ let us have peace toward God by our Lord Jesus CHRIST: ✝ verse 2 by whom also we have ″ access through faith into this grace wherein we stand, and glory, 
⸬ Christian men do not vaunt themselves of the certainty of their salvation, but glory in the hope thereof only, which hope is here insinuated to be given in our justification, & is afterwards to be confirmed by probation in tribulation.  in the hope of the glory of the sons of God. ✝ verse 3 And not only this: but also we glory in tribulations, knowing that tribulation worketh patience: ✝ verse 4 and patience, probation: and ″ probation, hope. ✝ verse 5 and hope confoundeth not: because ″ the charity of God is powered forth in our hearts, by the holy Ghost which is given us. ⊢ ✝ verse 6 For why did Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when we as yet were 
c The heretics falsely translate, of no strength, to take away all free will. No. Test. 15●0.  weak, according to the time die for the impious? ✝ verse 7 For, scarce for a just man doth any die: for perhaps for a good man durst some man die. ✝ verse 8 But God commendeth his charity in us: because, when as yet we were sinners, Christ died for us. ✝ verse 9 Much more therefore now being justified in his blood, shall we be saved from wrath by him. ✝ verse 10 For if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved in the life of him. ✝ verse 11 And not only this: but also we glory in God through our Lord Jesus Christ, by whom now we have received reconciliation.  
✝ verse 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. ✝ verse 13 For even unto the Law sin was in the world: but sin was not imputed, when the law was not. ✝ verse 14 But death reigned from Adam ″ unto Moses, even on them also that sinned not after the similitude of the prevarication of Adam, who is a figure of him to come. ✝ verse 15 But not as the offence, so also the gift. for if by the offence of one, many died: much more the grace of God and the gift. in the grace of one man Jesus Christ, hath abounded upon many. ✝ verse 16 And not as by one 
` sinner,  sin ', so also the gift, for judgement in deed is of one, to condemnation: but grace is of many offences, to justification. ✝ verse 17 For if in the offence of one, death reigned by one: much more they that receive the abundance of grace and of donation & of justice, shall reign in life by one, Jesus Christ. ✝ verse 18 therefore 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. ✝ verse 19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many 
⸬ Here we may see against the heretics, that they which, be borne of Christ and justified by him, be made & constituted just in deed, & not by imputation only: as all that be borne of Adam, be unjust and sinners in truth, & not by imputation.  shall be made just. ✝ verse 20 But the Law entered in, that sin might abound. And where sin abounded, grace did more abound. ✝ verse 21 that as sin reigned to death: so also grace may reign by justice to life everlasting, through Jesus Christ our Lord.  

ANNOTATIONS CHAP. V.  
1. Let us have.) 
Against the heretics special faith and security.  Whether we read, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let us have peace, as diverse also of the Greek Doctors (Chrysost. Orig. Theodor. Oecum. Theophyl.) do, or, We have peace: it maketh nothing for the vain security and infallible certainty which 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, tranquillity and comfort of mind and conscience, upon the hope he hath, that he is reconciled to God. Sure it is that the Catholic faith, by which, and none other, men be justified, neither teacheth nor breedeth any such security of salvation. And therefore they have made to themselves an other faith which they call fiducial, quite without the compass of the creed and Scriptures.  
2. Access through faith.) 
justification attributed much to faith as to the foundation.  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 out lustification is attributed to faith, namely in this Epistle, though faith itself be of grace also.  
4. Probation hope.) 
Our hope is strengthened by well doing.  This refelleth the error 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 patience and constancy, and good probation and trial of ourselves in adversities: and that so grounded upon God's promises and our own doing, it never confoundeth.  
5. Charity is powered.) 
Charity is a quality in us.  charity also is given us in our first justification, and not only imputed unto us, but in deed inwardly powered into our hearts by the Holy Ghost, who with and in his gifts & grace is bestowed upon us. for this charity of God is not that which is in God, but that which he giveth us, as S. Augustine expoundeth it: li. de Sp. & lit. c. 32. Who referreth this place also to the grace of God given in the Sacrament of Confirmation, de bapt. cont. Donat. li. ● c. 16.  
12. By one man sin entered.) By this place specially the Church of God defendeth and proveth against the old heretics the Pelagians, 
Conc. Tri. sess. 5 decr. de pec. orig.  that denied children to have any original sin, or to be baptised for the remission thereof: 
Al by Adam borne in original sin.  that in and by Adam all be conceived, borne, and constituted sinners. Which no less maketh against the Caluinists also, that affirm, Christian men's children to be holy from their mother's womb. And the same reason which S. Augustine deduceth (li. ● c. ●. 9 de pec. meritis.) out of this text, to prove against the said Pelagians, 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, then to the Churches and father's grave judgement herein. Cone. Milevitanum c. 2.  
14. unto Moses.) Even in the time of the Law of nature, when men knew not sin, and therefore it could not by man's judgement be imputed: and in the time of Moses' Law, when the commandment taught them to know it, but gave them no strength nor grace to avoid it, sin did reign, 
Christ only not conceived in sin, and (as it is thought) our B. Lady.  and thereupon death and damnation, even till Moses inclusiuè, that is to say, even till the end of his Law. And that not in them only which actually sinned, as Adam did, but in infants which never did actually offend, but only were borne and conceived in sin, that is to say, having their natures defiled, destitute of justice, and averted from God in Adam, and by their descent from him: Christ only excepted, being conceived without man's seed, and his mother for his honour and by his special protection (as many godly devout men judge) preserved from the same.  
20. That sin might abound.) 
The Law did not cause more sin, though that were the sequel thereof.  That, here hath not the signification of causality, as though the Law were given for that cause to make sin abound: but it noteth the sequel, because that followed thereof, and so it came to pass, that by the prohibition of sin, sin increased: by occasion whereof, the force of Christ's grace is more amply and abundantly bestowed in the new Testament.    

CHAP. vi  
He exhorteth us, now after baptism, to live no more in sin, but to walk in good works: because there we died to the one, and rose again to the other 14 (grace also giving us sufficient strength) 16 and were made free to the one, and servants to the other, 21 and specially because of the fruit here, and the end afterwards, both of the one and of the other.  
verse 1 WHAT shall we say then? Shall we continue in sin that grace may abound? ✝ verse 2 God forbidden. For we that are dead to sin, how shall we yet live therein? ✝ verse 3 
b The Epistle upon the 6 Sunday after Pentecost.  Are you ignorant that all we which are baptised in Christ Jesus, in his death we are baptised? ✝ verse 4 For 
⸬ Remission of sin, new life, sanctification, and justification, are given by baptism, because it resembleth in us and apply to us Christ's death and resurrection, and engraffeth us into him.  we are buried together with him by baptism into death: that as Christ is risen from the dead by the glory of the father, so we also may walk in newness of life. ✝ verse 5 For if we be become complanted to the similitude of his death, we shall be also of his resurrection. ✝ verse 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. ✝ verse 7 For he that is dead, is justified from sin. ✝ verse 8 And if we be dead with Christ, we believe that we shall live also together with Christ. ✝ verse 9 knowing that Christ rising again from the dead, now dieth no more, death shall no more have dominion over him. ✝ verse 10 For that he died, ″ to sin he died once: but that he liveth, he liveth to God. ✝ verse 11 So think you also, that you are dead to sin, but alive to God in Christ Jesus our Lord. ⊢  
✝ verse 12 Let not ″ sin therefore reign in your mortal body, that you obey the concupiscences thereof. ✝ verse 13 But neither do ye 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. ✝ verse 14 For sin shall not have dominion over you. for you are not under the Law, but under grace.  
✝ verse 15 What then? Shall we sin, because we are not under the Law, 
Io. 8, 34.  but under grace? God forbidden. ✝ verse 16 * Know you not that to whom you exhibit yourselves servants to obey, 
2. Pet. 2, 19  you are the servants of him whom you obey, whether it be of sin, to death, or of obedience, to justice. ✝ verse 17 But thanks be to God, that you were the servants of sin, but 
⸬ Here again is signified, that our discharge from the bondage of sin, is by the Christian faith, & by obedience to the whole doctrine of Christ's religion: in that the Apostle attributeth this their deliverance from sin, to their humble receiving of the Catholic faith.  have obeyed from the heart, unto that ″ form of doctrine, into the which you have been delivered. ✝ verse 18 And being made free from sin, you were made servants to justice. 
The Epistle upon the 7 Sunday after Pentecost.  ✝ verse 19 I speak an 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, 
⸬ He signifieth that as when they were subject to sin by continual & often working wickedness, they increased their iniquity: that so also now being justified, they may & should by external works of justice, increase their justice and sanctification.  unto sanctification. ✝ verse 20 For when you were servants of sin, you were free to justice. ✝ verse 21 What fruit therefore had you then in those things, for which now you are ashamed? for the end of them is death. ✝ verse 22 But now being made free from sin, and become servants to God, you have your fruit unto sanctification, but the end, life everlasting. ✝ verse 23 For the stipends of sin, death. but ″ the grace of God, life everlasting in Christ Jesus our Lord. ⊢  

ANNOTATIONS CHAP. vi  
3. We that are baptised.) That which before he challenged from the Law of Moses, to faith, is now attributed to baptism, 
Not only faith.  which is the first Sacrament of our faith and the entrance to Christian religion. Whereby it is plain that he meaneth not only faith to justify, but the Sacraments also, and all Christian religion, which he calleth the Law of spirit, grace, and faith.  
6. Old man, body of sin.) 
The old man, & the new.  Our corrupt state subject to sin and concupiscence, coming to us from Adam, is called the Old man: as our person reform in & 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.  
10. To sin he died.) 
Dying to sin.  Christ died to sin, when by his death he destroyed sin: We die to sin, 
Living to God.  in that we 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 contrariwise we live to God, when his grace ruleth and worketh in us, as the soul doth rule our mortal bodies.  
12. Sin reign.) 
How concupiscence is called sin.  Concupiscence is here named sin, because it is the effect, occasion, and matter of sin, and is as it were a disease or infirmity in us, inclining us to ill, remaining 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. li. de nupt. & concupise. c. 23. Cont. 2 epist. Pelag. li. 1 c. 13. Conc. Trident. Sess. 5. decret. de pec. orig.  
17. Form of doctrine.) 
The doctrine of our first Apostles.  At the first conversion of every nation to the Catholic faith, there is a form & rule of belief set down, unto which when the people is once put by their Apostles, they must never by any persuasion of men alter the same, nor take of man or Angel, any new doctrine or analogy of faith, as the Protestants call it.  
23. The grace of God, 
Life everlasting a stipend, and yet grace.  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 spoke in the last chapter: that as sin reigneth to death, so grace reigneth by justice to life everlasting. but here he changed the sentence somewhat, calling life everlasting grace, rather than reward: because the merits by which we attain unto life, be all of God's gift and grace. August. Ep. 105 ad Sixtum.    

CHAP. VII.  
Our former husband (sin) with his la, is dead in baptism: and now we are married to an other husband (to Christ) to bring forth children to God, that is, good works. 7 And how the Law being good, was yet to us the la 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.  
verse 1 ARE you ignorant brethren (for I speak to them that know the Law) that the Law hath dominion over a man as long time as he liveth? ✝ verse 2 for * the woman that is under a husband: 
1. Cor. 7, 39  
⸬ Nothing but death dissolveth the band betwixt man & wife: though for fornication one may departed from an others company. Therefore to marry again is adultery, during the life of the party separated.  her husband living is bound to the la▪ but if her husband be dead, she is loosed from the la of her husband. ✝ verse 3 therefore her husband living, she shall be called an adulteress if she be with an other man: but if her husband be dead, she is delivered from the la of her husband: so that she is not an adulteress if she be with an other man. ✝ verse 4 therefore my brethren 
⸬ Being now baptized and dead to sin, & engrafted in Christ's mystical body, you are discharged of the Law of Moses, and are free in Christ.  you also are made dead to the Law by the body of Christ: that you may be an other man's who is risen again from the dead, that we may fructify to God. ✝ verse 5 For when we were in the flesh, the passions of sins, that were by the Law, did work in our members, to fructify unto death. ✝ verse 6 but now we are loosed from the la of death, wherein we were detained: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in so much we serve in 
⸬ By baptism we have not Christ's justice imputed to us, but an inward newness of spirit given us and resident in us.  newness of spirit, and not in the oldness of the letter.  
✝ verse 7 What shall we say then? is the Law sin? God forbidden. But sin I did not know, but by the Law. for concupiscence I knew not, 
Exo. 20, 17. Deu. 5, ●1.  unless the la did say: ″ Thou shalt not covet. ✝ verse 8 But 
⸬ sin or concupiscence which was a sleep before, was wakened by prohibition, the Law not being the cause thereof, not giving occasion thereunto, but occasion being taken by our corrupt nature to resist that which was commanded.  ocoasion being taken, sin by the commandment wrought in me all concupiscence. For without the Law sin was dead. ✝ verse 9 And I lived without the Law sometime. But when the commandment was come, sin revived. ✝ verse 10 And I was dead: and the commandment, that was unto life, the same to me was found to be unto death. ✝ verse 11 For sin taking occasion by the commandment, seduced me, and by it killed me. 
1 Tim. 1, 8.  ✝ verse 12 therefore * the Law in deed is holy, and the commandment holy, and just, and good.  
✝ verse 13 that then which is good, to me was it made death? God forbidden. but sin, that it may appear sin, by the good thing wrought me death: that sin might become sinning above measure by the commandment. ✝ verse 14 For we know that the Law is spiritual, but I am carnal, sold under sin. ✝ verse 15 For ″ that which I work, I understand not. for ″ not that which I will, the same do I: but which I hate, that I do. ✝ verse 16 And if that which I will not, the same I do: I consent to the Law, that it is good.  
✝ verse 17 But now, not I work it any more, but the sin that dwelleth in me. ✝ verse 18 For I know that there dwelleth not in me, that is to say, in my flesh, good. For to will, is present with me, but to accomplish that which is good, I find not. ✝ verse 19 For ″ not the good which I will, that do I: but the evil ″ which I will not, that I do. ✝ verse 20 And if that which I will not, the same I do: now not I work it, but the sin that dwelleth in me. ✝ verse 21 I find therefore, the Law, to me having a will to do good, 
The Epistle in a votive mass for sins.  that evil is present with me. ✝ verse 22 For I am delighted with the la of God according to the inward man: ✝ verse 23 but I see an other la in my members, repugning to the la of my mind, and captiving me in the la of sin that is in my members. ✝ verse 24 unhappy man that I am, who shall deliver me from the body of this death? ✝ verse 25 The grace of God by Jesus Christ our Lord. ⊢ therefore I myself ″ with the mind 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  serve the la of God, but with the flesh, the la of sin.  

ANNOTATIONS CHAP. VII.  
●. Thou shalt not covet.) 
Actual concupiscence forbidden, not habitual.  It is not the habitual concupiscence or infirmity of our nature or sénsual desire or inclination to evil, coveting against the spirit, that is forbidden properly in this precept: but the consent of our reason and mind unto it, to obey and follow the lusts thereof, that is a sin and prohibited.  
15. That which I work.) 
Soden involuntary motions are no sin.  This being understood of S. Paul himself or any other just person, the sense is, that the flesh and inferior part stirreth up diverse disordered motions and passions or perturbations against the mind, and upon such a sudden sometimes invadeth the same, that before it attendeth, or reason can gather itself to deliberate, man is in a sort (though unwittingly) entangled. Which as soon as it is perceived, being of the just condemned, rejected, and resisted, never maketh him a sinner.  
15. Not that which I will) He meaneth not, 
Concupiscence taketh not away free will.  that he can do no good that he willeth or desireth, or that he is ever forced to do that which his will agreeth not unto: but that by reason of the forcibleness of concupiscence, where of he can not rid himself during life, he can not accomplish 
c. 5, 17.  all the desire of his spirit and mind, according as he saith to the Galatians, The flesh coveteth against the spirit, and the spirit against the flesh, that not whatsoever you will, you can do.  
19 Not the good which I will.) 
Sin is voluntary, and, otherwise it is no sin.  So may the just also be forced by the rage of concupiscence or sensual appetite, to do or suffer many things in his inferior part or external members, which his will consenteth not unto. 
ep. ad As●l●cum 100l.  And so long it is so far from sin, that (as * S. Augustine faith) he need never say to God, forgive us our sins, for the same. for, sin is voluntary, and so be not these passions.  
19 Which I will not.) It maketh not any thing against free will that the Apostle saith, that good men do or suffer sometimes in their bodies, that which the will agreeth not unto: but it proveth plainly free will. because the proper act thereof, that is, to will or nill, to consent 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 therefore that is never imputed to man which he doth in his external or internal faculties, when will concurreth not. Yea afterwards (v, 20) the Apostle saith, Non ego operor, man doth not that which is not done by his will: which doth most evidently prove free will.  
●5. With the mind, with the flesh.) Nothing done by concupiscence (which the Apostle here calleth sin) whereunto the spirit, 
Concupiscence defileth not a just man's actiō● as the Lutherās say.  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 de●file the operations 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 imagine: the Apostle concluding clean contrary▪ That in mind he serveth the Law of God, in flesh the la of sin, that is to say, concupiscence.    

CHAP. VIII.  
That now after baptism we are no more in state of damnation, because by the grace which we have received, we are able to fulfil the Law: unless we do wilfully give the dominion again to concupiscence. 1● Then (because of the persecutions that then were) he comforteth and exhorteth them with many reasons.  
verse 1 THERE is now therefore no damnation to them that are in Christ Jesus: that walk not according to the flesh. ✝ verse 2 For the la of the spirit of life in Christ Jesus, hath delivered me from the la of sin and of death. ✝ verse 3 For that which 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, ✝ verse 4 that 
⸬ This convinceth against the church's adversaries, that the la, that is, God's commandments may be kept, & that the keeping thereof is justice, & that in christian men that is fulfilled by Christ's grace which by the force of the Law could never be fulfilled.  the justification of the la might be fulfilled in us, who walk not according to the flesh, but according to the spirit. ✝ verse 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 affected to the things that are of the spirit. ✝ verse 6 For the wisdom of the flesh, is death: but the wisdom of the spirit, life and peace. ✝ verse 7 Because the wisdom of the flesh, is 
` enmity  an enemy ' to God: for to the law of God it is not subject, neither can it be. ✝ verse 8 And they that are in the flesh, can not please God. ✝ verse 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 Christ, the same is not his. ✝ verse 10 But if Christ be in you: the body in deed is dead because of sin, but the spirit liveth because of justification. ✝ verse 11 And if the Spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Jesus CHRIST from the dead, shall quicken also your mortal bodies, because of his Spirit dwelling in you. 
The Epistle upon the 8 Sunday after Pentecost.  ✝ verse 12 therefore brethren, we are deiters: not to the flesh, to live according to the flesh. ✝ verse 13 For if you live according to the flesh, you shall die▪ but if by the spirit, you mortify the deeds of the flesh, you shall live. ✝ verse 14 For whosoever 
⸬ He meaneth not that the Children of God be violently compelled against their wills, but that they be sweetly drawn, moved, or induced to do good. Aug. Enchirid. c. 64. De verb. Do. ser. 43 c. 7. et de verb. Apost. ser. 13▪ c. 11. 12.  are led by the spirit of God, 
2 Tim. 1, 7, Gal. 4, 5.  they are the sons of God. ✝ verse 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). ✝ verse 16 For ″ the Spirit himself, giveth testimony to our spirit, that we are the sons of God. ✝ verse 17 And if sons, heirs also: heirs truly of God, and coheirs of Christ: ⊢ ″ yet if we suffer with him, that we may be also glorified with him.  
✝ verse 18 For I think that the passions of this time are not ″ condign to the glory to come that shall be revealed in us. 
The Epistle upon the 4 Sunday after Pentecost, and for many Martyrs.  ✝ verse 19 For the expectation of the creature, 
condignae ad gloriam.  expecteth the revelation of the sons of God. ✝ verse 20 For the creature is made subject to vanity, not willing, but for him that made it subject in hope: ✝ verse 21 because creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. ✝ verse 22 For we know that every creature groaneth, and travaileth even till now. ✝ verse 23 And not only it, but we als ourselves having the first fruits of the spirit, we also groan within ourselves, expecting the adoption of the sons of God, the redemption of our body. ⊢ ✝ verse 24 For ″ by hope we are saved. But hope that is seen, is not hope for that which a man seethe, wherefore doth he hope it? ✝ verse 25 But if we hope for that which we see not: we expect by patience. ✝ verse 26 And in like manner also the Spirit helpeth our infirmity. For, what we should pray as we ought, we know not: but the Spirit himself requesteth for us with groanings unspeakable. ✝ verse 27 And he that searcheth the hearts, knoweth what ″ the Spirit desireth: because according to God he requesteth for the saints. ✝ verse 28 And we know that to them that love God, all things cooperate unto good, to such as according to purpose are called to be saints. ✝ verse 29 For whom he hath forknowen, he hath also predestinated to be made conformable to the image of his son: that he might be the first-born in many brethren. ✝ verse 30 And ″ whom he hath predestinated: them also he hath called▪ and whom he hath called: them also he hath justified▪ and whom he hath justified: them also hath he glorified. ✝ verse 31 What shall we then say to these things? If God before us, who is against us? ✝ verse 32 He that spared not also his own son, but for us all delivered him: how hath he not also with him given us all things? ✝ verse 33 Who shall accuse against the elect of God? God that justifieth. ✝ verse 34 Who is he that shall condemn? Christ Jesus that died, yea that is risen also again, who is on the right hand of God, who also maketh intercession for us. 
The Epistle for S. Ignatius Febr. 1.  ✝ verse 35 Who then shall separate us from the charity of Christ? tribulation? or distress? or famine? or nakedness? or danger? 
Ps. 43, 22.  or persecution? or the sword? (✝ verse 36 as it is written, For we are killed for thy sake all the day: we are esteemed as sheep of slaughter.) ✝ verse 37 But in all these things we over come because of him that hath loved us. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ✝ verse 38 For ″ I am sure that neither death, nor life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, ✝ verse 39 not height, nor depth, nor other creature, shall be able to separate us from the charity of God which is in Christ Jesus our Lord. ⊢  

ANNOTATIONS CHAP. VIII.  
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.  the testimony of the Spirit being nothing else, but the inward good motions, 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 towards them, whereby the hope of their justification and salvation is much corroborated and strengthened.  
17. Yet if they suffer,) 
notwithstanding Christ's satisfaction and Passion, yet ours also is required.  Christ's pains or passions have not so satisfied for all, that Christian men be discharged of their particular suffering or satisfying for each man's own part: neither be our pains nothing worth to the attainment of heaven, because Christ hath done enough, but quite contrary: he was by his passion exalted to the glory of heaven: therefore we by compassion or partaking with him in the like passions, shall attain to be fellows with him in his kingdom.  
18. Condign.) Our adversaries ground hereon, that the works or sufferances of this life be not meritorious or worthy of life everlasting, where the Apostle saith no such thing, no more than he saith that Christ's Passions be not meritorious of his glory, 
All suffering in this life is nothing in comparison of the heavenly glory: and yet it is meritorious & worthy of the same.  which I think they dare not much avouch in our saviours actions. He expresseth only, that the very afflictions of their own nature, which we suffer with or for him, be but short, momentany & of no account in comparison of the recompense which we shall have in heaven. no more in deed were Christ's pains of their own nature, compared to his glory, any whit comparable: yet they were meritorious or worthy of heaven, & so be ours. And therefore to express the said comparison, here he saith, They art not condign 
* ad gloriam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the glory. He saith not, of the glory, as the heretics falsely translate: though the Scripture speaketh so also, when it signifieth only a comparison. as Prou. in the Greek, Omne pretiosum non est 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  illa dignum S. Augustine, illi dignum. S. Hierom, non valet huic comparari. that is, No precious thing is worthy of, wisdom, or to be compared with it. 
Heretical translation.  See the like Eccle. 26, 20. Tob. 9, 2. But when the Apostle will express that they are condign, worthy, or meritorious of the glory, he saith plainly, That our tribulation which presently is momentany and light, 
1. Cor. 4. 1●.  worketh above measure exceedingly an eternal weight of gloris in us. The value of Christ's actions riseth not of the leingth 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 natures be not meritorious nor answerable to the joys of heaven in themselves, 
Whence the merit of works riseth.  to be worthy of heaven. And they might as well prove that the works of sin do not demerit damnation. for, sintre in deed for the quantity and nature of the vorke is not answerable in pleasure to the pain of hell: but because it hath a departing or au aversion from God, be it never so short, it deserveth damnation, because it always proceedeth from the enemy of God, as good works that be meritorious, proceed from the child of God.  
24. By hope saved) 
As sometime faith only is named, so else where only hope, and only charity, as the cause of our salvation.  That which in other places he attributeth to faith, is here attributed to hope, for whensoever there be many causes of one thing, the holy writers (as matter is ministered and occasion given by the doctrine then handled) sometimes refer it to one of the causes, sometime to an other: not by naming one alone, to exclude the other, as our adversaries captiously and ignorantly do argue: but at divers times and in sundry places to express that, which in every discourse could not, nor needed not to be uttered. In some discourse, faith is to be recommended: in others, charity: in an other, hope: sometimes, alms, mercies else where, other virtues. One while, Every one that believeth, is borne of God. 1 Io. ●. 1. another while, Every one that loveth, is borne of God. 1▪ Io. 4, 7. Sometimes, faith purifieth man's heart, Act. 15, 9 And an other time, charity remitteth sins. 1 Pet. 4, ●. Of faith it is said, The just liveth by faith. Ro. 1, 17. Of charity, We know that we are transferred from death to life, because we love etc. 1▪ Io. 3, 14.  
27. The Spirit desireth.) 
Scripture abused against the Godhead of the Holy Ghost.  Arîus and Macedonius old heretics had their places to contend upon, against the church's sense, as our new masters now have. They abused this text to prove the Holy Ghost not to be God, because he needed not to pray or ask, but he might command if he were God. therefore S. Augustine expoundeth it thus, The Spirit prayeth, that is, causeth and teacheth us to pray, and what to pray or ask. August. de anima & eius orig. li. 4, c. 9 & ep. 121. c. 15.  
Condign Whom he hath predestinated.) 
The doctrine of predestination, how to be reverenced, and what it teacheth us.  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, aught to be reverenced of all men with dreadful humility, and not to be sought out or disputed on with presumptuous boldness and audacity, for it is the gulf that many proud persons, both in this age and always, have by God's just judgement perished in, founding thereon most horrible blasphemies against God's mercy, nature, and goodness, and divers damnable errors against man's free will, and against all good life and religion. This high conclusion is here set down for us, that we may learn to know of whom we ought to depend in all our life, by whom we expect our salvation, by whose providence all our graces, gifts, and vyorkes do stand: by what an everlasting gracious determination, our redemption, which is in Christ Jesus, was designed: & to give God incessable thanks for our vocation and preferment to the state we be in, 
God's predestition taketh not away free wil  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 predestination standeth (as we are bound to believe under pain of damnation, whether we understand how or no) & so S. augustive in all his divine works written of the same (De gratia & lib, arb. De corrept. & gratia. Ad articulos falsò impositos.) defendeth, declareth, proveth, and convinceth, that it doth stand (I say) with man's free will and the true liberty 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 nature of merits, and cooperation with God to our own and other men's salvation.  
38. I am sure.) This speech is common in S. Paul according to the latin translation, when he had no other assured knowledge but by hope: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confide. Hiero. q. 9 ad Algas.  as Ro. 15, 14, 2 Tim. 1, 5. Heb. 6, 9: Where the Greek word signifieth only a probable persuasion. 
No man ordinarily is sure of his salvation, but only in hope.  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 saith or infallible knowledge) otherwise that every particular man should be assured infallibly that himself should be justified, and not that only, but sure also never to sin, or to have the gift of perseuêrance, and certain knowledge of his predestination: that is a most damnable false illusion and presumption, condemned by the Fathers of the holy council of Trent. Sess. ●. c. 9 12. 13.    

With a protestation of his sorrow for it (lest they should think him to rejoice in their perdition) he insinuateth the Jews to be reprobate, although they come of Abraham's flesh. 6 saying, to be the sons of God goeth not by that, but by God's grace: 19 considering that all were one damned mass. 24 by which grace the gentiles to be made his people: and so the prophess to have foretold of them both. 30 And the cause hereof to be, that the gentiles submit them selves to the faith of Christ, which the Jews will not.  
verse 1 I speak the verity in Christ, I lie not, my conscience bearing me witness in the holy Ghost, ✝ verse 2 that I have great sadness & continual sorrow in my heart. ✝ verse 3 For I wished, myself to be an ″ anáthema from Christ for my brethren, who are my kinsmen according to the flesh, ✝ verse 4 who are Israëlites, whose is the adoption of sons, and the glory, and the testament, and the la giving, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the service, and the promises: ✝ verse 5 whose are the fathers, & of whom Christ is according to the flesh, who is above all things God blessed for ever. Amen.  
✝ verse 6 But not that the word of God is frustrate. For, ″ not all that are of Israel, they be Israëlites: ✝ verse 7 nor they that are the seed of Abraham, 
Gen. 21, ●2.  all be children: ″ but in Isaac shall the seed be called unto thee: ✝ verse 8 that is to say, not they that are the children of the flesh, they are the children of God: but they that are the children of the promiss, are esteemed for the seed. ✝ verse 9 For the word of the promiss is this, 
Gen. 18, 10.  According to this time will I come: and Sarae shall have a son. 
S. Hierom. q. to. ad Hedibiam.  ✝ verse 10 And not only she, But * Rebecca also conceiving ″ of one copulation, 
Gen. 25, 21.  of Isaac our father. ✝ verse 11 For when they were ″ not yet borne, 
All the epistle surely to the Romans needeth 〈◊〉, and is 〈◊〉 wrapped with 〈…〉 that to understand it we need the help of the Holy Ghost, who by the Apostle did dictat these same things: but especiaally this place. Howbeit nothing pleaseth us but that which is Ecclesiastical, that is, the sense of the Church.  nor had done any good or evil (that the purpose of God according to election might stand) ✝ verse 12 not of works, 
Gen. 25, 23.  but of the caller it was said to her: That the elder shall serve the younger, ✝ verse 13 as it is written: jacob I loved, but Esau I hated. 
Mal. 1, 2.   
✝ verse 14 What shall we say then? ″ Is there iniquity with God? God forbidden. 
Exo. 33, 19  ✝ verse 15 For to Moses he saith, I will have mercy on whom I have mercy: and I will show mercy to whom I will show mercy. ✝ verse 16 therefore it is ″ not of the willer, nor the runner, but of God that showeth mercy. 
Exo. 9, 16.  ✝ verse 17 For the Scripture saith to Pharaoh: That ″ to this very purpose have I raised thee, that in thee I may show my power: and that my name may be venowmed in the whole earth. ✝ verse 18 therefore on whom he will, he hath mercy: and whom he will, he doth indurate.  
✝ verse 19 Thou sayest therefore unto me: Why doth he yet complain? for who resisteth his will? ✝ verse 20 O man, ″ who art thou that dost answer God? Doth the work say to him that wrought it: Why hast thou made me thus? ✝ verse 21 Or hath not ″ the potter of clay, power, of the same mass to make one vessel unto honour, and an other unto contumely? ✝ verse 22 And if God willing to show wrath, and to make his might known, 
⸬ That God is not the cause of any man's reprobation or damnation, otherwise then for punishment of his sins, he showeth by that he expec●teth all men's amendment with great patience, and consequently that they have also freo will.  sustained in much patience the vessels of wrath 
` apted, fitted.  apt to destruction, ✝ verse 23 that he might show the riches of his glory upon the vessels of mercy which he prepared unto glory.  
✝ verse 24 Whom also he hath called, us, not only of the Jews, but also of the Gentiles, 
Os. 2, 23.  ✝ verse 25 as in Osee he saith, I will call that which is not my people, my people: and her that was not beloved, beloved: and her that hath not obtained mercy, having obtained mercy. ✝ verse 26 And it shallbe, in the place where it was said to them, 
Os. 1, 10.  you are not my people: there they shallbe called the sons of the living God. 
Es. 10, 22.  ✝ verse 27 And isaiah crieth for Israel, If the number of the children of Israel be as the sand of the sea, the remains shall be saved. ✝ verse 28 For, consummating a word, and abridging it in equity: because a word abbridged shall our Lord make upon the earth. ✝ verse 29 And as Esay foretold, unless the Lord of Sabaoth had left us seed: 
Es, 1, 9  we had been made like Sodom, and we had been like as Gomorrha.  
✝ verse 30 What shall we say then? That the Gentiles which pursued not after justice, have apprehended justice, but the justice that is of faith. ✝ verse 31 But Israel in pursuing the la of justice, is not come unto the la of justice. ✝ verse 32 Why so? Because not of faith, but as it were of works, for 
c Here we see that they are the cause of their own damnation by infidelity.  they have stumbled at the stone of stumbling, 
Es. 8, 14. 28, 16.  ✝ verse 33 as it is written, Behold I put in Zion a stone of stumbling, and a rock of scandal: and whosoever believeth in him, shall not be confounded.  

ANNOTATIONS CHAP. IX.  
●. Anáthema.] Anáthema, by use of Scripture is either that which by separation from profane use, and by dedication to God, is holy, dreadful, and not vulgarly to be touched: 
Anáthema?  or contrariwise, that which is rejected, severed, or abandoned from God, as cursed and detested, and therefore is to be avoided. And in this later sense (according as S. Paul taketh it 1 Cor. 16. If any love not our Lord Jesus CHRIST, be he Anathema, that is to say, Away with him, Accursed be he, Beware you company not with him) the Church and holy counsels use the word for a curse and excommunication against heretics and other notorious offenders and blasphemers. 
In what sense S. Paul wisheth to be anáthema.  Now how the Apostle, wishing himself to be Anathema from Christ to save his country men's souls, did take this word, it is a very hard thing to determine. Some think, he desired only to die for their salvation. Others, that being very loath to be kept from the fruition of Christ, yet he could be content to be so still for to save their souls. Others, that he wished what inalediction or separation from Christ so ever that did not imply the disfavour of God towards him, nor take away his love toward God. This only is certain that it is a point of unspeakable charity in the Apostles 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, 
〈◊〉. ●2, 12.  or blot me out of thy book.  
6. Not all of Israel.] Though the people of the Jews were many ways honoured and privileged, 
God's promise not made to carnal Israel.  and namely by Christ's taking flesh of them: yet the promise of grace and salvation was neither only made to them, nor to all them that carnally came of them or their fathers: God's election and mercy depending upon his own purpose, will, and determination, and not tied to any nation, family, or person.  
7. But in Isaac.] The promiss made to Abraham was not in Ishmael, 
Isaac preferred before Ishmael.  who was a son borne only by flesh and nature: but in Isaac, who was a son obtained by promiss, faith, and miracle: and was a figure of the church's children borne to God in baptism.  
10. Of one copulation.] 
jacob before Esau.  It is proved also by Gods choosing of Jacob before 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 followeth not the temporal or carnal prerogatives of men or families.  
11. Not yet borne.] By the same example of those twins, it is evident also, that neither nations nor particular persons be elected eternally, 
By the example of Jacob and Esau, is showed Gods mere mercy in the elect, and justice in the reprobate.  or called temporally, or preferred to God's favour before others, by their own merits: because God, when he made choice, and first loved Jacob, 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. Which 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 than himself, and no worse them himself. And his brother Esau on the other side hath no cause to complain, for that God neither did nor suffered any thing to be done towards him, that his sin did not deserve, for although God elect eternally & give his first grace without all merits, yet he doth not reprobate or hate any man but for sin, or the foresight thereof.  
14. Is there iniquities] upon the former discourse that of two persons equal, 
That God is not unjust, or an accepter of persons, is declared by familiar examples.  God calleth 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 God were not just nor indifferent in deed, so to use the matter where grace or salvation were due. As if two men being Christened, both believe well, & live well: if God should give heaven to the one, & should damn the other, than were he unjust, partial, & forgetful of his promiss: but respecting or taking two, who both be worthy of damnation (as all are before they be first called to mercy) than the matter standeth on mere mercy, and of the givers will and liberality, in which case partiality hath no place. As for example.  

1 Two malefactors ' being condemned both for one crime, 
S. Augustine's example is of two debtor: the one forgiven all, and the other put to pay all, by the same creditor. li. de predest. & gra. cap. 4.  the Prince pardoneth the one, and letteth the la proceed on the other.  
2 The thief that is pardoned, can not attribute his escape to his own deservings, but to the Prince's mercy.  
3 The thief that is executed, can not challenge the Prince that he was not pardoned also: but must acknowledge that he hath his deserving.  
4 The standers by, must not say, that he was executed because the Prince would not pardon him, for that was not the cause, but his offence.  
5 If they ask: further, why the Prince pardoned not both, or executed not both: the answer it, that as mercy is a goodly virtue, so justice is necessary and commendable.  
6 But if it be further demanded why John rather than Thomas was executed: or Thomas rather than John pardoned: answer, that (the parties being otherwise equal) it hangeth merely and wholly upon the Princes will and pleasure.   

1 So likewise, God seeing all mankind and every one of the same in a general condemnation, and mass of sin, in and by Adam, delivereth some, and not othersome.  
2 all that be delivered out of that common damnation, be delivered by grace and pardon, through the means and merits of Christ.  
3 Such as be left in the common case of damnation, can not complain, because they have their deserving for sin.  
4 We may not say that such be damned, because God did not pardon them, but because they had siave, and therefore deserved it.  
5 That some should be damned, and not all pardoned, and other some pardoned rather than all condemned, is agreeable to God's justice & mercy: both which virtues in God's providence towards us are recommended.  
6 That Saul should be rather pardoned them Calphas (I mean where two be equally evil and underseruing) that is only Gods holy will and appointment, by which many an unworthy man getteth pardon, but no good or just or innocent person is ever damned.   
In all this mercy of God towards some, and justice towards other some, both the pardoned works by their own free will, 
Predestination and reprobation take not away free will, neither must any man be reckless & desperate.  and thereby deserve their salvation: and the other no less by their own free will, without all necessity, work wickedness, & themselves and only of themselves procure their own damnation. Therefore no man may without blasphemy say, or can truly say, that he hath nothing to do towards his own salvation, but will live, and thinketh he may live without care or cogitation of his end the one way or the other, saying, If I be appointed to be saved, be it so: if I be one designed to damnation, I can not help the matter: come what come may. All these speeches and cogitations are sinful & come of the enemy, and be rather signs of reprobation, then of election. Therefore the good, man must without search of God's secrets, work his own salvation and (as S. Peter saith) make his election sure by good works, 
●. Pet. ● 10.  with continual hope of God's mercy, being assured that if he believe well and do well, he shall have well▪ for example, if a husband man should say, If God will, I shall have corn enough: if not, I can not 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 findeth the fruit of his labours.  
16. Not of the willer.] 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: 
Our election or conversion is not of ourselves, but of God's grace and mercy.  the help and grace of God, as the Pelagians taught, than our election were wholly in ourselves, which the Apostle denieth▪ and then might Pharaoh and other indurate persons (whom God hath permitted to be obstinate, to show his power and just judgement upon them) be converted when themselves lift, without God's help and assistance: whereas we see the contrary in all such obstinate offenders, whom God for punishment of former sins, visiteth not with his grace, that by no threats, miracles, nor persuasion, they can be converted. Whereupon we may not with heretics infer, that man hath not free will, or that our will worketh nothing in our conversion or coming to God: but this only, that our willing or working of any good to our salvation, cometh of God's special motion, grace, and assistance, and that it is the secondary cause, not the principal.  
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 Pharaoh, or that he intended his damnation directly or absolutely, or any otherwise but in respect of his demerits: but rather (as the Apostle saith strait after in this chapter of such hardened & obstinate offenders) that he with long patience & toleration expected his conversion, and (as S. chrysostom interpreteth this word, excitavi) preserved him alive to repent, whom he might lustily have condemned before. 
Exo. 9, 16.  In the 9 of Exodus, 
In what sense, God raised up Pharaoh etc.  whence this allegation is, we read, Posui●e, I have put or set thee up, as here, I 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 obstinacy that is in such who I have for so great sin, forsaken, and also to show to the world, that no obstinacy of never so mighty offenders 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 his justice and glory, giveth wicked Princes unto them, and endueth them with power and all prosperity, and taking his grace from them upon their deserts, hardeneth their hearts so, as they withsand 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 power and prosperity in this life, whereupon he knoweth they will be worse, but that he can 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 other some of equal deserts, that lieth wholly upon his will, in whose judgements there be many things secret, but nothing unjust.  
20. Who art thou?] Here the Apostle stayeth the rashness and presumption of such poor worms, 
Heretical books concerning predestination.  as take upon them to question with God of their election or reprobation: as certain impious heretics of our time have done, setting out books farsed with most blasphemous and erroneous doctrine concerning this high and hidden mystery, and have given occasion to the ignorant which always be curious, 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.  
31. 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 an other, or why he pardoneth not one as well as an other: no more than the chamber pot may challenge the Potter why he was not made a drinking pot, 
The example of the pot and the potter.  as well as an other. And therefore the heretics that extend this similitude to prove that man hath no free will no more than a piece of clay, do untruly and deceitfully apply the example▪ specially when we may see expressly in the book of Exodus, that Pharaoh 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. c. ●, 15. and (in the Hebrew) v. 32. etc. 9 35. 1 Reg. 6, 6. And this Apostle also writheth, 
2 Tim. 2, 21.  that * a man may cleanse himself from the filthy, and so become a vessel of honour in the house of God.    

CHAP. X.  
The Law war not (as the jews ignorant zeal supposed) for them to justify themselves by it (considering that they could not fulfil it ●) but to bring them to Christ, to believe in him, and so for his sake to be justified by the grace of God: 5 according to Moses' saying, and the Apostles preaching: 11 that so the gentiles also (according to the Prophets) hearing and believing might come to justice: the Jews in the mean time (though inexcusably) remaining incredulous.  
verse 1 BRETHREN, the will of my heart surely and prayer to God, is for them unto salvation. ✝ verse 2 For I give them testimony that they have zeal of God, but not according to knowledge. ✝ verse 3 For, not knowing ″ the justice of God, & seeking to establish their own, they have not been subject to the justice of God. ✝ verse 4 For, 
⸬ The Law was not given to make a man just or perfect by itself, but to bring us to Christ to be justified by him.  the end of the Law is Christ: unto justice to every one that believeth. ✝ verse 5 for Moses written, The 
⸬ justice of the Law of Moses went no further of itself, but to save a man from the temporal death and punishment prescribed to the transgressors of the same.  that, the justice which is of the Law, 
Leu. 18, 5.  the man that hath done it, shall live in it. ✝ verse 6 But ″ the justice which is of faith, 
Deu. 30, 12.  saith thus, Say not in thy heart, Who shall ascend into heaven? that is to bring Christ down. ✝ verse 7 Or who descendeth into the depth? that is to call Christ again from the dead. ✝ verse 8 But what saith the Scripture? The word is nigh, in thy mouth, and in thy heart. this is the word of faith which we preach. ✝ verse 9 For if thou confess with thy mouth our Lord Jesus, and in thy heart believe that God hath raised him up from the dead, 
The Epistle upon S. Andrewes day, novemb. 30.  thou shalt be saved. ✝ verse 10 For with the heart we believe unto justice: but with the mouth confession is made to salvation.  
✝ verse 11 For the Scripture saith: 
Es. 28. 16  Whosoever believeth in him, shall not be confounded. ✝ verse 12 For there is no distinction of the Jew and the Greek: for one is Lord of all, rich toward all that invocate him, 
joel. 2, 22.  ✝ verse 13 For every one 
⸬ To believe in him & to invocate him, is to serve him with all love and sincere affection. All that so do, shall doubtless be saved & shall never be confounded.  whosoever shall innocate the name of our Lord, shall be saved. ✝ verse 14 ″ How then shall they invocate in whom they have not believed? Or how shall they believe him whom they have not heard? And how shall they hear without a preacher? 
Es. 52, 7.  ✝ verse 15 But how shall they preach ″ unless they be senti? as it is written: How beautiful are the feet of them that evangelize peace, of them that evangelize good things? ✝ verse 16 But all 
⸬ 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 preached.  do not obey the Gospel. 
Es. 53, 1.  For Esay saith, Lord, who hath believed the hearing of us? ✝ verse 17 Faith then, is by hearing: and hearing is by the word of Christ. 
Ps. 18. 5.  ✝ verse 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. ⊢  
✝ verse 19 But I say, 
Deu. 32, 21.  hath not Israel known? 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. 
Es. 65, 1.  ✝ verse 20 But Esay is bold, and saith, I was found of them that did not seek me: openly I appeared to them ″ that asked not of me. 
Es. 63, 2.  ✝ verse 21 But to Israel he saith, all the day have I spread my hands to a people that believeth not, and contradicteth me.  

ANNOTATIONS CHAP. X.  
●. The justice of God.] 
God's justice, & the jews own justice.  The justice of God, is that which God giveth us through Christ the jews own or proper justice, is that which they had or challenged to have of themselves and by their own strength, helped only by the knowledge of the Law without the help or grace of Christ.  
6. The justice of faith] The justice which is of faith, reacheth to the life to come, making man assured of the truth of such Articles as concern the same▪ as, of Christ's Ascension to heaven, 
justice of faith.  of his Descending to hell, of his coming down to be Incarnate, and his Resurrection and return again to be glorified: by which his actions we be pardoned, justified, and saved, as by the Law we could never be.  
8. The word of faith.] The word of faith is the whole Law of Christ, concerning both life and doctrine, 
Open confession & protestation of our faith is sometime necessary.  grounded upon this, that Christ is our saviour, & that he is risen again. Which point (as all other) must both be believed in heart, and also be confessed by 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 mouth, and by all his external actions, without shame or fear of the world, that which he inwardly believeth: 
Euseb. li. 6 c. 31 histor. Eccles.  or else he can not be saved. Which is against certain * old heretics that taught, a man might say or do what he would, for fear or danger, so that he kept his faith in heart.  
14. How shall they invocat?] This maketh not (as heretics pretend) against invocation of saints: 
The place alleged against invocation of saints, answered.  the Apostle saying nothing else, but that they can not invocate Christ as their Lord and Master, in whom they do not believe, and whom they never heard of. For he speaketh of gentiles or Pagans, who could not invocate him, unless they did first believe in him. To the due invocation of Christ, we must know him and our duties to him. And so is it true also that we can not pray to our B. Lady nor any saint in heaven, till we believe and know their persons, dignity, and grace, and trust that they can help us. But if our adversaries think that we can not invocate them, because we can not believe in them: let them understand that the Scripture useth 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 ● Paral. 20, 20. in the Hebrew. Ep. ad Thilem. v. 5. And the ancient fathers ' did read in the Crede indifferently, I believe in the Catholic Church▪ and, I believe the Catholic Church, Conc. Nicen. apud Epiphan, in fine Ancorat, Hieron. contr. Lucif. Cyril. Hieros'. Cathec. 〈◊〉.  
15. unless they be sent.) 
Preachers not lawfully called not sent.  This place of the Apostle invincibly condemneth all the preachings, writings, ordinances, innovations and usurpations of Church; pulpit, & whatsoever our new evangelists have intruded themselves and entered into by the window: showing that they be every one from the highest to the lowest, false prophets, running and usurping, being never lawfully called. Which is so evident in the heretics of our days that the Caluinists confess it in themselves, 
Confess. des Egli. de France.  and say that there is an exception to be made in them, because they found the state of the Church interrupted.  
20. That asked not.] 
The first justification of mere grace.  That Christ was found of those that never asked after him, it proveth that the first grace and our first justification is without merits. That God called so continually and earnestly by his Prophets and by other his signs and wonders, upon the Jews, 
Free will.  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 themselves.    

CHAP. XI.  
Not all the Jews were reprobate, but some elect: and they by grace obtained justice, the rest (according to the Prophets) being excecated. 11. Against whom not withstanding the Christian gentiles (to whom by that occasion Christ is come) must not insult: but rather fear every man himself to be likewise cut of the tree (which is the Catholic Church) 25 and know that when all the gentiles are brought into the Church, than (about the end of the world) shall the multitude of the jews also come in: 33 according to the disposition of the wonderful wisdom of God.  
verse 1 I Say then: Hath god rejected his people? God forbidden▪ for I also am an Israëlite, of the seed of Abraham, of the tribe of benjamin. ✝ verse 2 God hath not rejected his people which he foreknewe. Or know you not in Elias what the Scripture saith: how he requesteth God against Israel? ✝ verse 3 Lord, 
3. reg. 19 20.  they have slain thy Prophets, they have digged down thine altars: and I am left alone, and they seek my life. ✝ verse 4 But what saith the divine answer unto him? I have left me seven ″ thousand men, that have not borred their knees to 
c The heretics add here also, Image, to the text, as Act: 19, ●5.  Baal? ✝ verse 5 So therefore at this time also, there are remains saved according to the election of grace. ✝ verse 6 And if by grace: ″ not now of works. otherwise grace now is not grace.  
✝ verse 7 What then? that which Israel sought, the same he hath not obtained: but the election hath obtained: and the rest were blinded. 
Es. 6, 9  ✝ verse 8 as it is written: ″ God hath given them the spirit of compunction: eyes, that they may not see: and ears, that they may not hear: until this present day. 
Ps. 68, 23  ✝ verse 9 And David saith: Be their table made for a snare and for a trap and for a scandal and for a retribution unto them. ✝ verse 10 Be their eyes darkened, that they may not see: and their back make thou always crooked. ✝ verse 11 I say them, have they so stumbled, 
⸬ The jews are not relected wholly & incurably for ever: but for a part, and for a time suffered to fall. Which God did turn to the gentiles general good.  that they should fall? God forbidden. but by their offence, salvation is to the gentiles, that they may emulate them. ✝ verse 12 And if the offence of them be the riches of the world, and the diminution of them 
⸬ If God could and did turn their fall and sin into the good of the gentiles, much more will he work good of their general conversion, which shallbe at length the accomplishment of the Church consisting of both the Nations.  the riches of the gentiles: how much more the fullness of them?  
✝ verse 13 For to you gentiles I say, as long verily as I am the Apostle of the gentiles, I will honour my ministery, ✝ verse 14 if by any means I may provoke my flesh to emulation, and may save some of them. ✝ verse 15 For if the loss of them be the reconciliation of the world: what shall the receiving be, but life from the dead? ✝ verse 16 And if the first fruit be holy, the mass also: and if the root be holy, the boughs also. ✝ verse 17 And if some of the boughs be broken, and thou whereas thou waste a wild olive, art graffed in them, and art made partaker of the root and of the fatness of the olive, ✝ verse 18 glory not against the boughs. And if thou glory: not thou bearest the root, but the root thee. ✝ verse 19 Thou sayest then: The boughs were broken, that I might be graffed in. ✝ verse 20 well: ″ because of incredulity they were broken, but thou by faith dost stand: be not to highly wise, but 
⸬ We see that he which standeth by faith, may fall from it, and therefore must live in fear, and not in the vain presumption and security of the heretics.  fear. ✝ verse 21 For if God hath not spared the natural boughs: lest perhaps he will not spare thee neither. ✝ verse 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 of. ✝ verse 23 But they also, if they do not abide in incredulity, shall be graffed in. for God is able to graff them in again, ✝ verse 24 For if thou waste cut out of the natural wild olive, and contrary to nature waste graffed into the good olive: how much more they that are according to nature, shall be graffed into their own olive? ✝ verse 25 For I will not have you ignorant, brethren, of this mystery (that you be not wise in yourselves) that blindness in part hath chanced in Israel, until the fullness of the Gentiles might enter: ✝ verse 26 and also all Israel might be saved, 
Esa. 59, 20.  as it is written: There shall come out of Zion, he that shall deliver, and shall avert impiety from Jacob. ✝ verse 27 And this to them the testament from me: when I shall have taken away their sins. ✝ verse 28 ″ According to the Gospel in deed enemies for you: but according to the election, most dear for the fathers. ✝ verse 29 for without repentance are the gifts and the vocation of God. ✝ verse 30 for ″ as you also sometime did not believe God, but now have obtained mercy because of their incredulity: ✝ verse 31 so these also now have not believed, for your mercy, that they also may obtain mercy. ✝ verse 32 For God hath ″ concluded all into incredulity, that he may have mercy on al. ✝ verse 33 ″ O depth of the riches of the wisdom and of the knowledge of God: 
The Epistle upon Trinity Sunday.  how incomprehensible are his judgements, 
Esa. 40, 13.  and his ways unsearchable? ✝ verse 34 for * who hath known the mind of our Lord? or who hath been his counsellor? ✝ verse 35 Or who hath first given to him, and retribution shall be made him? ✝ verse 36 For of him, and by him, and in him are all things: to him be glory for ever. Amen. ⊢  

ANNOTATIONS CHAP. XI.  
4. Seven thousand.] The heretics allege this place and example very impertinently to prove that the Church may be wholly secret, 
God's answer to Elias of 7000, maketh nothing for the Protestants invisible Church,  hid, or, unknown. for though the faithful were forced to keep close in that persecution of Achab and Jezabel, which was only in the kingdom of the ten tribes, that is, of Isaael: yet at the very same time, in Jerusalem and all the kingdom of Juda, the external worship and profession of faith was open to all the world, 
2 Par. 17.  and well known to Elias & the faithful, 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 resting upon better promises than theirs. And we will not put the Protestants to prove that there were 7000 of their Sect, when their new 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, Wicleffe etc. and with him, Zuinglius, Calvin, etc. Who believed as he did in some things, but not in al.  
6. Not now of works.] If salvation be attributed to good works done of nature without faith & Gods help, 
What works are not, & what are the cause of salvation.  the same can not be of grace. for such works exclude grace, favour, and mercy: and challenge only of debt, and not of gift. Therefore take heed here of the heretics exposition, that untruly exclude Christian 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 with God's grace as causes of our salvation. Our adversaries are like if apothecaries, ever taking quid pro quo, either of ignorance, or of intent to deceive the simple.  
●. God hath given.] 
God is not author of sin.  It doth not signify his working or action, but his permission. Chris. ho. 19 in ep. Ro. And S. Augustine saith, 
Aug. Ep. 105. ad Sixtum.  not by putting malice into them, but by not imparting his grace unto them, and that through their own deserts always, and their own wills ever properly working the same. See Annot. Mat. c. 13, 14. Ro. c. 1, 24.  
20. Because of incredulity.] 
A paraphrastical explication of the text, concerning the Jews and gentiles, their standing, falling, rising again, etc.  He represseth the pride of the gentiles vaunting themselves of their receiving, and of the Jews rejection, namely in that they thought the Jews to be forsaken for no other cause, but that they might come into their rooms: declaring that the direct and proper cause of their forsaking, was their incredulity, exhorting the Gentiles to beware of the same, because they may fall as well as the other, and that God is as like to execute justice against them as against the Jews, as he hath done in many nations falling to heresy.  
28. According to the Gospel.] In respect, or as concerning belief in Christ and receiving the Gospel, they are Gods enemies: by occasion of which their incredulity, the Gentiles found mercy: otherwise in respect of his special election of that nation, and the promises made to the patriarchs, the jews are dear to him still▪ for God never promiseth but he performeth, nor repenteth himself of the privileges given to that nation.  
30. For as you.] As the Gentiles which before believed not, found mercy and came to faith, when the Jews did fall: so the jews not now believing, when all the gentiles have obtained mercy, shall in the end of the world by God's disposition obtain grace and pardon as the Gentiles have done.  
32. Concluded al.] 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 and in what order he will: and the parties have no cause to brag of their deservings: but both countries and particular men may refer 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 thing, though their works afterwards proceeding of faith and grace do merit heaven.  
33. O depth▪] 
How far to deal and to know, in the doctrine of predestination.  The Apostle concludeth that no man ought to search further into God's secret and unsearchable counsels of the vocation of the gentiles, and rejecting the Jews, otherwise then 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 〈◊〉 man's & Angels reach, they overreach & overthrow themselves. If thou wilt be saved, believe, obey the Church, fear God and keep his commandments: that is thy part and every man's else. Thou Mayst not examine whether thou be predestinate or reprobate, nor seek to know the ways of God's secret judgement toward thyself or other men. It is the common enemy of our souls, 
The heretics writings of predestination.  that in this unhappy time hath opened blasphemous tongues, and directed the proud pens of Calvin, Beza, Verone, and such reprobates to the discussing of such particulars, to the perdition of many a simple man, and specially of young scholars in universities, which with less study may learn to be proud and curious, then to be humble, wise, and obedient.    

CHAP. XII.  
He exhorteth them to mortification of the body, 
The second part of this Epistle, moral.  2 to renovation of the mind, 3 to keeping of unity by humility, ● to the right using of their gifts and functions, 9 to many other good actions, 17 and specially to loving of their enemies.  
verse 1 I beseech you therefore brethren by the mercy of God, 
The Epistle upon the 1 Sunday after the epiphany.  * that you exhibit your bodies ″ a living host, 
Phil. 4, 18.  holy, pleasing God, your reasonable service. ✝ verse 2 And be not conformed to this world: but be reform in the newness of your mind, 
Eph. 5, 17. 1. Th. 4, 3.  * that you may prove what the good, and acceptable, and perfect will of God is. ✝ verse 3 for I say by the grace that is given me, to all that are among you, 
⸬ None must presume to meddle above the measure of Godsgift, or out of the compass of his state and vocation.  not to be more wise than behoveth to be wise, but to be wise unto sobriety, 
2 Cor. 12, 11. Eph. 4, 7.  * to every one as God hath divided the measure of faith. 
The Epistle upon the 2 Sunday after the epiphany.  ✝ verse 4 For as in one body we have many members, but all the members have not one action: ✝ verse 5 so we being many, are one body in Christ, & each one an others members. ⊢ ✝ verse 6 And having gifts, according to the grace that is given us, different, either 
⸬ prophecy is interpretation of the Scriptures, which is according to the rule of faith, when it is not against the right faith, or when it is profitable to edify charity, as S. Augustine speaketh li. 5. Doct. Chr. c. 27 and li. 1. c. 3●. and in effect he saith the same li. 12. Confess. c. 18 unto c. 32.  prophecy ″ according to the rule of faith, ✝ verse 7 or ministery in ministering, or he that teacheth in doctrine, ✝ verse 8 he that exhorteth in exhorting, he that giveth in simplicity, he that ruleth in carefulness, he that showeth mercy in cheerfulness. ✝ verse 9 
c dilectio  love without simulation. Hating evil▪ cleaving to good. ✝ verse 10 loving the charity of the brotherhod one toward an other. With honour preventing one an other. ✝ verse 11 In carefulness not slothful. In spirit fervent. Serving our Lord. ✝ verse 12 rejoicing in hope. Patient in tribulation. Instant in prayer. ✝ verse 13 Communicating to the 
` memories  necessities 'of the saints. Pursuing hospitality. ✝ verse 14 bless them that persecute you: bless, and 
⸬ Cursing is a vice whereunto the common people is much given, who often curse them on whom they can not otherwise be revenged, they may see here that it is a great fault.  curse not. ✝ verse 15 To rejoice with them that rejoice, to weep with them that weep. ✝ verse 16 Being of one mind one toward an other. Not minding high things, but consenting to the humble. ⊢ 
b The Epistle upon the 3 Sunday after the epiphany.  Be not wise in your own conceit. ✝ verse 17 To no man rendering evil for evil. Providing good things not only before God, but also before all men. ✝ verse 18 If it may be, as much as is in you, having peace with all men. ✝ verse 19 Not revenging yourselves my dearest, 
Deu. 32, 35.  but give place unto wrath, for it is written: Revenge to me: I will reward, saith our Lord. ✝ verse 20 but if thine enemy hunger, give him meat: 
Pro. 25, 21.  if he thirst, give him drink▪ for, doing this, thou shalt heap coals of fire upon his head. ✝ verse 21 Be not overcome of evil, but overcome in good the evil. ⊢  

ANNOTATIONS CHAP. XII.  
1. A living host.] Lest men should think by the former discourse of God's eternal predestination, that no reward were to be had of good life and works, the Apostle now earnestly recommendeth to them holiness of life.  
1. A living host.] 
The body chastifed by penance is a grateful sacrifice.  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 occupying it in works of charity and virtue to God's honour, whereby appeareth how acceptable these works are to God and grateful in his sight, being compared to a sacrifice, which is an high service done to him.  
6. According to the rule of faith.] By this, and many places of holy write, we may gather, that the Apostles by the holy Ghost, 
The Apostolical rule or analogy of faith.  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 Crede, but all other principles, grounds, and the whole platform of all the Christian religion. Which Rule was before any of the books of the new Testment were written, & before the faith was preached, among the Gentiles: by which not only every other inseriout teacher's doctrine was tried, but all the Apostles, and evangelists preaching, writing, interpreting (which is here called prophesying) were of god's Church appointed and admitted, or disproved and rejected. This form, by mouth and not by Scripture, every Apostle delivered to the country by them converted. 
c. 6, 17. c. 16, 17.  For keeping of this form, the Apostle before praised the Romans, and afterward earnestly warneth them by no man 〈◊〉 speech to be drawn from the same. This he commendeth to Timothee, 
1. Tim. 6, 20.  calling it his 〈◊〉 For not holding this fast and sure, he blameth the Galatians, further also denouncing to himself or an Angel that should write, teach, or expound against that which they first received, 
Gal. 1, 6.  〈…〉, and commanding always to beware of them that taught otherwise. 
Gal. 2, 1.  For fear of missing this line of truth, himself notwithstanding 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 rest, 
Act. ●5, 6.  for though fast keeping of this Rule of truth, the Apostles held counsels, and their successors by their example. For the holding of this Rule, and by the measure thereof, were all the holy Scriptures written, for and by the same, all the glorious doctors have made their sermons, commendries, and interpretations▪ God's work all writings and interpretations no otherwise admitted nor deemed to be of God, but as they be agreeable to this Rule.  
And this is the sure Analogies 〈◊〉 measure of faith, 
The heretics fantastical rule, or rather rules of faith, many and divers one from an other.  set down and commended to us every where for the Apostles tradition: and not the fantastical rule or square that every Sectmaister pretendeth to gather out of the Scriptures falsely understood and wrested to his purpose, by which they judge of doctor, Scripture, Church and al. Arîus had by that means a rule of his own, Luther had his false weights, and Calvin his own also. According to which several measure of every Sect, they have their expositions of God's word: and in England (as in other infected Countries) they kept of lare an apish imitation of this prophesying which S. 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 & all other preaching in Caluins' school, is justly by this note of the Apostle condemned, for that it is not according to, but quite against the Rule of faith.    

CHAP. XIII.  
To yield obedience and all other duties unto Potestats: 8 to love their neighbour which is the fulfilling of the Law: 11 and specially to consider, that now being the time of grace, we must do nothing that may not beseem day light.  
verse 1 LET ″ every soul be subject to higher powers, 
Tit. 3, 7.  for there is ″ no power but of God. 
1. Pet. 2, 13.  And those that are, of God are ordained. ✝ verse 2 therefore he that resisteth the power, resisteth the ordinance of God. And ″ they that resist, purchase to themselves damnation. ✝ verse 3 for princes are 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. ✝ verse 4 for he is gods 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 that doth evil. ✝ verse 5 therefore be subject of necessity, not only for wrath, but also for conscience sake. ✝ verse 6 For therefore ″ you give tributes also. for they are the ministers of God, serving unto this purpose. 
Mt. 22, 21.  ✝ verse 7 Render therefore to all men their dew: 
The Epistle upon the 4 Sunday after the epiphany.  * to whom tribute, tribute: to whom custom, custom: to whom fear, fear: to whom honour, honour. ✝ verse 8 Owe no man any thing: but, that you love one an other. For he that loveth his neighbour, 
Exo. 20, 13.  hath 
⸬ Here we learn that the Law may be & is fulfilled by love in this life: against the adversaries saying it is impossible to keep the commandments.  fulfilled the la. ✝ verse 9 For, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet, and if there be any other commandment: 
Leu. 19, 18.  it is comprised in this word, Thou shalt love thy neighbour as thyself. ✝ verse 10 The love of thy neighbour, worketh no evil. Love therefore is the fullness of the la. ⊢ ✝ verse 11 And that knowing the season, 
The Epistle upon the 1 Sunday in advent.  that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed. ✝ verse 12 The night is passed, and the day is at hand. Let us therefore cast of the works of darkness, and do on the armour of light. ✝ verse 13 As in the day let us walk honestly: not in banketings and drunkenness, not in chamberings and impudicities, not in contention and emulation: ✝ verse 14 but do ye on our Lord Jesus Christ, ⊢ and make not provision for the flesh in concupiscenees.  

ANNOTATIONS CHAP. XIII.  
1. Every soul be subject.] Because the Apostles preached liberty by Christ from the yoke of the Law and servitude of sin, and gave all the faithful both example and commandment to obey God more than men, and withal ever charged them expressly to be obedient and subject to their Prelates as to them which had cure of their souls and were by the Holy Ghost placed over the Church of God: there were many in those days newly converted, that thought them solves free from▪ all temporal Botestats, carnal Lords, and human creatures or powers: whereupon the bondman took himself to be lose from his servitude, the subject from his sovereign, were he Emperor, King, Duke, or what other secular, 
Obedience to temporal rulers, & in what cases.  Magistrate so ever, specially the Princes of those days being Heathens and persecutors of the Apostles, and of Christ's religion. for which cause and for that the Apostles were untruly charged of their adversaries, that they withdrew men from order and obedience to civil laws and Officers: S. Paul here (as S. Peter doth 1 Chap. 2.) cleareth himself, and expressly chargeth every man to be subject to his temporal Prince and Superior: Not every man to all that be in Office or Superiority, but every one to him whom God hath put in authority over him, by that he is his Master, Lord, king, or such like: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to them in matters of religion or regiment of their souls (for most part were Pagans, whom the Apostle could not will men to obey in matters of faith,) but to them in such things only as 〈…〉, and what other causes so ever consist with God's holy will and ordinance, 
Act. 4, 19, 3, 29.  for * against God no power may be 〈◊〉.  
1. No power but of God.] 
In what sense, all power or superiority is of God.  S. chrysostom here noteth, that power 〈◊〉 & superiority, is God's ordinance, 
Chrys. in ep. Ro. ho. 〈◊〉.  but not of●somes all Princes: because to any may usur 〈◊〉 who reign by his permission only, and not by his appointment: nor all actions that every one doth in and by his sovereign power, as Julian's apostasy and 〈◊〉 of Catholics, 〈…〉 oppression of the Israelites, Ahab's persecution of the Prophets, Neros executing of the Apostles, Herod's and Pilat's condemning of Christ: all which things God permitted them, by (he abuse of their power to accomplish, 〈◊〉 they were out of the compass of his causing and ordinance.  
2. They that resist.] 
In things lawfully commanded it is mortal sin not to obey our Superiors.  whosoever resisteth or obeyeth not his lawful Superior in those causes wherein he is subject unto him, withstandeth God's appointment, & sinneth ●oadly, 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 Imperours: 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 religion. Whereby it is clear that when we be commanded to obey our Superiors, it is meant always and only in such things as they may lawfully command, and in respect of such matters Wherein they be our Superiors.  
4. Beareth not the sword.] That the Apostle meaneth here specially of temporal powers, we may see by the sword, 
The Apostle speaketh of temporal powers.  tribute, & external compulsion, which he here attributeth to them. And the Christian men than had no doubt whether they should obey their Spiritual powers. but now the disease is clean contrary for all is given to the secular, power, and nothing to the spiritual, which expressly is ordained 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. 
Heresies against rule and superiority.  There were heretics called Begardi, that took away all rule and superiority: The w●●lefists would obey nor Prince nor Prelate, if he were once in deadly sin. The Protestants of our time (as we may see in all country's where the secular sword is drawn against their sects) care neither for the one nor for the other, though they extol only the secular when it maketh for them. 
The obedience of Catholics both to Spiritual and temporal Superiors.  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 preserve both, as one day all the world shall confess with us.  
6. Ten give tributes.] Though every man ought to be ready to serve his temporal Prince with his goods, 
Hiero. in Mat. 17.  by tributes of what other lawful taxes and subsidies so ever: yet they may exempt by privileges whom they think good. 
The clergy exempted from tribute.  As in all country's Christian: Priests for the honour of Christ, whose Ministers they be, have by the grants and ancient charters or kings be he excepted and exempted. Notwithstanding they were never unready to serve vountarily their, sovereign, in all common causes, with whatsoever they had. See Annot. in Mat. 17, 26.  
●●. Not in 〈◊〉.] This was the very place which S. Augustine, that glorious Doctor, 
S. Augustine's conversion.  was by a voice from heaven directed unto, at his first miraculous and happy conversion, not only to the Catholic faith, but also to perpetual continency, by this voice coming from heaven, Tolle, lege: Tolle, lege, Take up and read, take up and read. as himself telleth li. 8 confess c. 12.    

CHAP. XIIII.  
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) be exhorteth the Jew 〈◊〉 to condemn the Gentil using his liberty: and the Gentil again, 〈◊〉 to condemn the scrupulous jew: but rather to abstain from using his liberty, and them offending the Jew, 〈◊〉 be an occasions unto him of aposting.  
verse 1 AND him that is weak in faith, take unto you: not in disputations of cogitations. ✝ verse 2 For one believeth that he may ″ eat all things: but he that is weak, 
` eateth.  let him eat ' herbs. ✝ verse 3 Let not him that eateth, despise him that eateth not: and he that eateth not: let him not judge him that eateth. for God hath taken him to him. ✝ verse 4 Who art thou that judgest an other man's servant? To his own Lord he standeth or falleth, and he shall stand: for God is able to make him stand. ✝ verse 5 For one judgeth ″ between day and day: and an other judgeth every day. let every one abound ″ in his own sense. ✝ verse 6 He that respecteth the day, respecteth to our Lord. And he that eateth, eateth to our Lord: for he giveth thanks to God. And he that eateth not, to our Lord he eateth not, and giveth thanks to God. ✝ verse 7 For none of us liveth to himself: & no man dieth to himself. ✝ verse 8 For whether we live, we live to our Lord: or whether we die, we die to our Lord. therefore whether we live, or whether we die, we are our Lords. ✝ verse 9 For to this end Christ died and rose again: that he may have dominion both of the dead and of the living. ✝ verse 10 But thou, why judgest thou thy brother? or thou, why dost thou despise thy brother? 
2. Cor. 5, 10.  For * we shall all stand before the judgement seat of Christ. ✝ verse 11 For it is written, live I, saith our Lord, 
Es. 45, 23.  that every knee shall bow to me: and every tongue shall confess to God. ✝ verse 12 therefore every one of us for himself shall render account to God. ✝ verse 13 Let us therefore no more judge one an other. but this judge ye rather, that you put not a stumbling block or a scandal to your brother. ✝ verse 14 I know and am persuaded in our Lord Jesus Christ, that nothing is 
⸬ Common, that is, unclean. See Annot. Marc. 7, 2. Though he wish the weak to be borne withal, yet he uttereth his mind plainly, that in deed all the meats forbidden and unclean in the Law, are now through Christ cleansed & lawful for every man to use.  common of itself, but to him that supposeth, any thing to be common, to him it is common. ✝ verse 15 For if because of meat thy brother be grieved: now thou walkest not according to charity. * Do not with thy meat destroy him for whom Christ died. 
1. Cor. 8.  ✝ verse 16 Let not then our good be blasphemed. ✝ verse 17 For the kingdom of God is ″ not meat and drink: but justice, and peace, and joy in the holy Ghost. ✝ verse 18 for he that in this serveth Christ, pleaseth God, and is acceptable to men. ✝ verse 19 therefore the things that are of peace let us pursue: and the things that are of edifying one toward an other let us keep. ✝ verse 20 Destroy not the work of God for meat. 
Tit. 1, 15.  * all things in deed are clean: but it is ill for the man that eateth by giving offence. ✝ verse 21 It is good not to eat flesh, and not to drink wine, nor that wherein thy brother is offended, or scandalised, or weakened. ✝ verse 22 Hast thou faith? ″ have it with thyself before God. Blessed is he that judgeth not himself in that which he approveth. ✝ verse 23 But ″ he that discerneth, if he eat, is damned: because not of faith, for ″ all that is not of faith, is sin.  

ANNOTATIONS CHAP. XIIII.  
2. Eat all things.] By similitude of words the simple are soon deceived, and heretics make their vantage of any thing to seduce the unlearned. There were divers meats forbidden in the Law of Moses, and for signification, made and counted unclean, whereof the Jews might not eat at all, 
The Apostles meaning about eating or not eating certain meats.  as pork, hare, coney, and such like, both of fishes, fowls, and beasts, a great number: Christ discharged all them that became Christians, after his Passion of 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 foresake their former manner, the Apostle here admonisheth such as bestronger and 〈◊〉 instructed in the case to hear with the weaker sort, that being Christians could not ye find in their hearts to eat and use the meats forbidden by God in the Law: as on the other side he warneth 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 any wise to judge or condemn the eater, but to commit that to God, and finally that neither nother should condemn the other for eating or not eating. 
The heretics fond abuse this place against the fasts of the Church.  Now the Protestants fonndly 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, then 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, Mat. 4. john's abstaining from all delicate meats and drinks, Mat. 11. the widow Annes, Luc. ●, 1●. the Nazareites, Num. 6. the Recabites, jerem. 15, 14. the ninivities, jon. 3. S. Paul's, 2 Cor. 11, 27. S. Timothees, 1 Tim. 5, 23. john's Disciples and Christ's Disciples fast Mat. 9, 14. 15. 
Foolish heretics see not the differences of things.  (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, & of none other at al. 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 example in that matter, or that the observers of Christian fasts be weak in faith, & ought not in any wise condemn of sin the breakers of the prescribed fasts of the holy Church, they do abuse ignorantly or wilfully the Apostles words and discourse.  
5. Between day and day.] 
Distinction of days.  By the like deceit they abuse this place against the holidays of Christ and his B. mother and saints, which concerneth only the Jews festivities and observation of times, whereof in the Epistle to the Galatians c, 4. 10.  
6. Every one in his own sense.) 
The text explicated concerning every man's conscience in judaical meats and drinks.  The Apostle doth not give freedom; as the church's enemies would have it, that every man may do or think what he list. but in this matter of judaical observation of days and meats, & that for a time only, till the Christian religion should be perfectly established, he would have no restraint made, but that every one should be borne withal in his own sense: yet so, that they should not condemn one an other, nor make necessity of salvation in the observation of the judaical rites of meats, days, etc.  
17. Not meat and drink.] The substance of religion or the kingdom of God standeth not in meat or drink, 
Not, eating, but disobedience damnable.  and therefore the better might they use indifferency and toleration in that point for a time, for peace sake and to avoid scandal. but if the precept of Moses' Law had bound still as before, then (not for the meats sake, but for the disobedience) it had been damnable to have eaten the unclean meats.  
22. Have it with thyself.] Thou that art perfect, and bleevest or knowest certainly that thou art free from the Law concerning meats and festivities, yet to the trouble and hindrance of the feeble that can not yet be brought so far, be discrete & utter not thyself out of season.  
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, 
To do against our conscience, is sin.  he committeth deadly sin, because he doth against his conscience, 
Chrys, ho, 26. in ep. R●.  or against his own pretenced knowledge.  
●●. All this is not of faith] The proper sense of this 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, 
What actions of infidels are sin, and what are not.  faith must here be taken though S. Augustine sometimes apply it also to prove that all the actions of infidels (meaning those works which directly proceed of their lack of faith) be sins. But in any wise take heed of the heretics commentary, who hereby would prove that the infidel sinneth in honouring his parents, fight for his country, tilling his ground, 
Luther.  and in all other works. And no marvel that they so hold of infidels, who maintain. * that Christian men also offend deadly in every good deed.    

CHAP. XV.  
He proceedeth to make peace between the Christian gentiles and jews. 8 with this resolution, that the Jews vocation is of promise in deed, but the gentiles also of mercy, and foretold by the Scriptures. 14 Then drawing to his end, he excuseth himself to the Romans for writing thus unto them. 21 hoping now at length to see them, after that he hath been at Jerusalem, ●9 whereunto also he requesteth their prayers.  
verse 1 AND we that are the stronger, must sustain the infirmities of the weak, & not please ourselves. ✝ verse 2 Let every one of you please his neighbour unto good, to edification. ✝ verse 3 For, 
Psa. 68, 10.  Christ did not please himself, but as it is written, The reproaches of them that reproached thee, fell upon me. 
The Epistle upon the 2. Sunday in advent.  ✝ verse 4 For 
⸬ He meaneth all that it witten in the old Testament: much more all things written in the new Testament, are for our learning and comfort.  what things soever have been written, to our learning they are written: that by the patience and consolation of the Scriptures, we may have hope. ✝ verse 5 And the God of patience and of comfort give you to be of one mind one toward an other according to Jesus Christ: ✝ verse 6 that of 
c unity in religion commended.  one mind, with one mouth you may glorify God and the Father of our Lord Jesus Christ. ✝ verse 7 For the which cause receive one an other: as Christ also hath received you unto the honour of God. ✝ verse 8 For I say Christ Jesus to have been 
⸬ Christ did execute his office and ministery only towards the people of Circumcision, that is, the Jews.  minister of the circumcision for the verity of God to confirm the promises of the fathers. ✝ verse 9 But the gentiles to honour God for his mercy, 
Psa. 17. 50.  as it is written: Therefore will I confess to thee in the gentiles o Lord, 
Deu. 32. 43.  and will sing to thy name. ✝ verse 10 And again he saith, Rejoice ye gentiles with his people. ✝ verse 11 And again, Praise all ye gentiles our Lord: 
Psa. 116, 1.  and magnify him all ye peoples. ✝ verse 12 And again isaiah saith, 
Esa. 11, 10.  There shall be the root of Jesse: and he that shall rise up to rule the gentiles, in him the gentiles shall hope. ✝ verse 13 And the God of hope replenish you with all joy and peace in believing: that you may abound in hope, and in the virtue of the holy Ghost. ⊢  
✝ verse 14 And I myself also, my brethren, am assured of you, that you also are full of love, replenished with all knowledge, so that you are able to admonish one an other. ✝ verse 15 But I have written to you (brethren) more boldly in part, as it were putting you in remembrance: for the grace which is given me of God, ✝ verse 16 to be the minister of Christ Jesus in the gentiles: sanctifying the Gospel of God, that the oblation of the gentiles may be made acceptable and sanctified in the holy Ghost. ✝ verse 17 I have therefore glory in Christ Jesus toward God. ✝ verse 18 For I dare not speak any of those things which Christ worketh not by me for the obedience of the gentiles, by word and deeds, ✝ verse 19 in the virtue of signs and wonders, in the virtue of the holy Ghost: so that from Jerusalem round about unto Illyricum I have replenished the Gospel of Christ. ✝ verse 20 And I have so preached this Gospel, not where Christ was named, lest I should build upon an other man's foundation: 
Es. 52. 13.  ✝ verse 21 but as it is written, They to whom it hath not been preached of him shall see: and they that have not heard, shall, understand. ✝ verse 22 For the which cause also I was hindered very much from coming unto you. ✝ verse 23 But now having no longer place in these 〈◊〉 and having a desire to come unto you these many years now passed: ✝ verse 24 when I shall begin to take my journey into a pain, I hope that as I pass, I shall see you, and be brought thither of you, if first in part I shall have enjoyed you, ✝ verse 25 Now therefore I will go unto Jerusalem to minster to the 
⸬ He 〈◊〉 the holy persons that having forsaken all their goods for Christ, were wholly 〈◊〉 to 〈◊〉 our Lord with all their mind. ●. Hiero. against Vigilantius the heretic reprehending the alms given to 〈◊〉, as do the heretics also of our time.  saints. ✝ verse 26 For Macedonia and Achaia have liked well to make some contribution upon the poor saints that are in Jerusalem. ✝ verse 27 For it hath pleased them: and they are their debtors. For if the Gentiles be made partakers of their spiritual things: they ought also in carnal things to minister unto them. ✝ verse 28 This therefore when I shall have accomplished, and signed them this fruit, I will go by you into Spain. ✝ verse 29 And I know that coming to you, I shall come in abundance of the blessing of Christ. ✝ verse 30 I beseech you therefore brethren by our Lord Jesus Christ, and by the charity of the holy Ghost, that you 
⸬ In that the Apostle desired to be prayed for, we may be moved to seek the same as a great benefit.  help me in your prayers for me to God, ✝ verse 31 that I may be delivered from the infidels that are in Jewry, and the oblation of my service may become acceptable in Jerusalem to the saints, ✝ verse 32 that I may come to you in joy by the will of God, that I may be refreshed with you. ✝ verse 33 And the God of peace be with you all. Amen.   

CHAP. XVI.  
〈…〉 and himself to many there by name. 〈◊〉 he declareth the doctrine which the Romans had learned, to be the touchstone is know Seducers. 21 he doth unto them the commendations of all the Churches and of certain persons by names ●5 and concludeth.  
verse 1 AND I commend to you Phoebè our sister, who is in the ministery of the Church that is in Cenchris: ✝ verse 2 that you receive her in our Lord as it is worthy for saints: and that you assist her in whatsoever business she shall need you. for she also hath assisted many and myself.  
✝ verse 3 
c 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.  Salute Prisca and Aquila my helpers in Christ Jesus, (✝ verse 4 who for my life have laid down their necks: to who not I only give thanks, but also all the Churches of the Gentiles) ✝ verse 5 and their 
⸬ This domestical Church was either that faith full and Christian household, or rather the Christians meeting together there & in such good houses to hear divine service and the Apostles preaching in those times of persecution.  domestical Church. Salute Epaenetus my beloved: who is the first fruit of Asia in Christ. ✝ verse 6 Salute Marie who hath laboured much about us. 
` Junia  ✝ verse 7 Salute Andrónicus and` Julia ' my cousins and fellow captives: who are noble among the Apostles, who also before me were in Christ. ✝ verse 8 Salute Ampliátus my best beloved in our Lord. ✝ verse 9 Salute Vrbánus our helper in Christ Jesus, and Stachys my beloved. ✝ verse 10 Salute Apelles 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  approved in Christ. Salute them that are of Aristóbolus house. ✝ verse 11 Salute Herodion my kinsman. Salute them that are of Narcissus house, that are in our Lord. ✝ verse 12 Salute Tryphaena and Tryphósa who labour in our Lord. Salute Persis the beloved, who hath much laboured in our Lord. ✝ verse 13 Salute Rufus the elect in our Lord and his mother and mine. 
The Protestants here teason thus, Peter is not here saluted, therefore he was never at Rome.  ✝ verse 14 Salute Asyncritus, Phlegon, Hermas, Pátrobas, Hermes: and the brethren that are with them. ✝ verse 15 Salute Philólogus and Julia, Nereus, and his sister and Olympias: and all the saints that are with them. ✝ verse 16 ″ Salute one an other in a ″ holy kiss. All the churches of Christ salute you. 
See the Annotation.   
✝ verse 17 And I desire you brethren, ″ to mark them that make dissensions and scandals contrary to the doctrine which you have 
c Of the Prince of the Apostle;, saith Theodorete upon this place.  learned, and avoid them. ✝ verse 18 For such do not serve Christ our Lord, ″ but their own belly: and 
⸬ The special way that heretics have ever had to beguile, was and is by sweet words & gay speeches. which their sheeps cote see before described particularly in the Aunotations upon S. Matthew. c. 7, 15.  by sweet speeches and benedictions seduce the hearts of innocents. ✝ verse 19 For ″ your obedience is published into every place. I rejoice therefore in you. But I would have you to be wise in good, and simple in evil. ✝ verse 20 And the God of peace crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you.  
✝ verse 21 Timothee my coadjutor saluteth you, and Lucius, and Jason, and Sosípater, my kinsmen. ✝ verse 22 I Tertius salute you, verse 23 that written the epistle, in our Lord. Caius mine host, and the whole Churches, saluteth you. Erastus the Cofferer of the city saluteth you, and Quartus, a brother. ✝ verse 24 The grace of our Lord Jesus Christ be with all you, Amen.  
✝ verse 25 And to him that is able to confirm you according to my Gospel and preaching of Jesus Christ, according to the revelation of the mystery from eternal times kept secret, ✝ verse 26 which now is opened by the Scriptures of the prophets according to the precept of the eternal God, to the obedience of faith known in all Gentiles, ✝ verse 27 to God the only wise through Jesus Christ, ⊢ to whom ' be honour & glory for ever and ever. Amen.  

ANNOTATIONS CHAP. XVI.  
14. Salute one an other.] never Sectmaisters made more foul or hard shifts to prove or defend falsehood, than the Protestants: but in two points, about S. Peter specially, they pass even themselves in impudency. The first is, that they hold he was not preferred before the other Apostles, which is against all Scriptures most evidently. The second is, that he was never at Rome, which is against all the Ecclesiastical histories, all the father's Greek and Latin, against the very sense and sight of the monuments of his seat, 
That S. Peter was at Rome.  sepulchre, doctrine, life, and death there. Greater evidence certes there is thereof and more weighty testimony, then of Romulus, Numas, Caesar's, or Cicero's being there: yet were he a very brutish man that would deny this to the discredit of so many writers and the whole world. Much more monstrous it is, to hear any deny the other. Theodorete saith he was there, writing upon this chapter. Prosper also carmine de ingratis in principio, S. Leo de natali Petri, S. Augustine to 6 c. 4. cont. ep. fund. Orosius li. 7 c. 6. S. chrysostom in ps. 48. S. Ep●phanius haer. 27. Prudentius in hymno 2. S. Laurentij, & hymno 12. Optatus li. 2. contra Donatistas'. S. Jerome in Catalogo. Lactantius li. 4. c. 21, de vera sapientia. Eusebius hist. Eccl. li. 2, c. 13, 15. S. Athanasius de fuga sua. S. Cyprian. ep. 55. nu. 6, Tertullian de prascriptionibus nu. 14. and li 4, contra Marcionem nu, 4. Origen in Genes. apud Euseb. li. 3, c. 1. Irenaeus li. 3, c. ●. Hegesippus li. 3. c. 2 de excid. Hierosolym. Caius and Papias the Apostles own scholars, 
Chalced. conc. act. 1.  and Dionysius the B. of Corinth, alleged by Eusebius li. 2, c. 14. & 24. Ignatius ep. ad Romanos: The holy council of Chalcedon, and many other affirm it. yea Peter himself (according to the judgement of the ancient Fathers) confesseth he was at Rome, calling it Babylon 1. ep. c. 5. Euseb. li. 2. c. 14. hist. Ec. 
See the Annotations 1 Peto c. 5, 18.  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 could Calvin and his, after fifteen 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, 
The Protestants great argument, that Peter was never at Rome.  neither have they a better in any place, to wit, If S. Peter bade been at Rome, S. Paul would have saluted him, as he did others here in the end of his letter to the Romans. Is not this a high point to disprove all antiquity by? Any man of discretion may strait see, 
Epiph. har. 27.  that S. Peter might be known unto S. Paul to be out of the city, either for persecution or business, when this epistle was written, (for he went often out as S. Epiphanius declareth) & so the omitting to salute him, can prove no more, but that then he was not in Rome. but it proveth not so much neither, because the Apostle might for respect of his dignity and other the church's affairs, writ unto him special letters, and so had no cause to salute him in his common Epistle. Or how know they that this Epistle was not sent enclosed to S. Peter's to be delivered by his means to the whole Church of the Romans in some of the assemblies? it is very like it was recommended to some one principal man or other that is not here named: and twenty causes there may be unknown to us. Why he saluted him not: but no cause why our adversaries upon such frivolous reasons should reprove an approved truth. For even as well might they say that S. John was never at Ephesus, because S. Paul in his Epistle to the Ephesians doth not salute him. And plain it is, that it is the Roman seat and faith of Peter, which they (as all heretics before them) do fear and hate, 
The heretics hatred of the Roman see.  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 S. Augustine's words, 
li. 2. cont. li. Petil. c. 51.  Why call you the Apostolic chair, the chair of pestilence? What hath the Church of Rome done against you, in which S. Peter did sit, and from which by nefarious fury you have separated yourselves?  
16. Holy kiss.] 
Kissing the Pax.  Hereof, and by the common usage of the first Christians, who had special regard of unity and peace among themselves, and for sign and protestation thereof, 
Orig. in 1●. ad Ro.  kissed one an other, came our holy ceremony of giving the Pax, or kissing one an other in the Sacrifice of the blessed mass.  
17. To mark them.] 
Against sectmaisters how to examine our saith.  He carefully warneth them to take heed of seditions sowers of sects and dissension in religion, and this ever to be their mark, if they should teach or move them to any thing which was not agreeable 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 Testament.  
18. But their own belly.] 
Heretics given to voluptuousness.  howsoever heretics pretend in words and external show of their sheeps cote, in deed they seek but after their own profit and pleasure, & by the Apostles to own testimony we be warranted so to judge of them as of men that in deed have no religion nor conscience.  
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. See Annot. upon the first chap. vers. 8.     

❧ THE argument OF THE FIRST EPISTLE TO THE CORINTHIANS.  
HOW S. Paul planted the Church at Corinth, continuing there a year and an half together, we read Act. 18. After that, when he was at Ephesus Act. 19, about the end of the three years that he abode there, he written this first Epistle to the Corinthians. For even as S. Luke there writeth, when these things were ended, 
Act. 19, 21.  Paul purposed in the Spirit, when he had gone over Macedonia and Achaia, to go to Jerusalem: so likewise doth S. Paul himself write here: 
1 Cor. 16, 5.  I will come to you in Achaia, when I shall have gone over Macedonia, for I will go over Macedonia. but I will tarry at Ephesus until Pentecost,  
The matter that he writeth of, is not one, as in the Epistle to the Romans, but divers▪ partly such faults of theirs, as were signified unto him by them that were of Chloè 1 Cor. 1, 11. partly such questions as themselves written to him of, And concerning the things that you written to me. 1 Cor. 7, 1. for so we may (as it seemeth) divide the Epistle into these two parts. Or, to put all together, he writeth of eight things: 1 Of 〈◊〉 schisms beginning among them, by occasion of certain preachers, whom in 〈◊〉 Second Epistle he toucheth more plainly as being False apostles. chap. 1. ●. 3▪ 4. 2 Of an incestuous fornicator, and some that went to la before infidel▪ chap. 5. 6. 3 Of matrimony and continency. chap. 7. 4 Of 〈◊〉 sa●raficed to Idols. chap. 8. 9 10. 5 Of his Traditions. chap. 11. 6 Of the gifts of the Holy Ghost▪ chap. 12. 13. 14. 7 of the Resurrection. chap. 〈…〉 of the Gentiles, to secure the Christian▪ 〈◊〉 at Hieru salem▪ chap. 16.   

THE FIRST EPISTLE OF Paul TO THE CORINTHIANS.  

CHAP. I.  
After salutation, 
The 1. part, Of schisms that were about their baptizers & preachers.  4 having acknowledged the graces of their church, 10 he dehorteth them from their Schismatical boasting against one an other in their baptizers (telling them that they must boast only in Christ for their baptism) 17 and in their preachers, who had the wisdom of words: telling them that it is the preaching of the cross, whereby God saveth the world, and wherein only Christians should boast: 26 seeing God of purpose chose the contemptible, that so himself might have the glory.  
verse 1 Paul called to be an Apostle of Jesus Christ, by the will of God, and Sósthenes a brother, ✝ verse 2 to the 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. ✝ verse 3 Grace to you and peace from God our father and our Lord Jesus Christ.  
✝ verse 4 I give thanks to my God always for you for the grace of God that is given you in Christ Jesus, ✝ verse 5 that in all things you be made rich in him, in all utterance, and ● in all knowledge, (✝ verse 6 as the testimony of Christ is confirmed in you,) ✝ verse 7 so that nothing is wanting to you in any grace, expecting the revelation of our Lord Jesus Christ, ✝ verse 8 who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ. ✝ verse 9 God is faithful: by whom you are called into the society of his son Jesus Christ our Lord.  
✝ verse 10 And I beseech you 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, & in one knowledge. ✝ verse 11 For it is signified unto me (my brethren) of you, by them that are of Chloè, that there be contentions among you. ✝ verse 12 And I mean this, for that every one of you saith, 
⸬ The beginning of all schisms is over much admiring & addicting men's selves to their own particular Masters.  I certes am Paul's, & I Apollo's, but I Cephas, and I Christ's. ✝ verse 13 Is Christ divided? Why, was Paul crucified for you? or in the name of Paul were you baptised? ✝ verse 14 I give God thanks, 
Act. 18, 8.  that I baptised none of you, but * Crispus and Caius: ✝ verse 15 lest any man say that in my name you were baptised. ✝ verse 16 And I baptised also the house of Stéphanas. But I know not if I have baptised any other.  
✝ verse 17 For Christ sent me not to baptise, but to evangelize: not in wisdom of speech, that the cross of Christ be not made void. ✝ verse 18 For the word of the cross, to them in deed that perish, is foolishness: but to them that are saved, that is, to us, 
Es. 38, 18  it is the power of God. ✝ verse 19 For it is written, I will destroy the wisdom of the wise: and the prudence of the prudent I will reject. ✝ verse 20 Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made the wisdom of this world foolish? ✝ verse 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. ✝ verse 22 For both the jews ask signs, and the Greeks seek wisdom: ✝ verse 23 but we preach Christ crucified, to the jews certes a scandal, and to the Gentiles, foolishness: ✝ verse 24 but to the called jews & Greeks, Christ the power of God and the wisdom of God. ✝ verse 25 For that which is the foolish of God, 
The Epistle for S. Agatha, Febr. 5.  is wiser than men: and that which is the infirm of God, is stronger than men. ✝ verse 26 For see your vocation brethren, that not many wise according to the flesh, not many mighty, not many noble: ✝ verse 27 but the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong: ✝ verse 28 and the base things of the world and the contemptible hath God chosen, and those things which are not, that he might destroy those things which are: ✝ verse 29 that no flesh may glory in his sight. ✝ verse 30 And of him you are in Christ Jesus, ● who is made unto us wisdom from God, 
jer. 9, 23  & justice, & sanctification, and redemption: ✝ verse 31 that as it is written, He that doth glory, may glory in our Lord. ⊢  

ANNOTATIONS CHAP. i  
5. In all knowledge.] 
Faith cometh by hearing rather than reading.  observe that the Apostles never written their letters but to such as were converted to Christ's faith before▪ for men can not lightly learn the Christian religion by reading Scriptures, but by hearing, and by the presence of their teachers, which may instruct them at large and particularly of every Article, as clearly & briefly by letters they could not do. Neither doth now any man learn 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.  
30. Who is made.] 
Christ is made our justice, because he is the author of the justice in us.  He meaneth not, as our adversaries captiously take it, that we have no justice, sapience, nor sanctity of our own, other than Christ's imputed to us: but the sense is, that he is made the author, giver, and meritorious cause of all these virtues in us▪ for so the Apostle interpreteth himself plainly in the 6 Chapter following, when he writeth thus, You be washed, you be justified, you be sanctified in the name of our Lord Jesus CHRIST and in the Spirit of our God.    

CHAP. II.  
That his own preaching among them, was in humble manner in the sight of man. 3 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.  
verse 1 AND I (brethren) when I came to you, I came not in loftiness of speech or of wisdom, preaching to you the testimony of Christ. ✝ verse 2 For I judged not myself to know any thing among you but Jesus Christ, and him crucified. ✝ verse 3 And * I was with you in infirmity, 
Act. 18, 1.  and fear and much trembling: ✝ verse 4 and my speech and my preaching was not in the persuasible words of human wisdom, but in showing of spirit and power: ✝ verse 5 that your faith might not be in the wisdom of men, but in the power of God.  
But we speak wisdom among the perfect. ✝ verse 6 but the wisdom not of this world, neither of the princes of this world, that come to nought: ✝ verse 7 but we speak the wisdom of God in a mystery, which is hid, which God did predestinate before the worlds, unto our glory: ✝ verse 8 which none of the princes of this wo●ld did know: for if they had known, they would never have crucified the Lord of glory. ✝ verse 9 But as it is written, 
Es. 6 4, 4.  That which eye hath not seen, nor ear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. ✝ verse 10 but to us God hath revealed by his Spirit. For the Spirit searcheth all things, yea the profoundities of God. ✝ verse 11 For what man knoweth the things of a man, but ● the spirit of a man that is in him? so the things also that are of God no man knoweth, but the spirit of God.  
✝ verse 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. ✝ verse 13 which also we speak not in learned words of human wisdom: but in the doctrine of the Spirit, comparing spiritual things to the spiritual. ✝ verse 14 But ● the sensual man perceiveth not those things that are of the spirit of God. for it is foolishness to him, and he can not understand: because he is spiritually examined. ✝ verse 15 But the spiritual man judgeth all things: 
Esa. 40, 13.  and himself is judged of no man. ✝ verse 16 For * who hath known the sense of our Lord that may instruct him? But we have the sense of Christ.  

ANNOTATIONS CHAP. II.  
11. But the spirit of man.] 
How Angels and saints & mortal men know our cogitations.  One man can not know an others cogitations naturally: but God giveth to Prophets and other, even in this world oftentimes, by extraordinary grace to know men's secrets. 
Act. 5. 4. reg. ● & 6.  As he did to S. Peter, to know the fraud of Ananias and Sapphira: and to Eliseus, his servants bribery in his absence, and what was done in the king of Syria his chamber▪ and as he giveth to all 
* Luc. 15, 7.  Angels and saints (so far as is convenient to our necessities and their heavenly glory) to understand not only our vocal prayers, but our inward repentance and desires.  
12. That we may know.] 
The heretics allegation for their vain security, answered.  The Protestants that challenge a particular spirit revealing to each one his own predestination, justification, and salvation, would draw this text to that purpose. Which importeth nothing else (as is plain by the Apostles discourse) but that the holy Ghost hath given to the Apostles, & by them to other Christian men, to know Gods ineffable gifts bestowed upon the believers in this time of grace: that is, Christ's Incarnation, Passion, presence in the Sacrament, & the incomprehensible joys of heaven, which Pagans, jews, and heretics deride.  
14. The sensual man.] 
The sensual man.  The sensual man is he specially, that measureth these heavenly mysteries by natural reason, human prudence, external sense, and worldly affection, as the Jew, pagan, and heretic do: and sometime both here and else where, the more infirm and ignorant sort of Christian men be called sensual or carnal also, who being occupied in secular affairs, and given to sensual joy and wordliness, have no such sense nor 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 man.  The spiritual then is he, that judgeth and discerneth the truth of such things as the carnal can not attain unto: that doth by the spirit of the Church, whereof he is partaker in the unity of the same, not only see the errors of the carnal, but condemneth them and judgeth every power resisting God's spirit and word: the carnal Jew, Heathen, 
How the spiritual man judgeth all, & is judged of none.  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 doctrine in the Church, should not be any whit subject to the judgement of the Heathen or the heretic, nor care what of ignorance or infidelity they say against him: for such carnal men have no judgement in such things, nor can attain to the church's wisdom in any ceremony, mystery, or matter which they condemn.  
Therefore S. Irenaeus excellently declaring that the Church and query spiritual child thereof, judgeth and condemneth all false Prophets and heretics of what sort so ever, at length he concludeth with these notable words: The spiritual shall judge also all that make schisms, 
Iren. li. 4. ●. 6●.  which be cruel, 
The Church is under no man's judgement.  not having the love of God, and respecting their own private, more than the unity of the Church: mangle, divide, and (as much as in them lieth) kill for small causes the great and glorious body of Christ, speaking peace, and seeking battle. He shall judge also them that be out of the truth, that is to say, out of the Church: which Church shall be under no man's judgement▪ for to the Church are all things known, in which is perfect faith of the Father, and of all the dispensation of Christ, and firm knowledge of the Holy Ghost that teacheth all truth.    

CHAM III.  
If they will not be carnal still, they must boast in God only, & not in their preachers, which are but his ministers, 10 and need to look well how they preach: 12 because not all preaching, though it be Catholic, is meritorious: but rather it buildeth matter to be purged by fire, when it is vain and unfruitful (as also any other like works of other Catholics.) marry if it be heretical, destroying the temple of God, than it worketh damnation. 18 The remedy is, to humble themselves and refer all to God.  
verse 1 AND I, brethren, could not speak to you as to spiritual, but as to carnal. As it were to little ones in Christ, ✝ verse 2 I gave you 
⸬ The Church only hath truth both in her milk and in her bread: that is, whether she instruct the perfect, or the imperfect who are called carnal. Aug. li. 15. c. ●. cont. Faust.  milk to drink, not meat: for you could not as yet. but neither can you now verily, for yet you are carnal. ✝ verse 3 For whereas there is among you emulation and contention, are you not carnal, and walk according to man? ✝ verse 4 For when one saith, I certes am Paul's, & an other, I Apollo's: are you not 
` carnal.  ●men'? What is Apollo then? and what is Paul? ✝ verse 5 The ministers of him whom you have believed, & to every one as our Lord hath given. ✝ verse 6 I planted, Apollo watered: but God gave the increase. ✝ verse 7 therefore neither he that planteth is any thing, nor he that watereth: but he that giveth the increase, God. ✝ verse 8 And he that planteth and he that watereth are one. And ● every one shall receive his own reward according to his own labour. 
c A marvelous dignity of spiritual pastors, that they be not only the instruments or ministers of Christ, but also Gods coadjutors in the work of our salvation.  ✝ verse 9 For we are Gods 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  coadjutors: you are God's husbandry, you are God's building. ✝ verse 10 According to the grace that is given me, as a wise workemaster have I laid the foundation: and an other buildeth thereupon. but let every one look how he buildeth thereon. ✝ verse 11 For other foundation no man can lay, beside that which is laid: which is Christ Jesus. ✝ verse 12 And if any man build ● upon this foundation, gold, silver, precious stones, wood, hay, stubble, ✝ verse 13 the work of every one ● shall be manifest: for ● the day of our Lord will declare, because it shall be revealed in fire: and the work of every one of what kind it is, the fire shall try. ✝ verse 14 If any man's work abide, which he built thereupon: he shall receive reward. ✝ verse 15 If any man's work burn, he shall suffer detriment: but himself shall be saved: yet so ● as by fire. ✝ verse 16 Know you not that you are the temple of God: and the Spirit of God dwelleth in you? ✝ verse 17 But if any violate the temple of God, God will destroy him. For the temple of God is holy: which you are. ✝ verse 18 Let no man seduce himself: if any man seem to be wise among you in this world, let him become a fool that he may be wise. ✝ verse 19 For the wisdom of this world is foolishness with God. 
job 5, 13.  For it is written, I will compass the wise in their subtlety. ✝ verse 20 And again, 
Ps. 93, 11  Our Lord knoweth the cogitations of the wise that they be vain. ✝ verse 21 Let no man therefore glory in men. For all things are yours: ✝ verse 22 whether 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: ✝ verse 23 and you are Christ's, and Christ is Gods.  

ANNOTATIONS CHAP. III.  
8. Every man shall receive according.] A most plain text for proof that men by their labours, and by the diversities thereof, shall be diversly 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 Scripture commonly use not this word merit, 
Good works meritorious, and the rewards in heaven are different according to the same.  yet in places innumerable of the old and new Testament, 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 heaven be ●erribution, repayment, hire, wages for works (as in infinite places of holy Scripture,) then the works can be none other but the valour, deseit, price, worth, and merit of the same. 
Merces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And in deed this word, reward, which in our English tongue may signify a volutary or bountiful gift, doth not so well express the nature of the * Latin word, or the Greek, which are rather the very stipend that the hired workman or iournieman covenanteth to have of him whose work he doth, and is a thing equally and justly answering to the time and weight of his travels and works (in which sense the Scripture saith, 
1. Tim. 5, 18.  Dignus est operarius mercede sua. the workman is worthy of his hire) rather then a free gift. though, because faithful men must acknowledge that their merits be the gifts and graces of God, they rather use the word reward, than hire, 
Apoc. ●2, 12. Mat. 16, 27. Ro. 22, 12.  stipend, or repayment. though in deed it be all one, as you may see by divers places of holy write. as, * My merces (reward) is with me to render to every one * according to his works. And Our Lord will tender unto me according to my justice. Ps.. 1●. And the very word itself merit (equivalent to the Greek) is used thus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mercy shall make a place to every one * according to the merit of works. Eccl●i 16, 15. And If you do your justice before men, you shall not have reward▪ in heaven. Mat. 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, for they say heaven is our Merces or reward, not because is is due to our works, but to the promise of God: where the words be plain, According to every man's works or labours. Upon which works, and for which works conditionally, the promise of heaven was made.  
12. Upon this foundation.] The foundaion is Christ, and faith in him working by charity. The uppes building may be either pure and perfect matter of gold, 
Building of gold, or stubble.  silver, and precious stone, which (according to the most authentical and probable exposition) be good works of charity and all Christian justice done by God's grace: or else, wood, hay, stubble, which signify the manifold acts of man's infirmity and his venial sins. Which more or less mixed 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 purgiug at all, but they shall strait receive the reward due to them.  
13. Shall be manifest.] Whether our life and works be pure and need no cleansing, 
Our works shall be manifested by fire.  now in this world is hard to judge: 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 matter of venial sins or such other debts, to God's justice paiable and purgable, must into that fire, and after 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 father's expounding this for purgatory, be very many most evident, which are cited in the last Annotation following.  
1●. The day of our Lord shall declare.] That this purgation rather signifieth the place of God's justice after our death, than any affliction in this life, the Apostles precise specifying of fire declareth, and of revealing and notifying the difference of men's works by the same: which is not done evidently ever in this life: 
What is signified by, the day of our Lord.  and namely the word, day of our Lord: which commonly and properly signifieth in Scripture and namely in this Apostle (1 Cor. 3, 5. 2 Cor. 1, 1●. Philip. 1, 10. 6. 1 Thes.. ●, 2. 2 Thes. 2, 2.) either the particular, or the general judgement: and therefore that the trial spoken of, is not properly nor literally meant any affliction or adversity of this life, 
Calu. in hunc locum.  as Calvin also confesseth, coining a foolish new construction of his own. Where you may note also in that man's commentary, that this word, dies Domini, was so prejudicial against him and all other expositions of the trial to be made in this world, that he would gladly have (Domini) ou●, reading thus, A day shall come which shall open etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Where understand, that if it were only Die (as * in the Greek) yet thereby also the Scripture is want to signify the self same 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 illa, or Dies Domini.  
15. As by fire.] S. Augustine upon these words of the psalm 37. Lord rebuke me not in thine indignation, nor amend me in thy wrath. For it shall come to pass (saith he) that some be amended in the wrath of God, and be rebuked in his indignation. And not all perhaps that are rebuked, shallbe amended, but yet some there shall be saved by amending. 
Two fires after this life: one eternal, the other temporal, that is, the purging or amending fire.  It shallbe so surely, because amending it named: yet so as by fire. but some there shallbe that shallbe rebuked, and not amended, to whom he shall say, go ye into everlasting fire. Fearing therefore these more grievous pains, he desireth that he may neither be rebuked in indignation by eternal fire, nor amended in his wrath. that is to say, Purge me in this life, and make me such an one as shall not need the amending fire, being for them which shallbe saved, yet so as by fire. Wherefore? but because here they build upon this foundation, wood, hay, stubble? for if they did build gold, silver, and precious stones, they should be secure from both fires, not only from that eternal which shall torment the impious eternally: but also from that which shall amend them that shallbe saved by fire. for it is said, he shall be safe, yet so as by fire. And because it is said, he shallbe safe, that fire is contemned. Yea verily though safe by fire, yet that fire shallbe more grievous, 
Purgatory fire passeth all the pains of this life.  than whatsoever a man can suffer in this life. And you know how great evils the wicked have suffered, and may suffer: yet they have suffered such as the good also might suffer. for what hath any malefactor suffered by the laws, that a Martyr hath not suffered in the confession of Christ? These evils therefore that are here▪ be much more easy, and yet see how men, not to suffer them, do whatsoever thou commandest. How much better do they that which God commandeth, that they may not suffer those greater pains? Thus far. S. Augustine. See S. Ambr. upon this place 1 Cor. 3. & Ser. 20 in Psal.. ●18. Hiero. li. 2 c. 13 adu. iovinianum. Gieg. li. 4. Dialog. c. ●9. & in Psal. 1. Poenit. in principie. Origen. 〈◊〉. ● in c. 15. Exod. and ho. 14 in c. 24. Leuit.    

CHAP. four  
He requireth to be esteemed for his office, but regardeth not to be praised of man for his virtue: considering that neither his own conscience is a sufficient judge thereof, but only God who seethe al. 8 He toucheth them for contemning in their pride, the Apostles themselves as miserable: 18 threatening to come to those proud Falseapostles who were the authors of all these schisms.  
verse 1 SO let a man esteem us as the ministers of Christ, 
The Epistle upon the 4 Sunday of advent.  and the dispensers of the mysteries of God. ✝ verse 2 Here now is required among the dispensers that a man be found faithful. ✝ verse 3 But to me it is a thing of lest account, to be judged of you, or of man's day: but I judge not myself neither. ✝ verse 4 For I am not guilty in conscience of any things: ″ but I am not justified herein: but he that judgeth me, is our Lord. ✝ verse 5 therefore judge not before the time: until our Lord do come, who also will lighten the hidden things of darkness, and will manifest the counsels of the hearts: & then the praise shall be to every man of God. ⊢  
✝ verse 6 But these things, brethren, 
⸬ Lo when he named himself, and Apollo, & Cephas: he meant other seditious and factious preachers whose names he spared.  I have transfigured into myself and Apollo, for you: that in us you may learn, one not to be puffed up against an other, above that is written. ✝ verse 7 For who discerneth thee? Or what hast thou that thou hast not received? And if thou hast received, what dost thou glory as though thou hast nor received? ✝ verse 8 Now you are filled, now are you become rich: without us you reign: & I would to God you did reign, that we also might reign with you. ✝ verse 9 
a The Epistle upon S. James day, jul. 25.  For I think that God hath showed us Apostles the last, as it were deputed to death: because 
b The Epistle for a Confessor that is not a Bishop.  we are made a spectacle to the world, and to Angels and men. ✝ verse 10 We are fools for Christ: but you wise in Christ. we weak: but you strong▪ you noble, but we base. ✝ verse 11 until this hour we do both hunger, and thirst, and are naked, and are beaten with buffets, and are night-wanderers, ✝ verse 12 and labour working with our own hands. we are cursed: and do bless. we are persecuted: and sustain it. ✝ verse 13 we are blasphemed: and we beseech. we are made the refuse of this world, the dross of all even until now. ✝ verse 14 Not to confound you, do I write these things: but as my dearest children I admonish you. ⊢ ✝ verse 15 For 
c So may S. Augustine our Apostle say to us English men.  if you have ten thousand paedagoges in Christ: yet not many fathers. For in Christ Jesus by the Gospel I begat you. ⊢ ✝ verse 16 I beseech you therefore be followers of me. ✝ verse 17 therefore have I sent to you Timothee, who is my dearest son and faithful in our Lord: who will put you in mind of my ways that are in Christ Jesus, as every where in every Church I teach. ✝ verse 18 As though I would not come to you, so certain are puffed up. ✝ verse 19 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. ✝ verse 20 For the kingdom of God is not in words, but in power. ✝ verse 21 What will you? ● in rod that I come to you: or in charity, and the spirit of mildness?  

ANNOTATIONS CHAP. four  
4. But not justified.] 
No man sure of grace or justification.  The heretics are certain that they be in God's grace, but S. 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 judging day.  
21. In rod.] 
Spiritual power to punish or pardon.  The Apostles have power of discipline and censures against offenders, and power of gentleness, meekness, and indulgence also: to use either punishing or pardoning, according to their wisdom, and according to the occasions of time and place.    

CHAP. V.  
Sharply rebuking their Clergies negligence, 
The second part of the Epistle: of the incestuous fornicator: & lawing before Infidels.  3 himself absent excommunicateth that public incestuous person: 6 commanding that hereafter no Christian be so tolerated in any open crime, but excommunicated.  
verse 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. 
Leu. 18, 8. 20, 11  ✝ verse 2 And you are puffed up: and 
⸬ Christian men should be sorrowful to see grievous offences borne withal, and ought zealously to seek the offender's punishment by excommunication.  have not mourned rather, that he might be taken away from among you, that hath done this deed. ✝ verse 3 ● I in deed absent in body, but present in spirit, have already judged, as present, him that hath so done, ✝ verse 4 in the name of our Lord Jesus Christ, ● you being gathered together and my spirit, ● with the virtue of our Lord Jesus ✝ verse 5 to deliver such an one ● to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ. ✝ verse 6 Your glorying is not good. Know you not that a little leaven corrupteth the whole paste? 
The Epistle upon Easter day.  ✝ verse 7 Purge the old leaven, that you may be a new paste, as you are azymes. For our Pasche, Christ, is immolated. ✝ verse 8 therefore ● let us feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the azymes of sincerity and verity. ⊢  
✝ verse 9 I written to you in 
c Either this Epistle in the words before, or some other.  an epistle, Not to keep company with fornicators. ✝ verse 10 I mean not the fornicators of this world, or the covetous, or the extorsioners, or servers of Idols: otherwise you should have gone out of this world. ✝ verse 11 But now I written to you, not to keep company, if he that is named a brother, be a fornicator, or a covetous person, or 
c A notorious wilful corruption in the bible 1562: translating in the verse before, Idolaters: and here, worshipper of images: the Apostles word being one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idolater.  a server of Idols, or a railer, or a drunkard, or an extorsioner: with such an one ″ not so much as to take meat. ✝ verse 12 For what is it to me to judge of them that are without? Do not you judge of them that are within? ✝ verse 13 for them that are without, God will judge. Take away ″ the evil-one from among yourselves.  

ANNOTATIONS CHAP. V.  
2. I absent.] S. Paul here useth his Apostolic power, of binding this incestuous person, excommunicating him by his letters and Mandatum, though absent.  
4. You being gathered.] Though he commanded the act should be done in the face of the Church, 
The authority of Ecclesiastical censures is in the clergy only, and is executed in the name of Christ.  as such sentences and censures be at this day executed also, yet the judgement and authority of giving sentence was in himself, and not in the whole multitude, as the Protestants and the popular Sectaries affirm. for the power of binding and losing was not given to the whole Church, but as in the persons of the prelates, & to them for the benefit of the whole. Whereupon S. chrysostom upon those words, Dic Ecclesia, tell the Church. Mat. 18: complain to the Church, that is, saith he, to the prelates and precedents thereof.  
4. With the virtue.] all such great power over sinners, is holden and exercised in the name and virtue of CHRIST Jesus. And whosoever setteth light by it, despiseth our lords name and power.  
5. To Satan.] To assure us that all excommunicate persons be in the power and possession of the devil, and quite out of Christ's protection as soon as they be separated by the church's sentence, from her body and the Sacraments and fellowship of Christian Catholic men: it pleased God to give power to the Apostles and Prelates in the primitive Church, 
The terrible sentence of excommunication.  to cause the devil strait upon their sentence of excommunication, to invade the body of the excommunicate, 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 Apostles. Io. 13, 27. so this Apostle excommunicated Alexander and Hymepaeus, 
Act. 5.  and Satan strait took them: 1 Tim. 1. Yet it is thought that S. Peter excommunicated Anavias' and Sapphîra, and for sign of his power and terror of the sentence, struck them both stark dead. De mirabil. S. Scriptura li. 3 c. 16 apud D. August. Which miraculous power though it be not joined now to that sentence, yet as far as concerneth the punishment spiritual, which it specially appartaineth unto, it is as before, and is by the judgement of the holy Doctors (Cypr. ep. 62. nu. 3. Chrys. in 1 Tim. 1. ho. 5. Ambros. in 1 Tim. 1. Hiero. ep. ad Heliod. c. 7. August. de cor. & gra. c. 15.) the terriblest 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, 
locis 〈◊〉.  namely by S. Augustine. And by this spiritual sword (saith S. Cyprian) all must die in their souls, that obey not the Priests of Christ in the new la, as they that were disobedient to the judges of the old la, were slain with the corporal sword. Would God the world knew what a marvelous punishment Christ hath appointed the Priests to execute upon the offenders of his laws, and specially upon the disobedient, as heretics namely.  
8. Let us feast.] 
Purity in receiving the B. Sacrament.  The Paschal lamb, which was the most express figure of Christ every way▪ * was first sacrificed and afterwards eaten with azymes or unleavened bread. 
Exo. 1●5.  so Christ our Paschal, being then newly sacrificed on the cross, is recommended to them 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.  
11. Not to take meat.] It is not meant that we should separate ourselves corporally from all sinners, 
We are bound to avoid, not all sinners, but the excommunicate only, & them, except in certain cases.  or that we might refuse to live in one Church or fellowship of Sacraments with them, which was the error and occasion of the donatists great schism: nor that every man is strait after 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 under the church's discipline, and at that time in external worldly affairs dealt with Christians and lived amongst them whether they would or no, the Apostle did not forbid Christians their company.  
13. The evil one.] He concludeth that though they can not, nor himself neither, cut of the Heathen, that be public offenders, yet the ill person by him excommunicated being one of their own body, they may cut of, as is aforesaid, and avoid his company. Upon which commandment of the Apostle, we see that we are bound by God's word to avoid all company and conversation with the excommunicate, except in cases of necessity, and the spiritual profit of the person excommunicated.    

CHAP. vi  
He rebuketh them for going to la before judges that were not Christians, 9 telling that extorsion (as many other offences likewise) is a mortal sin. 12 And with divers reasons he inveigheth against fornication, bidding also to flee all occasion thereof.  
verse 1 DARE any of you having a matter against an other, to be judged before the unjust, and not before the saints? ✝ verse 2 Or know you not that 
⸬ The faithful judge and give sentence with God at the later day, specially the Apostles and the perfect Christians that have forsaken all for Christ's sake.  the saints shall judge of the world? And if the world shall be judged by you: are you unworthy to judge of the lest things? ✝ verse 3 Know you not that we shall judge Angels? how much more secular things? ✝ verse 4 If therefore you have secular judgements: the contemptible that are in the Church, set them to judge. ✝ verse 5 I speak to your shame. So is there not among you any wise man, that can judge between his brother? ✝ verse 6 but brother with brother ″ contendeth in judgement: and that before infidels? ✝ verse 7 Now certes there is plainly ″ a fault in you, that you have judgements among you. Why do you not rather take wrong? why do you not rather suffer fraud? ✝ verse 8 But yourselves do wrong and defraud: and that to the brethren. ✝ verse 9 Know you not that the unjust shall not possess the kingdom of God? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Do not err, Neither fornicators, nor 
c For this, the English bible 1562 falsely translateth, worshippers of images.  servers of Idols, nor adulterers, nor the effeminate, nor the liars with mankind, ✝ verse 10 nor thieves, nor the covetous, nor drunkards, nor railers, nor extorsioners shall possess the kingdom of God. ✝ verse 11 And these things certes you were: but you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and in the Spirit of our God.  
✝ verse 12 all things are lawful for me, but all things are not expedient. All things are lawful for me, but I will be brought under the power of none. ✝ verse 13 The meat to the belly, and the belly to the meats: but God will destroy both it and them: and the body not to fornication, but to our Lord, and our Lord to the body. ✝ verse 14 But God both hath raised up our Lord, and will raise up us also by his power. ✝ verse 15 Know you not that your bodies are the members of Christ? Taking therefore the members of Christ, shall I make them the members of an harlot? God forbidden. 
Gen. 2, 24.  ✝ verse 16 Or know you not, that he which cleaveth to an harlot, is made one body? For they shall be, saith he, two in one flesh. ✝ verse 17 But he that cleaveth to our Lord, is one spirit. ✝ verse 18 Flee fornication. Every sin whatsoever a man doth, is without the body: but he that doth fornicate, sinneth 
⸬ Fornication is not only enemy to the soul, but wasteth, weakeneth, corrupteth and defileth the body, more properly and directly then any other sins do.  against his own body. ✝ verse 19 Or know you not that your members are the temple of the holy Ghost which is in you, whom you have of God, and you are not your own? ✝ verse 20 For you are bought with a great price. Glorify and bear God in your body.  

ANNOTATIONS CHAP. vi  
6. Contendeth in judgement.] 
Going to law before heathen or heretical judges.  To be given much to brabbling and litigiousnes for every trifle, to spend a pound rather than lose a penny, the Apostle much reprehendeth in Christian men. For a Christian man to draw an other to the judgements seats and courts of Heathen Princes (which then only reigned) and not to suffer their controversies and quarrels to be taken up among themselves brotherly and peaceably, was a great fault: as, for one Catholic to draw an other for mere trifles, 
Going to la not for bidden: but to agree otherwise, better.  before secular or heretical Officers, is a very unchristian part.  
7. A fault.] He forbade not all judgements of controversies, but only signified that it was a fault, and that it proceeded of some injuries done one to an other, and imperfections, that they so molested one an other: and that it had been more agreeable to Christian perfection and charity, rather to tolerate and suffer a small injury, then to draw his fellow to judgement and seats.    

CHAP. VII.  
That married folk may ask their debt, 
The 3. part.  and must pay it, 
Of marriage and continency.  though it be better for them to contain, 8 as also for the unmarried and widows to continue single, though they may marry. 10 That the married may not departed from one an other (nor in any case marry an other, during the life of the former) 12 unless it be from one that is unbaptized, which yet he dissuadeth: 17 counseling also every one to be content with his state wherein he was Christened. 25 virginity is not commanded, but counseled as the better and more meritiorious than marriage, 39 as also widowhod.  
verse 1 AND concerning the things whereof you written to me: It is good for a man not to touch a woman. ✝ verse 2 But because of fornication let every man have ″ his own wife, and let every woman have her own husband. ✝ verse 3 ″ Let the husband 
c debitum reddat  render his debt to the wife: and the wife also in like manner to her husband. ✝ verse 4 The woman hath not power of her own body: but her husband. And in like manner the man also hath not power of his own body: but the woman. ✝ verse 5 defraud not one an other, except perhaps by consent for a time, 
⸬ If the lay man can not pray, unless he abstain from his wife: the Priest that always must offer sacrifices, and always pray, must therefore always be free from matrimony. Hiero. li. 1 c. 1● adver. Jovin.  that you may ″ give yourself 
` to fasting & prayer:  to prayer ': and return again together, lest Satan tempt you for your incontinency. ✝ verse 6 But I say this ″ by indulgence, not by commandment. ✝ verse 7 For I would all men to be as myself: but every one hath ″ a proper gift of God: one so, and an other so.  
✝ verse 8 
⸬ Before he treated of the continency of such as were married, now he giveth lessons for the unmarried also.  But I say to the unmarried and to widows: it is good for them if they so abide even as I also. ✝ verse 9 But ″ if they do not contain themselves, let them marry. For it is ″ better to marry then 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be burnt.  
✝ verse 10 But to them that be joined in matrimony, not I give commandment, 
Mt. 5, 32 19, 9  but our Lord, * that the wife depart not from her husband: ✝ verse 11 and if she depart, ″ to remain unmarried, 
Mr. 10, 9 Lu. 16, 18.  or to be reconciled to her husband. And let not the husband put away his wife.  
✝ verse 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. ✝ verse 13 And if any woman have a husband an infidel, and he consent to dwell with her: let her not put away her husband. ✝ verse 14 For the man an infidel is sanctified by the faithful woman: and the woman an infidel ″ is sanctified by the faithful husband: otherwise your children should be unclean: but now they are holy. ✝ verse 15 But if the infidel departed, let him departed. for the brother or sister is not subject to servitude in such, but in peace hath God called us. ✝ verse 16 For how knowest thou woman, if thou shalt save thy husband? or how knowest thou man, if thou shalt save the woman? ✝ verse 17 But to every one as our Lord hath divided, as God hath called every one, so let him walk, and as in all Churches I teach. ✝ verse 18 Is any man called being circumcised? let him not procure prepuce. Is any man called in prepuce? let him not be circumcised. ✝ verse 19 Circumcision is nothing, and prepuce is nothing: but the observation of the commandments of God. ✝ verse 20 every one in the vocation that he was called, in it let him abide. ✝ verse 21 waste thou called being a bondman? care not for it: but and if thou canst be made free, use it rather. ✝ verse 22 For he that in our Lord is called, being a bondman, is the 
c libertus  franchised of our Lord. likewise he that is called, being free, is the bondman of Christ. ✝ verse 23 You were bought with price, be not made the 
⸬ You must not serve men so that you obey & please them more than God. The Epistle for holy Virgins not Martyrs.  bondmen of men. ✝ verse 24 every 
` one, brethren,  brother ' wherein he was called, in that let him abide before God.  
✝ verse 25 And as concerning virgins, a commandment of our Lord I have not: but ″ counsel I give, as having obtained mercy of our Lord to be faithful. ✝ verse 26 I think therefore that this is good for the present necessity, because it is good for a man so to be. ✝ verse 27 Art thou tied to a wise? Seek not to be loosed. Art thou loose from a wife? Seek not a wife. ✝ verse 28 But if thou take a wife, 
⸬ virginity counseled as the better: marriage not forbidden, because it is no sin.  thou hast not sinned. And ″ if a virgin marry, she hath not sinned. Nevertheless ″ tribulation of the flesh shall such have. but I spare you. ✝ verse 29 This therefore I say brethren, the time is short, it remaineth, that they also which have wives, be ″ as though they had not: ✝ verse 30 and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: ✝ verse 31 and they that use this world, as though they used it not. for the figure of this world passeth away. ✝ verse 32 But I would have you to be without carefulness. He that is without a wife, is ″ careful for the things that pertain to our Lord, how he may please God. ✝ verse 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. ✝ verse 34 And the woman unmarried & the virgin, thinketh on the things that pertain to our Lord: that she may be holy both in body and in spirit. ⊢ Butler she that is married, thinketh on the things that pertain to the world, how she may please her husband. ✝ verse 35 And this I speak to your profit: not to cast a snare upon you, but to that which is honest, & that may give you power without impediment to attend upon our Lord. ✝ verse 36 But if any man think that he seemeth dishonoured upon his virgin, for that she is past age, and if it must so be, let him do that he will. He sinneth not if she marry. ✝ verse 37 For he that hath determined in his heart being settled, not having necessity, but having power of his own will, and hath judged this in his heart, to keep his virgin, doth well. ✝ verse 38 therefore both he that joineth his virgin in matrimony, doth well: & he that joineth not, doth better.  
✝ verse 39 * A woman is bound to the la so long time as her husband liveth: 
Ro. 7, 2.  but if her husband sleep, she is at liberty: let her marry to whom she will: only in our Lord. ✝ verse 40 But 
c The state of widowhood more blessed, than the state of matrimony.  more blessed shall she be, if she so remain, according to my counsel. and I think that I also have the Spirit of God.  

ANNOTATIONS CHAP. VII.  
2. His own wise.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He saith not, as the Protestants here pretend to excuse the unlawful conjunction of Votaries, 
The Apostle biddeth not all to marry, but to keep their wives before married.  Let every one marry: but, let every one have, keep, or use his own wise to whom he was married before his conversion. for the Apostle answereth here to the first question of the Corinthians, which was not, whether it were lawful to marry, but whether they were not bound upon their conversion, to abstain from the company of their wives married before in their infidelity, as some did persuade them that they ought to do. Hiero. li. 1 cont. Jovin. c. 4. Chrys. in hunc locum be. 19  
3. Let the husband render.] These words open the Apostles intention and talk to be only of such as are already married, and to instruct them of the bond and obligation that is between the married couple for rendering of the debt of carnal copulation one to an other: declaring that the married persons have yielded their bodies so one to an other, that they can not without mutual consent, neither perpetually, nor for a time, defraud one the other.  
5. Give yourself to prayer.] 
Continence in married folks for prayer sake.  This time, & the heretics doctrine, and high estimation of matrimonial acts, are far from the purity of the Apostolic and primitive Church, when the Chrisians to make their prayers and fastings more acceptable to God, abstained by mutual 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 S. 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, baptise, and pray for the people. So saith he li. 1. q. 〈◊〉 utroque test. q. 127 in fine. See S. Hiero. li. 1 c. 19 adverse. Jovin. S. Ambr. li. 1 Offic. c. vlt. 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.  
6. By indulgence, 
Perpetual continency, even in married folks, better than carnal copulation.  not commandment.] Lest some might misconstre his former words, as though he had precisely commanded married persons not to abstain perpetually from carnal copulation, or not to give their consent one to an other of continency but for a time only: he declareth plainly that he gave no rule or precept absolutely therein, but that he spoke all the foresaid, condescending to their infirmities only, insinuating that continency from carnal copulation is much better, and that himself kept it continually, Aug. de bon. coniug. c. 10. Enchirid. c. 78.  
7. A proper gift.] To such as may lawfully 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 endeavour or seek for it always, 
Who are bound to live continently: and that God giveth this gift to all that ask it.  and therefore can not 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, siknos, or absent perpetually by lawful divorce) the other must needs in pain of damnation abstain, and can not excuse the want of the gift of chastity. for 
* See S. Augustine li. ●. c. 19 20. de Adult. Coniug to. 4.  he is bound to ask it and to seek for it of God by fasting, praying, and chastising his body: and so labouring duly for it, God will give the grace of chastity. So had S. Paul it, and so had all the holy men that ever lived chaste. Therefore 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, & they use not at all. To live in marriage continently without the breach of conjugal fidelitio, 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 grass. & lib. arbitrio c. 4. De continent. c. 1.  
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, 
The Apostle permitteth marriage to them that be free, not to vowed persons.  they are worthily damned, such being bound to contain, and so may contain if they list. August. de bono viduit. c. 8. 9 & de adult. coniug. li. 1. c. 15. & de fide ad Petrum c. 3. infine. Ambros. ad virg. lapsam c. 5.  
9 Better to marry.] It is better to marry for the said persons that be free, then to be overthrown and fall into fornication, for, to burn, or, to be burnt, 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. 
Theodore● in hunc locum.  Wse 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 pretenced, and is the worst sort of continency and fornication or burning.  
11. To remain unmarried.] Neither party may dimisse the other and marry an other for any cause. 
After divorce not to marry.  for though they be separated for fornication, yet neither may marry again. August. de adult. coniug. li. 1 c. 8. 9 and li. 26. 5. 19 See Annotat. Mat. 19 and S. Augustine in his whole books. de adulter, coniugijs to. 6.  
12. I say, not our lord] 
The Apostles precepts.  By this we learn, that there were many matters over and above the things that Christ taught or prescribed, left to the Apostles order and interprecation: wherein they might, as the case required, either command or counsel, and we bound to obey accordingly.  
14. Sanctified.] When the infidel party is said to be clean or sanctified by the faithful, or the children of their marriage to be clean, 
How the infidel, or infidels child, are sanctified by the Christian.  we may not think that they be in grace or state of salvation thereby, 
Hiero. li. 1. c. 5 adverse. Jovin.  but only that the marriage is * an occasion of sanctification to the infidel party and to the children. for S. Augustine (li. 3 de pec. mer. & remis. c. 12.) concludeth against the Pelagians, as we may do against the Caluinists, holding Christian men's children to be holy from their mother's womb and not to need baptism, that what other sanctification soever it be that is here meant, it can not be enough to salvation without saith, baptism, etc.  
19 But the observation.] Neither to be Jew nor Gentil, bond or free, married or single, nor the faith itself which is proper to Christian men, will serve to salvation, without good works and keeping the commandments. S. Hierom adu. Jovin. li. 1 c. 16.  
25. Counsel I give.] 
The difference of counsels & precepts.  A counsel is one thing, a commandment is an other. To do that which is counseled, is not necessary, because one may be saved notwithstanding. but he that will do that which he is counseled unto, shall have a higher degree of glory. He that fulfilleth not a commandment, except he do penance. can not escape punishment. August. li. de virg. c. 13. & 14.  
28. If a virgin marry.] 
A professed virgin may not marry.  He speaketh not of that virgin which hath dedicated herself to God, (for if any, such marry, she shall be damned for breaking her first vow) but only of young maids unmarried in the world. Hiero. adu. Jovin. li. 1 c. 7. Chrys. ho 20. Theodorete, Photius, and the other Greek Doctors upon this place apud Oecum. Epiph. hares. 61.  
28. Tribulation of the flesh.] 
Virginity counseled as more meritorious.  They are matuelously deceived (saith S. Augustine li. de virg. c. 1●) that think the Apostle counseleth virginity rather than marriage, only for that marriage hath many miseries and molestations joined unto it, which by virginity shall be avoided, & not in respect of the greater reward in heaven. for the Apostles provident counseling to virginity, is for the next life, and he allegeth these troubles of marriage in that sense specially as they be a hindrance from the service of God here, and therefore an impediment to us toward the next life and the more ample joys thereof.  
29. As though they had not.] 
The continency of married folk.  He exhorteth that such as have wives, should not wholly bestow themselves in the vain transitory pleasure and voluptuousness of their flesh, but live in such moderation, that their marriage hinder them as little as may be, from spiritual cogitations. Which is best fulfilled of them that by mutual consent do wholly contain, 
Their perpetual continency, best.  whether they have had children or none, contemning carnal issue for the joys of heaven. And these marriages be more blessed than any other, saith S. Augustine de Ser. Do. in monte li. 1 cap. 14.  
32. Careful for the things of our lord] The Protestants might here learn if they list, first that virginity is not only preferred before marriage, 
Virginity preferred, and why.  for that it Theodoret a more quiet state of life in this world, but for that it is more convenient for the service of God. Secondly that virginity hath a grateful purity and sanctity both of body & soul, which marriage hath not. Thirdly, they may learn the cause why the Church of God requireth chastity in the clergy, 
Why continency is required in the clergy.  and forbiddeth not only fornication, but all carnal copulation even in lawful wedlock: Which is not only to the end that God's Priests be not divided from him by the clogs of marriage, but also that they be clean and pure from the fleshly acts of copulation.    

CHAP. VIII.  
He rebuketh the learned who in pride of their knowledge did eat Idolothyta, that is things offered to Idols, 
The 4 part.  using (as they said) their liberty: but not considering that the ignorant took their doing as an example for them to frequent such meats so, 
Of meats sacrificed to Idols.  as they did before in their paganism, with opinion that they did sanctify the eaters.  
verse 1 AND concerning those things that are sacrificed to Idols, we know that ″ we all have knowledge. 
⸬ Knowledge without charity puffeth up in pride, and profiteth nothing at al. when it is joined with charity, than it edifieth. Aug. li. 9 ciu. Dei c. 20.  Knowledge puffeth up: but charity edifieth. ✝ verse 2 And if any man think that he knoweth something, he hath not yet known, as he ought to know. ✝ verse 3 But if any man love God, the same is known of him. ✝ verse 4 But as for the meats that are immolated to Idols, we know that an Idol is nothing in the world, and that there is no God, but one. ✝ verse 5 For although there be that are called gods, either in heaven, or in earth (for there are many gods, and many Lords) ✝ verse 6 yet to us there is one God, the Father, of whom all things, and we unto him: and one Lord, Jesus Christ, by whom all things, and we by him. ✝ verse 7 But there is not knowledge in al. For ″ some until this present with a conscience of the Idol, eat as a thing sacrificed to Idols: and their conscience being weak, is polluted. ✝ verse 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. ✝ verse 9 But take heed lest perhaps this your liberty be an offence to the weak. ✝ verse 10 For if a man see him that hath knowledge, sit at table ″ in the Idols temple: shall not his conscience, being weak, be edified, to eat things sacrificed to Idols? ✝ verse 11 And through thy knowledge shall the * weak brother perish, 
Ro. 14, 15  for whom Christ hath died? ✝ verse 12 But sinning thus against the brethren, and striking their weak conscience: you sin against Christ. ✝ verse 13 wherefore if * meat scandalise my brother: 
Ro. 14, 21.  I will never eat flesh, lest I scandalise my brother.  

ANNOTATIONS CHAP. VIII.  
1. We all have knowledge.] The spiritual and perfectly instructed Christians knew no meats, 
No meats unclean.  now to be unclean, neither for signification, 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. 
Giving of scandal reprehended.  which their fact, for their want of discretion and charity, and for the use of that their liberty to the offence and scandal of the weak, the Apostle doth here reprehend.  
7. Some with a conscience.] The perfecter man'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, conceived that there was some virtue and sanctification in those meats, from the Idol to which they were offered: and though: that such things were or might be eaten with the same conscience and devotion as before their conversion. 
The heretics ridiculously apply S. Paul's words against the church's fasts and abstinence.   
Therefore the case standing thus, and the Apostles discourse of eating or not eating meats being so as is declared (a thing so evident that it admitteth no other interpretation) if the Protestants apply any of this admonition against our fasts in the Cath. Church, they be to to ridiculous.  
10. In the Idols temple.] Like as now, some Catholics have said, they know that Caluins' 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 Religion. Yea whatsoever they pretend, it must needs seem an honour to Caluins' Communion, 
Going to the Communion, what a sin in Catholics.  when they are seen in the Idols temple solemnly sitting or communicating at the abominable table.    

CHAP. IX.  
To them that so vaunted their liberty about Idolothyta, he bringeth his 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 infirm, and because it was more meritorious. 24 Declaiming against their security, and showing them by similitudes and examples, 24 both of himself, 1 And of the Israelites, that salvation is not so lightly come by: 14 and so concludeth again against eating of Idolothyta. because it is also to commit idolatry, 22 and not only to give ill example to the infirm.  
verse 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? ✝ verse 2 And if to others I be not an Apostle, but yet to you I am. for you are the seal of my Apostleship in our Lord. ✝ verse 3 my defence to them that examine me is this: ✝ verse 4 have not we power to eat and drink? ✝ verse 5 have we not power to lead about ″ a woman a sister, as also the rest of the Apostles, and our lords brethren, and 
⸬ He nameth Cephas (that is Peter) to prove his purpose by the example of the chief and Prince of the Apostles. S. Ambro. S. Chrys. Oecum. upon this place.  Cephas? ✝ verse 6 Or I only and Barnabas have not we power to do this? ✝ verse 7 ″ Who ever playeth the soldier at his own charges? Who planteth a vine, and eareth not of the fruit thereof? Who feedeth a flock, and eateth not of the milk of the flock? ✝ verse 8 speak I these things according to man? Or doth not the Law also say these things? ✝ verse 9 For it is written in the Law of Moses, 
Deu. 25, 4.  Thou shalt not moosel the mouth of the ox that 
⸬ In that country they did tread out their corn with oxen, as we do thrash it out.  treadeth out the corn. Why, hath God care of oxen? ✝ verse 10 Or for us certes doth he say it? For they are written for us, because he that eareth, aught to ear in hope: and he that treadeth, in hope to receive fruit. ✝ verse 11 If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? ✝ verse 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 any offence to the Gospel of Christ. ✝ verse 13 Know you not * that they which work in the holy place, 
Deu. 18, 1.  eat the things that are of the holy place: and they that serve 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the altar, 
c The English bible (1562) here and in the next chapter, saith thrice for altar, temple: most falsely & heretically, against holy altars, which about the time of that translation were digged down in England.  participate with the altar? ✝ verse 14 So also our Lord ordained for them that preach the Gospel, to live of the Gospel.  
✝ verse 15 But I have used none of these. Neither have I written these things, that they should be so done in me: for it is good for me to die rather, then that any man should make my glory void. ✝ verse 16 For and ″ if I evangelize, it is no glory to me: for necessity lieth upon me: for woe is to me if I evangelize not. ✝ verse 17 For if I do this willingly, I have reward: but if against my will, a charge is committed to me. ✝ verse 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. ✝ verse 19 For whereas I was free of all, I made myself the servant of all: that I might gain the more. ✝ verse 20 And I became to the Jews as a Jew, that I might gain the Jews. ✝ verse 21 to them that are under Law, as though I 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 la of God, but was in the la of Christ) that I might gain them that were without the Law. ✝ verse 22 To the weak I became weak, that I might gain the weak. To all men 
⸬ Not by fiction or simulation, but by compassion of the infirmities of all sorts. Aug. ep. 9  I became all things, that I might save al. ✝ verse 23 And I do all things for the Gospel, ″ that I may be made partaker thereof.  
✝ verse 24 Know you not that they that run in the race, 
The Epistle upon the Sunday of Septuagesme.  all run in deed, but one receiveth the price? ″ So run that you may obtain. ✝ verse 25 And every one that striveth for the mastery, refraineth himself from all things: and they certes, that they may receive a corruptible crown: but we an incorruptible. ✝ verse 26 I therefore so run, not as it were at an uncertain thing: so I fight, not as it were beating the air: ✝ verse 27 but ″ I chastise my body, and bring it into servitude, ″ lest perhaps when I have preached to others, myself become reprobate.  

ANNOTATIONS CHAP. IX.  
1. My work.] 
The heretics fond pretence of God's honour.  As he called himself before God's coadjutor, so here he boldly also challengeth the Corinthians conversion to be his handy work in our Lord: nothing derogating thereby from Christ, as the Protestants rudely charge the Fathers & Catholic men (under pretence of God's honour) for using such phrases or speeches in the Apostles sense, of the saints or Sacraments.  
5. A woman a sister.] 
Heretical translation.  The heretics perversely (as they do all other places for the advantage of their Sect) expound this of the Apostles wives, 
new Test. 1580.  and for, woman, translate, wife, all bells founding wedding to them. Where the Apostle meaneth plainly the devout women that after the manner of Jewry * did serve the preacher of necessaries, 
Mat. 27, 55.  of which sort many followed Christ, and sustained him and his of their substance. So doth S. chrysostom, Theodorete, and all the Greeks (Oecu, in collect super hunc lo.) take it. So doth S. Augustine De op. Monach. c. 4. and S. Hierom li. 1 adu: iovinianum c. 14. both disputing and proving it by the very words of the text. S. Ambrose also upon this place. And the thing is most plain, for to what end should he talk of burdening the Corinthian, with finding his wife, when himself (c. 7, 7. 8.) clearly saith that he was single?  
7. Who playeth the soldier?] 
Pastors and preachers due.  He proveth by the Scriptures and natural reasons that Preachers and Pastors may challenge their finding of their flock, though himself for causes had not, nor intended not to use his right and liberty therein.  
16. If I evangelize.] 
Work of supererogation.  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 as of love and charity, and freely without putting any man to cost, and that voluntarely 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 commanded, as S. Augustine expoundeth it. De op. Mon. c. 5.  
23. That I may be partaker.] 
Doing well in respect of reward.  A singular place to convince the Protestants, that will not have men work well in respect of reward at God's hand: the Apostle confessing expressly, that all this that he doth either of duty or of Supererogation above duty (as to preach of freecost, and to work with his own hands to get his own meat and his fellows, and to abstain from many lawful things) all is, the rather to attain the reward of heaven.  
24. So run.] 
Running for the game.  If such as run for a price, to make themselves more swift, and to win the game, abstain from many meats and pleasures: what should not we do or suffer to win the crown of glory, proposed and promised to none but such as run, travel, and endeavour for it?  
27. I chastise.] The goal of everlasting glory is not promised nor set forth for onely-faith men, for such run at random: 
Penance meritorious.  but it is the price of them that chastise and subdue their bodies and fleshly desires by fasting, watching, voluntary poverty, and other afflictions. Lord, how far is the carnal doctrine of the Sectaries and the mavers of these days from the Apostles spirit. Wherein even, we that be Catholics, though we do not condemn with the Protestants these voluntary afflictions as superfluous (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 aunceters herein, and therefore are like to be more subject to God's temporal chastisements, at the least in the next life, than they were.  
72. Lest perhaps.] 
Aug. apud Pet. Lomb. in hunc locum.  Here may we lambs tremble (saith a holy father) when the ram, the guide of the flock, 
S. Paul had not the Protestants security of salvation.  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 S. Paul should be as sure and as confident of God's grace & salvation as we poor wretched caitiffs': but the heretics unhappy security, presumption, and faithless persuasion of their salvation is not fides Apostolorum but fides daemoniorum, not the faith of the Apostles, but the faith of devils.    

CHAM X.  
See the argument of the 9 Chapter, which comprehendeth the contents of this also.  
verse 1 FOR I will not have you ignorant brethren, 
Exo. 13, 21.  that our fathers were all * under the cloud, 
Nu. 8, 18.  & all * passed through the sea, ✝ verse 2 and all in Moses were baptised in the cloud and in the sea: 
Exo. 14, 22.  ✝ verse 3 and * all did eat ″ the same spiritual food, 
Exo. 16, 15.  ✝ verse 4 and all * drunk the same spiritual drink (and they * drunk of the spiritual rock that followed them, 
Exo. 17, 6. Nu. 20, 10.  and the rock was Christ,) ✝ verse 5 but in the more part of them God was not well pleased. ⊢ for they * were overthrown in the desert. 
Nu. 26, 63.  ✝ verse 6 And these things were done in a figure of us, 
The Epistle upon the 9 Sunday after Pentecost.  that we be not covering evil things, 
Nu. 11, 4.  as * they also coveted. ✝ verse 7 Neither become ye Idolaters, 
Exo. 32, 6.  as certain of them: as is written: The people sat down to eat and drink, and rose up to play. ✝ verse 8 Neither let us fornicate, * as certain of them fornicate, 
Nu. 25, 1.  and there fell in one day three and twenty thousand. ✝ verse 9 Neither let us tempt Christ: as certain of them tempted, 
Nu. 21, 5.  and * perished by the serpents. ✝ verse 10 Neither do you murmur: 
Nu. 11, 23. 14, 37.  as * certain of them murmured, and perished by the destroyer. ✝ verse 11 And all these things chanced to them in figure: but they are written to our correption, upon whom the ends of the world are come. ✝ verse 12 therefore he that thinketh himself to stand, let him take heed 
⸬ 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 S. Augustine. Which maketh aghast the vain security of the protestants.  lest he fall. ✝ verse 13 
` Tentation hath not apprthended.  Let not tentation apprehend' you, but human, and God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with tentation 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  issue, that you may be able to sustain. ⊢  
✝ verse 14 For the which cause, my dearest, flee from the serving of Idols. ✝ verse 15 I speak ″ as to wise men: yourselves judge what I say. ✝ verse 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 participation of the body of our Lord? ✝ verse 17 For being many, we are ″ one bread, one body, all that participate of one bread. ✝ verse 18 Behold Israel according to the flesh: ″ they that eat the hosts, are they not partakers of the altar? ✝ verse 19 What then? do I say that that which is immolated to Idols, is any thing? or that the Idol is any thing? ✝ verse 20 But the things that the heathen do immolate, to devils they do immolate, and not to God. And ″ I will not have you become fellows of devils. ✝ verse 21 ″ You can not drink the chalice of our Lord, and the chalice of devils: you can not be ″ partakers of the table of our Lord, and of the table of devils. ✝ verse 22 Or do we emulate our Lord? Why, are we stronger than he?  
″ all things are lawful for me, but all things are not expedient. ✝ verse 23 all things are lawful for me, but all things do not edify. ✝ verse 24 Let no man seek his own, but an other man's. ✝ verse 25 Al that is sold in the shambles, eat: ask no question for conscience. 
Ps. 23, 1.  ✝ verse 26 The earth is our Lords, and the fullness thereof. ✝ verse 27 If any invite you of the infidels, and you will go: eat of all that is set before you, ask no question for conscience. ✝ verse 28 But if any man say, This is immolated to Idols: do not eat for his sake that showed it, and for conscience: ✝ verse 29 conscience I say not thine but the others. For why is my liberty judged of an other man's conscience? ✝ verse 30 If I participate with thanks: why am I blasphemed for that which I give thanks for? ✝ verse 31 therefore whether you eat, or drink, or do any other thing: do all things unto the glory of God. ✝ verse 32 Be without offence to the Jews and to the Gentiles, and to the Church of God: ✝ verse 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.  

ANNOTATIONS CHAP. X.  
1. The same.] 
The old figures of our Sacraments.  The red sea and the cloud, ● 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. 
We receive greater benefits by our Sacraments than the Jews did by theirs.  And it is an impudent forgery of the Caluinists, 
Calu. in hunc 〈◊〉.  to write upon this place, that the Jews received no less the truth and substance of Christ and his benefits in their figures or Sacraments, than we do in ours: and that they and we all eat and drink of the self same meat and drink: the Apostle saying only, that they among themselves did all feed of one bread, & drink of one rock: which was a figure of Christ, therein especially, that out of Christ's side pierced upon the cross, gushed out blood and water for the matter of our Sacraments.  
13. As to wisemen.] To cause them to leave the sacrifices and meats or drinks offered to Idols, 
The Apostle and ancient fathers speak covertly of the B. Sacrament.  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 prudentibus loquor, in the same sense (as it is thought) as the Fathers of the primitive Church did give a watch word of keeping secret from the Infidels and unbaptized, the mystery of this divine Sacrifice, by these words, Norunt fidels, norunt qui initiati sunt. August. in Ps.. ●9. & 33. Conc. 1. 2. & Ps. 109. Ho. 42. c. 4. in lib. 50 hom. Orig. in Leuit. ho. 9 Chrys. ho. 2● in Gen. in fine ho. 51 ad po. Antioch. ho. 5. in 1 Tim. S. Paul saith, I speak to you boldly of this mystery as to the wiser and better instructed in the same.  
16. Which we bless.] 
The Apostles blessed the Chalice, & so consecrated.  That is to say, 
Calix 〈◊〉 benedicimus.  the Chalice of Consecration which we Apostles and Priests by Christ's commission do consecrate, by which speech as well the Caluinists (that use no consecration of the cup at all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blasphemously calling it magical murmuration, and perversely referring the benediction to thanks giving to God) as also the Lutherans be refuted, who affirm Christ's body and blood to be made present by receiving & in the receiving only. for the Apostle expressly referreth the benediction to the chalice, and not to God, making the holy blood and the communicating thereof the effect of the benediction.  
16. The participation of the body.] 
Our uniting to Christ by the B. Sacrament.  The holy Sacrament and Sacrifice of Christ's body and blood being received of us, joineth us in soul and body and engraffeth us into Christ himself, making us partakers and at a piece of his body and blood. For not by love or spirit only (saith S. Chrysostom) but in very deed we are united in his flesh, made one body with him, memebers of his flesh and bones. Chrys. ho. 45 in Io. sub finem. And S. Cyril, Such is the force of mystical benediction that it maketh Christ corporally by communicating of his flesh to dwell in us. Cyril. li. 10. in Io. c. 13.  
17. One bread, one body.] As we be first made one with Christ by eating his body and drinking his blood, 
Our union among our selves by the B. Sacrament.  so secondly are we conjoined 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. Which name of Body mystical is specially attributed and appropriated to this one commonwealth and society of faithful men, by reason that all the true persons and true members of the same, be marvelously knit together by Christ's own one body, and by the self same blood in this divine Sacrament. See S. August. li. 21, c. 25 de ciu. Dei. Hilar. li. 8 de Trin. circamed.  
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.  
20. I will not have you.] 
Participation in Sacrament or sacrifice, showeth of what society we are.  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 participant of Christ's body, and is joined in fellowship 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 the hosts of the Sacrifices 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 showeth and profesteth himself to be of the Communion and society of the same Idols.  
21. You can not drink.] upon the premises he warneth them plainly, that they must either forsake the sacrifice and fellowship of the Idols and Idolaters, or else refuse the Sacrifice of Christ's body and blood in the Church. 
The sacrifice of the altar is proved, by the Apostles comparison with the sacrifices of Jews and gentiles.  In all which discourse we may observe that our bread and chalice, our table and altar, the participation of our host and oblation, be compared or resembled point by point, in all effects, 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 Fathers acknowledge, calling it only, & continually almost, by such terms as they do no other Sacrament or ceremony of Christ's religion: The lamb of God laid upon the table: 
It is proved to be a sacrifice, out of the fathers.  Conc. Nic. the unbloody service of the Sacrifice, In Conc. Ephes. ep. ad Nestor. pag. 605. the Sacrifice of sacrifices: Dionys. Ec. Hier. c. 3. the quickening holy sacrifice: the unbloody host and victim: Cyril. Alex. in Conc. Ephes. Anath. 11. the propitiatory sacrifice both for the living and the dead: Tertul. de cor. Milit. Chrys. ho. 41 in 1 Cor. Ho. 3. ad Philip. Ho. 66 ad po. Antioch. Cypr. ep. 66. & de coen. Do. nu. 1. August. Ench. 109. Quaest. 2. ad Dulcit. to. 4. Ser. 34. de verb. Apost. the Sacrifice of our Mediator: the sacrifice of our price: the Sacrifice of the new Testament: the sacrifice of the Church: August li. 9 c. 13. & li. 3 de bapt. c. 19 the one only inconsumptible victim without which there is no religion: Cyprian. de coen. Do. nu. 2. Chrys. ho. 17 ad Hebr. 
* Cypr. Justin. Irenae. infra.  The pure oblation, the new offering of the new Law: the vital and impolluted host: the honourable and dreadful Sacrifice: the Sacrifice of thanks giving or Eucharistical: and the Sacrifice of Melchisedec. Which Melchisedec by his oblation 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 through out all Christian Nations in steed of all the offerings of Aaron's priesthood, as the 
* Malac. 1, 11.  prophet Malachi did foretell, as S. Cyprian, S. Justine, S. Irenaeus and others the most ancient Doctors and Martyrs do testify. Cypr. ep. 63. nu. 2. Justin. Dial. cum Trypho. post med. Irenae. li. 4. c. 12. And S. Augustine li. 17 c. 20 de ciu. Dei. & li. 1 cont. adu. leg. & proph. c. 18. & li. ● de bapt. c. 19: S. Leo ser. 8 de Passione: 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, 
The fathers called this sacrifice, the mass.  to be offered for all persons and causes that the others, for the living and the dead, for sins and for thanks giving, and for what other necessity so ever of body or soul. 
* Ambros. ep.. 〈◊〉.  Which holy action of Sacrifice they also call the mass in plain words. August. ser. 251. 91. Con. Carthag. 2, c. 3. 4. c. ●4. Milevit. c. 12. Leo ep. 88 81 c. 2. Grego. li. 2. ep. 9▪ 93. etc. This is the Apostles and father's doctrine. God grant the adversaries may find mercy to see so evident and invincible a truth.  
21. Partakers of the table.] 
The distinction of Christian Catholics from the rest, is by not communicating with them▪ specially in their sacrifices, and at the Communion table.  Though the faithful people be many ways known to be Gods peculiar, and be joined both to him & among themselves, and also severed and distinguished from all others that pertain not to him, as well Jews and Pagans, as heretics and schismatics, by sundry other 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 Church, that he acknowledgeth 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 fellowship with any of the Heathen at their idolatry, 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, 
The heretics Communion is the very table and cup of devils.  and Sacrifice, is in deed a very sacrifice, or (as the Apostle here speaketh) a table and cup of devils, that is to say, wherein the devil is properly served, and Christ's honour (no less than * by the altars of jeroboam or any profane superstitious rites of Gentility) defiled. 
3. reg. 12.  And therefore all Catholic men, if they lock 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 To buy did from jeroboams calves and the altars in Dan and Bethel: 
Tob. 1.  and as the good faithful did from the Excelses, 
3. reg. 〈◊〉.  and from the temple and sacrifices of Samaria. Now in the Christian times we have no other Idols, but heresies, nor Idolothytes, but their false services shifted into our Churches in steed of God's true and only worship. Cypr. de unit Ec. nu. 2 Hiero. in 11 Osee. & 8. Amos. & in 2. Habat. Aug. in ps. 80. v. 10. De Ciu. Dei li. 18. c. 51.  
23 all things are lawful.] Hitherto the Apostles arguments and examples whereby he would avert them from the meats offered to Idols, 
How by participation with idolaters, idolatry is committed.  seem plainly to condemn their fact as Idololatrical, or as participant & accessary to idolatry, & not only as of scandal given to the 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 detestable dedicating of that to the devil, which belonged not to him, but to God alone. Of which sacrilegious act that ought not to be partakers, as needs they must, 
How to avoid scandal in things indifferent.  entering and eating with them in their solemnities, to this end hath S. Paul hitherto to admonished the Corinthians. Now he declareth that otherwise in profane feasts it is lawful to eat without curious doubting or ask whether this or that were offered meats, and in markets to buy whatsoever is theresold, without scruple and without taking knowledge whether it be of the Idolothytes or no: with 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 offering of it to the Idol, or to like it the better for the same. Secondly, when the weak brother may take offence by the same. For though it 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.    

CHAP. XI.  
He commendeth them for keeping his Traditions generally. 3 and in particular for this, that a man prayed and prophesied bareheaded, 
The. 5. part.  a woman veiled, he bringeth many reasons. 17 About another, he reprehendeth the rich that at the Charitable supper supped uncharitably, 
Of his Traditions.  as telling them that they received therefore unworthily the B. Sacrament, 23 telling them that they received therefore unworthily the B. Sacrament, and showing them what an heinous sin that is seeing it is our lords body and the representation of his death, as he by tradition had taught them.  
verse 1 BE ye followers of me, as I also of Christ. ✝ verse 2 And I praise you brethren, that in all things you be mindful of me: and as I have delivered unto you, you keep ″ my 
c In the Greek, Traditions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  precepts.  
✝ verse 3 And I will have you know, that the head of every man, is Christ: and the head of the woman, is the man: and the head of Christ, is God. ✝ verse 4 every man praying or prophesying with his head covered: dishonesteth his head. ✝ verse 5 But ″ every woman praying or prophesying with her head not covered: dishonesteth her head: for it is all one as if she were made bald. ✝ verse 6 For if a woman be not covered, let her be polled. but if it be a foul thing for a woman to be polled or made bald: let her cover her head. ✝ verse 7 The man truly ought not to cover his head, because he is the image and glory of God, but the woman is the glory of the man. ✝ verse 8 For the man is not of the woman, 
Gen. 2, 21.  but the woman of the man. ✝ verse 9 For * the man was not created for the woman, but the woman for the man. (✝ verse 10 therefore ought the woman to have power upon her head for the Angels.) ✝ verse 11 But yet neither the man without the woman: not the woman without the man, in our Lord. ✝ verse 12 For as the woman is of the man. so also the man by the woman: but all things of God. ✝ verse 13 yourselves judge: doth it become a woman not covered to pray unto God? ✝ verse 14 Neither doth nature if self teach you, that a man in deed if he nourish his hear, it is an ignominy for him: ✝ verse 15 but if a woman nourish her hear, it is a glory for her, because hear is given her for a veil? ✝ verse 16 But if any man seem to be contentious, 
` churches.  we have no such ″ custom, nor the church of God.  
✝ verse 17 And this I command: not praising it that you come together not to better, 
The Epistle upon Maundy Thursday.  but to worse. ✝ verse 18 First in deed when you come together into the Church, I hear that there are schisms among you, and in part I believe it. ✝ verse 19 For ″ there must be heresies also: that they also which are approved, may be made manifest among you. ✝ verse 20 When you come therefore together in one, is it not now to eat ″ our lords supper. ✝ verse 21 For every one taketh his own supper before to eat. And one certes is an hungered, and an other is drunk. ✝ verse 22 Why, have you not houses to eat and drink in? or contemn ye the Church of God: and confound them that have not? What shall I say to you? praise I you in this? I do not praise you.  
✝ verse 23 
a The Epistle upon Corpus Christi day.  For I received of our Lord that which also ″ I have delivered unto you, 
Mat. 26, 26.  
⸬ The Apostles drift in all that he saith here of the Sacrament, is against unworthy receiving (as S. Augustine also noteth Ep. 11●. c. 3.) and not to set out the whole order of ministration, as the heretics do ignorantly imagine.  that our Lord Jesus ″ in the night that he was betrayed, 
Mr. 14, 22.  ″ took ″ bread: ✝ verse 24 and giving thanks broke, and said: 
Luc. 22, 19  ″ Take ye & eat, ″ THIS IS ″ MY BODY WHICH shall BE DELIVERED FOR you: ″ this do ye for the commemoration of me. ✝ verse 25 In like manner also the chalice after he had supped, saying, THIS CHALICE IS THE NEW TESTAMENT IN MY blood. this do ye, as often as you shall drink, for the commemoration of me. ✝ verse 26 For as often as you shall eat this bread, and drink the chalice, ″ you shall show the death of our Lord, until he come. ✝ verse 27 therefore whosoever shall eat this bread, or drink the chalice of our Lord unworthily, he shall be ″ guilty of the body and of the blood of our Lord. ✝ verse 28 But let a man prove himself: and so, let him eat of that bread, and drink of the chalice. ✝ verse 29 For he that eateth and drinketh unworthily: eateth and drinketh judgement to himself, ″ not discerning the body of our Lord. ⊢ ✝ verse 30 therefore are there among you many weak and feeble, and ″ many sleep. ✝ verse 31 But if we did ″ judge ourselves: we should not be judged. ✝ verse 32 But whiles we are judged, of our Lord we are chastised: that with this world we be not damned. ⊢ ✝ verse 33 therefore my brethren, when you come together to eat, ″ expect one an other. ✝ verse 34 If any man be an hungered, let him eat at home: that you come not together unto judgement. And the rest ″ I will dispose, when I come.  

ANNOTATIONS CHAP. XI.  
2. My precepts.] 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.  
5. Every woman.] What gifts of God so ever women have, though supernatural, as some had in the primitive Church, yet they may not forget their womanly shamefastness, but show themselves subject and modest, and cover their heads with a veil.  
16. Custom.] If women or other, to defend their disorder & malipertnes, dispute or allege Scriptures and reasons, 
The custom of the Church, is a good answer against all wranglers.  or require causes of their preachers why & by what authority they should be thus restrained in things indifferent, make them no other answer but this, This is the custom of the Church, this is our custom. Which is a goodly rule to repress the sauciness 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, stop the mouths of the seditious: what should not the custom of fifteen hundred years, & the decrees of many hundred Pastors, gain of reasonable, modest, and humble men?  
19 There must be heresies▪] When the Apostle saith, 
That heresies shall come, and wherefore.  Heresies must be: He showeth the event, and not that God hath directly so appointed it as necessary. for, that they 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 & the church's unity, that is God's special work of providence that worketh good of evil. And for that there should fall Heresies and schisms, specially concerning the Article and use of the B Sacrament of the Altar, 
What commodity we may make of heresies.  whereof he now beginneth to treat, it may make us marvel the less, to see so great dissensions. Heresies, and schisms of the wicked and weak in faith concerning the same. Such things than will be, but woe to him by whom scandals or sects do come. Let us use heretics, saith S. Augustine, not to that end to approve their errors, but that by defending the Catholic doctrine against their deceices, we may be more watchful and wary: because it is most truly written. There must be heresies that the tried and approved may be manifested or discoured from the hollow hearts among you. Let us use this benefit of God's providence, for heretics be made of such as would err or be nought, though they were in the Church: but being out, they profit us exceedingly, not by teaching the truth which they know not, but by stirring up the carnal in the Church to seek truth, and the spiritual Catholics, to dear the truth, for there be innumerable holy approved men in the Church, but they be not discerned from other among us, nor manifest, so long as we had rather sleep in darkness of ignorance, then behold the light of truth. Therefore many are raised out of their sleep by heretics to see the day of God, and are glad thereof. August. c. 8. de vera relig.  
20. Our lords supper.] The Christians at or about the time of the Churches only Sacrifice and their communicating thereof, kept great feasts: which continued long, for that the relief of the poor upon the common charges of the richer sort, 
Agapae or suppers of charity.  and the charity and unity of all sorts were much preserved thereby, 
Conc. Gang. can. 11.  for which cause they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Charities, of the ancient Fathers, and were kept commonly in Church houses or porches adjoining, or in the body of the Church (whereof see Tertullian Apolog. c. 19 
Conc Loadic. can. 27. 28.  Clemens Alexand. S. Justine, S. Augustine cont. Faiest. li. 20 c. 20.) after the Sacrifice and Communion was ended, as S. Chrysostom ho. 27. in 1 Cor. in initio judgeth. Those feasts S. Paul here calleth Coenas Dominicas, because they were made in the Churches which then were called Dominica, 
Whether the Apostle mean by our Lord's supper, the B. Sacrament.  that is, Our lords houses. The disorder therefore kept among the Corinthians in these Church-feastes of charity, the Apostle seeketh here to redress: from the foul abuses expressed here in the text. And as S. Ambrose in hunc locum, and most good authors now think, this which he calleth Dominicam coenam, is not meant of the B. Sacrament, as the circumstances also of the text do give, namely, the rejecting of the poor, the rich men's private devouring of all, not expecting one an other, gluttony and drunkenness in the same, which can not agree to the holy Sacrament. And therefore the heretics have small reason, upon this place, to name the said holy Sacrament, rather, the Supper of the Lord, then after the manner of the primitive Church, the Eucharist, mass, or liturgy. 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.  
23. I have delivered.] 
Tradition without writing.  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 S. Paul first given unto the Corinthians by tradition. Unto which as received of our Lord he revoketh them by this Epistle, not putting in writing particularly all things pertaining to the order, use, and institution, 
Whether the catholics or Protestants do more imitate Christ's institution of the B. Sacrament.  as he afterwards saith: but repeating the sum and substance thereof, and leaving the residue to his return. But his words and narration here written we will particularly prosecute, because the heretics make profession to follow the same in their pretended reformation of the mass.  
23. Ja the night.] First the adversaries may be here convinced that all the circumstances of time, person, & place which in Christ's action are noted, need not to be imitated. As, that the Sacrament should be ministered at night, to men only, to only twelve, after or at supper, & such like: because (as S. Cyprian ep.. ●3. nu. ●. & S. Augustine ep. 118. c. 6. note) there were causes of those accidents in Christ that are not now to be alleged for us. He instituted then this holy act: we do not, he made his Apostles Priests, 
All circumstances in our saviours action about the B. Sacrament, need not be imitated.  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 life & 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 can not be in our action. Therefore he must needs do it after supper and at night: we may not do so. he excluded all women, all the rest of his Disciples, all lay men: we invite all faithful, men & women. In many circumstances then, neither we may imitate Christ's first action, nor the heretics as yet do: though they seem to incline by abandoning other names saving this (calling it Supper) to have it at night and after meat. though (as is before noted) they have no just cause to call it so upon Christ, fact, seeing the evangelists do plainly show * that the Sacrament was instituted after Supper, 
Io. 13, 2.  as the Apostle himself here recordeth of the later part in express speech. And most men think, a long sermon and the washing of the Apostles feet came between, yea and that the supper was quite finished, & grace said. But in all these and such like things, the Catholic Church only, by Christ's Spirit can tell, which things are imitable, which not, in all his actions.  
●1. took.] Christ took bread into his hands, applying this ceremony, action, and benediction to it, 
Luc. 9, 16.  and did bless the very element, used power and active word upon it, * as he did over the bread and fishes which he multiplied: 
The Protestants imitate not Christ in blessing the bread and wine.  and so doth the Church of God: and so do not the Protestants, if they follow their own book and doctrine, but they let the bread & cup stand a loof, and occupy Christ's words by way of report and narration applying them not at all to the matter proposed to be occupied: and therefore howsoever the simple people be deluded by the rehearsal of the same words which Christ used, yet consecration, benediction, or sanctification of bread and wine they profess they make none at al. At the first alteration of religion, there was a figure of the cross at this word. He blessed: and at the word, He took, there was a gloss or rubric that appointed the Minister to imitate Christ's action, and to take the bread into his hands: afterwards that was reform and Christ's action abolished, and his blessing of bread turned to thanks giving to God.  
23. Bread.] 
They imitate him not in unleavened bread, and mingling water with wine.  Christ made the holy Sacrament of unleavened bread, and all the Latin Church imitateth him in the same, as a thing much more agreeable to the signification both in itself and in our lives, than the leaven. Yet our adversaries neither follow Christ, S. Paul, nor the west Church, in the same: but rather purposely make choice of that kind that is in itself more unseemly, and to the first institution less agreeable. In the other part of the Sacrament they contemn Christ and his Church much more impudently and damnably. For Christ and all the Apostles and all Catholic Churches in the world have ever mixed their wine with water, for great mystery and signification, specially for that water gushed together with blood out of our lords side. This our Lord did (saith S. Cyprian Ep. 63 ad Cecilium. nu. 4, 7.) and none rightly offereth, that followeth not him therein. Thus Irenaeus (li. 5. c. 1.) Justine (Apolog. 2. in fine.) and all the Fathers testify the primitive Church did, and in this sort it is done in all the MASSES of the Greeks, S. James, S. Basils', S. Chrisostoms: and yet our Protestant: pretending to reduce all to Christ, will not do as he did, and all the Apostles and Churches that ever were.  
24. This is.] These words being set down, not in the person of the evangelists or Apostles, 
The words of consecration, to be said over the bread and wine. the which the Protestants do not.  but expressed as in Christ's own person, to be said over the bread, and the like over the wine, are the forms of the Sacrament and words of consecration: neither is it a Sacrament but (as S. Augustine saith) when the words come, 
tract, ●0 in Io.  that is to say, actively and presently be applied to the elements of the same. Therefore the Protestants never applying these words more than the whole narration of the institution, nor reciting the whole (as is said) otherwise then in historical manner, (as if one would minister baptism & never apply the words of the Sacrament to the child, but only read Christ's speeches of the same) make no Sacrament at al. And that these proper words be the only form of this Sacrament, and so to be spoken over or upon the bread and wine, S. Ambrose plainly and precisely writeth, recording how far the evangelists narrative words do go, and where Christ's own peculiar mystical words of consecration begin: and so the rest of the fathers. Ambro. li. 4. de Sacr. e. 4. etc. 9 de init. Myster. justi. Apolog. 2. in fine. Cypr. de Can. Do. nu. 1. 2. Aug. Ser. 28. de verb. Do. sec. Mat. Tertul. li. 4. cont. Marc. Chrys. ho. 2. in 2. ad Tim. in fine. & ho. de prodit. Juda to. 3. Grego. Nyss. in orat. Catech. Damase. li. 4. c. 14.  
24. My body.] When the words of Consecration be by though said impiety of the Protestants, thus removed from the elements: 
The Protestants have taken away the B. Sacrament altogether.  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 Cath. Church with defrauding the people of one piece of the Sacrament, have in very deed left no part nor spice of Sacrament, neither following Christ, as they pretend, nor S. Paul, nor any evangelist, but their own detestable sect, having boldly defaced the whole institution, not in any accidental indifferent circumstances, but in the very substance and al. The right name is gone, the due elements both gone, no blessing or consecration, or other action over them, the forms be gone: and consequently the body and blood, the Sacrament and the Sacrifice.  
24. This do.] 
The power to consecrate given to Priests only.  By these words, authority and power is given to the Apostles, and by the like, in the Sacrament of Orders, to all lawful Priests only. No marvel then that the new heretical Ministers being lay men, give the people nothing but bare bread and wine, profane, naked, and natural elements void of Sacrament and all grace. See the Annotation upon S. Luke chap. 22, 19  
24. Take and eat.] This pertaineth to the receiving of those things which by consecration are present and sacrificed before: as when the people or Priests in the old Law did eat the hosts offered or part thereof, they were made partakers of the sacrifice done to God before. 
The Sacrament consisteth not in the receiving.  And this is not the substance, or being, or making of the Sacrament or Sacrifice of Christ's body and blood: but it is the use and application to the receiver, of the things which were made and offered to God before. There is a difference betwixt the making of a medicine or the substance and ingredience of it, and the taking of it. Now the receiving being but a consequence or one of the ends why the Sacrament was made, & the mean to apply it unto us: the adversaries unlearnedly make it all and some, ad therefore improperly name the whole Sacrament and ministration thereof, 
Why the Protestants call it the Communion.  by calling it the Communion. 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 for that it is common to many. By which collusion they take away the receiving of the Priest alone, of the sick alone, 
Communion, which is a part of the MASSES, what it signifieth.  of reserving 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 together always in the external Sacrament: but for that we do communicate or join in unity and perfect fellowship of one body, with all Christian men in the world, 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 we receive either alone or with company, partakers of that one body which is received through out all the world. It is called communion (saith S. Damascent) & so in deed it is, 
li. 4. c. 14. de orthod, fide.  for that by it we communicate with Christ & be partakers of his flesh & divinity, & by it do concommunicate and are united one with an other. Only let us take heeds that we do not participate with heretics. And when the Apostle saith, that all be one bread and one body that are partakers of one Bread, he meaneth not of 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.  
26. You shall show.] upon this word the heretics fond ground their false supposition, that this Sacrament can not rightly be ministered or made without a sermon of the death of Christ: 
How Christ's death is showed by the B. Sacrament itself, without sermon or otherwise.  and that this and other Sacraments in the Church, be not profitable, when they be ministered in a strange language. As though the grace, force, operation, & activity, together with the iustruction and representation of the things which they signify, were not in the very substance, matter, form, use, and work itself of every of the Sacraments: and as though preaching were not one way to show Christ's Passion, and the Sacraments an other way: 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 sacrifice nor the Paschal lamb could signify Christ's death without a Sermon.  
27. Guilty of the body.] 
The wicked receive the body & blood. The real presence is proved by the heinous offence of unworthy receiving.  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, that 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 & intention to continue in sin, or, without 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 S. Chrysostom saith) doth villainy to Christ's own person, as the Jews or Gentiles did, that crucified it. Chrys. ho. de non contemn. Ec. etc. Ho. 60 & 61 ad po. Antioch. Which invincibly proveth against the heretics that Christ is really present.  
28. Let him prove.] 
Confession before receiving the B. Sacrament.  A man must examine his life diligently whether he be in any mortal sin, and must confess himself of every offence which he knoweth or feareth to be deadly, before he presume to come to the holy Sacrament. For so the Apostles doctrine here, with the continual custom of the Cath. Church and the father's example, bind him to do. Cypr. de laps. nu. 7. Aug. Eccl. dog. c. 53.  
29. Not diseruing the body.] 
Adoration of the B. Sacrament.  That is, because he putteth no difference nor distinction betwixt this high meat and others▪ and therefore S. 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 difference between this meat and all others. And again in Psal. 98. No man eateth it before he adore it. And S. Ambrose li. 3, c. 12 de Sp. San. We adore the flesh of Christ in the Mysteries. S. chrysostom ho. 24 in 1 Cor. We adore him on the altar, as the Sages did in the manger. S. Nazianzene in Epitaph. Gorgoniae. My sister called on him which is worshipped upon the altar. Theodorete Dial. 2 Inconf. The Mystical tokens be adored. S. Denys, this Apostles scholar, made solemn invocation of the Sacrament after Consecration. Ecclesiast. Hier. c. 1 part. ● in princip. and before the receiving, the whole Church of God crieth upon it, 
* See the Annot.  Domine non sum dignus, 
The manifold honour and discerning of Christ's body in the Cath. Church.  Deus propitius este mihi peccators. Lamb of God that takest away the sins 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 churches for this, 
Mat. ●, ●.  we are forbidden to make it in vulge. apparel, and are appointed sacred solemn vestments. Hiero. in Epitaph. N●pot. & li. 2 adu. Pelag. c. 9 Paulinus ep. 12 ad sever. Io. Diaco. in vit. D. Greg. li. 3, c. 59 For this, is the hallowing of Corporals and Chalices; Ambr. 2 Off. c. 28. Nazianz, Orat. ad Arianos: Optatus li. 6 in initio. for this, profane tables are removed and altars consecrated: August. Ser de temp. 255. for this, the very Priests themselves are honourable, chaste, sacred, Hiero. ep. 1 ad Heliodorum c. ● Li 1 adu. Jovin. c. 19 Ambros. in 1 Tim. 3. for this, the people is forbidden to touch it with common hands. Nazianz. orat. ad Arianos in initio. for this, great care and solicitude is taken that no part of either kind fall to the ground, Cyril. Hieros'. mystag. 5 in fine. Orig. ho. 13 in c. 25 Exod. for this sacred provision is made that if any hosts or parts of the Sacrament do remain unreceived, they be most religiously reserved with all honour and diligence possible, and for this, examination of consciences, confession, continency, & (as S. Augustine saith) receiving it fasting. 
ep. 118, c. 6.  Thus dough Catholics and the Church of God discern the holy Body and blood by S. Paul's rule, 
The Profane bread of the Protestants.  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 judgement than the rest of his meats) but from all other either vulgar or sanctified meats, as 
* Aug. de pec. merit. li. 2. c. 24. Ep. Juda.  the Catechumens' bread, and our usual holy bread. If all this be plain and true, 
Holy bread.  and you have nothing agreeable to the Apostles nor Christ's institution, but all clean contrary: then imporet vobis Deus and confound you for not discerning his holy Body, and for conculcating the blood of the new Testament.  
●0. Many sleep.] 
Unworthy receiving.  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 Christin 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.  
31. Judge yourselves.] 
Penance and satisfaction.  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 ourselves very clean before we come to receive his holy Sacrament. whose heavy hands we may escape by punishing ourselves by fasting and other penance.  
33. Expect one an other.] Returning now to their former fault and disorder for the which he took this occasion to talk of the holy Sacrament, and how great a fault it is to come unworthily to it: he exhorteth them to keep their said suppers or feasts in unity, peace, and sobriety, the rich expecting the poor etc.  
34. I will dispose.] 
The mass is agreeable to the Apostles use and tradition: the Communion is not.  Man particular orders & 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 S. Paul to the Corinthians, set down by tradition, which our whole ministration of the mass is agreeable unto, as the substance of the Sacrifice and Sacrament is by the premises proved to be most consonant: Caluins' supper and Communion in all points wholly repugnant to the same. And that it agreeth not to these other not written traditions, 
Aug. ep. 118 c. 6.  they easily confess. The * Apostles delivered unto the Church to take it only fasting: they care not for it. The Apostles taught the Church to consecrate by the words and the sign of the cross, without which (saith S. Augustine tract. in Io. 118. Ser. ●5, in append. Chrys. ho. 〈◊〉 in 16 Mat.) no Sacrament is rightly perfected: 
Aug. tract 84 in Io. & Chrys. ho. 〈◊〉 in Act.  the Protestants have taken it away. The Apostles taught the Church to keep * a memory or invocation of saints in this Sacrifice: the Caluinists have none. The Apostles decreed that in this Sacrifice there should be special prayers for the dead, Chrys. ho. in ep. ad Philip. Aug. de cur. pro mort. c. 1: they have none. Likewise that water should be mixed with the wine, and so forth. See Annot. in c. 11, 〈◊〉. 23. Bread. therefore if Calvin had made his new administration according to all the Apostles written words, yet not knowing how many things beside, the Apostle had to prescribe in these words, Catera 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 blindness, that their doing is directly opposite to the very Scripture also, which they pretend to follow only, and have quite destroyed both the name, substance, and all good accidents of Christ's principal Sacrament, we trust all the world will see their folly and impudency.    

CHAP. XII.  
They must not make their diversitle of gifts an occasion of schism, considering that all are of one Holy Ghost, and for the profit of the one body of Christ which in the Church: 12 Which also could not be a body, without such variety of members. 
The 6. part.  12 therefore neither they that have the inferior gifts, must be discontent, 
As couching the gifts of the Holy Ghost.  seeing it is God's distribution: nor they that have the greater, contemn the other, considering they are no less necessary: 25 but all in all join together, 2●. and every one know his own place.  
verse 1 ANd concerning spiritual things, I will not have you ignorant, brethren, ✝ verse 2 You know that when you were heathen, 
The Epistle upon the 10 Sunday after Rentecost.  you went to dumb Idols according as you were led. ✝ verse 3 therefore I do you to understand that no man speaking in the Spirit of God, saith anáthema to clean. And no man can say, Our Lord Jesus: but in the holy Ghost.  
✝ verse 4 And there are divisions of graces, but one Spirit. ✝ verse 5 Andthere are divisions of ministrations: but one Lord. ✝ verse 6 And there are divisions of operations, but one God, which worketh all in al. ✝ verse 7 And the manifestation of the Spirit is given unto every one to profit. ✝ verse 8 To one certes by the Spirit is given 
⸬ all these gifts be those which the lear n●ecall Gratias gratis datas: which be bestowed often even upon ill livers, which have not the other graces of God whereby their persons should be grateful, just & holy in his sight.  the word of wisdom: and to an other, the word of knowledge according to the same Spirit: ✝ verse 9 to an other, ″ faith in the same Spirit: to an other, the grace of doing cures in one Spirit: ✝ verse 10 to an other, the working of miracles: to an other, prophecy: to an other, discerning of spirits: to an other, kinds of tongues: to an other, interpretation of languages. ✝ verse 11 And all these things worketh one and the same Spirit, dividing to every one according as he will. ⊢  
✝ verse 12 For * as the body is one, 
Ro. 12, 4.  and hath many members, and all the members of the body whereas they be many, 
Eph. 4, 7.  yet are 
⸬ A marvelous union betwixt christ & his Church & a great comfort to all Catholics being members thereof, that the church and he, the head & the body, make & be called one Christ. Aug. de unit. Ec.  one body: so also Christ. ✝ verse 13 For in one Spirit were we all baptised into 
` one body,  one ', whether jews, or Gentiles, or bondmen, or free: and in one Spirit we were all made to drink. ✝ verse 14 For the body also is not one member, but many. ✝ verse 15 ″ If the foot should say, because I am not the hand, I am not of the body: is it therefore not of the body? ✝ verse 16 And if the ear should say, because I am not the the eye, I am not of the body: is he therefore not of the body? ✝ verse 17 If the whole body were the eye: where is the hearing? If the whole were the hearing: where is the smelling? ✝ verse 18 But now God hath set the members, every one of them in the body as he would. ✝ verse 19 And if all were one member, where were the body? ✝ verse 20 But now there are many members in deed, yet one body. ✝ verse 21 And the eye can not say to the hand; I need not thy help. or again the head to the feet, You are not necessary for me. ✝ verse 22 But much more those that seem to be the more weak members of the body, are more necessary: ✝ verse 23 and such as we think to be the base members of the body, upon them we put more abundant honour: and those that are our unhonest parts, have more abundant honesty. ✝ verse 24 And our honest parts need nothing: but God hath tempered the body, giving to it that wanted, the more abundant honour, ✝ verse 25 that there might be no ″ schism in the body, but the members together might be careful one for an other. ✝ verse 26 And if one member suffer any thing, all the members suffer with it. or if one member do glory, all the members rejoice with it. ✝ verse 27 And you are the body of Christ, and members of member.  
✝ verse 28 And * some verily God hath set in the Church first Apostles, secondly prophets, 
Eph. 4, 11.  thirdly doctors, next miracles, them the graces of doing cures, helps, governments, kinds of tongues. ✝ verse 29 Are all Apostles? are all prophets? are all doctors? 
⸬ S. Augustine ep. 137▪ giveth the same reason, why miracles & cures be done at the memories or bodies of some saints more than at others: & by the same saints in one place of their memories rather than at other places.  are all miracles? ✝ verse 30 have all the grace of doing cures? do all speak with tongues? do all interpret? ✝ verse 31 But pursue the better gifts. And yet I show you a more excellent way.  

ANNOTATIONS CHAP. XII.  
9 Faith in the same.] 
Zealous faith.  This faith is not an other in substance then the common faith in Christ, but is of an other accidental quality only, that is, of more servor, devotion, zeal, and confident trust, specially for doing of miracles.  
13. If the foot.] 
Unity.  The Church is of exceeding great distinction of members, gifts, orders, and offices: yet of great concord, concurrence, mutual communion and participation in all actions of her members among themselves, and with Christ the head of the Body.  
25. Schism in the body.] 
Schism.  As charity and unity of spirit, is the proper bond and weal of the common Body: so is division or schism, which is the interruption of peace and mutual Societie-betwene the parts of the same, the special plague of the Church, and as odious to God as rebellion to the temporal sovereign.    

CHAP. XIII.  
That above all other gifts they should seek after charity: as that without which nothing profiteth, 4 and which doth all as 〈◊〉 to be done, and remaineth also in heaven.  
verse 1 IF I speak with the tongues of men and of Angels, 
The Epistle upon the Sunday of Quinquagesme, called Shrovesunday.  and have ″ not charity: I am become as sounding brass, or a tinkling cymbal. ✝ verse 2 And if I should have prophecy, and knew all mysteries, and all knowledge, and if I should 
⸬ This proveth that faith is nothing worth to salvation without works, and that there may be true faith without charity.  have all faith so that I could remove mountains, and have not charity, I am nothing. ✝ verse 3 And if I should distribute all my goods to be meat for the poor, and if I should ″ deliver my body so that I burn, and have not charity, it doth profit me nothing.  
✝ verse 4 charity is patiented, is benign: charity envieth not, dealeth not perversely: is not puffed up, ✝ verse 5 is not ambitious, seeketh not her own, is not provoked to anger, thinketh not evil: ✝ verse 6 rejoiceth not upon iniquity, but rejoiceth with the truth: ✝ verse 7 suffereth all things, believeth all things, hopeth all things, beareth all things. ✝ verse 8 charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. ✝ verse 9 For in part we know, and in part we prophecy. ✝ verse 10 But 
⸬ By this text S. Augustine li. ●2. Ciu. c. 29 proveth that the Saints in heaven have more perfect knowledge of our affairs here, than they had when they lived here.  when that shall come that is perfect, that shall be made void that is in part. ✝ verse 11 When I was a little one, I spoke as a little one, I understood as a little one, I thought as a little one. But when I was made a man, I did away things that belonged to a little one. ✝ verse 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. ✝ verse 13 And now there remain, faith, hope, charity, ″ these three▪ but the 
⸬ charity is of all the three the greatest. How then doth only saith, being inferior to it, save & justify, and not charity?  greater of these is charity.  

ANNOTATIONS CHAP. XIII.  
1. Not charity.] 
Charity.  Without charity, both toward every particular person, and specially toward the common body of the Church, none of all the gifts and graces of God he profitable.  
1. Deliver my body.] Believe (saith S. Augustine) assuredly and hold for certain, that no heretic and schismatic that uniteth not himself to the Catholic Church again, 
False Mattyrs.  how great alms so ever he give, yea or shed his blood for Christ's name, can possibly be saved. For, many heretics by the cloak of Christ's cause, deceiving the simple, suffer much. But where true faith is not, there is no justice, because the just liveth by faith. So it is also of schismatics, because where charity is not, justice can there be none: which if they had, they would never pluck in peetes the body of Christ which is the Church. Aug. seu Pulg. de sid. ad Pet. c. 39 So saith S. Augustine in divers places, not only of heretics that died directly for defence of their heresy, as the Anabaptistes and Caluinists now a days do (for that is more damnable:) but of some heretics and schismatics that may die among the Heathen or Turks for defence of truth or some Article of Christ's religion. Aug. de verb. D●. ser. 50▪ c. 2. & in Ps. 34 conc. 2 prope finem. Cypr. de unit. Ec. nu. ●.  
13. These three.] 
The 3 virtues theological. Charity is lost by mortal sin, not faith.  These are the three virtues Theological, each one by nature and definition distinct from an other▪ and faith is by nature the first, and may be and often is before, and without charity: and truly remaineth in divers after they have by deadly sin lost charity. Beware therefore of the heretics opinion, which is that by every mortal sin faith is lost no less than charity.    

CHAP. XIIII.  
Against their vain childishness, that thought it a goodly matter to be able to speak (by miracle) strange languages in the Church, 
″ Much like to some fond Linguists of our time, who think themselves better than a doctor of divinity that is not a Linguist.  preferring their languages before prophesying, that as, opening of Mysteries: he declareth that this Gift of languages is inferior to the Gift of prophecy. 26 giving order also how both gifts are to be used, to wit, the Prophet to submit himself to other Prophets: and the Speaker of languages not to publish his inspiration, unless there be an interpreter, 〈◊〉 provided always, that women speak not at all in the Church.  
verse 1 follow charity, earnestly pursue spiritual things: but ″ rather that you may prophecy. ✝ verse 2 For he that speaketh with tongue, speaketh ″ not to men, but to God: for no man heareth. But in spirit he speaketh mysteries. ✝ verse 3 For he that prophesieth, speaketh to men unto edification, and exhortation, and consolation. ✝ verse 4 He that speaketh with tongues, edifieth himself: but he that prophesieth, edifieth the Church. ✝ verse 5 And I would have you all to speak with tongues, but rather to prophecy. For greater is he that prophesieth, than he that speaketh with tongues: unless perhaps he interpret, that the Church may take edification. ✝ verse 6 But now brethren ″ if I come to you speaking with tongues: what shall I profit you, unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine? ✝ verse 7 Yet the things without life that give a found, be it pipe or harp, unless they give a distinction of sounds, how shall that be known which is piped, or which is harped? ✝ verse 8 For ″ if the trumpet give an uncertain voice, who shall prepare himself to battle? ✝ verse 9 So you also by a tongue unless you utter manifest speech, how shall that be known that is said? for you shall be speaking into the air. ✝ verse 10 There are (for example) so many kinds of tongues in this world, & none is without voice. ✝ verse 11 If than 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. ✝ verse 12 So you also, because you be emulators of spirits: seek to abound unto the edifying of the Church. ✝ verse 13 And therefore he that speaketh with the tongue, ″ let him pray that he may interpret. ✝ verse 14 For if I pray with the tongue, ″ my spirit prayeth, but my understanding is without fruit.  
✝ verse 15 What is it then? I will pray in the spirit, I will pray also in the understanding: I will sing in the spirit, sing also in the understanding. ✝ verse 16 But if thou bless in the spirit: he that supplieth the place 
c By this word are meant all rude unlearned men, but specially the simple which were yet uncharistened, as the Catechumens, which came in to those spiritual exercises, as also infidels did at their pleasures.  
c idiotae.  of the vulgar how shall he say, Amen, upon thy blessing? because he knoweth not what thou sayest. ✝ verse 17 For thou in deed givest thanks well: but the other is not edified. ✝ verse 18 I give my God thanks, that I speak 
` with tongues more than you all.  with the tongue of you al'. ✝ verse 19 But in the Church I will speak five words with my understanding that I may instruct others also: rather than ten thousand words in a tongue. ✝ verse 20 Brethren, be not made children in sense, but in malice be children: and in sense be perfect. ✝ verse 21 In the Law it is written, 
Es. 28, 11.  That in other tongues and other lips I will speak to this people: and neither so will they hear me, saith our Lord. ✝ verse 22 therefore languages are for ″ a sign not to the faithful, but to infidels: but prophecies, not to infidels, but to the faithful. ✝ verse 23 If therefore the whole Church come together in one, and all speak with tongues, and there enter in vulgar persons or ″ infidels, will they not say that you be mad? ✝ verse 24 But if all prophecy, and there enter in any infidel or vulgar person, he is convinced of all, he is judged of al. ✝ verse 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 in deed.  
✝ verse 26 What is it then brethren? when you come together, every one of you hath ″ a psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation: let all things be done to edification. ✝ verse 27 Whether a man speak with tongue, by two, or at the most by three, and ″ in course, and let one interpret. ✝ verse 28 But if there be not an interpreter, let him hold his peace in the Church, and speak to himself and to God. ✝ verse 29 And let prophets speak two or three, and let the rest judge. ✝ verse 30 But if it be revealed to an other sitting, let the first hold his peace. ✝ verse 31 For you may all prophecy one by one: that all my learn, and all may be exhorted, ✝ verse 32 and the spirits of prophets are subject to prophets. ✝ verse 33 For God is not the God of dissension, but of peace: as also in all the Churches of the saints I teach.  
✝ verse 34 ″ Let * women hold their peace in the Churches: 
2. Tim. 2, 12.  for it is not permitted them to speak, 
Gen. 3, 16.  but to be subject, as also * the Law saith. ✝ verse 35 But if they learn any thing, let them ask their own husbands at home. For it is a foul thing for a woman to speak in the Church. ✝ verse 36 Or did the word of God proceed from you? came it unto you only? ✝ verse 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 of our Lord. ✝ verse 38 But if any man know not, he shall not be known. ✝ verse 39 Therefore, brethren, be earnest to prophecy: and to speak with tongues prohibit not. ✝ verse 40 But let all things be done honestly and according to order among you.  

ANNOTATIONS CHAP. XIIII.  
1. Rather prophecy.] 
A paraphrastical exposition of this Chapter concerning unknown tongues.  The gift of prophesying, that is, of expounding the hard points of our religion, is better than the gift of strange tongues, though both be good.  
2. Not to men.] To talk in a strange language, unknown also to himself, profiteth not the hearers, though in respect of God who understandeth all tongues and things, and for the mysteries which he uttereth in his spirit, and for his own edification in spirit and affection, there be no difference: but the Prophet or Expositor treating of the same matters to the understanding of the whole assembly, edifieth not himself alone but all his hearers.  
6. If I come.] That is, If I your Apostle and Doctor should preach to you in an unknown tongue, and never use any kind of exposition, interpretation, or explication of my strange words, what profit could you take thereby?  
8. If the trumpet.] As the Trumpeter can not give warning to or from the fight, unless he use a distinct & intelligible sound or stroke known to the soldiers: even so the preacher that exhorteth to good life, or dehorteth from sin, except he do it in a speech which his hearers understand, can not attain to his purpose, nor do the people any good.  
13. Let him pray that.] He that hath only the gift of 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 that the speech had been either by himself, or by an other, afterwards expounded.  
14. My spirit prayeth.] Also when a man prayeth in a strange tongue which himself understandeth not, it is not so fruitful for instruction to him, as if he knew particularly what he prayed. Nevertheless the Apostle forbiddeth nor such praying neither, confessing that his spirit, heart, and affection prayeth well towards God, though his mind and understanding be not profited to instruction, as otherwise it might have been if he understood the words. Neither yet doth he appoint such an one to get his strange prayer translated into his vulgar tongue, to obtain thereby the foresaid instruction. See the Declaration following of this Chapter.  
22. A sign.] The extraordinary gift of tongues was a miraculous sign in the primitive Church, to be used specially in the Nations of the Heathen for their conversion.  
23. Infidels.] In the primitive Church, when Infidels dwelled near or among Christians, and often times came unto their public preaching & exercises of exhortation and exposition of Scriptures and the like: it was both unprofitable and ridiculous to hear a number talking, teaching, singing psalms & the like, one in this language, & an other in that, all at once like a black saunts, and one often not understood of an other, sometime not to themselves, and to strangers or the simple standards by, not at al. 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.  
26. A psalm.] 
Of what spiritual exercise the Apostle speaketh.  We see here that those spiritual exercises consisted specially, first, in singing or giving forth new psalms or prayers and laudes: secondly, in Doctrine, teaching, or reading lectures: thirdly, in revelation of secret things either present or to come: four, in speaking tongues of strange Nations: lastly, in translating or Interpreting that which was said, into some common known language, as into Greek, Latin, etc. All which gifts they had among them by miracle from the holy Ghost.  
27. In course.] All these things they did without order, of pride and contention they preached, they prophesied, 
The disorders in the same.  they prayed, they blessed, without any seemly respect one of an other, or observing of turns and intercourse of uttering their gifts. Yea women without cover or veil, and without regard of their sex or the Angels or Priests or their own husbands, malapertly spoke tongues, taught, or prophesied with the rest. This was then the disorder among the Corinthians, which the Apostle in this whole chapter reprehendeth and sought to redress, by forbidding women utterly that public exercise, and teaching men, in what order and course as well for speaking in tongues, as interpreting and prophesying, it should be kept.  

A MORE AMPLE DECLARATION OF THE sense of this 14 Chapter.  
This then being the scope and direct drift of the Apostle, 
That S. Paul's place maketh nothing against the service in the saith tongue.  as is most clear by his whole discourse, and by the record of all antiquity: let the godly, grave, and discrete Reader take a taste in this one point, of the Protestants deceitful dealing, abusing the simplicity of the popular, by perverse application of God's holy word, upon some small similitude and equivocation of certain terms, against the approved godly use and truth of the universal Church, for the service in the Latin or Greek tongue: which they ignorantly, or rather wilfully, pretend to be against this discourse of S. Paul touching strange tongues. Know therefore, first, that here is no word written or meant of any other tongues but such as men spoke in the primitive Church by miracle, and that nothing is meant of those tongues which were the common languages of the world or of the Faithful, 
By strange tongues the Apostle meaneth not the latin, Greek, or Hebrew.  understood of the learned and civil people in every great city, and in which the Scriptures of the Old or new Testament were written, as, the Hebrew, Greek, and Latin. for though these also, might be given by miracle & without study, yet being known to the Jews, Romans, or Greeks in every place, they be not counted among the differences of barbarous and strange tongues here spoken of, which could not be interpreted commonly, but by the miraculous gift also of interpretation. And therefore this Apostle (as the evangelists also and others did their books) written his Epistles in Greek to the Romans and to all other Churches. Which when he written, though he penned them not in the vulgar language peculiar to every people, yet he written them not in Tongue, that is, in any strange tongue not intelligible without the gift of interpretation, where of he speaketh here: 
S. Augustine our Apostle brought in the service in the latin tongue.  but in a notable known and learned speech interpretable of thousands in every country. No more did S. Augustine our Apostle, speaking in Latin, & bringing in the Scriptures and service in Latin, preach and pray in tongues according to the Apostles meaning here, for the Latin was not, nor is not, in any part of the West, either miraculous or strange, though it be not the National tongue of any one country this day. And therefore S. Bede saith, (li. 1 hist. Angl. c. 1) that being then four divers vulgar languages in our country, the Latin was made common to them al. 
The latin service one and the same in all countries and strange to none.  And in deed of the two (though in truth neither sort be forbidden by this passage of S. Paul) the barbarous languages of every several province in respect of the whole Church of Christ, are rather the strange tongues here spoken of, than the common Latin tongue, which is universally of all the West Church more or less learned, and pertaineth much more to unity and orderly conjunction of all Nations in one faith, service, and worship of God, then if it were in the sundry barbarous speeches of every province. Wherein all Christians that travel about this part of the world or the judes either, 
The service in vulgar tongue strange and barbarous to every stranger.  where so ever they come, shall find the self same mass, matins, and service, as they had at home. Where now, if we go to Germany, or the Germans or genevians come to us, each others service shall be thought strange and barbarous. Yea and the service of our own language within a few hundredth years (or rather every age) shall wholly become barbarous and unknown to ourselves, our tongue (as all vulgar) doth so often change.  
And for edification, that is, for increase of faith, true knowledge, and good life, the experience of a few years hath given all the world a full demonstration whether our forefathers were not as wise, 
Whether the service in vulgar tongues do more edify.  as faithful, 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, curiosity contempt of Superiors, disputes, emulations, contentions, schisms, horrible errors, profenation and diwlgation of the secret Mysteries of the dreadful Sacraments, 
See Annot▪ 1. Cor. 10. 13.  * which of purpose were hidden from the vulgar (as S. Denys Eccl. Hier. c. 1. and S. Basil de Sp. Sanct. c. 27. testify) are fallen by the same, but virtue or sound knowledge none at al.  
Wherein this also is a gross illusion and untruth, 
The virtue of the Sacraments and service consisteth not in the people's understanding.  that the force and efficacy of the Sacraments, Sacrifice, and common prayer, dependeth upon the people's understanding, hearing, or knowledge: the principal efficacy of such things and of the whole ministery of the Church, consisting specially of the very virtue of the work, and the public office of the Priests, who be appointed in Christ's behalf to dispose these Mysteries to our most good: the infant, innocent, idiot and unlearned, taking no less fruit of baptism and all other divine offices, meet for every ones condition, than the learnedst clerk in the realm: and more, if they be more humble, charitable, devour, and obedient, than the other, having less of these qualities and more learning.  
Which we say not, 
The people is to be taught the meaning of Sacraments & ceremonies, and are taught in all Catholic countries.  as though it were inconvenient for the people to be well instructed in the meaning of the Sacraments and holy ceremonies and service of the Church (for, that to their comfort and necessary knowledge, both by preaching, Catechizing, and reading of good Catholic books, Christian people do learn in all Nations much more in those countries where the service is in Latin, then in our Nation, God knoweth:) But we say that there be other wales to instruct them, and the same less subject to danger and disorder, then to turn it into vulgar tongues. We say, the simple people and many one that think themselves some body, understand as little of the sense of divers psalms, Lessons, and orisons in the vulgar tongue, as if they were in Latin: yea and often take them in a wrong, perverse, and pernicious sense, which lightly 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 divine things be written in, or use other diligence in hearing sermons and instructions: then for a few men's not necessary knowledge, the holy universal order of God's Church should be altered. For if in the kingdom of England only, it be not convenient, necessary, nor almost possible, to accommodate their service book to every province and people of divers tongues: how much less should the whole Church so do, consisting of so many differences? Neither doth the Apostle in all this Chapter appoint any such thing to be done, but admonisheth them to pray and labour for the grace of understanding and interpretation, or to get others to interpret or expound unto them. And that much more may we do concerning the service 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 through out 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, 
Catholic people in every country understandeth every ceremony, and can behave themselves accordingly.  that by the diligence of parents, Masters, and Curates, every Catholic of age almost, can tell the sense of every ceremony of the mass, what to answer, when to say Amen at the priests benediction, when to confess, when to adore, when to stand, when to kneel, when to receive, what to receive, when to come, when to departed, and all other duties of praying and serving, sufficient to salvation. And thus is it evident that S. Paul speaketh not of the common tongues of the church's service.  
Secondly, it is as certain, that he meaneth not nor writeth any word in this place of the Churches public service, prayer, or ministration of the holy Sacrament, wherein the Office of the Church specially consisteth: but only of a certain exercise of mutual conference, wherein one did open to an other and to the assembly, miraculous gifts and graces of the Holy 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 committed many disorders, turning Gods gifts to pride and vanity, and namely that gift of tongues: which being in deed the least of all gifts, 
Aug. doct. Chr. li. 2. c. 13.  yet most puffed up the havers, and now also doth commonly puff up the professors of such knowledge, according as S. Augustine writeth thereof. 
That he speaketh not of the church's service, is proved by invincible in arguments.  This exercise and the disorder thereof was not in the Church (for any thing we can read in antiquity) these fourteen hundredth years: and therefore neither the use nor abuse, nor S. 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 spoke in many tongues. In the public service every man had not his own special tongue, his special Interpretation, special revelation, proper psalms but in this they had. Again, the public service had in it the ministration of the holy Sacrament principally: which was not done in this time of conference. For into this exercise were admitted Catechumens and Infidels and whosoever would: in this women, before S. Paul's order, did speak and prophecy: so did they never in the Ministration of the Sacrament. with many other plain differences, that by no means the Apostles words can be rightly and truly applied to the Corinthians service then, or ours now. Therefore it is either great ignorance of the Protestants, or great guilfulnes, so untruly and perversely to apply them.  
Neither is here any thing meant of the private prayers which devout persons of all sorts and sexes have ever used, 
The Apostle speaketh not of the people's private prayers in latin, as upon primmars, beads, or otherwise.  specially in Latin, as well upon their Primars as beads. 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 an others comfort, or to themselves and God only. But the prayers, psalms, and holy words of the Christian people used privately, are not composed by them, nor diversely inspired to themselves, nor now to be approved or examined in the assemblies: but they are such as were given and written by the Holy Ghost, and prescribed by Christ and his Church for the faithful to use, namely the Pater noster, the ave Marie, and the creed, our Lady's matins, the Litanies, and the like. Therefore the Apostle prescribeth nothing here thereof, condemneth nothing therein, toucheth the same nothing at al. But the devout people in their ancient right may and ought still use their Latin primars, beads, and prayers, as ever before. Which the wisdom of the Church for great causes hath better liked and allowed of, 
Latin prayers translated, or the people taught the contents thereof.  then that they should be in vulgar tongues, though she wholly forbiddeth 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 commanded also in some counsels, that such as can not learn distinctly in Latin (specially the Pater noster & the creed) should be taught them in the vulgar tongue. And therefore as we doubt not but it is acceptable to God, & available in all necessities. & more agreeable to the use of all Christian people ever since their conversion, to pray in Latin, then in the vulgar, 
The people's devotion nothing the less, for praying in Latin.  though every one in particular understand not what he saith: so it is plain that such pray with as great consolation of spirit, with as little tediousues, with as great devotion and affection, and oftentimes more, than the other: and always morethen any schismatic or heretic in his known language. Such holy orisons be in 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 saviours cross, and giveth more force and valour to them said in the church's obedience, 
Mat. 24.  then to others. The children cried 
* Greg. li. 27. Moral. c. 6.  Hosanna to our saviour, 
The service always in Latin through out the west Church.  and were allowed, though they knew not what they said. It is well near a thousand years that * our people which could nothing else but barbarum frendere, did sing Alleluia, and not, Praiseye the Lord. and longer ago since the poor husband men sang the same at the plough in other Countries. Hiero. to 1 ep. 58. And Sursum corda, and Kyrie eleison, and the psalms of David sung in Latin in the service of the primitive Church, have the ancient and flat testimonies of S. Cyptian, S. Augustine, S. Hierom and other Fathers. Grego. li. 7 ep.. 6●. Cypr. exp. orat. Do. nu 13. August. c. 13 de dono persever, & de bono vid. c. 16. and ep. 178. Hiero. prafat. in Psal. ad Sephron. Aug. de Catechiz, rud. c. 9 de Doct. Chr. li. 2 c. 13. See ep. 10. August. of S. Hieroms latin translation read in the Churches of Africa. Prayers are not made to teach, make learned, or increase knowledge, though by occasion they sometimes instruct us. but their special use is, to offer our hearts, desires, and wants to God, and to show that we hang of him in all things: and this every Catholic doth for his condition, 
It is not necessary to understand our prayers.  whether he understand the words of his prayer or not. The simple sort can not understand all psalms, nor scarce the learned, no though they be translated or read in known tongues: men must not cease to use them for all that, when they are known to contain Gods holy praises. The simple people when they desire any thing specially at God's hand, are not bound to know, neither can they tell, to what petition or part of the Paternoster their demand pertaineth, though it be in English never so much, they can not tell no more what is, Thy kingdom come, then Adueniat regnum tuum. not whether their petition for their sick children or any other necessity, pertain to this part, or to Fiat voluntas tua, or N●nos inducas, or to what other part else. It is enough that they can tell, 
How far is sufficient for the people to understand.  this holy Oraison to be appointed to us, to call upon God in all our desires. more than this, is not necessary. And the translation of such holy things often breedeth manifold danger and irreverence in the vulgar (as to think God is author of sin, when they read, Lead us not into tentation) and seldom any edification at al. For, though when the prayers be turned and read in English, the people knoweth the words, yet they are not edified to the instruction of their mind and understanding, 
How the mind or understanding is edified.  except they knew the sense of the words also and meaning of the holy Ghost. For if any man think that S. Paul speaking of edification of man's mind or understanding, meaneth the 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 Pater noster in English? It is the sense therefore, which every man can not have, neither in English nor Latin, the knowledge whereof properly and rightly edifieth to instruction. and the knowledge of the words only, often edifieth never a whit, and some times buildeth to error and destruction: as it is plain in all heretics and many curious persons beside. finally both the one and the other without charity and humility maketh the heretics and schismatics with all their English and what other tongues and intelligence so ever, 
1 Cor. 13.  to be as sonans & cymbalum tinniens, sounding brass and a tinkling cymbal.  
To conclude, for praying either publicly or privately in Latin which is the common sacred tongue of the greatest part of the Christian world, this is thought by the wisest & godliest to be most expedient, and is certainly seen to be nothing repugnant to S. Paul. If any yet will be contentious in the matter, 
1 Cor. 11, 16.  we must answer them with this same Apostle, 
A notable rule of S. Augustine.  The Church of God hath no such custom. and with this notable saying of S. Augustine, ep. 118. c. 5. Any thing that the whole Church doth practise and observe through out the world, to dispute thereof as though it were not to be done, is most insolent madness  
14. Let women hold their 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 lawfully any kingdom or temporal sovereignty: 
Women may have any temporal sovereignty, but no Ecclesiastical function.  but that is false and against both reason & the Scriptures. This only in that sex is true, that it is not capable of holy orders, spiritual. Regiment or Cure of souls: 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 counsels and public Assemblies, concerning matters of Religion, nor make Ecclesiastical laws concerning the same, nor bind, nor lose, nor excommunicate, nor suspend, nor degrade, nor absolve, nor minister Sacraments, other than baptism in the case of mere necessity, when neither Priest nor other man can be had much less prescribe any thing to the clergy, how to minister them, or give any man right to rule, preach, or execute any spiritual function as under her and by her authority: no creature being able to impart that whereof itself is incapable both by nature and Scriptures. This Regiment is expressly given to the Apostles, bishops, and Prelates: they only have authority to bind and loose, Mat. 18: they only are set by the Holy Ghost to govern the Church, Act. 20,: they only have cure of our souls directly, and must make account to God for the same, Hebr. 13.     

CHAP. XV.  
He proveth the Resurrection of the dead by the Resurrection of Christ, 
The 7 part.  and with many other arguments: 
Of the resurrection of the dead.  and 3● answereth also objections made against it. 49 And then exhorteth in respect of it, unto good life.  
verse 1 AND I do you to understand, 
The Epistle upon the 11 Sunday after Pentecost.  brethren, the Gospel which I preached to you, which also you received, in the which also you stand, ✝ verse 2 by the which also you are saved, after what manner I preached unto you if you keep it, unless you have believed in vain. ✝ verse 3 For 
c This delivery in the latin & Greek importeth tradition. so by Tradition did the Apostles plant the Church in all truth, before they written any thing.  I delivered unto you first of all which I also received: 
Es. 53, 8.  that Christ died for our sins * according to the Scriptures: 
Dan. 9, 26.  ✝ verse 4 and that he was buried, and that he rose again the third day, 
Ps. 15, 10  * according to the scriptures: ✝ verse 5 and that he was * seen of Cephas: 
jon. 2, 2.  and after that of the eleven. ✝ verse 6 Then was he seen of more than five hundred brethren together: 
Lu. 24.  of which many remain until this present, & some are a sleep. ✝ verse 7 moreover he was seen of James, then of all the Apostles. 
Act. 9, 3▪ Cone borne: out of time.  ✝ verse 8 And last of all, as it were of 
c tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an abortive * he was seen also of me. ✝ verse 9 For I am the least of the Apostles, who am not worthy to be called an Apostle, because I persesecuted the Church of God. ✝ verse 10 But by the grace of God I am that which I am: & his grace in me hath not been 
⸬ In him God's grace is not void, that worketh by his free will according to the motion and direction of the same grace.  void, ⊢ but I have laboured more abundantly than all they: yet not I, but the grace of God ″ with me. ✝ verse 11 For whether I, or they, so we preach, and so you have believed.  
✝ verse 12 But if Christ be preached that he is risen again from the dead: how do certain among you say, that there is no resurrection of the dead? ✝ verse 13 And if there be no resurrection of the dead, neither is Christ risen again. ✝ verse 14 And if Christ be not risen again, then vain is our preaching, vain also is your faith. ✝ verse 15 and we are found also 
⸬ So may we say, If the Cath. faith in all points be not true, than our first Apostles were false witnesses than hath our country believed in vain all this while, then are all our forefathers dead in their sins and perished. Which (presupposing Christ to be God) were the greatest absurdity in the world.  false 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. ✝ verse 16 For if the dead rise not again, neither is Christ risen again. ✝ verse 17 And if Christ be not risen again, vain is your faith, for yet you are in your sins. ✝ verse 18 Then they also that are a sleep in Christ, are perished. ✝ verse 19 If in this life only we be hoping in Christ, we are more miserable than all men.  
✝ verse 20 But now Christ is risen again from the dead, 
Col. 1, 18  the * first fruits of them that sleep: 
Ap. 1, 5.  ✝ verse 21 for * by a man death: and by a man the resurrection of the dead. 
Ro. 5, 12.  ✝ verse 22 And as in Adam all die, 
1. Thes. 4, 15.  so also in Christ all shall be made alive. ✝ verse 23 But * every one in his own order: the first fruits Christ, than they that are of Christ, that believed in his coming. ✝ verse 24 Then the end, when he shall have delivered the kingdom to God and the Father, when he shall have abolished all principality and authority and power. 
Ps. 109. 1.  ✝ verse 25 And he must reign, Until he put all his enemies under his feet. ✝ verse 26 And the enemy death shall be destroyed last. 
Ps. 8, 8.  For he hath subdued all things under his feet. And whereas he saith, ✝ verse 27 All things are subdued to him: undoubtedly, except him that subdued all things unto him. ✝ verse 28 And when all things shall be subdued to him: then the son also himself shall be subject to him that subdued all things unto him, that God may be all in al.  
✝ verse 29 Otherwise what shall they do that are baptised for the dead, if the dead rise not again at all? ✝ verse 30 why also are they baptised for them? why also are we in danger every hour? ✝ verse 31 I die daily by your glory brethren, which I have in Christ Jesus our Lord. ✝ verse 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, 
Esa. 22, 13.  for to morrow we shall die. ✝ verse 33 Be not seduced, Evil communications corrupt good manners. 
Menander.  ✝ verse 34 Awake ye just, and sin not. for some have not the knowledge of God, I speak to your shame.  
✝ verse 35 But some man saith, How do the dead rise again? and with what manner of body shall they come? ✝ verse 36 fool, that which thou sowest is not quickened, unless it die first. ✝ verse 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. ✝ verse 38 And God giveth it a body as he will: and to every seed his proper body. ✝ verse 39 Not all flesh, is the same flesh: but one of men, an other of beasts, an other of birds, an other of fishes. ✝ verse 40 And bodies celestial, and bodies terrestrial: but one glory of the celestial, and an other of the terrestrial. ✝ verse 41 One glory of the sun, an other glory of the moon, and an other glory of the stars. For 
⸬ The glory of the bodies of saints shall not be all alike, but different in heaven according to men's merits.  star differeth from star in glory: ✝ verse 42 so also the resurrection of the dead. It is sown in corruption, it shall rise in incorruption. ✝ verse 43 It is sown in dishonour, it shall rise in glory. It is sown in infirmity, it shall rise in power. ✝ verse 44 It is sown a natural body: it shall rise a 
⸬ As to become spiritual doth not take away the substance of the body glorified: no more when Christ's body is said to be in spiritual sort in the Sacrament, doth is import the absence of his true body and substance.  spiritual body. If there be a natural body, 
Gen. 2, 7  there is also a spiritual, ✝ verse 45 as it is written, The first man Adam was made into a living soul: the last Adam into a quickening spirit. ✝ verse 46 Yet that is not first which is spiritual, but that which is natural: afterwards that which is spiritual. ✝ verse 47 The first man of earth, earthly: the second man from heaven, heavenly. ✝ verse 48 Such as is the earthly, such also are the earthly, and such as the heavenly, such also are the heavenly. ✝ verse 49 therefore as we have borne the image of the earthly, let us bear also the image of the heavenly. ✝ verse 50 This I say brethren, that 
⸬ Flesh and blood signify not here the substance of those things, but the corrupt quality incident to them in this life by the fall of Adam.  flesh and blood can not possess the kingdom of God: neither shall corruption possess incorruption.  
✝ verse 51 
b The Epistle upon alsoules day.  Behold I tell you a mystery. We shall all in deed rise again: but we shall not all be changed. ✝ verse 52 In a moment, in the twinkling of an eye, 
Ap. 8, 2. 11, 15.  at the * last trumpet (for * the trumpet shall sound) and the dead shall rise again incorruptible: and we shall be changed. ✝ verse 53 For this corruptible must do on incorruption: & this mortal do on immortality. ✝ verse 54 And when this mortal hath done on immortality, then shall come to pass the saying that is written, 
Os. 13, 14.  Death is swallowed up in victory. ✝ verse 55 Death where is thy victory? Death where is thy sting? ✝ verse 56 And the sting of death, is sin: and the power of sin is the Law. ✝ verse 57 But thanks be to God that hath given us the victory by our Lord Jesus Christ. ⊢ ✝ verse 58 therefore my beloved brethren, be stable & unmovable: abounding in the work of our Lord always, knowing that your labour is not vain in our Lord.  

ANNOTATIONS CHAP. XV.  
●● With me.) 
Free will with grace.  God useth not man as a brute beast or a block: but so worketh in him and by him that free will may concur in every action with his grace, which is always, the principal. The heretics to avoid this concurrence in working & labouring, translate, which is with me: 
Heret. translation.  where the Apostle rather saith, which laboureth with me.  
●● Let us eat and drink.] S. Ambrose apply these words to our Christian Epicurians that takes away fasting, 
Fasting is meritorious.  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▪ What are these new masters then that exclude all merit of fasting? is not this the very voice of the heathen saying. Let us eat and drink, to morrow we shall die? li. 10. epist. ep. 82.    

CHAP. XVI.  
He prescribeth an order for their contributing to the Christians at Jerusalem, 
The 8 part.  3 promising to come unto them. 
Of the contributions.  10 Of Timothe●▪ and of Apollo's coming thither, 13 and so with exhortation, and divers commendations, he endeth.  
verse 1 AND concerning the collections that are made for the saints, as I have ordained to the Churches of Galatia, so do ye also. ✝ verse 2 In 
⸬ That is Sunday. Hiero. q. 4. Hedibiae. So quickly did the Christians keep Sunday, holiday, and assembled to divine service on the same.  the first of the sabbath let every one of you put a part with himself, laying up what shall well like him: that not when I come, than collections be made. ✝ verse 3 And when I shall be present: whom you shall approve by letters, them will I send to carry your grace into Jerusalem. ✝ verse 4 And if it be worthy that I also go, they shall go with me.  
✝ verse 5 And I will come to you, when I shall have passed through Macedonia. for I will pass through Macedonia. ✝ verse 6 And with you perhaps I will abide, or will winter also: that you may bring me on my way whithersoever I go. ✝ verse 7 For I will not now see you by the way, for I hope that I shall abide with you some little time, if our Lord will permit. ✝ verse 8 But I will tarry at Ephesus until 
⸬ The heretics & other new fangled strive among themselves, whether Pentecost signify here the term of fifty days, or else the Jews holy day so called. But it cometh not to their minds that it is most like to be the feast of Whitsuntide kept & instituted even them by the Apostles, as appeareth by the father's See S. Aug. ep. 119 c. 15 & 16. Ambr. in c. 17. Luca.  Pentecost. ✝ verse 9 For a great door and evident is opened unto me: and many adversaries.  
✝ verse 10 And if Timothee come, see that he be without fear with you, for he worketh the work of our Lord, as also I. ✝ verse 11 Let no man therefore despise him, but conduct ye him in peace: that he may come to me. for I expect him with the brethren.  
✝ verse 12 And of brother Apollo I do you to understand, that I much entreated him, to come to unto you with the brethren: & 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at all it was not his mind to come now. but he will come when he shall have leisure.  
✝ verse 13 Watch ye, stand in the faith, do manfully, & be strengthened. ✝ verse 14 Let all your things be done in charity. ✝ verse 15 And I beseech you brethren, you know the house of Stéphanas, and of Fortunátus, that they are the first fruits of Achaia, & have ordained themselves to the ministery of the saints: ✝ verse 16 that you also be subject to such, and to every one that helpeth and laboureth with us. ✝ verse 17 And I rejoice in the presence of Stephanas and Fortunatus and Achaicus, because 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which you wanted, they have supplied. ✝ verse 18 For they have refreshed both my spirit and yours. Know them therefore that are such.  
✝ verse 19 The churches of Asia salute you. Aquila and Priscilla with their domestical church salute you much in our Lord. ✝ verse 20 Al the brethren salute you. Salute one an other in a 
c See Ro. 16, 16.  holy kiss. ✝ verse 21 The salutation with mine own hand Paul's. ✝ verse 22 If any man love not our Lord Jesus Christ, be he anáthema. 
c That is, our Lord is come. Hiero. ep. 173. Therefore anathema to all that love him not, or believe not. Th●●phyla, upon this place.  
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Maranatha. ✝ verse 23 The grace of our Lord Jesus Christ be with you. ✝ verse 24 My charity be with you all in Christ Jesus. Amen.    

❧ THE argument OF THE SECOND EPISTLE TO THE CORINTHIANS.  
FOR the time when this Epistle was written, look the Argument of the epistle to the Romans: to wit, about the eighteenth year after his conversion, & our lords passion because in the 11 chapter he maketh mention of 14 years, 
2. Cor. 11. 2.  not only after his conversion, as to the Galatians, but also after his rapt, 
Gal. 2. 1.  which seemeth to have been when he was at Jerusalem Act. 9, 26. four years after his conversion (Gal. 1, 18) in a trance or excess of mind, as he calleth it, Act. 22, 17. Is was written at Troas (it is thought) and sent by Titus, as we read chap. 8.  
It is for the most part against those false Apostles whom in the first part of the first to the Corinthians, be noted, or rather spared, but now is constrained to deal openly against them, & to defend both his own person which they sought to bring into contempt, making way thereby to the correption of the Corinthians, and withal to maintain the excellency of the ministery and Ministers of the new Testament, above which they did magnify the ministery of the old Testament: bearing themselves very high because they were Jews.  
Against these therefore S. Paul avoucheth the pre-eminent power of his ministery, by which power also he giveth a pardon to the incestuous fornicator whom he excommunicated in the last Epistle, seeing now his penance, and again threateneth to come & excommunicate those that had grievously sinned and remained impenitent. Two chapters also he interposeth of the countributions to the church of Jerusalem, mentioned in his last, exhorting them to do liberally, and also to have all in areadines against his coming.   

THE SECOND EPISTLE OF Paul TO THE CORINTHIANS.  

CHAP. I.  
By his troubles in Asia he comforteth them. and (against his adversaries the false apostles of the Iewes) allegeth to them the testimony of his own and also of their conscience, 17 answering them that objected lightness against him, for not coming to Corinth according to his promise.  
verse 1 Paul an Apostle of Jesus Christ by the will of God, and Timothee our brother: to the Church of God that is at Corinth, with all the saints that are in all Achaia. ✝ verse 2 Grace unto you and peace from God our father, and from our Lord Jesus Christ.  
✝ verse 3 Blessed be the God and father of our Lord Jesus Christ, 
The Epistle for a Martyr that is a Bishop.  the father of mercies, and God of all comfort, ✝ verse 4 who comforteth us in all our tribulation: that we also may be able to comfort them that are in all distress, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the exhortation wherewith we also are exhorted of God. ✝ verse 5 For as the ″ passions of Christ abound in us: so also by Christ doth our ″ comfort abound. ✝ verse 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: ✝ verse 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. ⊢  
✝ verse 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, so that it was tedions unto us even to live. ✝ verse 9 But we in ourselves had the answer of death, that we be not trusting in ourselves, but in God who raiseth up the dead, ✝ verse 10 who hath delivered and doth deliver us out of so great dangers: in whom we hope that he will yet also deliver us, ✝ verse 11 you ″ helping withal in prayer for us, that ″ by many men's persons, thanks for that gift which is in us, may be given by many in our behalf. ✝ verse 12 For our glory is this, the testimony of our conscience, that in simplicity and sincerity of God, and not in carnal wisdom, but in the grace of God we have conversed in this world: and more abundantly towards you. ✝ verse 13 For we write no other things to you, then that you have read and know. And I hope that you shall know unto the end: ✝ verse 14 as also you have known us in part, that we are ″ your glory, as you also ours in the day of our Lord Jesus Christ. ✝ verse 15 And in this confidence I would first have come to you, that you might have a second grace: ✝ verse 16 and by you pass into Macedonia, and again from Macedonia come to you, and of you be brought on my way into Jewry.  
✝ verse 17 Whereas then I was thus minded, did I use lightness? Or the things that I mind, do I mind according to the flesh, that there be with me, It is and It is not? ✝ verse 18 But God is faithful, because our preaching which was to you, there is not in it, ″ It is, and, It is not. ✝ verse 19 For the son of God Jesus Christ, who by us was preached among you, by me and Sylvanus and Timothee, was not, It is, and, It is not, but, It is, was in him. ✝ verse 20 For all the promises of God that are, in him It is: therefore also by him, Amen to God, unto our glory. ✝ verse 21 And he that confirmeth us with you in Christ, and that hath anointed us, God: ✝ verse 22 who also ″ hath sealed us, and given the pledge of the Spirit in our hearts. ✝ verse 23 And I call God to witness upon my soul, that sparing you, I came not any more to Corinth, ✝ verse 24 ″ not because we overrule your faith: but, we are helpers of your joy. for in the faith you stand.  

ANNOTATIONS CHAP. I.  
5. Passions of Christ.] 
Al our afflictions, be Christ's afflictions, for the conjunction between the head & body.  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 strait conjunction and communion betwixt him being the head, and every of the living members of his body, which is the Church, that whatsoever is suffered by any one of the 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 Catholic Church attributeth such force of merit and satisfaction to the work of holy men. 
Merit and satisfaction.   
5. The comfort abound.] 
Worldly men feel not the comfort of afflicted Catholics.  Worldly men that see only the exterior miseries and afflictions that Catholics do suffer being persecuted by the Heathen or heretics, deem them exceeding miserable. but if they felt or could conceive the abundance of consolation which Christ ever giveth according to the measure of their afflictions, they would never wonder at 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, then to live out of the Church in all the wealth of the world.  
●1. You helping in prayer.] 
Intercession of saints or holy men for us, no derogation to Christ.  S. Paul knew that the help of other men's prayers was nothing derogatory to the office of Christ's mediation or intercession for him, nor to the hope that he had in God: and therefore he craveth the Corinthians aid herein as a support and succours for himself in the sight of God. With what reason or Scripture then, can the Protestants say that the prayers of saints be injurious to Christ, or not to stand with the confidence we have in him? As though it were more dishonour to God that we should use the aid of saints in heaven, then of sinners in earth: 
Hiero. cont. Vigil.  or * that the intercession of these our fellows beneath, were more available than the prayers of those that be in the glorious sight of God above.  
11. By many men's.] 
Public prayers & fasts.  He meaneth, that as the prayers of many joined together for him, shall be rather heard, then of any alone: so their common thanks giving to God for granting their request, shall be more acceptable and glorious to God, than any one man's thanks alone. Which thing doth much commend the holy Churches public prayers, processions, stations, and pilgrimages, where so many meet and uniformly join their prayers and laudes together unto God.  
14. Your glory.] 
Their glory in heaven that convert other.  The Apostles, teachers, and preachers, that convert countries or particular persons to Christ, and the peoples or parties by them converted, shall in the day of judgement 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. See 1 Thess. 2. v. 19  
18. It is, it is not.] 
The Protestants inconstancy in changing their writings, translations, service books, etc.  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 doctrine and faith. Wherein, one day to affirm, an other day to deny, to dissent from his fellows or from himself, to change every year or in every epistle to form of his former teaching, to come daily with new devices repugnant to his own rules, were not agreeable to an Apostle and true teacher of Christ, but proper to false prophets and heretics. Whereof we have notorious examples in the Protestants: who being destitute of the spirit of peace, concord, constancy, unity, and verity, as they vary from their own writings which they retract, reform or deform continually, so both in their preachings, & form of service, they are so restless, changeable, and repugnant to themselves, that if they were not kept in awe with much a do, by temporal laws or by the shame and rebuke of the world, they would coin us every year or every Parliament, new Communions, new faiths, and new Christ's, as you see by the manifold endeavours of the Puritans. And this to be the proper note of false Apostles and heretics, see in S. Irenaeus li. ● c. 18. and Tertul. de prescript. S. Basil. ep. 82.  
22. Hath sealed.] The learned divines prove by this place and by the like in the fourth to the Ephesians, 
Eph. 4, 3●.  that the Sacrament of baptism doth not only give grace, 
The indelible character of baptism, Confirmation, Holy Orders.  but imprinteth and sealeth the soul of the baptised, with a spiritual sign, mark, badge, or token, which can never be blotted out, neither by sin, heresy, apostasy, nor other ways, but remaineth for ever in man for the cognisance of his Christendom, and for 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. See S. Hierom in 4. Ephes. S. Ambrose li. 1 de Sp. sancto cap. 6. S. Cyril Hierosol. Catechesi ●7 at the end, and S. Dionysius Areopag. c. 2. Eccl. Hierarch. The which fathers express that spiritual sign by divers agreeable names, which the Church and most divines, after S. Augustine, call the character of baptism. by the truth and force of which spiritual note or mark of the soul, he specially convinceth the donatists, that the said Sacrament though given and ministered by heretics or schismatics or who else so ever, can never be reiterated. See ep.. ●7. & li. 6 cont. Donatist. cap. 1. & li. 2 cont. Parmenianum 6. 1●. 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 self same person. And that holy Orders can not be iterated, see S. Augustine li. 2 cont. Parmen. c. 13. li. de bono coniug. c. 24. and S. Gregory li. 2 Rggist. ep. 32. 
See Conc. Tarraco. to. ●. Concil.  The like of Confirmation is decreed in the most ancient council Tarracon. cap. 6. Finally that this character is given only by these said three Sacraments, and is the cause that none of them can be in any man repeated or reiterated, see the decrees of the counsels Florentine and Trent. Which yet is no new devise of them, as the heretics falsely affirm, but agreeable (as you see) both to the Scriptures and also to the ancient fathers and counsels.  
●4. Not because we overrule.] Calvin and his seditious Sectaries with other like which despise dominion, 
The calvinists will be subject to no tribunal in earth, for trial of their religion.  as S. Jude describeth such, would by this place deliver themselves from all yoke of spiritual Magistrates and Rulers: namely that they be subject to no man touching their faith, or for the examination and trial of their doctrine, but to God and his word only. And no marvel that the male factors and rebels of the Church would come to no tribunal but Gods, 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 gloss, constructions, corruptions, and denials of the books to be Canonical, if there were no laws or judicial sentence of men to rule and repress them.  
Notwithstanding then these words of S. Paul, 
Tyrannical dominion is forbid in Prelates, not Ecclesiastical sovereignty for examination of faith or manners.  whereby only tyrannical, insolent, and proud behaviour and indiscrete rigour of Prelates or Apostles towards their flocks is noted, as also in the first of S. Peter cap. 5. (the Greek word in these places, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and in the Gospel Mt. 20, 25. Mr. 10, 42. signifying lordly and insolent dominion:) yet he had and exercised just rule, pre-eminence, and prelacy over them, not only for their life, but also and principally touching their faith. for he might & did call them to account for the same, and excommunicated heretics for foresaking their faith. 1 Cor. 4, 5. 2 Cor. 10, 4. 13, 10. 1 Tim. 1, 20. Tit. ●, 11. And all Christian men are bound to obey their lawful 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 Anabaptistes, Arians, and the like, as well as the Protestants) disobey God's Church, counsels, 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, 
1 Cor. 3, 9  author and giver of faith, yet they are his * cooperators and coadjutors by whom the faithful do believe and be preserved in the true faith, and be defended from wolves, which be heretics seeking to corrupt them in the same. 
1 Cor. 4, 15.  And this same Apostle * challengeth to be their father as he that begat and form them by his preaching in Christ.    

CHAP. II.  
Prosecuting the true cause which in the last chapter he gave of his not coming, 6 he pardoneth now after some part of penance, him that for incest he excommunicated in the last epistle, requiring them obediently to consent thereunto. 12 Then, of his going from Troas into Macedonia, God every where giving him the triumph.  
verse 1 AND I have determined with myself this same thing, not to come to you again in sorrow. ✝ verse 2 For if I make you sorry: and who is it that can make me glad, but he that is made sorry by me? ✝ verse 3 And this same I written to you: that I may not, when I come, have sorrow upon sorrow, of the which I ought to rejoice: trusting in you all, that my joy is the joy of you al. ✝ verse 4 For of much tribulation and anguish of heart I written 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. ✝ verse 5 And if any man hath made sorrowful, not me hath he made sorrowful, but in part, that I burden not all you. ✝ verse 6 To him that is such a one, ″ this rebuke sufficeth that is given of many: ✝ verse 7 so that contrariwise you should rather pardon and comfort him, lest perhaps such an one be swallowed up with over great sorrow. ✝ verse 8 For the which cause ″ I beseech you that you confirm charity toward him. ✝ verse 9 For therefore also have I written that I may know the experiment of you, whether in all things you be ″ obedient. ✝ verse 10 And whom you have pardoned any thing, ″ I also. For, myself also that which 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though he did great Penance (saith Theodorete) yet he calleth this pardoning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a grace, because his sin was greater than his penance.  I pardoned, if I pardoned any thing, ″ for you ″ in the person of Christ, ✝ verse 11 that we be not ″ circumvented of Satan. for we are not ignorant of his cogitations.  
✝ verse 12 And when I was come to Troas for the Gospel of Christ, and a door was opened unto me in our Lord, ✝ verse 13 I had no rest in my spirit, for that I found not Titus my brother, but bidding them far well, I went forth into Macedonia. ✝ verse 14 And thanks be to God, who always triumpheth us in Christ Jesus, and manifesteth the odour of his knowledge by us in every place. ✝ verse 15 For we are the good odour of Christ unto God in them that are saved, and in them that perish. ✝ verse 16 To some in deed the odour of death unto death: but to others the odour of life unto life. And to these things who is so sufficient? ✝ verse 17 For we are not as very many, ″ adulterating the word of God, but of sincerity, and as of God, before God, in Christ we speak.  

ANNOTATIONS CHAP. II.  
●. This rebuke sufficeth.] 
The Apostle excommunicateth, enjoineth penance: and afterward pardoneth & absolveth.  This Corinthian for incest was excommunicated and put to penance by the Apostle, as appeareth in the former Epistle c. 5. And here order is given for his absolution and pardoning. Wherein first we have a plain example and proof of the Apostolic power, there of binding, and here of losing: there of punishing, here of pardoning: there of retaining sins, here of remission. Secondly 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 dealing with other Christian men, 
1. Cor. ●, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  besides other bodily affliction: all which called of the Apostle before interitus 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 Apostles commandment in the face of the Church, and by the offender patiently sustained so long. 
Pardon or remission of penance enjoined.  Thirdly we see that it lieth in he hands of the Apostles, Bishops, and spiritual Magistrates, to measure the time of such penance or discipline, not only according to the weight of the offence 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 hardling of the offender's case, we may refute the wicked heresy of the Protestants, that would make the simple believe, 
Penance and satisfaction evidently proved against the Protestants.  no punishment of a man's own person for sins committed, 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. 
joel. 2, 12.  Which Epicurian doctrine is refelled, not only hereby, but also by the Prophets, 
Mt. 3. et 4  John the Baptistes, Christ's, and the Apostles preaching of penance and condign works or fruits of repentance, 
Act. 2, et 26.  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 counsels prescribing times of penance, commending penance, enjoining penance, and continually using the word satisfaction in this case through out all their works, as our adversaries themselves can not but confess.  
8. I beseech you.] They which at the beginning did bear to much with the offender, and seemed josh to have him excommunicated in so austere manner: 
Zeal against the excommunicate.  yet through their obedience to the Apostle became on the other side so rigorous, and so far detested the malefactor after he was excommunicated, that the Apostle now meaning to absolve him, was glad to entreat and command them also to accept him to their company and grace again.  
9 Obedient.] 
The Apostle challengeth their obedience to his Ecclesiastical authority.  Though in the last chapter he discharged himself of tyrannical dominion over them, yet he challengeth their obedience in all things as their Pastor and Superior, and consequently in this point of receiving to mercy the penitent Corinthian. Whereby we see, that as the power and authority of excommunicating, so of absolving also was in S. Paul's person, though both were to be done in the face of the Church: else he would not have commanded or required their obedience.  
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 elder than S. Gregory. 
The authority of Indulgences whereupon it is grounded.  But in deed the authority, power, and right of them is of Christ's own word and commission, principally given to Peter, and so afterwards to all the Apostles, and in their persons to all the chief Pastors of the Church, when it was said, Whatsoever you lose in earth, 
Mat. 18, 18.  shall be loosed in heaven. By which commission the holy Bishops of old did cut of large pieces of penance enjoined to offenders, and gave peace, grace, or indulgence, 
Cypria. ep. 13. 14. 15.  * before they had accomplished the measure of their appointed or deserved punishment▪ and that is to give pardon. And so S. Paul here did towards the Corinthian, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Theodoret in hune loc.  whom he assoiled of mere grace and mercy, as the word donare or ●endonare doth signify, when he might longer have kept him in penance and temporal affliction for his offence. Whereof though he had already before God inwardly repent, yet was he justly holden under this correction for some satisfaction of his fault past, during the Apostles pleasure. 
What is a pardon or indulgence.  To remit then the temporal punishment 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 warrant and the Apostles example, have ever done, being no less authorized to pardon then to punish, and by imitation of our Master (who forgave * the adulteress and divers other offenders, 
Io. 8, 11.  not only their sins, but also often the temporal punishments due for the same) are as much given to mercy as to justice.  
10. For you.] Theodorete upon this place saith that the Apostle gave this pardon to the Corinthian at the intercession of the blessed men. 
Cypr. locis citatu.  Timotheus and Titus. And we may read in sundry places, 
Indulgences or pardons in the primitive Church.  of S. Cyprian namely, that Indulgences or remissions were given in the primitive Church by the mediation of holy Confessors or Martyrs, and by communicating the satisfactory 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 intercourse that is between the members of Christ's mystical body, and very answerable to God's justice, 
2 Cor. 8.  * which by supply of the one sort that aboundeth, standeth entire in respect of the other sort also that wanteth. In which kind the Apostle confesseth that himself by his suffering and tribulations, 
Col. 1, 24.  supplieth the wants of such passions as Christ 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 suffered in this life, be communicable and applicable to the use of other faithful men their fellow-members in our Lord, and to be dispensed according to every one's necessity and deserving, by them whom Christ hath constituted over his family, and hath made the dispensers of his treasures.  
10. In the person of Christ.] 
All pardon and remission is in the virtue and name of Christ.  For that many might of ignorance or pride reprove the practice of God's Church and her Officers, or deny the Apostles authority to be so great over men's souls as to punish and pardon in this sort, S. Paul doth purposely and precisely tell them that he doth give pardon as Christ's Vicar, or as bearing his person in this case: and 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. 
Heretical translation.  And this to be the proper meaning of these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In the person of Christ, and not as the Protestants would have it (the better to avoid the former conclusion of the Apostles giving indulgence) In the face or sight of Christ, you may easily understand by the Apostles like insinuation of Christ's power, when he committed this offender to Satan, 
1 Cor. 5, 4.  affirming that he gave that sentence in the name and with the virtue or power of our Lord Jesus CHRIST. In all which cases the Protestants blindness is exceeding great, who can not see that this is not the way to extol Christ's power, to deny it to his Priests, seeing the Apostle challengeth it by that that Christ hath such power, & that himself doth it in his name, virtue, and person. So now in this, and in no other name, give Popes and Bishops their pardons. Which pertaining properly to releasing only of temporal punishment due after the sin and the eternal punishment be forgiven, is not so great a matter as the remission of the sin itself: which yet the Priests * by express commission do also remit. 
Io. 20, 2●.   
11. Circumvented of Satan.] 
All binding & losing must be used to the party's salvation.  We may see hereby, that the dispensation of such discipline, 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 shall be thought best to their wisdom▪ for the end of all such correction or pardoning must be the salvation of the party's soul, as the Apostle noted 1 Cor. 5, 5. Which to some, and some certain times, may be better procured by rigour of discipline then by indulgence, to some others, by levity and human dealing (so pardoning of penance is called in old counsels) rather then by overmuch chastisement. 
Conc. Nic. can. 12.  for consideration whereof, 
The great penance of the primitive Church.  in some ages of the Church, much discipline, great penance and satisfaction was both enjoined and also willingly sustained, 
Ancyran. can. 2 & 5.  and then 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, though the sins be far greater than ever before, 
Why more pardons and Indulgences now then in old time.  yet our holy mother the Church knowing with the Apostle the cogitations of Satan, how he would in this delicate time, drive men either to desperation, or to forsake Christ and his Church and all hope of salvation, rather than they would enter into the course of canonical discipline, enjoineth small penance, and seldom useth extremity 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 penance, but also all or great parts of what punishment temporal so ever due 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, 
Mat. 11, 18.  they be like to the Jews ● that condemned John the Baptist of austerity, and Christ of to much freedom and liberty: not knowing nor liking in deed either Christ's ordinance and commission in binding or losing, or his providence in the government of the Church.  
17. Adulterating.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word signifieth to make commodity of the word of God, 
The heretics corrupting of the Scripture.  as vulgar vintner's 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 own fantasies, by false translations, glosses, colourable and pleasant commentaries, to deceive the taste of the simple, as taverners and tapsters do, to make their wines saleable by manifold artificial deceits. The Apostles contrariwise, as all 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 them by the same Spirit by which they were written or spoken.    

CHAP. III.  
Lest the judaical false Apostles should object again that he praiseth himself, he saith that the Corinthians are his commendation: and they in their hearts being justified by his ministery, he thereof inferreth that the ministers of the new Testament are far more glorious them they of the old, 12 and our people more lightened than theirs.  
verse 1 BEGIN we again to commend ourselves? or do we need (as certain) epistles of commendation to you, or from you? ✝ verse 2 Our epistle you are, written in our hearts, which is known and read of all men: ✝ verse 3 being manifested that you are ″ the epistle of Christ, ministered by us, & written not with ink, but with the Spirit of the living God: not in tables of stone, but in the tables carnal of the heart. 
The Epistle upon the 12 Sunday after Pentecost.  ✝ verse 4 And such confidence we have by Christ God: ✝ verse 5 not that we be sufficient to think any thing ″ of ourselves, as of ourselves: but our sufficience is of God. ✝ verse 6 Who also hath made us meet ministers of the new testament: not in the letter, but in the Spirit. For ″ the letter killeth: but the Spirit quickeneth. ✝ verse 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: ✝ verse 8 how shall not the ministration of the Spirit be more in glory? ✝ verse 9 For if the ministration of damnation be in glory: ″ much more the ministery of justice aboundeth in glory. ⊢ ✝ verse 10 For neither was it glorified, which in this part was glorious, by reason of the excelling glory. ✝ verse 11 For if that which is made void, is by glory: much more that which abideth, is in glory.  
✝ verse 12 having therefore such hope, we use much confidence: ✝ verse 13 and not * as Moses put a vele upon his face, 
Exo. 34, 33.  that the children of Israel might not behold his face, which is made void, ✝ verse 14 but their senses were dulled. For until this present day, ″ the self same vele in the lecture of the old testament remaineth unrevealed (because in Christ it is made void) ✝ verse 15 but until this present day, when Moses is read, a vele is put upon their heart. ✝ verse 16 But when he shall be converted to our Lord, the vele shall be taken away. 
10. 4, 24.  ✝ verse 17 And * our Lord is a Spirit. And where the Spirit of our Lord is, there is ″ liberty. ✝ verse 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 lords Spirit.  

ANNOTATIONS CHAP. III.  
1. The Epistle of Christ.] 
The Apostles written the Gospel in men's hearts much more than in paper.  S. Paul and other holy writers of Scriptures did set down many things in writing, by pen, ink, and paper, all which be of the Holy Ghost: but the special and proper book of Christ's truth and Gospel, is not the external writing in those dead creatures, but in the hearts of the faithful, being the proper subject of these truths and graces preached in the new Testament, and the habitacle of the Holy Ghost. In the which book of faithful men's hearts S. Paul written divers things not uttered in any Epistle: as sundry of the Apostles written the Christian religion in the hearts of their hearers only, 
Scripture written, and Tradition unwritten.  and in other material books not at all. Whereof S. Irenaeus li. 3. ●. 4. saith, What and if the Apostles also had left no Scriptures, ought we not to follow the order of the tradition, which they delivered unto them to whom they committed the Churches? to the which ordinance many nations of those barbarous people that have believed in Christ, do consent, without letter or ink, having salvation written in their hearts, and keeping diligently the tradition of the elders. And S. Hierom, (〈◊〉. 〈◊〉. Hieros. c. 9 ad Pam.) In the greed of our faith and hope, which being delivered by tradition from the Apostles, is not written in paper and ink▪ but in the tables camal of the heart. And this is the church's book also, whereby and wherein she keepeth faithfully all truth written in the 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.  
5. Of ourselves.] 
God grace & free will both must concur.  This maketh first against the heretics called Pelagians, that hold our meritorious actions or cogitations to be of free will only, and not of God's special grace. Secondly against the 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.  
6. The letter killeth.] 
The letter killeth both Jew and heretic.  As the letter of the old Law not truly understood, nor referred the 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 nor expounded by the Spirit of Christ (which is only in his Church) killeth the heretic: who also being carnal and void of spirit, gaineth nothing by the external precepts or good lessons of the Scriptures, but rather taketh hurt by the same. See S. Augustine to. 〈◊〉. Ser. 70 & 1000 de tempore. & li. de Sp. & lit. c. 5. 6. & seq.  
9 Much more.] 
The pre-eminence of the new Testament, Sacraments, etc.  The pre-eminence of the new Testament and of the priesthood or ministery 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 of life and charity into the hearts of the faithful, as the old did give the letter or external act of the Law.  
14. The self same vele.] 
The heretics more blind in not seeing the Church, than the Jews in not seeing Christ.  As the Jews reading the old Testament, by reason of their blindness (which God for the punishment of their incredulity suffereth to remain as a cover upon their eyes and hearts) can not see Christ in the Scriptures which they daily hear read in their Synagogs', but shall, when they believe in him and have the cover removed, perceive all to be most plainly done and spoken of him in their law & Scriptures: even so heretics having (as S. Augustine noteth) a far greater cover of blindness and incredulity over their hearts in respect of the Catholic Church which they impugn, 
Aug. in Psal. 10. Conc. ●.  than the Jews have concerning Christ, can not see, though they read or hear the Scriptures read never so much, the marvelous 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 Scriptures most clear for her and her doctrine, and shall wonder at their former blindness.  
17. Liberty.] 
True Christian liberty.  The Spirit and grace of God in the new Testament dischargeth us of the bondage of the Law and sin, 
●. Pet. 2, 1●.  but is not a warrant to us of fleshly licence, as S. Peter writeth: nor dischargeth Christians of their obedience to order, la, and power of Magistrates spiritual or temporal, as some heretics of these days do seditiously teach.    

CHAP. four  
That according as so glorious a ministery requireth, he liveth and preacheth sincerely. 〈◊〉 the which glory his adversaries can not count vain, considering his persecutions, because persecution is to God's glory, and to our humility and hope, and meritorious of increase of grace in this life, and of most glorious bodies and souls afterwards.  
verse 1 therefore having this ministration: according as we have obtained mercy, we fail not, ✝ verse 2 but we renounce the secret things of dishonesty, not walking in crastines, nor ″ adulterating the word of God, but in manifestation of the truth commending ourselves to every conscience of men before God. ✝ verse 3 And if our Gospel be also hid, in them that perish it is hid, ✝ verse 4 in whom the God of this world hath blinded the minds of the infidels, that the illumination of the Gospel of the glory of Christ who is the image of God, 
The Epistle for S. Athanasius. Mai. Io.  might not shine to them. ✝ verse 5 For we preach nor our selves, but Jesus Christ our Lord: and us, your servants by Jesus, ✝ verse 6 because God that commanded light 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. ✝ verse 7 But we have this treasure in earthen vessels, that the excellency may be of the power of God, and not of us. ✝ verse 8 In all things we suffer tribulation, but are not in distress: 
c aporiamur. See S. Ambr. Theoph.  we want, but are not destitute: ✝ verse 9 we suffer persecution, but are not forsaken: we are cast down, but we perish not: ✝ verse 10 always bearing about in our body the mortification of Jesus, that the life also of Jesus may be manifested in our bodies. ✝ verse 11 For we that live, are always delivered unto death for Jesus: that the life also of Jesus may be manifested in our mortal flesh. ✝ verse 12 Death then worketh in us, but life in you. ✝ verse 13 And having the same spirit of faith, 
Ps. 115, 10.  as it is written, I believed, for the which cause I have spoken, we also believe, for the which cause we speak also: ✝ verse 14 knowing that he which raised up Jesus, will raise up us also with Jesus and set us with you. ⊢ ✝ verse 15 For all things are for you: that the grace abounding by many in giving of thanks, may abound unto the glory of God. ✝ verse 16 For which cause we fail not: but although that our man which is without, 
b corrumpitur.  corrupt: yet that which is within, is renewed from day to day. ✝ verse 17 For that our tribulation which presently is momentany & light, 
The English Bible 1577, doth falsely translate, prepareth.  
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ″ worketh above measure exceedingly an eternal weight of glory in us, ✝ verse 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.  

ANNOTATIONS CHAP. four  
●. Adulterating.] 
Heretics corrupters of God's word: Catholic Doctors, right handlers thereof.  He giveth often warning of false teachers, 
See Ir●●. li. 1. c. 1.  whose special and proper study is to falsify and adulterate by deceitful constructions, interpretations, and applications, the word of God: having no other end but to make their advantage of the Scriptures, and to gain glory and estimation among the sinful and simple, by new devised expositions. Wherein the Protestants do excel the ancient heretics, none ever more impurely handling the word of God than they do. 
in 2 ad Rom.  Origen calleth such Scripturarum fures & adulteros, thieves and adulterers of the Scriptures. S. Cyprian (de unit. Ec. nu. 7.) calleth them, corrupters of the Gospel, false interpreters, artificers and craftesmasters 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 S. Paul's words to Timothee, 
●. Tim. 2.  Rectè tractantes verbum Dei, right handlers of the word of God.  
17. Worketh.] 
Tribulations meritorious of glory.  The temporal and short tribulations which we patiently and willingly suffer for Christ, do win us everlasting joy and glory. And it is here to be noted against the heretics, that tribulations do work or cause the said salvation, which they deny to be given for such things, 
Aug. in ps. 93. prope finem.  but for or by faith only. S. Augustine 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, God rendereth or repaieth to just men the hire of their labours.    

CHAP. V.  
That after death of the body the soul may to heaven: therefore, although naturally we abhor death, by grace he desireth it rather: 9 in consideration of Christ's just judgement, living as in the sight of God, yea and of their consciences. 12 Which he speaketh not to praise himself, but because of his adversaries who did glory in carnal respects: but he and the other Apostles regard nothing but their reconciliation unto God by Christ, and to reconcile others also, as being his legates for that purpose.  
verse 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. ✝ verse 2 For in this also do we groan, desirous to be overclothed with our habitation that is from heaven: ✝ verse 3 yet so, if we be found clothed, not naked. ✝ verse 4 For we also that are in this tabernacle, groan being burdened: because we would not be spoiled, but overclothed, that that which is mortal, might be swallowed up of life. ✝ verse 5 And he that maketh us to this same, is God, who hath given us the pledge of the Spirit. ✝ verse 6 Being bold therefore always, and knowing that while we are in the body, we are pilgrims from God, (✝ verse 7 for we walk by faith and not by sight) ✝ verse 8 but we are bold, and have a good will to be pilgrims rather from the body, & 
⸬ This place proveth that the saints departed now since Christ, sleep not till the day of judgement, 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.  to be present with our Lord. ✝ verse 9 And therefore we endeavour, whether absent or present, to please him. 
Ro. 14, 10.  ✝ verse 10 For * we must all be manifested before the judgement seat of Christ, that every one may receive ″ the proper things of the body, according as he hath done, ″ either good or evil.  
✝ verse 11 Knowing therefore the fear of our Lord we use persuasion to men: but to God we are manifest. ✝ And I hope also that in your consciences we are manifest. ✝ verse 12 We commend not ourselves again to you, but give you occasion to glory for us: that you may have against them that glory in face, and not in heart. ✝ verse 13 for whether we exceed in mind, to God: or whether we be sober, to you. ✝ verse 14 For the charity of Christ urgeth us: judging this, that if one died for all, than all were dead. ✝ verse 15 and Christ died for all: that they also which live, may not now live to themselves, but to him that died for them and rose again. ✝ verse 16 therefore we from hence forth know no man according to the flesh. And if we have known Christ according to the flesh: but now we know him no more.  
✝ verse 17 If then any be in Christ a new creature: the old are passed, 
Esa. 43. 19 Apoc 21, 5.  behold * all things are made new. ✝ verse 18 but all of God, who hath reconciled us to himself by Christ: and hath given ″ us the ministery of reconciliation. ✝ verse 19 For God in deed was in Christ reconciling the world to himself, not imputing to them their sins, and hath put in us the word of reconciliation. ✝ verse 20 For Christ therefore we are legates, God as it were exhorting by us. For Christ we beseech you, be reconciled to God. ✝ verse 21 Him that knew no sin, for us he made 
c That is to say, a sacrifice and an host for sin. See the last annot. of this chapter.  sin: that we might be made ″ the justice of God in him  

ANNOTATIONS CHAP. V.  
10. The proper things of his body.] S. Augustine (Enchirid. ●. no.) objecteth this speech of the Apostle, 
The objection against prayers for the dead, answered by S. Augustine.  as in the person of such as deny the prayers, alms, and sacrifices of the living to be available for the dead, and he answereth as followeth. This practice (saith he) of God's Church in the commendation of the dead, in nothing repugnant to the sentence of the Apostle, where he saith, that we shall all stand before the judgement seat of Christ, that every one may receive according to his deserts 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 in deed they be not profitable for all men. and why so? but because of the difference and diversity of men's lives whiles they were in flesh. The like he hath in divers other places. August. li. de Praed. Sanct. c. 12. & ad Dulcit. q. 2. And so hath S. Denys c. 7. Ec. Hierarch.  
10. Either good or evil.] heaven is as well the reward of good works, as hell is the stipend of ill works. 
Works meritorious and demeritorious.  Neither is faith alone sufficient to procure salvation, nor lack of saith the only cause of damnation: by good deeds men merit the one, and by ill deeds they deserve the other. This is the Apostles doctrine here and in other place, how so ever the adversaries of good life and works teach otherwise.  
18. The ministery of reconciliation.] 
Bishops and Priests under Christ ministers of our reconciliation.  Christ is the chief Minister, according to his manhood, of all our reconcilement to God: and for him, as his ministers, the Apostles and their successors the Bishops and Priests of his Church, in whom the word of reconcilement, as well by ministering of the Sacrifice and Sacraments for remission of sins, as by preaching and government of the world to salvation, is placed. And therefore their preaching must be to us, as if Christ himself did preach: their absolution and remission of sins, as Christ's own pardon: their whole office being nothing else (as we see by this passage) but the Vicarship of Christ.  
21. The justice of God.] Even as (saith S. Augstine) when we read, salvation is our Lords, it is not meant that salvation Whereby our Lord is saved, but whereby they are saved whom he saveth (so when it is said, 
God's justice, wherewith he maketh us just.  God's justice, that is not to be understood wherewith God is just, but that wherewith men are just. whom by his grace he justifieth. See S. Augustine de Sp. & lit. c. 1●. & ep. 120 ad Honoratum, and abhor Caluins wicked and unlearned gloze on this place, that teacheth justice no otherwise to be in man, 
c. Io. 3, 7.  than sin in Christ. Whereas the Scriptures call man just, because * he doth justice: but not so call they Christ sin, because 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 signification of the Hebrew word in all the old Testament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  namely Psal. 19, 8. and in the book of leviticus very often, c. 5. ●. 9 12. 14. 16. and Numer. c. 29.    

CHAP. vi  
That he helpeth with his exhortations, and in all things behaveth himself as becometh a minister of God. 11 which he speaketh so openly, because his heart is open unto them: exhorting them to be likewise open-harted towards him, 14 and to avoid those infidels.  
verse 1 AND we ″ helping do exhort, 
The Epistle upon the first Sunday of Lent.  that you receive not the ″ grace of God in vain. (✝ verse 2 For he saith, 
Es. 49, 8.  In time accepted have I heard thee: and in the day of salvation have I helped thee. Behold, now is the time acceptable: behold now the day of salvation.) ✝ verse 3 to no man giving any offence, that our ministery be not blamed: 
The Epistle for many Martyrs.  ✝ verse 4 but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulations, in necessities, in distresses, ✝ verse 5 in stripes, in prisons, in seditions, in labours, ″ in watchings, in fasting, ✝ verse 6 in chastity, in knowledge, in longanimity, in sweetness, in the holy Ghost, in charity not feigned, ✝ verse 7 in the word of truth, in the virtue of God, by the armour of justice on the right hand, and on the left, ✝ verse 8 by honour and dishonour, by infamy and good fame: as seducers, and true: as they that are unknown, and known: ✝ verse 9 as dying, and behold we line: as chastened, & not killed: ✝ verse 10 as sorrowful, but always rejoicing: as needy, but enriching many: as 
⸬ S. Augustine (in ps. 113) gathereth hereby, that the Apostles did vow poverty.  having nothing, and possessing all things. ⊢  
✝ verse 11 Our mouth is open to you o Corinthians, our heart is dilated. ✝ verse 12 You are not straightened in us: but in your own bowels you are straightened. ✝ verse 13 But having the same reward (I speak as to my children) be you also dilated. ✝ verse 14 
⸬ It is not lawful for Catholics to marry with heretics or Infidels. See S. Hierom. cont. Jovinian li. 1. Conc. Laod. ●. 10 & 31.  bear not the yoke with infidels. For what participation hath justice with iniquity? or ″ what society is there between light and darkness? ✝ verse 15 And what agreement with Christ and Belial? or what part hath the faithful with the infidel? ✝ verse 16 And what agreement hath the temple of God with Idols? For you are the temple of the living God. 
Leu. 26, 11.  as God saith, That I will dwell, and walk in them, and will be their God: and they shall be my people. ✝ verse 17 For the which cause, 
Es. 52, 11.  Go out of the mids of them, and separate yourselves. saith our Lord, and touch not the unclean: and I will receive you. ✝ verse 18 and I will be a father to you: 
Hier. 31, 1.  and you shall be my son and daughters, saith our Lord omnipotent.  

ANNOTATIONS CHAP. vi  
1. Helping.] 
God's Ministers are his coadjutors.  For that he declared before 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 doth it by them, he boldly now saith, Helping therefore: that is to say, joining or working together with God, we do exhort. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
1. Grace in vain.] 
God's grace forceth no man against his will.  The grace of God worketh not in man against his will, nor forceth any thing without his acceptation and consent; and therefore it lieth in man's will to frustrate or to follow the motion of God, as this text plainly proveth.  
5. In watch.] When in the mids of many miseries and persecutions, the Apostles yet of their own accord added and required voluntary vigils, 
Voluntary penance.  fastings, and chastity, we may well perceive these works to be wonderful grateful to God, and specially needful in the clergy.  
14. What society.] Generally here is forbidden conversation and dealing with all Infidels, and consequently with heretics, but specially in prayers, or meetings at their Schismatical service, preaching, 
Not to communicate with heretics in any act of religion.  or other divine office whatsoever. Which the Apostle here uttereth in more particular and different terms, that Christian folk may take the better heed of it. No society (saith he) nor fellowship, no participation nor agreement, no consent between light and darkness, Christ and Baal, the temple of God and the temple of Idols: all service, 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 such therefore specially we must sever ourselves always in heart and mind, 
Num, 16, 26.  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 Corè, Dathan, and Abiron, and their tabernacles, by these words: Depart from the tabernacles of the impious men, and touch ye not those things which pertain to them, lest you be enwrapped in their sins.    

CHAP. VII.  
He proceedeth to exhort them to purity, and to receive him into their charity. 3 Which lest they should think he speaketh to accuse them, he commendeth them highly, both for their behaviour toward Titus, and for their penance which they had done upon his other epistle.  
verse 1 HAVING therefore these promises, my dearest, let us cleanse ourselves from all inquination of the flesh and spirit, persiting sanctification in the fear of God. ✝ verse 2 receive us. We have hurt no man, we have corrupted no man, we have circumvented no man. ✝ verse 3 I speak not to your condemnation. for I said before that you are in our hearts to die together and to live together. ✝ verse 4 Much is my confidence with you, much is my glorying for you: I am replenished with consolation: I do exceedingly abound in joy in all our tribulation. ✝ verse 5 For also when we were come into Macedonia, our flesh had no rest, but we suffered all tribulation: without, combats: within, fears. ✝ verse 6 But God that comforteth the humble, did comfort us, in the coming of Titus. ✝ verse 7 And not only in his coming, but also in the consolation, wherewith he was comforted among you, reporting to us your desire, your weeping, your emulation for me, so that I rejoiced the more. ✝ verse 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. ✝ verse 9 Now I am glad: not because you were made sorry, but because you were made ″ sorry to penance. For you were made sorry according to God, that in nothing you should suffer detriment by us. ✝ verse 10 For 
⸬ Contrition or sorrowful lamenting of our oftenses, is the cause of salvation. Not only faith: then saveth, as the heretics affirm.  the sorrow that is according to God, worketh penance unto salvation that is stable: but the sorrow of the world worketh death. ✝ verse 11 For behold this very thing, that you were made sorry according to God, how great carefulness it worketh in you: yea defence, yea indignation, yea fear, yea desire, yea emulation, yea revenge. in all things you have showed yourselves to be undefiled in the matter. ✝ verse 12 therefore although I written to you, not for him that did the injury, nor for him that suffered: but to manifest our carefulness that we have for you before God, ✝ verse 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. ✝ verse 14 And if to him I gloried any thing of you, I am not confounded: but as we spoke all things to you in truth, so also our glorying that was to Titus, is made a truth, ✝ verse 15 and his bowels are more abundantly toward you: remembering the obedience of you all, how with fear and trembling you received him. ✝ verse 16 I rejoice that in all things I have confidence in you.  

ANNOTATIONS CHAP. VII.  
9 Sorry to penance.] 
Contrition for a man's sin worketh salvation.  The sorrow which a man taketh for worldly losses or any temporal adversity, is not here commended, but that which is and aught to be in all men for their sins past, which is called here, sorrow towards God and for penance, otherwise called Contrition, and is a thing exceedingly requisite and much praised, the fruits whereof are these that the Apostle reckoneth, working salvation. Which doctrine is far distant from 
* To. 2. in assert. art. 6. ● Leone d●nuiat.  Luther's, and Caluins, and such wicked Libertines, that teach contrition to be all together a means to make sins either hypocrites, or to put them in despair.    

CHAP. VIII.  
By the example of the poor Macedonians he exhorteth them to contribute largely unto the Church of Jerusalem, 7 and by praising of them, 9 and by the example of Christ. 14 and by their own spiritual profit in being partakers of that church's merits, 16 and by commending the collectors that he sendeth.  
verse 1 AND we do you to understand, brethren, the grace of God, that is given in the churches of Macedonia, ✝ verse 2 that in much experience of tribulation they had abundance of joy, & their very deep poverty abounded unto the riches of their simplicity, ✝ verse 3 for according to their power (I give them testimony) and above their power they were willing, ✝ verse 4 with much exhortation requesting us the grace and communication of the ministery that is done toward the saints. ✝ verse 5 And not as we hoped, but their own selves they gave, first to our Lord, 
⸬ The principal respect next after God, is to be had of our masters in religion, in all temporal and spiritual duties.  then to us by the will of God: ✝ verse 6 in so much that we desired Titus, that as he began, so also he would perfect in you this grace also. ✝ verse 7 But as in all things you abound in faith, and word, and knowledge, & all carefulness, moreover also in your charity toward us, that in this grace also you may abound. ✝ verse 8 I speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity. 
The Epistle for S. Paulinus, jun. 2●.  ✝ verse 9 For you know the grace of our Lord Jesus Christ, that for you he was made poor, whereas he was rich: that by his poverty you might be rich. ✝ verse 10 And in this point I give counsel: for this is profitable for you, which have begun not only to do, but also to be willing, from the year past: ✝ verse 11 but now perform ye it also in deed: that as your mind is prompt to be willing, so it may be also to perform, of that which you have. ✝ verse 12 For if the will be prompt: it is accepted according to that which it hath, not according to that which it hath not. ✝ verse 13 For not that other should have ease, and you tribulation: but by an equality. ✝ verse 14 Let in this present time your ″ abundance supply their want: that their abundance also may supply your want, 
Exo. 16, 28.  that there be an equality, ✝ verse 15 as it is written: He that had much, abounded not: and he that had little, wanted not. ⊢  
✝ verse 16 And thanks be to God, 
The Epistle upon S. Luke's day, Octob. 18.  that hath given the self same carefulness for you in the heart of Titus, ✝ verse 17 for that he admitted in deed exhortation: but being more careful, of his own will he went unto you. ✝ verse 18 We have sent also with him the brother, whose praise is in the Gospel through all the churches: ✝ verse 19 & not only that, but also he was ordained of the church's fellow of our peregrination, for this grace which is ministered of us to the glory of our Lord, and our determined will: ✝ verse 20 avoiding this, lest any man might reprehend us in this fullness that is ministered of us. 
Ro. 12, 17.  ✝ verse 21 For we provide good things * not only before God, but also before men. ✝ verse 22 And we have sent with them our brother also, whom we have proved in many things often to be careful: but now much more careful, for the great confidence in you, ✝ verse 23 either for Titus which is my fellow and coadjutor toward you, or our brethren Apostles of the churches, the glory of Christ. ✝ verse 24 The declaration therefore which is of your charity and our glorying for you, declare ye toward them in the face of the churches. ⊢  

ANNOTATIONS CHAP. VIII.  
14. Abundance supply.] 
Temporal benefits upon spiritual persons.  He meaneth that such as abound in worldly riches, should communicate for supply of other their brethren's necessities, whatsoever they may: that on the other side they whom they help in temporals, may impart to them again some of their spiritual riches, as prayers, and other holy works and graces, which is a happy change and intercourse for the wealthy men, 
One may satisfy and supererogate for an other.  if they could see it. And this place proveth plainly that the fastings and satisfactory deeds of one man, be available to others, yea and that holy saints or other virtuous persons may in measure and proportion of other men's necessities and deservings, allot unto them, as well the supererogation of their spiritual works, as these that abound in worldly goods, may give alms of their superfluities, to them which are in necessity. Which interchange and proportion of things the Apostle doth evidently set down.    

CHAP. IX.  
He proceedeth exhorting them to the foresaid contribution, 3 to verify his commending of them. 6 and to do it liberally, that so they may merit the more, and God be the more praised.  
verse 1 FOR concerning the ministery that is done ″ toward the saints, it is superfluous for me to write unto you. ✝ verse 2 For I know your prompt mind: for the which I glory of you to the Macedonians: That Achaia also is ready from the year past, and your emulation hath provoked very many. ✝ verse 3 But I have sent the brethren, that the thing which we glory of you, be not made void in this behalf, that (as I have said) you may be ready: ✝ verse 4 lest when the Macedonians shall come with me, and find you unready, we (that we say not, ye) may be ashamed 
c That is, in this matter of alms. Chrys. Theophyl.  in this substance. ✝ verse 5 therefore I thought it necessary to desire the brethren that they would come to you, and prepare this blessing before promised, 
The Epistle for S. Laurence, Aug. 10  to be ready so, as a blessing, ″ not as avarice. ✝ verse 6 And this I say, he that ″ soweth sparingly, sparingly also shall reap: and he that soweth in blessings, of blessings also shall reap. ✝ verse 7 every one as he hath determined in his heart, not of sadness or of necessity. 
Eccles 35, 11.  ✝ for God loveth a cheerful giver. ✝ verse 8 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, ✝ verse 9 as it is written: 
Ps. 111, 9  He distributed, he gave to the poor: 
⸬ The fruit of alms is the increase of grace in all justice and good works to life everlasting: God giving these things for reward & recompense of charitable works, which therefore be called the seed or meritorious cause of these spiritual fruits.  his justice remaineth for ever. ✝ verse 10 And he that ministereth seed to the sower, will give bread also for to eat: & will multiply your seed, and will augment the increases of the fruits of your justice: ⊢ ✝ verse 11 that being enriched in all things, you may abound unto all simplicity, which worketh by us thanksgiving to God. ✝ verse 12 Because the ministery of this office ″ doth not only supply those things that the saint's want, but aboundeth also by many thankes-givings in our Lord, ✝ verse 13 by the proof of this ministery, glorifying God in the obedience of your confession unto the Gospel of Christ, and in the simplicity of communicating unto them, and unto all, ✝ verse 14 and in their praying for you, being desirous of you because of the excellent grace of God in you. ✝ verse 15 thanks be to God for his unspeakable gift.  

ANNOTATIONS CHAP. IX.  
7. Toward the saints.] 
Proctors for Catholic prisoners.  By the Apostles earnest and often calling upon the Corinthians to give alms for relieving the faithful in distress, the Pastors of God's Church may learn, that is specially pertaineth to their office to be proctors for holy men in prison, poverty, and all other necessity, specially when their want cometh for confession of their faith.  
5. Not at avarice.] 
Cheerful giving.  The covetous man that parteth with his penny painfully and with sorrow as though he lost a limb of his body, is noted, and cheerful, ready, voluntary, and large contribution is commended.  
6. Soweth sparingly.] 
The greater alms, the greater merit and reward.  alms is compared to seed. for as the seed thrown into the ground, though it seem 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 giver, yet in deed it is most fruitful, the benefit thereof manifoldly returning to him again. Whereupon the Apostles 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 ensue, See S. Augustine in Psal. 49 circamed. & q. 4. ad Dulcitium.  
1●. Doth not only supply.] 
Alms redound to God's honour.  When alms are given, specially to holy men, not only the givers obtain great benefit thereby, and 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 of religion.    

CHAP. X.  
Against the false Apostles, granting the infirmity of his person, he doth notwithstanding set out the power of his Apostleship, 〈◊〉 reprehending them also for challenging to themselves the praise of other men's labours.  
verse 1 AND I Paul myself beseech you by the mildness and modesty of Christ, who in presence in deed am humble among you, but absent am bold on you. ✝ verse 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. ✝ verse 3 For walking in the flesh, we war not according to the flesh. ✝ verse 4 For the ″ weapons of our warfare are not carnal: but mighty to God unto the destruction of munitions, destroying counsels, ✝ verse 5 and all loftiness extolling itself against the knowledge of God, and bringing into captivity all understanding unto the obedience of Christ, ✝ verse 6 and having in a readiness ″ to revenge all disobedience, when your obedience shall be fulfilled. ✝ verse 7 See the things that are according to appearance. If any man have affiance in himself, that he is Christ's: let him think this again with himself, that as he is Christ's, so we also. ✝ verse 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. ✝ verse 9 But that I may not be thought as it were to terrify you by epistles (✝ verse 10 for his epistles in deed, say they, are sore and vehement: but his bodily presence weak, and his speech contemptible) ✝ verse 11 let him this think that is such a one, that such as we are in word by epistles, absent: such also we are in deed, present. ✝ verse 12 For we dare not match or compare ourselves with certain, that commend themselves: but we measure ourselves in ourselves, and compare ourselves to ourselves. ✝ verse 13 But we will not glory above our measure: but according to the measure of the rule, which God hath measured to us, a measure to reach even unto you. ✝ verse 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. ✝ verse 15 not glorying above measure in other men's labours: but having 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  hope of your faith increasing, to be magnified in you according to our rule abundantly, ✝ verse 16 yea unto those places that are beyond you, to evangelize, not in an other man's rule, to glory in those things that are prepared before. 
jer. 9, 23  ✝ verse 17 But he that glorieth, let him glory in our Lord. ✝ verse 18 For not he that commendeth himself, the same is approved: but whom God commendeth.  

ANNOTATIONS CHAP. X.  
4. Weapons.] 
Punishing of heretics.  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 is the proper mark of such fellows) to extol themselves above the measure of the science of God, 
Their pride.  which consisteth in humble obedience to the faith and the preachers of the same.  
6. To revenge.] 
The spiritual power of Bishops against heretics.  You may see hereby, that the spiritual power of Bishops is not only in preaching the Gospel, and so by persuasion and exhortation only (as some heretics hold) to remit or retain sins, 
Calvin. Upon this place.  but that it hath authority 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, acknowledgeth to be grounded upon Christ's word, Whatsoever you bind in earth, shall be bound in heaven: Mat. 18, 1●. applying also the words spoken to Hieremie (c. 1, 10.) Behold I appoint thee over Nations and kingdoms, that thou plant, pluck up, build and destroy: to confirm and explicate the power Apostolic here alleged by S. Paul. marry they would gladly draw this power from the lawful successors of the Apostles, 
Heretical Consistories.  to themselves, their ministers and consistories, which are nothing else but the shops and counsels of sedition and all the conspiracies of this time, against the lawful Princes of the world.  
8. Unto edification.] 
Ecclesiastical censures (namely Excommunication) when & where to be executed.  This great power of the church's censures, specially of Excommunication, 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 offenders, but where and when it may by likelihod benefit either the parties, or the people, or may be executed without the hurt or perturbation of the whole Church, as often times it can not be, by reason of the multitude of offenders. Which caused the Apostle here to signify that he would not use his uttermost authority against the false Apostles which disturbed them, till themselves were in perfect obedience unto him, lest by punishing the principal offenders, a greater disturbance and revolt might fall among the people, if they were not before in perfect obedience.    

CHAP. XI.  
He reasoneth the matter with the Corinthians, why they should prefer the false Apostles before him. 16 And because they give them leave to brag and commend themselves, and to abuse them so miserably, he trusteth they will also give him the hearing: 21 and so he beginneth, and first showing himself in all judaical respects (wherein only stood all their boasting) to be as they are, he addeth afterwards such a long roll of his sufferings for Christ, as is incomparable.  
verse 1 Would God you could bear some little of my folly: but do ye also support me: ✝ verse 2 for I emulate you with the emulation of God. For I have 
⸬ The Apostles and their successors did despouse the people whom they converted, to Christ, in all purity & chastity of truth, and wholly undefiled and void of error and heresy.  despoused you to one man, to present you a chaste virgin unto Christ. ✝ verse 3 But I fear lest, as the serpent seduced Eve by his subtlety, 
Gen. 3, 4  so your senses may be corrupted, & fall ″ from the simplicity that is in Christ. ✝ verse 4 For if he that 
⸬ The note of a false teacher, to come: ●hat is, without lawful calling or sending to thrust and intrude himself into an other man's charge.  cometh, preach an other Christ whom we have not preached, or you receive an other-spirit whom you have not received: or an other Gospel which you have not received: you might well suffer it. ✝ verse 5 For I suppose that I have done nothing less than the great Apostles. ✝ verse 6 For although ″ rude in speech, yet not in knowledge. but in all things we are made manifest to you. ✝ verse 7 Or did I commit a sin, humbling myself, that you might be exalted? because I evamgelized unto you the Gospel of God gratis? ✝ verse 8 Other churches I spoilt, taking a stipend, for your ministery. ✝ verse 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: & in all things I have kept myself without burden to you, and will keep. ✝ verse 10 The truth of Christ is in me, that this glorying shall not be infringed toward me in the countrires of Achaia. ✝ verse 11 wherefore? because I love you not? God doth know. ✝ verse 12 But that which I do, I will also do, that I may cut away the occasion of them that desire occasion: that, in that which they glory, they may be found even like us. ✝ verse 13 For such false apostles are 
⸬ A proper term for heretics that shape them selves into the habit of true teachers, specially by often allegation and commentation of the Scriptures. Read the notable admonition of the ancient writer Vincentius Livinensis in his golden book Against the profane nevelties of all heresies.  crafty works, transfiguring themselves into Apostles of Christ. ✝ verse 14 And no marvel: for Satan himself transfigureth himself into an Angel of light. ✝ verse 15 It is no great matter therefore if his ministers be transfigured as the ministers of justice: whose end shall be according to their works.  
✝ verse 16 again I say, (let no man think me to be foolish: otherwise take me as foolish, that I also may glory a little,) ✝ verse 17 that which I speak, I speak not according to God, but as it were in foolishness, in this substance of glorying. ✝ verse 18 Because many glory according to the flesh, I also will glory. ✝ verse 19 For you do gladly suffer the foolish: 
The Epistle upon the Sunday of Se●agesme.  whereas yourselves are wise. ✝ verse 20 For you suffer if a man bring you into servitude, if a man devour, if a man take, if a man be extolled, if a man strike you on the face. ✝ verse 21 I speak according to dishonour, as though we had been weak in this part. Wherein any man dare (I speak foolishly) I dare also. ✝ verse 22 * They are Hebrews: 
Phil. 3, 5.  and I. They are Israëlites: and I. They are the seed of Abraham: and I. ✝ verse 23 They are the ministers of Christ: and I. (I speak as one scarce wise) more I: in many more labours, in prisons more abundantly, in stripes above measure, 
Dou. 25, 3.  in deaths often. ✝ verse 24 Of the Jews five times, did I receive * forty, saving one. ✝ verse 25 thrice was I beaten * with rods, 
Act. 16, 23. 14, 18. 27, 15.  * once I was stoned, thrice I suffered * shipwreck, night and day have I been in the depth of the sea, ✝ verse 26 in journeying often, perils of waters, perils of thieves, perils of my nation, perils of Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brethren, ✝ verse 27 in labour and misery, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness, ✝ verse 28 beside those things which are outwardly: my daily 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Chrysostom and Theophylacte interpret it of daily conspiracy against him. others, of multitude of cares instant & urgent upon him.  instance, the carefulness of all churches. ✝ verse 29 Who is weak, and I am not weak? who is scandalised, and I 
c non uror? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Act. 9, 24.  am not burnt? ✝ verse 30 If I must glory: I will glory of the things that concern my infirmity. ✝ verse 31 The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not. ✝ verse 32 * At Damascus the governor of the nation under Aretas the king, kept the city of the Damascenes, for the apprehend me: ✝ verse 33 and through a window in a basket was I let down by the wall, and so escaped his hands.  

ANNOTATIONS CHAP. XI.  
●. From the simplicity.] People fall from their first faith, virginity, and simplicity in Christ, not by sudden revolt, 
As Eve by the Serpent, so the people are seduced by heretics.  but by little & little, in giving ear to the subtle persuasion of the Serpent, speaking to them by the sweet mouths & illurementes of heretics of which kind of seduction he giveth Eve for an example, who was by her greedy desire of knowledge and the devils promise of the same, drawn from the native simplicity and obedience to God. as at this day, promise and pretence of knowledge driveth many a poor soul from the sure, true, sincere, and only belief of God's Church.  
6. Rude in speech.] 
Heretics sometime eloquent.  Hereby we see that the seditious and false teachers have often the gift of eloquence whereby the simple he easily beguiled. Such were Corè and Dathan, as Josephus writeth Antiq. li. 4 c. ●. for the same, S. Augustine (li. 5 confess. c. 〈…〉.) calleth the heretic Faustus Manichaeus, magnum laqueum Diaboli, a great snare of the devil, saying that he passed the glorious Doctor S. Ambrose in show of words, 
Knowledge better than gay words.  but far inferior to him (without all comparison) in substance and matter. In which sort the Apostle here is glad to compare himself with the false Apostles, whom the Corinthians did follow and extol far above him by reason of their eloquence, 
Young orators among heretics preferred before the ancient Doctors.  granting to them that gift, but challenging to himself superiority in knowledge, which all wise men prefer before vain words. And it is the bane of our poor country, that the people now a days give credit rather to new orators and foolish younkers, for their sweet speeches: then to the glorious Doctors of Christ's Church, for their singular knowledge and more grave eloquence.    

CHAP. XII.  
He telleth of his incomparable visions, ● but for humility liketh better to talk of his infirmities: 11 putting the fault in the Corinthians for that he is feign thus to rehearse his own commendation. 〈◊〉 Where again he reasoneth the matter with them like 〈◊〉 father, why they should prefer those false Apostles before him. 20 And feareth left at his coming he shall be compelled to excommunicate many of them.  
verse 1 IF I must glory (it is not expedient in deed) but I will come to the ″ visions and revelations of our Lord. ✝ verse 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 
⸬ By this we may prove that it is neither impossible, incredible, nor undecent, that is reported by the ancient fathers of some that have been ravished or rapt (whether in body or out of body God knoweth) & brought to see the state of the next life, as well of the saved as damned.  rapt even to the third heaven. ✝ verse 3 And I know such a man (whether in the body, or out of the body, I know not: God doth know) ✝ verse 4 that he was rapt into Paradise: & heard secret words, which it is not lawful for a man to speak. ✝ verse 5 For such an one I will glory: but for myself I will glory nothing, saving in my infirmities. ✝ verse 6 For and if I will glory, I shall not be foolish: for I shall say truth. but I spare, lest any man should esteem me above that which he seethe in me, or heareth any thing of me. ✝ verse 7 And lest the greatness of the revelations might extol me, there was given me a prick of my flesh, an angel of Satan, to buffet me. ✝ verse 8 For the which thing thrice I besought our Lord, that it might departed from me: ✝ verse 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. ⊢ ✝ verse 10 For the which cause I please myself in infirmities, in contumelies, in necessities, in persecutions, in distresses for Christ. for when I am weak, then am I mighty.  
✝ verse 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 nothing. ✝ verse 12 Yet the signs of my Apostleship have been done upon you in all patience, ″ in signs & wonders and mighty deeds. ✝ verse 13 For what is there that you have had less than the other churches: but that I myself have not burdened you? Pardon me this injury. ✝ verse 14 Behold, now the third time I am ready to come to you: and I will not be burdenous unto you. For I seek not the things that are yours: but you. For neither aught the children lay up treasures for the parents, but the parents for the children. ✝ verse 15 But I most gladly will bestow, & will myself moreover be bestowed for your souls: although loving you more, I am loved less.  
✝ verse 16 But be it so: I have not burdened you: but being crafty, I took you by guile. ✝ verse 17 have I circumvented you by any of them whom I sent to you? ✝ verse 18 I requested Titus, and I sent with him a brother. Did Titus cirumvent you? walked we not with one spirit? not in the self same 〈◊〉.  
✝ verse 19 Of old think you that we excuse ourself 〈…〉 
` again  Before God, in Christ we speak: but all things (〈…〉) for your edifying. ✝ verse 20 For I fear lest perhaps when I come, I find you not such as I would and I befound of you, such an one as you would not. lest perhaps contentions, emulations, stomaking, dissensions, detractions, whisper, swell, seditions be among you. ✝ verse 21 lest again when I come, God humble me among you: & I mourn many of them that sinned before, & 
⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which S. Augustine saith (ep. 108) is spoken here of doing great penance for heinous sins, as penitents did in the primitive Church. So that it is not only to repent or to amend their lives, as the Protestants translate it.  have not done penance for the uncleanness & fornication and incontinency that they have committed.  

ANNOTATIONS CHAP. XII.  
1. Visions.] 
Visions have no credit with heretics.  S. Cyprian (ep. 69. nu. 4.) complaineth that the adversaries of God's Church and priests, give no credit to visions: but their incredulity is much more in our days, that condemn all such revelations, though they be reported and recorded for most certain, of holy. S. Gregory, S. Bede, or who else so ever. Yea they are so wicked in this case, that the vision which the holy author of the book of Machabees * calleth fide dignum, 
●. Sanguisuga. 15, 11.  worthy of credit, is one cause why they deny the whole book to be Canonical: and as well might they for this vision deny all S. Paul's Epistles, and for the like, the acts of the Apostles, Act. 9 10. 11. 12. 27: and the Gospel itself, Mat. 1, 20. 2, 13, 19  
11. Above measure Apostles.] 
The Apostles some greater than other.  Though all were in that they were Apostles, of one and the same order, yet ye may see that some had marvelous great pre-eminence and privilege above others in the same office: specially S. Peter and S. John, whom S. Paul often calleth great Apostles, above measue or passing Apostles, the pillars, etc. 2 Cor. 11, 5. 12, 11. Gal. 2, 9  
12. In signs.] 
we must stick to the faith first planted by miracles.  Miracles be necessary, and be great signs of truth, when it is first newly taught. And therefore let all Catholic men hold fast that faith which was first preached and confirmed by miracles. as in England by S Augustine, and in other nations by other holy Apostolic men. And let the heretics that preach extraordinarily, newly, and otherwise then we received at our first conversion, show their calling and doctrine by miracles, or else let them be taken for false Apostles as they be.    

CHAP. XIII.  
He driveth into them the fear of excommunication: to the end that they doing penance beforehand, he may not be compelled to use his authority when he cometh, and as he hath threatened. 11 And so with a general exhortation he endeth.  
verse 1 LO this the third time I come unto you: 
Deu. 19, 15.  * In the mouth of two or three witnesses shall every word stand. ✝ verse 2 I foretold and do foretell as present, and now absent, to them that sinned before, and all the rest, that if I come again, I will not spare. ✝ verse 3 seek you an experiment of him that speaketh in me, Christ: who in you is not weak, but is mighty in you? ✝ verse 4 For although he was crucified of infirmity: yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God on you. ✝ verse 5 ″ try your own selves if you be in the faith: prove ye yourselves. Know you not yourselves that Christ Jesus is in you, unless perhaps you be reprobates. ✝ verse 6 But I hope you 
` shall know  know ' that we are not reprobates. ✝ verse 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. ✝ verse 8 For we can not any thing against the truth: but for the truth. ✝ verse 9 For we rejoice, for that we are weak, & you are mighty. This also we pray for, your consummation. ✝ verse 10 therefore these things I write absent: that being present I may not deal hardly according to the 
c Ecclesistical power to punish offenders by the censures of the Church.  power which our Lord hath given me unto edification and not unto destruction.  
✝ verse 11 For the rest brethren, 
The Epistle in a votive mass of the B. Trinity.  rejoice, be perfect, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  take exhortation, be of one mind, have peace, and the God of peace & of love shall be with you. 
Ro. 16, 16. 1. Co. 16, 20.  ✝ verse 12 Salute one an other in a * holy kiss. All the saints salute you. ✝ verse 13 The grace of our Lord Jesus Christ, and the charity of God, and the communication of the holy Ghost be with you all. Amen.  

ANNOTATIONS CHAP. XIII.  
5. Try yourselves.] The heretics argue hereupon, 
We may know that we have faith, but not that we are in grace.  that every man may know himself certainly to be in grace: where the Apostle speaketh expressly and only of faith. the act whereof a man may know and feel to be in himself, because it is an act of understanding, though he can not be assured that he hath his sins remitted, and that he is in all points in state of grace and salvation: because every man that is of the Catholic faith, is not always of good life agreeable thereunto, nor the acts of our will so subject to understanding, that we can know certainly whether we be good or evil. See S. Augustine ●●. 7 de perfect. justitia c. 15. Li. de Cor. et great. c. 13. & S. Thomas 1. 2, q. 112. art. 5.     

❧ THE argument OF THE EPISTLE OF S. Paul TO THE GALATIANS.  
THAT this Epistle may seem to be the first that S. Paul written, was declared in the Argument of the Epistle to the Romans, notwithstanding that in the second chapter it is evidens to have been written 14 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 such False apostles, as we read of, Act. 15. Et quidam descendentes, etc. And certain coming down from Jewry, taught the brethren (that is the Christian Gentiles at Antioch) that unless you be circumcised according to the manner of Moses, you can not be saved. Such comers also to the Galatians (whom S. Paul had converted Act. 16, as himself mentioneth Gal. 1. and 4.) did seduce them, saying, that all the other Apostles to whom they should rather hearken then to Paul (who came they knew not from whence) did use Circumcision: yea and that Paul himself, when he came among them, durst do none other. And to win them more easily, they did not lay on them the burden of the whole Law, but of Circumcision only.  
Against these deceivers, S. 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 themselves 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 of 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 in deed 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 the Epistle to the Romans: but here less exactly and more briefly, because the Galatians were very rude, and the Romans contrariwise, repleti, omni scientia (Rom. 15.) replenished with all knowledge.   

THE EPISTLE OF Paul TO THE GALATIANS.  

CHAP. I.  
After the foundation laid in the salutation, ● 6 he exclaimeth against the Galatians, and their false apostles, 1● considering that the Gospel which he preached to them, he had it immediately of Christ himself. 13 Which to show he beginneth to tell the story of his conversion and preaching since then, that as he learned nothing of the other Apostles; so yet he had their approbation.  
verse 1 Paul an Apostle not of men, ″ neither by man, but by Jesus Christ, and God the Father that raised him from the dead, ✝ verse 2 and all the brethren that are with me: to the churches of Galatia. ✝ verse 3 Grace to you and peace from God the Father and our Lord Jesus Christ, ✝ verse 4 who gave himself for our sins, that he might deliver us from this present wicked world, according to the will of our God and father: ✝ verse 5 to whom is glory for ever and ever. Amen.  
✝ verse 6 I marvel that thus so soon you are transferred from him that called you into the grace of Christ, unto an other Gospel: ✝ verse 7 which is not an other, unless there be some that trouble you, and will 
⸬ New gospelers that pervert, corrupt, or alter the one only true and first delivered Gospel, are to be avoided. See S. Augustine Cont. Faustum li. 32. c. 27.  invert the Gospel of Christ. ✝ verse 8 But although we, ″ or an Angel from heaven, evangelize to you beside that which we have evangelized to you, be he anáthema. ✝ verse 9 As we have said before, so now I say again, If any evangelize to you, beside that which you have received, be he anáthema. ✝ verse 10 For do I now use persuasion to men, or to God? Or do I seek to please men? If I yet did please men, I should not be the servant of Christ.  
✝ verse 11 
c The Epistle upon the Commemoration of S. Paul, jun. 30.  For I do you to understand, brethren, the Gospel that was evangelized of me, that it is not according to man. ✝ verse 12 For neither did I receive it of man, no● learn 〈◊〉: but by the revelation of Jesus Christ.  
✝ verse 13 For you have heard my conversation sometime in Judaisme, that above measure I persecuted the Church of God, 
Act. 9, 1.  and expugned it, ✝ verse 14 and profited in Judaisme above many of mine equales in my nation, being more abundantly an emulator of the traditions of my fathers. ✝ verse 15 But when it pleased him that separated me from my mother's womb, and called me by his grace, to reveal his son in me, ✝ verse 16 that I should evangelize him among the gentiles, incontinent I condescended not to flesh and blood, ✝ verse 17 neither came I to Jerusalem to the Apostles my antecessors: but I went into Arabia, and again I returned to Damascus. ✝ verse 18 Then, after three years I came to Jerusalem ″ to see Peter: and tarried with him fifteen days. ✝ verse 19 But other of the Apostles saw I none: saving James 
⸬ S. James was called our lords brother after the hebrew phrase of the Jews, by which near kinsmen are called brethren. for they were not brethren in deed, but rather sisters children.  the brother of our Lord. ✝ verse 20 And the things that I write to you: behold before God, that I lie not. ⊢ ✝ verse 21 After that, I came into the parts of Syria and Cilicia. ✝ verse 22 And I was unknown by sight to the churches of Jewry, that were in Christ: ✝ verse 23 but they had heard only, That he which persecuted us sometimes, doth now evangelize the faith which sometime he expugned: ✝ verse 24 and in me they glorified God.  

ANNOTATIONS CHAP. I.  
1. Neither by man.] 
S. Paul sent to preach by ordinary imposition of hands.  Though he were not first by man's election, nomination, or assignment, but by Gods own special appointment, chosen to be an Apostle: yet by the like express ordinance of God he took orders or imposition of hands of men, as is plain Act. 18. Let us beware then of such false Apostles, as now a days intrude themselves to the office of ministery and preaching, neither called of God, nor rightly ordered of men.  
●. Or an Angel.] 
No show of learning or virtue must move us from the faith.  Many worthy observations are made in the father's writings, of the earnest admonition of the Apostle, and much may we gather of the text itself, first, that the credit of any man or Angel for what learning, eloquence, show of grace or virtue so ever, though he wrought miracles, should not move a Christian man from that truth which he hath once received in the Catholic Church: of which point Vincentius Lirinensis excellently treateth. li. cont. profan. hares. Novitates. Whereby we may see that it is great pity and shame, that so many follow Luther and Calvin and such other jeude 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, 
Preaching contrary to the saith, received is forbidden, not other preaching.  much less in good life.  
Secondly S. Augustine noteth upon the word, 
Tract. 98 in joan.  Beside, that not all other teaching, or more preaching then the first, is forbidden▪ but such as is contrary and disagreeing to the rule of faith. The Apostle did not say, saith he, If any man evangelize to you more than you have received, but, beside that you received. for if he should say that, he should be prejudicial to himself, who coveted to come to the Thessalonians, that he might supply that which was wanting to their faith. Now he that supplieth, addeth that which was lacking, taketh not away that which was, etc. By which we see how frivolously and calumniously the heretics charge the Church with addition to the Scripture.  
Thirdly, 
The Gospel is not only in the written word of scripture, but in unwritten tradition also.  as well by the word evangelizamus (we evangelize) as the word accepistis (you have received) we may note that the first truth, against which no second Gospelling or doctrine may be admitted, is not that only which he written to the Galatians, or which is contained either in his or any other of the Apostles or evangelists writings, but that which was by word of mouth also preached, taught, or delivered them first, before he wrote to them. Therefore the adversaries of the Church that measure the word of God or Gospel by the Scriptures only, thinking themselves not to incur S. Paul's curse, except they teach directly against the written word, are foully beguiled. As therein also they any shamefully err, when they charge the Catholics with addint to the Gospel, when they teach any thing that is not in express words written by the Apostles or evangelists. not marking that the Apostle in this Chapter, and else where, commonly calleth his & his fellows whole preaching, the Gospel, be it written or unwritten.  
Fourthly, 
After-preaching & oversowing of novelties, argueth false doctrine.  by the same words we see condemned all after-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 filled, sowed and planted in the Church: and that false, which was Latin and as it were oversowen by the enemy. By which rule not only Tertullian (de prescript. nu. 6 & 9) but all other ancient Doctors, and specially S. Irenaeus (li. 3. c. 2. 3. 4.) tried truth from falsehood, and condemned old heretics, proving Martion, Valentine, Cerdon, Menander, and such like, false Apostles, because they came in with their novelties long after the Church was settled in former truth.  
Sixthly, 
The Apostles curse upon all that teach new doctrine, and draw men from the Cath. Church.  This curse or execration pronounced by the Apostle, toucheth not only the Galatians, or those of the Apostles time, that preached otherwise then they did, but it pertaineth to all times, preachers, and teachers, unto the worlds end, and it concerneth then. (as Vincentius Lirinensis saith) that preach a new faith, or change that old faith which they received in the unity of of the Catholic Church. 
Li. cont. proph. haer. Novit.  To preach any thing to Christian Catholic men (saith he) besides 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 is, and shall be always behooful. So S. 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 thing besides that they found in the church. ep. 48. Psal. 103. Con. 2. 
* Aug. ep. 165.  mentioning also that a Donatist feigned an Angel to have admonished him to call his friend out of the Communion of the Catholic Church into his sect. and he saith, that if it had been an Angel in deed, yet should he not have heard him. Lastly S. Hierom useth this place, wherein the Apostle giveth the curse or anáthema 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, 
Zeal against heretics.  that they should give them the anáthema, though they were never so dear unto them. In which case, saith this holy Doctor, I would not spare mine own parents. Ad Pammach. c. 3. cont. Io. Hieros.  
18. To see Peter.] 
B. Paul doth visit S. Peter of honour and reverence toward him.  In what estimation S. Peter was with this Apostle, it appeareth: seeing for respect and honour of his person, and of duty as Tertullian de prescript. saith (notwithstanding his great affairs ecclesiastical) he went so far to see him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not in vulgar manner, but (as S. Chrysostom noteth the Greek word to import) to behold him as men behold a thing or person of name, excellency, and majesty. for which cause, and to fill himself with the perfect view of his behaviour, he abode with him fifteen days. See S. Hierom ep. 10● ad Paulinum. to. ●. who maketh also a mystery of the number of days that he tarried with S. Peter. See S. Ambrose in Comment. huius loci. and S. chrysostom upon this place, and ho. 87 in joan.    

CHAP. II.  
He telleth forth the story begun in the last chapter, and how he reprehended Peter, 15 and then specially urgeth the ensample of the Christian Jews, who sought unto Christ for justification, and that by warrant also of their Law itself, as also because otherwise Christ's death had been needles.  
verse 1 than after fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. ✝ verse 2 And I went up according to revelation: and ″ conferred with them the Gospel which I preach among the Gentiles, but apart with them that seemed to be something, lest perhaps ″ in vain I should run or had run. ✝ verse 3 But neither Titus which was with me, whereas he was a Gentil, was compelled to be circumcised: ✝ verse 4 but because of the false brethren craftily brought in, which craftily came in to espy our liberty that we have in Christ Jesus, that they might bring us into servitude. ✝ verse 5 To whom we yielded not subjection no not for an hour, that the truth of the Gospel may remain with you. ✝ verse 6 But of them that seemed to be something, (what they were sometime, 
Deu. 10, 17.  it is nothing to me. * God accepteth not the person of man) for to me, they that seemed to be something, ″ added nothing. ✝ verse 7 But contrariwise when they had seen, that to me was committed the Gospel of the 
c See the marginal Annotation Rom. 2. v. 25.  prepuce, as ″ to Peter of the circumcision (✝ verse 8 for he that wrought in Peter to the Apostleship of the circumcision, wrought in me also among the gentiles) ✝ verse 9 and when they had known the grace that was given me, James and Cephas and John, which seemed to be pillars, ″ gave to me and Barnabas the right hands of society: that we unto the Gentiles, & they unto the circumcision: ✝ verse 10 only that we should be mindful of the poor: the which same thing also I was careful to do.  
✝ verse 11 And when Cephas was come to Antioch, ″ I resisted him 
c That is, in presence, before them all, as ●eza himself expoundeth it. Yet the English Bezites to the more disgracing of S. Peter, translate, to his face, No. Test. an. 1580.  in face, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because he was ″ reprehensible. ✝ verse 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. ✝ verse 13 And to his simulation consented the rest of the Jews, so that Barnabas also was led of them into that simulation. ✝ verse 14 But when I saw that they walked not rightly to the verity of the Gospel, I said to Cephas before them all: If thou being a jew, livest Gentile-like & not judaically: how dost thou compel the gentiles to judaize.  
✝ verse 15 We are by nature jews, and not of the gentiles, sinners. 
Ro. 3, 19 20..  ✝ verse 16 But knowing that * man is not justified by the works By 
⸬ this and by the discourse of this whole epistle, you may perceive, that when justification is attributed to faith, the works of charity, be not excluded, but the works of Moses' law: that is, the ceremonies, sacrifices and sacraments thereof principally, and consequently all works done merely by nature and free will, without the faith, grace, spirit, & aid of Christ.  of the Law, but by the faith of Jesus Christ: we also believe in Christ Jesus, that we may be justified by the faith of Christ, and not by the works of the Law: for the which cause, by the works of the Law no flesh shall be justified. ✝ verse 17 But if seeking to be justified in Christ, ourselves also be found sinners: is Christ then a minister of sin? God forbidden. ✝ verse 18 For if I build the same things again which I have destroyed, I make myself a prevaricator. ✝ verse 19 For I by the Law, am dead to the Law, that I may live to God: with Christ I am nailed to the cross. ✝ verse 20 And I live, now not I: but Christ liveth in me. And that that I live now in the flesh, I live in the faith of the son of God, who loved me, & delivered himself for me. ✝ verse 21 I cast not away the grace of God. For if justice be by the Law, than Christ died in vain.  

ANNOTATIONS CHAP. II.  
●. Conferred with them.] 
S. Paul conferreth with S. Peter and the rest, for trial of his doctrine.  Though S. Paul were taught his Gospel of God and not of man, and had an extraordinary calling by 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 Rulers of the Church, to put both his vocation and doctrine to their trial and approbation, and to join in office, teaching, and society or communion with them. For there is no extraordinary or miraculous vocation, that can sever or separate the person so called, in doctrine or fellowship of Christian life and religion, from the ordinary known society of God's people and priests. 
The heretics submit their doctrine to no trial of Bishops or council.  therefore whosoever he be (upon what pretence so ever) that will not have his calling and doctrine tried by the ordinary governors of God's Church, or disdaineth 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 an heretic. By which rule you may try all your new teachers of Luther's or Caluins' school: who never did nor ever durst put their preaching to such conference or trial of holy council or Bishops, as they ought to do, and would do, if it were of God, as S. Paul's was.  
2. In vain.] 
The approbation of S. Paul's doctrine by Peter & the rest, was very requisite.  Though S. Paul doubted not of the truth of the Gospel which he preached, knowing it to be of the holy Ghost: yet because other men could not, nor would not acknowledge so much, till it were allowed by such as were without all exception known to be Apostles & to have the spirit of truth, to discern whether the vocation, spirit, & Gospel 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 had not had (saith S. Hierom) security of preaching the Gospel, if it had not been approved by Peter's sentence and the rest that were with him. Hiero. ep. 29. c. 2. See Tertul. li. 4 Cont. Marc. nu. 3. therefore by revelation he went to confer with the Apostles at Jerusalem, that by them having his Apostleship and 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 attestation or approbation, 
No absurdity that the Scriptures be approved by the church's testimony.  will be tried by Scriptures only. As also we may learn that it is not such absurdity as the adversaries would make it, to have the Scriptures approved by the church's testimony. Seeing the Gospel which S. Paul preached (being of as much certainty and of the same Holy Ghost that the Scriptures be) was to be put in conference and examination of the Apostles, without all derogation to the truth, dignity, or certainty of the same. And the cavilling of heretics, that we make subject Gods Oracles to man's censure, and the Scriptures to have no more force than the Church is content to grant unto them, 
The Church maketh not Canonical Scripture, but declareth that it is so.  is vain and false. I or, to bear witness or to give evidence or attestation that the preaching or writing of such, is true and of the Holy Ghost, is not to make it true: no more than the Goldsmith or touchstone that try and 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 Church be of greater authority, is superfluous: either giving testimony to the other, and both assured by the Holy Ghost from all error: 
The Scripture & Church compared together for antiquity, authority, etc.  the Church yet being before the Scriptures, 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 office and jurisdiction to determine of doubtful questions touching the sense of the Scriptures and other controversies in religion, & to punish disobedient persons. Of which judicial power the Scriptures be not capable, as neither the truths & determinations of the same can be so evident to men ', nor so agreeable and fit for every particular resolution, as diversity of times and persons requireth. Certain is the truth, and great is the authority of both: but in such divers kinds, as they can not be well compared together. The controversy is much like as if a man touching the ruling a case in la or giving sentence in a matter of question, should ask, whether the judge, or the evidence of the parties, be of more authority or credit, which were as frivolous a dispute, as it were a disordered part for any man to say, he would be tried by no other judge but by his own writings or evidences. With such tristers and seditious persons have we to do now a days in divinity, as were intolerable in any profane science or faculty in the world.  
6. Added nothing.] The Gospel and preaching of S. Paul was wholly of God, 
The Scriptures always true in themselves, are so known to be by the Church.  & therefore though it were put to the church's probation, as gold is to the touch stone: yet being found in all points pure, nothing could be altered or amended therein by the Apostles. Even so the Scriptures which are in deed wholly of the Holy Ghosts inditing, being put to the church's trial, are found, proved, and testified unto the world to be such, and not made true, altered, or amended by the same. Without which attestation of the Church, the holy 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 sentence of S. Augustine Cont. ep. fund. c. 5. which troubleth the heretics so much. I would not believe the Gospel (saith he) unless the authority of the Church moved me.  
7. To Peter of the circumcision.] We may not think, as the heretics deceitfuly teach, 
The Apostles commission general through the world, & yet peculiar to certain provinces.  that the charge of the Apostles was so distincted, that none could preach or exercise jurisdiction but in those several places or towards those peoples or provinces only, whereunto by God's appointment or their own lot or election, they were specially designed. For, every Apostle might by Christ's commission (Mat. 28. Go, and teach all nations) use all spiritual function through the whole world yet for the more particualr regard & care of provinces, & for peace & order sake, some were appointed to one country, & some to an other: as, of the other Apostles, we see in the Ecclesiastical histories, and for S. Peter & S. Paul, 
jews and Gentiles specially committed to the two principal Apostles.  it is plain by this place & 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 first and principal being S. Peter's lot, that herein also he might resemble our saviour, 
Mat. 15.  who was sent namely * to the lost sheep of Israel. and was properly * the Minister of the Circumcision: 
Ro. 15.  the second being S. Paul's, whom Christ chose specially to preach to the Gentiles: Not so for all that, that either he was limited to the gentiles only, (whom the acts of the Apostles report, 
Neither Peter only of the Jews, nor Paul Apostle of the Gentiles only.  in every place, first to have entered into the Synagogs' & preached Christ to the Jews, as he written also to the hebrews & ever had special regard & honour to them:) or Peter so bound to the jews only, 
Act. 10. & 15. v. 7. Calu. li. 4. v. 6. nu. 15. Justit.  that he could not meddle with the Gentiles: seeing he was * the man chosen of God, by whom the gentiles should first believe, who first baptised them, and first gave order concerning them. Therefore the treachery of Calvin is intolerable, that upon this distinction of the Apostles charge, would have the simple suppose, 
Caluins' foolish reason that Peter was not B. of Rome, & his derogation from Peter's Apostleship.  that S. Peter could not be Bishop of Rome (so might he bar ●. John from Ephesus▪ also) nor deal among the Gentiles, as a thing against God's ordinance and the appointment between him and S. Paul: as though thereby the one had bound himself to the other, not to preach or meddle within his fellows compass. And which is further most seditious, he exhorteth all men to keep fast the foresaid compact, and rather to have respect to S. Paul's Apostleship, then to S. Peter's: as though the preaching, authority, and Apostleship of both were not a like true, and all of one holy Spirit, whether they preached to Jews or Gentiles, as both did preach unto both people's, 
The Church founded at Rome by S. Peter and S. Paul.  as is already proved, and at length, partly by the daily decay of the jewish state and their incredulity, and partly for that in Christianity the distinction of Jew & Gentil ceased after a season: both went to the chief city of the Gentiles, and there founded the Church common to the hebrews and all nations, Peter first, and Paul afterwards. And therefore Tertullian saith, de prescript nu. 14. O happy Church, to which the Apostles powered out all doctrine with their blood. Where Peter suffereth like to our lords passion, where Paul is crwoned with John (Baptists) death.  
9 Gave the right hands of society.] There is and always aught to be, a common fellowship and fraternity of all pastors and preachers of the Church. 
All Catholic preachers and Pastors must communicate with Peter & his successors.  Into which society who so ever entereth not, but sandeth in schism and separation from Peter and the chief Apostolic Pastors, what pretence so ever he hath, or whence so ever he challengeth authority, he is a wolf, and no true Pastor. Which union and communion together was so necessary even in S. Paul's case, that, notwithstanding his special calling of God, yet the Holy Ghost caused him to go up to his elder Apostles, to be received into their fellowship or brotherhod. for it is to be noted, that SS. Peter, James, and John were not sent to S. Paul, to join with him or to be tried for their doctrine and calling, by him: but contrariwise he was sent to them as to the chief and known ordinary Apostles. They therefore gave Paul their hands, that is to say, took him into their society, and not he them. And S. Hieroms rule concerning this, shall be found true to the worlds end, speaking of S. Peter's successor: He that gathereth not with thee, scattereth. Ep. 17. And in an other place for the same cause he calleth Rome, tutissimum Communionis portum, the most safe and sure haven of communion or society. 
The heretics ridiculous argument against Peter's pre-eminence.  Ep. 16. 6. ●. And whereas the heretics by this also would prove that Peter had no pre-eminence above Paul being his fellow Apostle, it is ridiculous. As though all of one fellowship or brotherhod he always equal, or as though there were not order and government, superiority and inferiority, in every society well appointed. And they might perceive by this whole passage, that Peter was the special and in more singular sort, the Apostle of the Jews, though James and John were also: as S. Paul is also called in more singular sort the Apostle and doctor of the Gentiles then S. Barnabas, and yet they were both alike taken here into this society, as they were both at once and alike segregated into this ministery, and ordered together Act. 13. It is a poor reason then to say or think, S. Peter not to be above S. Barnabas neither, because of this society and fellowship unto which he was received together with S. Paul.  
11. I resisted him.] 
The heretics maliciously derogate from S. Peter.  Wicked Porphyry (as S. Hierom writeth) chargeth S. Paul of envy and malapert boldness, and S. Peter of error. Proem. Comment. in Galat. even so the like impious sons of Cham, for this, and for other things, gladly charge S. Peter, as though he had committed the greatest crimes in the world. for, it is the property of heretics and ill men, to be glad to see the saints reprehended and their faults discovered, as we may learn in the writings of S. Augustine against Faustus the Manichee, 
Paul's reprehension of Peter, teacheth us the zeal of the one, and humility of the other.  who gathered out all the acts of the holy patriarchs, that might seem to the people to be worthy blame. Whom the said holy Doctor defendeth at large against him▪ as both he, and before him S. Cyprian, find here upon this Apostles reprehension, much matter of praising both their virtues: S. Paul's great zeal, and S. Peter's wonderful humility: that the one in the cause of 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 controwled by his junior, which of the two they count the greater grace and more to be imitated. For neither Peter (saith S. Cyprian) Whom our Lord chose the first and upon whom he built the Church, when Paul disputed with him of circumcision, challenged insolently or arrogantly took any thing to himself, saying that he had the primacy, and therefore the later Disciples ought rather to obey him. ep. 71 ad Quintum. nu. 2. And S. Augustine ep. 19 c▪ 2 in fine. That (saith he) which was done of Paul profitably by the liberty of charity, the same Peter took in good part by holy and benign godliness of humility, and so he gave unto posterity a more rare and holy example, if at any time perhaps they did amiss, to be content to be corrected of their juniors, than Paul, for to be bold and confident: yea the inferiors to resist their betters for defending the truth of the Gospel, 
It proveth nothing aghast Peter's superiority, that he was reprehended.  brotherly charity always preserved. By which notable speeches of the Doctors we may also see, how frivolously the heretics argue hereupon, that S. Peter could not be Superior to S. Paul, being so reprehended of him: whereas the Fathers make it an example to the Superiors, to bear with humility the correption or controlment even of their inferiors. Namely by this example S. Augustine (li. 2 de bapt. 6. 1. excellently declareth, that the B. Martyr S. Cyprian, who walked awry touching the rebaptizing of them that were christened of heretics, could not, nor would not have been offended to be admonished & reform 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 is so pre-eminent, when he did otherwise concerning circumcision then the truth required, was corrected of Paul the later Apostle. I think (without any reproach unto him) Cyprian the Bishop may 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 it to be preferred before any dignity of Bishop whatsoever? but if the grace of the chairs or Sees differ, 
The superior may be reprehend or admonished of the inferior.  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 correption, may reprehend his superior? Did ever any man wonders that a good Priest or any virtuous person should tell the Pope, or any other great Prelate, or greatest Prince in earth, their faults? Pope's may be reprehended, and are justly admonished of their faults, and aught to take it in good part, & so they do and ever have done, 
Heretics reprehension of Catholic Bishops in rather railing.  when it cometh of zeal & love, as of S. Paul, Irenaeus, Cyprian, Hierom, Augustine, Bernard: but of Simon Magus, novatus, Julian, Wicleffe, Luther, Calvin, Beza, that do it of malice, & rail no less at their virtues then their vices, of such (I say) Gods Prelates must not be taught nor corrected, though they must patiently take it, as our saviour did the like reproaches of the malicious Jews, and as David did the malediction of Semel. 2 Reg. 16.  
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, 
S. Peter's error was not in faith, but in conversation or behaviour.  whereof we have treated before in the Annotation upon these words, 
Luc. 22, 32.  That thy faith fail not: it is certain that S. Peter did not here fail in faith, nor err in doctrine or knowledge. for it was conversation is non praedicationis vitium, as Tertullian saith. de prescript. nu. 7. It was a default in conversation, life, or regiment, which may be committed of any man, be he never so holy, and not in doctrine. S. Augustine and whosoever make most of it, think no otherwise of it. But S. Hierom and 
* See S. Chrysost. Theophyl. etc.  many other holy fathers de●r●e it to have been no fault at all, nor any other thing then S. Paul himself did upon the like occasion: & that this whole combat was a set thing agreed upon between them. It is a school point much debated betwixt S. Hierom and S. Augustine ep. 9 11. 19 apud August.    

CHAP. III.  
By their own conversion at the first, 6 and by the example of Abraham, and promise made to him, he showeth that the way to obtain the benediction, is to seek unto God by faith in Christ. 10 Seing also that the Law curseth every one that hath not evermore kept the Law. 15 And, that the Law was not given to alter God's testament, 19 but to convince the jowes of sin, 2● and so to be their padagogue or leader unto Christ, 25 and then to cease.  
verse 1 O senseless Galatians, who hath 
⸬ For any people or person to forsake the faith of their first Apostles & conversion, at the voice of a few novellaries, seemeth to wise men a very bewitching & senseless brutishness, Such is the case of our poor country, Germany, and others.  bewitched you, not to obey the truth, before whose eyes Jesus Christ was proscribed, being crucified among you? ✝ verse 2 This only I would learn of you, By the works of the Law, did you receive the Spirit, or by the hearing of the faith? ✝ verse 3 Are you so foolish, that whereas you began with the spirit, now you will be consummate with the flesh? ✝ verse 4 have you suffered so great things without cause? if yet without cause. ✝ verse 5 He therefore that giveth you the Spirit, and worketh miracles among you: by the works of the Law, or by the hearing of the faith doth he it? ✝ verse 6 As, 
Gen. 15, 6. Ro. 4. 3.  Abraham believed God, and it was reputed to him unto justice.  
✝ verse 7 Know ye therefore that they that are 
⸬ This faith whereby Abraham was justified, and his children the Gentiles believing in Christ, implieth all Christian virtues, of which the first is faith, the ground & foundation of all the rest, and therefore here and else where often named of the Apostle.  of faith, the same are the children of Abraham. ✝ verse 8 And the Scripture foreseeing that God justifieth the gentiles by faith, showed unto Abraham before, 
Gen. ●●, 3.  That in thee shall all nations be blessed. ✝ verse 9 therefore they that are of faith, shall be blessed with the faithful Abraham. ✝ verse 10 For whosoever are of the works of the Law, are under curse. 
Deu. 27, 26.  For it is written: ″ Cursed be every one that abideth not in all things that be written in the book of the Law, to do them. ✝ verse 11 But that in the Law no man is justified with God, it is manifest, because The just ″ liveth by faith. 
Abac. 2.  ✝ verse 12 But the Law is not by faith: but, He that doth those things shall live in them. 
Ro. 1.  ✝ verse 13 Christ hath redeemed us from the curse of the Law, 
Leu. 18.  being made a curse for us (because it is written, 
Deu. 21.  Cursed is every one that hangeth on a tree) ✝ verse 14 that on the Gentiles the blessing of Abraham might be made in Christ Jesus: that we may receive the promiss of the Spirit by faith.  
✝ verse 15 Brethren (I speak according to man) yet a man's testament being confirmed no man despiseth, 
The Epistle upon the 13 Sunday after Pentecost.  or further disposeth. ✝ verse 16 To Abraham were the promises said, and to his seed. He saith not, 
Gen. 22, 18.  And to seeds, as in many: but as in one, And to thy seed, which is Christ. ✝ verse 17 And this I say, the restament being confirmed of God, the Law which was made after four hundred and thirty years, maketh not void to frustrate the promise. ✝ verse 18 For if the inheritance be of the Law, now not of promise. But God gave it to Abraham by promise. ✝ verse 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 of a mediator. ✝ verse 20 And a mediator is not of one: but God is one. ✝ verse 21 Was the Law then against the promises of God? God forbidden. For if there had been a Law given that could justify, undoubtedly justice should be of the Law. ✝ verse 22 But the Scripture * hath concluded all things under sin: 
Ro. 3, 9 11, 32.  that the promise by the faith of Jesus Christ might be given to them that believe. ⊢ ✝ verse 23 But before the faith came, under the Law we were kept shut up, unto that faith which was to be revealed. ✝ verse 24 therefore the Law was our Pedagogue in Christ: that we may be justified by faith. ✝ verse 25 But when the faith came, now we are not under a pedagogue. ✝ verse 26 For you are all the children of God by faith in Christ Jesus. ✝ verse 27 For as many of you as are baptised in Christ, ″ have put on Christ. ✝ verse 28 There is not jewe nor Greek, there is not bond nor free, there is not male nor female. For all you are one in Christ Jesus. ✝ verse 29 And if you be Christ's, then are you the seed of Abraham, heirs according to promise.  

ANNOTATIONS CHAP. III.  
1●. Cursed be.] 
Notwithstanding venial sins, men are truly just, and may keep the commandments.  By this place the heretics would prove that no man is just truly before God, all being guilty of damnation and Gods curse, because they keep not every jot of the Law. Where in deed the Apostle meaneth not such as offend venially (as it is plain by the place of Deuteronomie whence he reciteth this text) but only such as commit great and damnable crimes, and so by grievous and mortal 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, nor by any other means, but by the faith and grace of CHRIST Jesus.  
11. liveth by faith.] It is neither the heretics special presumption and confidence, 
jac. 2.  nor the faith of devils, 
Not only faith.  nor faith without works which is dead in itself as S. James saith, that can give life to the just. for that which is dead, can not be the cause of life. but it is the Catholic faith, as S. Augustine writeth, which worketh by charity (according to the Apostles own explication of this whole passage) by which the just liveth. Li. 3 c. 5. cont. duas ep. Pelag. See the Annotation upon the same words. Rom. 1.  
27. Have put on Christ.] 
Baptism giveth grace and justification, not faith only.  Here the adversaries 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 Christian virtues & 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 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 jaw give grace, for that the receivers thereof put on Christ. And the adversaries evasion, that it is faith which worketh in the Sacrament, and not the Sacrament itself, is plainly false: baptism giving grace and faith itself to the infant that had none before.    

CHAP. four  
That the Law was fit for the time of nonnage: but being now come to full age, to desire such servitude is absurd, specially for gentiles. 12 And that he writeth this not of any displeasure, but to tell them the truth, remembering how passingly they honoured him whom he was present, and exhorting them therefore not to hearken to the false 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, but we who are the children of the free woman: that is, of the Cath. Church of Christ.  
verse 1 AND I say, 
The Epistle upon Twelfth eve.  as long as the heir is a little one, he differeth nothing from a servant, although he be lord of all, ✝ verse 2 but is under tutors and governors until the time limited of the father: ✝ verse 3 so we also, when we were little ones, were ″ serving under the 
⸬ That is, the rudiments of religion, wherein the carnal Jews were trained up: or the corporal creatures, wherein their manifold sacrifices, sacraments, and rites did consist.  elements of the world. ✝ verse 4 But when the fullness of time came, God sent his son made of a woman, made under the Law: ✝ verse 5 that he might redeem them that were under the Law, that we might receive the adoption of sons. 
Ro. 8, 15.  ✝ verse 6 And because you are sons, * God hath sent the Spirit of his son into your hearts crying: Abba, Father. ✝ verse 7 therefore now he is not a servant, but a son. And if a son, an heir also by God. ⊢ ✝ verse 8 But then in deed not knowing God, you served them that by nature are not Gods. ✝ verse 9 But now when you have known God, or rather are known of God: how turn you again to the ″ weak & poor elements, which you will serve again? ✝ verse 10 ″ You observe days, and months, and times, and years. ✝ verse 11 I fear you, lest perhaps I have laboured in vain among you. ✝ verse 12 Be ye as I, because I also am as you: brethren, I beseech you, you have hurt me nothing. ✝ verse 13 And you know that by infirmity of the flesh I evangelized to you heretofore: ✝ verse 14 and your tentation in my flesh you despised not, neither rejected, but 
⸬ So ought all Catholic people receive their teachers in religion, with all duty, love, & reverence.  as an Angel of God you received me, as Christ Jesus. ✝ verse 15 Where is then your blessedness? for I give you testimony that if it could be done, you would have plucked out your eyes and have given them to me. ✝ verse 16 Am I then become your enemy, telling you the truth? ✝ verse 17 They emulate you not well: but they would exclude you, that you might emulate them. ✝ verse 18 But do you emulate the good in good always: and not only when I am present with you.  
✝ verse 19 My little children, whom I travail withal again, until Christ be form in you. ✝ verse 20 And I would be with you now and change my voice: because I am confounded in you. ✝ verse 21 tell me you that will be under the Law, 
The Epistle upon the 4 Sunday in Lent.  have you not read the Law? ✝ verse 22 For it is written that * Abraham had two sons: 
Gen. 16, 15. 21, 2.  one of the bondwoman, and one of the freewoman. ✝ verse 23 But he that of the bondwoman, was borne according to the flesh: and he that of the freewoman, by the promiss. ✝ verse 24 which things are said ″ by an allegory. For these are the two testaments. The one from mount Sina, gendering unto bondage: which is Agar, (✝ verse 25 for Sina is a mountain in Arabia, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which hath affinity to that which now is Jerusalem) and serveth with her children. ✝ verse 26 But that Jerusalem which is above, is free: which is our mother. ✝ verse 27 For it is written: 
Es. 54, 1.  Rejoice thou barren, that bearest not: break forth and cry, that travailest not: because many are the children of the desolate, more than of her that hath a husband. 
Ro. 9, 8.  ✝ verse 28 But * we brethren, according to Isaac, are the children of promise. ✝ verse 29 But 
⸬ This mutual persecution is a figure also of the Church justly persecuting heretics, & contrariwise of heretics (which be the children of the bondwoman) unjustly persecuting the Catholic Church. Aug. ep. 48.  as then he that was borne according to the flesh, persecuted him that was after the spirit: so now also. 
Gen. 21, 10.  ✝ verse 30 But what saith the Scripture? Cast out the bondwoman and her son. for the son of the bondwoman shall not be heir with the son of the freewoman. ✝ verse 31 therefore brethren we are not the children of the bondwoman, but of the free: by the ″ freedom where with Christ hath made us free. ⊢  

ANNOTATIONS CHAP. four  
●. Seruing.] 
External worship of God by use of creatures, necessary: & how the Heathen, Jews, & Christians differ in the same.  There can be no external worship of God nor association of men in religion, 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 creatures themselves which they occupied in their ceremonies; but they served the only true God under the elements: that is to say, being serullely clogged, yoked, kept occupied and in awe, with innumerable fleshly, gross, and cumbersome offices about creatures. The Christians neither serve elements, as the one, nor be kep● in servile thraldom thereby, as the other: but occupy only a few exceeding easy, sweet, seemly, and significant for an agreeable exercise both of body and mind. 
The use of external elements in the Sacraments.  Whereof S. Augustine saith thus, li. 3. c. 9▪ de doct. Christ. Some few for many, most easy to be done, most honourable for signification, and most clear and pure for to be observed and kept, hath our Lord, himself and the Apostolical discipline delivered. And li. de ver. relig. c. 17. Of the wisdom of God itself many nature being taken, whereby we were called into liberty, a few Sacraments most wholesome were appointed and instituted, which might contain the society of Christian people, that is, of the free multitude under one God. And again, cont. Faust. li. 19 c. 13. The Sacraments are changed, they are made caesier, fewer, holsommer, happier, the same he hath in the 118 epistle c. 1. and many other places beside. By which you may 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 calumniously charge the Christians. 
Our Sacraments few & easy in respect of the Jews.  And as touching the small number, facility, efficacy, and signification, wherein the said holy father putteth the special difference: who seethe 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, 
S. Augustine falsely alleged of the heretics for two Sacraments only.  let the good Readers take heed of a double deceit used by the adversaries about S. Augustine's places alleged. first, in that they say he made but two Sacraments, which is untrue, for, although treating of the difference between the jewish Sacraments and ours, he namely giveth example in baptism and the Eucharist (as sometimes also for example he nameth but one) yet he hath no word nor sign at all that there should be no more. but contrariwise in the foresaid epistle 118 he insinuateth, 
ep. 118. c. 1. & in ps. 103. conc. 1  that besides those two, there be other of the same sort in the Scriptures. Yea, with water and bread, which be the elements of the two foresaid Sacraments, he expressly nameth oil also (li. 2. cont. lit. Petil. c. 104.) the element or matter of the Sacrament of Confirmation: 
The other Sacraments proved out of S. Augustine.  which in the same place he maketh to be a Sacrament as baptism is. So doth he affirm of the Sacrament of Orders li. 1 de bapt. c. 1. and also of matrimony li. de bono coniug. c. 24. of Penance likewise, he speaketh as of baptism, which he calleth Reconciliation, li. 1. de adult. conjug. c. 28. Lastly, by the book de visitatione infirmorum in S. Augustine, li. 2 c. 4. by Prosper de pradictionibus p. 2. c. 29. S. Innocentius ad Eugubinum Io. 1. Cont. ep. ad Eugub. c. 8. S. Cyril li. 2. in leviticum, and S. Chrysostom li. 3 de Saterdotio, 
* Aug. ser. 215 de ●emp. & de rectitud. Cath. conversat.  Extreme unction is proved to be a Sacrament. It is false than that the heretics affirm of S. Augustine, by whose doctrine it is plain, that though the elements or Sacraments of the new la be but few and very few in comparison of those in the old la, yet there be no fewer then seven specified by him. Which number of seven the holy counsels of Florence and Trent do expressly define to have been instituted by Christ, against these late heretics. See more of these Sacraments in their places. Act. 8. 1 Tim 4. Io. 20. Ja. 5. Ephes. 5.  
The other forgery of the Aduersaires concerning the elements or ceremonies, is, that S. Augustine (ep. 119. c. 19) should affirm, that the Church and Christian people in his days (whereupon they infer that it is so much more now) were so laden with observation of unprofitable ceremonies, 
S. Augustine falsely alleged against the ceremonies of the Church.  that they were in as great servility and subjection to such things as the Jews. He saith so in deed of some particular presumptions, 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 might be infected, which this holy Doctor specially misliked, and wisheth such things (as they may, without scandal) to be taken away. But that he written or meant so of any ceremony that the Church useth, either appointed by Scripture, or council, or custom of the Catholic Church, himself denieth it in express terms in the same place, and in sundry other: where he alloweth all the holy ceremonies done in the ministration of the Sacraments and else where. Whereby it is clear, that the Churches most comely orders and significant 〈◊〉 pertain not to the yoke of the old la, much less to the superstition of gentility, as heretics affirm: but to the sweet yoke of Christ and light burden of his la, to order, decency, and instruction of the faithful, in all liberty, love, faith, grace, and spirit.  
9 Weak and poor.] Whether he mean of the creatures which the gentiles served (as it may seem by the words before of serving strange gods) so the elements were most base and beggarly: or of the Judaical ceremonies and sacraments (as most expound it) even so also their elements were weak and poor in themselves, not giving life, salvation, and remission of sins, nor being instruments or vessels of grace, as the 7 Sacraments of the new la be.  
10. You observe days.] 
The Heathenish and judaical observation of days heretically compared with the Christian observation of festivities and holy days etc.  That which S. Paul speaketh against the Idolotrical 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 superstitious differences of days, fatal, fortunate, or dis●nol, and other observations of times for good luck or ill luck in man's actions, gathered, either by particular fancy, or popular observation, or curious and unlawful arts, or (lastly) of the judaical festivities that were then ended and abrogated, unto which notwithstanding certain Christian Jews would have reduced the Galatians against the Apostles doctrine: all that (I say) do the heretics of our time falsely and deceitfully interpret against the Christian holidays, and the sanctification and necessary keeping of the same. Which is not only contrary to the father's exposition, but against the very Scriptures, and the practice of the Apostles & the whole Church. Aug. cont. Adim●̄s. c. 16. Ep. 118. c. 7. Hiero. in hunc locum. In the Apocalypse c. 1. there is plain mention of the Sunday, 
Sunday, Easter, Whitsuntide.  that is, our lords day (Dominicus dies) unto which the Jews sabbath was altered, their Pasche into our Easter, their Pentecost into our Whitsuntide: which were ordained & observed of the Apostles themselves. And the antiquity of the feasts of Christ's nativity, 
The festivities of Christ.  Epiphanle, & Ascension is such, that they can be referred to no other origine but the Apostles institution: 
Orig. ho. 3. in divers.  who (as S. Clement testifieth li. ●. const. Apost. c. ●9.) gave order for celebrating their follow Apostles, S. Steuens, and other martyr's days after their death: and much more no doubt did they give order for Christ's festivities. 
Aug. ep. 28. et. Ser. de Sanctis.  According to which, 
Other holidays of saints.  the Church hath kept not only his, but S. Steuens and the B. Innocents, even on the same dales they be now solemnly kept, & his B. mothers, and other saints, (as the adversaries themselves confess) above 1300 years, 
Fulgent.  as appeareth in the barbarous combattes between Westphalus the Lutheran, & Calvin, and by the writings betwixt, the Puritans and Protestants. 
Leo.   
For which purpose, see also how old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14: of the 
* See the Annotation, Act. 1. v, 14.  Assumption of our Lady or her dormition in S. Athanasius, 
Festivities of our B. Lady.  S. Augustine, S. Hierom. S. Damase. & both of that feast and of her nativity in S. Bernard, who professeth he received them of the Church, & that they ought to be most solemnel; kept. ep. 174. Wherein we can not but wonder at the new Church of England, that (though against the pure calvinists will and doctrine) keep other saints and Apostles days of their death, and yet have abolished this special feast of our Lady's departure, which they might keep, 
ep. ad Timotheus.  though they believed not her Assumption in body (whereof yet S. Denys giveth so great testimony) being assured she is departed at the least: except they either hate her, or think her worthy of less remembrance than any other saint, herself prophesying the contrary of all Catholic generations, 
Luc. 1. v. 48.  that they should bless her. And in deed the Assumption is her proper day, as also the feast of her nativitle: 
See. S. Grego. li. 7. ep. 29. of Martyrs feasts all the year, and Masses in the same.  the other of the Purification and the Annune●ation, which they keep in England, being not so peculiar to her, but belonging rather to Christ's Presentation in the Temple, and his Conception. To conclude, we may see in S. Cyprian ep. 34. Origen ho. 3. in divers. 
Conc. Gangr. c. 20  Tertulliau de cor. ●il. S. Gregory Nazianzene de amore pauperum. the council 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 prescript days and times, and that this is not judaical observation of days, 
Epiphan.  as Aërius taught, for which he was condemned of heresy, 
Har. 75.  as S. Epimphanius witnesseth. But of holidays S. Augustine showeth both the reason and his liking, 
S. Augustine's words of festivities and holy days.  in these memorable words, 〈◊〉 for the feasts belonging to our Lord, 
Aug. de civit. Dei li. 10. c. 16.  thus: We dedicate and consecrate the memory of God's benefits months solemnities, feasts, and certain appointed days, left by tract of times there might crept in ingrateful and unkind oblivion. Of the festivities of Martyrs thus: Christian people celebrate the memories of Martyrs with religious solemnity, both to move themselves to imitation of them, and that they may be partakers of their merits, and be helped with their prayers. Cont. Faust. li. 20. c. 21. And of all saint's days, thus Keep ye and celebrate with sobriety the nativities of saints, that we may imitate them which have gone before us, and they may rejoice of us which pray for us. In ps. 88 Conc. 2. in fine.  
And as is said of prescript days of feasts, 
Prescript fasting days.  so the like is to be said 
* Hilar. prolog. in psal. explan. Epip. haer. 75. & in fine. li. 3. cont. har.  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, 
Canonical hours.  Septuagesme, etc. the week into so many I eries, the day into hours of prayers, as the Prime, the Third, the Sixth, the None etc. Whereof see 
* Cypri. de erat. Do. nu. 15.  S. Cyprian, who deriveth these things by the Scriptures from the Apostles also, and counteth these things which the wicked heretics reprove, to be full of mystery. Like unto this also is it, 
Reading of the Scriptures according to the time of the year.  that the holy Scriptures were so disposed of, and divided, that certain pieces (as is always observed and practised until this day) should be read at one time, and others at other times and seasons, through out the year, according to the diversity of our lords actions and benefits, or the saint's stories then recorded. Which the Puritan Caluinists also condemn of superstition, desiring to bring in hellish horror and all disorder. See conc. Carthag. 3. c. 47. & pag. 288 of this book.  
24. By an allegory.] 
The Scriptures have an allegorical sense beside the literal.  Here we learn that the holy Scriptures have beside the literal sense, a deeper spiritual and more principal 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 S. Paul had not signified himself in certain places, the heretics had been less wicked and presumptuous in condemning the holy father's allegorical expositions almost wholly: who now show themselves to be mere brutish and carnal men, having no sense nor feeling of the profundity of the Scriptures, which our holy fathers the Doctors of God's Church saw.  
●1. Freedom.] 
True Christian liberty.  He meaneth the liberty and discharge from the old ceremonies, sacraments, and the whole bondage of the Law, and from the servitude of sin, and the devil, to 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 gonerners: not a licence never to pray, fast, keep holiday, 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 purchased for us.    

CHAP. V.  
Against the lie of the false Apostles, he protesteth his mind of Circumcision. 13 and testifieth, that they are called to liberty. But yet left any misconstrue Christian liberty, he telleth them that they shall not inherit the kingdom, unless they abstain from the works of the flesh, which are all mortal sins: and do the fruitful works of the Spirit, fulfilling all the commandments of the Law by charity.  
verse 1 STAND, and be not holden in again with the yoke of servitude. ✝ verse 2 Behold I Paul tell you that if you be circumcised, Christ shall profit you nothing. ✝ verse 3 And I testify again to every man circumciding himself, that he is a debtor to do the whole Law. ✝ verse 4 You are evacuated from Christ, that are justified in the Law: you are fallen from grace. ✝ verse 5 For we in spirit, by faith, 
Gal. 6, 15:  expect the hope of justice. ✝ verse 6 For in Christ Jesus * neither circumcision availeth aught, nor prepuce: but ″ faith that worketh by charity. ✝ verse 7 You ran well, who hath hindered you not to obey the truth? ✝ verse 8 The persuasion is not of him that calleth you. 
1 Cor. 5, 6.  * ✝ verse 9 A little leaven corrupteth the whole paste. ✝ verse 10 I have confidence in you in our Lord: that you will be of no other mind: but he that troubleth you, shall bear the judgement, whosoever he be. ✝ verse 11 And as for me, brethren, if as yet I preach circumcision, why do I yet suffer persecution? then is the scandal of the cross evacuated. ✝ verse 12 I would they were also cut of that trouble you.  
✝ verse 13 For you, brethren, are called into liberty: only make not this ″ liberty an occasion to the flesh, but by charity serve one an other. 
The Epistle upon the 14 Sunday after Pentecost.  ✝ verse 14 For all the Law is fulfilled in one word: Thou shalt love thy neighbour as thyself. 
Leu. 19, 18.  ✝ verse 15 But if you bite and eat one an other: take heed you be not consumed one of an other. ✝ verse 16 And I say, walk in the spirit, and the Iustes of the flesh you shall not accomplish. ✝ verse 17 For the flesh jousteth against the spirit: and the spirit against the flesh. for these are adversaries one to an other: 
⸬ Here men think (saith S. Augustine) the Apostle denieth that we have free liberty of will: not understanding 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, & not accomplish the concupiscences of the flesh. in c. 5. Gal.  that not what things soever ″ you will, these you do. ✝ verse 18 But if you be led by the spirit, you are not under the Law.  
✝ verse 19 And the works of the flesh be manifest, which are, fornication, uncleanness, impudicitie, lechery, ✝ verse 20 serving of Idols, witchcrafts, enmities, contentions, emulations, angers, brawls, dissensions, sects, ✝ verse 21 envies, murders, ebrieties, commessations, and such like. which I foretell you, as I have foretold you, that they which do 
c S. Augustine showeth hereby that not only infidelity is a damnable sin.  such things, shall not obtain the kingdom of God. ✝ verse 22 But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity, ✝ verse 23 mildness, faith, modesty, continency, chastity. Against such there is no la. ✝ verse 24 And they that be Christ's, have crucified their flesh with the vices and concupiscences. ⊢ ✝ verse 25 
b The Epistle upon the 15 Sunday after Pentecost.  If we live in the spirit, in the spirit also let us walk. ✝ verse 26 Let us not be made desirous of vain glory, provoking one an other, envying one an other.  

ANNOTATIONS CHAP. V.  
6. Faith.] This is the faith working by charity, which S. Paul meaneth else where, when he faith that faith doth justify. And note well that by these terms circumcision & prepuce not available to justification, 
justification by faith only, disproved by conference of Scriptures.  it is plain that in the other places he meaneth the works of Circumcision and Prepuce (that is, of the Jews and the gentiles) without faith, which avail not, but faith working by charity: as who should say, faith and good works, not works without faith.  
Again note here, that if the Protestants who 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 & cleated unto them all other whereby justice and salvation might seem to be attributed to faith alone: the Apostle here so expressly setting 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: 
How the Protestants admit charity and good works to justification.  as S. Augustine noteth. defid. & ep. c. 14. Further the good Reader must observe, that whereas the Protestants some of them confess, that charity and good works be joined and requisite also, and that they exclude them not, but commend them highly, yet so that the said charity or good works are no part of our justice or any cause of justification, but as fruits and effects of faith only, which they say doth all, yea though the other be present: this false gloze also is reproved evidently by this place, 
Charity is more principal than faith in justification.  which teacheth us clean contrary: to wit, that faith hath her whole activity and operation toward justice and salvation, of charity, and not contrariwise: without which it can not have any act meritorious or agreeable to God for our salvation, for which cause S. Augustine saith, li. 〈◊〉 de Trin. c. 18. Fidem non facit utilem nisi charitas. nothing maketh faith profitable but charity. But the heretics answer, that where the Apostle saith, faith worketh by charity, 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 easily refuted by the Apostles plain testimony, affirming that charity is * the greater virtue, & that if a man had all faith and lacked charity, 
Cor. 13.  he were worth nothing. And again, * that charity is the perfection and accomplishment of of the jaw (as faith is not) which can not agree to the instrumental or inferior cause. 
How faith worketh by charity.  And therefore when it is said that faith worketh by charity, 
Rom. 13.  it is not as by an instrument, 
1 Tim. 1●  but as the body worketh by the soul, the matter by the form, without which they have no activity, whereupon the the schools call charity, the form or life of faith, that is to say, the force, activity, & operative quality thereof, in respect of merit and justice. Which S. James doth plainly insinuate, when he maketh faith without charity, to be as a dead corpse without soul or life, and therefore without profitable operation. c. 2. v. 26.  
●●. Liberty an occasion.] 
True liberty, not carnal and fleshly.  They abuse the liberty of the Gospel to the advantage of their flesh, that under pretence thereof, shake of their obedience to the laws of man, to the decrees of the Church and counsels, that will live and believe as they list; and not be taught by their Superiors, but fornicate with every Sect master that teacheth pleasant & 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 of the flesh. See S. Augustine de fid. & op. c. 24. 25.    

If any do sin, the rest that do the works of the Holy Ghost, must not therefore take pride in themselves, but rather make humility of it, partly by fearing their own fall, partly by looking straightly to their own works. 6 He exhorteth earnestly to good works, assuring them that they shall reaps 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 preacheth it not, to be this, that he is persecuted of the Jews.  
verse 1 BRETHREN, and if a man be preoccupared in any fault, you that are spiritual, instruct such an one in the spirit of lenity, considering thine own self, lest thou also be tempted. ✝ verse 2 bear ye one an others burdens: & so you shall fulfil the la of Christ. ✝ verse 3 For if any man esteem himself to be something, whereas he is nothing, he seduceth himself. ✝ verse 4 But let every one prove his own work, & so in himself only shall he have the glory, and not in an other. ✝ verse 5 For every one shall bear his own burden. 
1. Cor. 9, 7.  ✝ verse 6 And let * him that is catechised in the word, communicate to him that catechizeth him, in all his goods. ✝ verse 7 Be not deceived, God is not mocked. ✝ verse 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 everlasting. ✝ verse 9 And * doing good, let us not fail. 
2. Thes. 3, 13.  For in due time we shall 
⸬ The works of mercy be the seed of life everlasting, and the proper cause thereof, and not faith only.  reap not failing. ✝ verse 10 therefore whiles we have time, let us work good to all, but ″ especially to the domesticals of the faith. ⊢  
✝ verse 11 See with what manner of letters I have written to you with mine own hand. ✝ verse 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 Christ. ✝ verse 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 flesh. ✝ verse 14 
b The Epistle for S. Francis, Octob. 4.  But 
⸬ Christ (saith S. Augustine) chose a kind of death, to hang on the cross and to six or fasten the same cross in the foreheads of the faithful, that the Christian may say, God forbidden that I should glory saving in the cross of our Lord Jesus CHRIST. Expos. in evang. Io. tract. 43.  God forbidden 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. ✝ verse 15 For in Christ Jesus neither circumcision availeth aught, nor prepuce, but ″ a new creature. ✝ verse 16 And whosoever shall follow this rule, peace upon them, and mercy, and upon the Israel of God. ✝ verse 17 From hencefurth let no man be troublesome to me▪ for I bear the marks verse 18 of our Lord Jesus in my body. The grace of our Lord Jesus Christ be with your spirit brethren. Amen. ⊢  

ANNOTATIONS CHAP. vi  
6. Communicate] The great duty & respect that we ought to have to such as preach or teach us the Cath. 
Duty to our spiritual teachers.  faith▪ and not in regard only of their pains taken with us, and wel-deseruing 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 Apostle speaketh) communicate with them in all our temporal goods, that we may be partakers of their spiritual. See S. Augustine li. 2. evang. quaest. q. 8.  
10. Especially.] 
In alms whom to prefer.  In giving alms, though we may do well in helping all that are in necessity, as far as we can, yet we are more bound to secure Christians, than Jews or Infidels: and Catholics, than heretics. See S. Hierom q. 1. ad Hedibiam.  
15. A new creature.] 
justice an inherent quality in us.  Note well that the Apostle calleth that here a new creature, which in the last chapter he termed, faith working by charity, & (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 reformation of our souls and our new creation in good works, and also that Christian justice is a very quality, 
Faith with the other virtues is the formal cause of justification.  condition and state of virtue and grace resident in us, and not a fantastical apprehension of Christ's justice only imputed to us. Lastly, that the faith which justifieth, joined with the other virtues, is properly the formal cause, and not the efficient or instrumental cause of justification, that is to say, these virtues put together, being the effect of God's grace, be our new creature and our justice in Christ.     

❧ THE argument OF THE EPISTLE OF S. Paul TO THE EPHESIANS.  
OF S. Paul's first coming to Ephesus, and short abode there, we read Act. 18. And immediately Act. 19 of his returning thither according to his promise. what time he abode there three months, speaking to the Jews in the Synagogue. Act. 19 v. 8. and afterwards apart from them (because they were obstinate) two years in a certain school, so that all that dwelled in Asia, heard the word of our Lord, jews and Gentiles. Act. 19 v. 10. The whole time himself calleth three years, in his exhortation at Milétum to the clergy of Ephesus. Act. 20. v. 31.  
After all this he writeth this Epistle unto them from Rome (as it is said) being then prisoner and in chains. 
Eph. 3. v. 1. & 4. v. 1. Eph. 6. v. 20.  and that as it seemeth, not the first time of his being in bonds there, whereof we read Act. 28: but the second time, whereof we read in the ecclesiastical Stories afterwards: because he saith in this Epistle c. 6. v. 21. Tychicus will certify you of all things, whom I have sent to you. Of whom again in the 2. to Tim. c. 4. v. 12. he saith: Tychicus I have sent to Ephesus, And the said, 2. Epistle to Timothee (no doubt) was written very little before his death: for in it thus he saith: I am even now to be sacrificed, & the time of my resolution is at hand. 2. Tim. 4, 6.  
In the three first chapters, he commendeth unto them the grace of God, in caling of the Gentiles no less than the Jews, and making one blessed Church of both. Wherein his intention is to move them to perseuêre (for otherwise they should be passing ungrateful) and specially not to be moved with his trouble, who was their Apostle: knowing (belike) that 
* See Act. 20. v. 25. 32.  it would be a great tentation 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 complete harness.  
In the other three chapters he exhorteth them to good life, in all points, and all states, as it becometh Christians: and afore all other things, that they be most studious to continue in the unity of the Church, and obedience of the pastors thereof, whom Christ hath given to continue 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 EPHESIANS.  

CHAP. I.  
He magnifieth the grace of God's eternal predestination and temporal vecation, 11 both of the Jews, 13 and also of the Ephesians being gentiles, 13 for whose excellent faith and charity he rejoiceth, and continually prayeth for their increase, that they may see more clearly the greatness both of the inheritance in heaven, and also of God's might which helpeth them thereunto: 20 an example of which might they may behold in the supereminent exalting of Christ.  
verse 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. ✝ verse 2 Grace to you and peace from God our father, and our Lord Jesus Christ.  
✝ verse 3 Blessed be God and the Father of our Lord Jesus Christ, which hath blessed us in all spiritual blessing, in coelestials, in Christ: ✝ verse 4 as he chose us in him before the constitution of the world, that we should be holy and immaculate 
⸬ We learn here that by God's grace men be holy and immaculate, not only in the sight of men, nor by imputation, but truly and before God: contrary to the Doctrine of the calvinists.  in his sight in charity. ✝ verse 5 Who hath predestinated us unto the adoption of sons, by Jesus Christ, unto himself: according to the purpose of his will: ✝ verse 6 unto the praise of the glory of his grace, wherein he hath 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gratified us in his beloved son. ✝ verse 7 In whom we have redemption by his blood (the remission of sins) according to the riches of his grace. ✝ verse 8 Which hath superabounded in us in all wisdom and prudence, ✝ verse 9 that he might make known unto us the sacrament of his will, according to his good pleasure, which he purposed in himself, ✝ verse 10 in the dispensation of the fullness of times, to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perfect all things in Christ, that are in heaven and in earth, in him. ✝ verse 11 In whom we also are called by lot: predestinate according to the purpose of him that worketh all things, according to the counsel of his will: ✝ verse 12 that we may be unto the praise of his glory, which before have hoped in Christ: ✝ verse 13 in whom you also, when you had heard the word of truth (the Gospel of your salvation:) in which also believing you were 
⸬ Some refer this to the grace of baptism: but to many learned it seemeth that the Apostle alludeth to the giving of the Holy Ghost in the Sacrament of Confirmation, by signing the baptised with the sign of the cross & holy chrism. For that was the use in the Apostles time, as else where we have proved. Annot. Act. 8.  signed with the holy Spirit of promise, ✝ verse 14 which is the pledge of our inheritance, to the redemption of acquisition, unto the praise of his glory.  
✝ verse 15 therefore I also hearing your faith that is in our Lord Jesus, and love toward all the saints: ✝ verse 16 cease not to give thanks for your, making a memory of you in my prayers, ✝ verse 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, ✝ verse 18 the eyes of your heart illuminated, that you may know what the hope is of his vocation, and what are the riches of the glory of his inheritance in the saints, ✝ verse 19 and what is the passing greatness of his power toward us that believe: according to the operation of the might of his power, ✝ verse 20 which he wrought in Christ, raising him up from the dead, and setting him on his right hand in celestials, ✝ verse 21 above ″ all principality & Potestate & Power, and Domination, and every name that is named not only in this world, 
Ps. 8, 8.  but also in that to come. ✝ verse 22 And he hath * subdued all things under his feet: and hath made him ″ head over all the church, ✝ verse 23 which is his body, the 
⸬ Christ is not full, whole, and perfect without the church no more than the head without the body,  fullness of him which is filled all in al.  

ANNOTATIONS CHAP. I.  
21. All principality.] The Fathers upon this, and other places of the old and new Testament, where they find the orders of holy Angels or spirits named, agree 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 specified, which maketh five: to which if we add these four, 
Nine orders of Angels.  cherubin, Seraphim, Angels, and Archangels, which are commonly named in holy write, in all there be nine. S. Denys coel. Hier. c. 7. 8. 9 & Ec. Hier. c. 1. S. Athanas. li de Communi essent. in fine. Gregor, Moral. li. 32. c. 18. therefore, good Reader, make no account of * Caluins and others infidelity, 
Cal. upon this place.  which blasphemously blame and condemn the holy doctor's diligence in this point of curiousitie and impiety. The whole endeavour of these heretics is, to bring all into doubt, and to corrupt every Article of our Religion.  
22. Head.] 
As Christ is king, and yet men are kings also: so Christ is head of the Church, and yet man may be head thereof also.  It maketh a high proof among the Protestants, 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 nor lord, 
Apoc. 19  because, He is king and lord. neither should there be Bishop or Pastor, 
1 Pet. 2, 25.  because he is the Bishop and Pastor of our souls: nor Pontifex nor Apostle, for by those titles S. Paul termeth him Hebr. 3: none should be pillar, foundation, 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 of them, as they now find to discharge themselves of obedience to Popes:) yet (I say) they will not deny, 
Christ is head of his Church in a far more excellent sort, than any man can be.  all the former titles and dignities (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 attributed or appropriated to himself. So then, though he be the head of the Church, and the only head in such sovereign and principal manner, as no earthly man or mere creature ever is or can be, and it 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 governor, 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 of the natural body▪ though in this sort (we say) no man can be head but Christ, nor the Church be body to any but to Christ: yet the Pope may be the ministerial head, that is to say, the chief governor, Pastor, and Prelate of the same, and may be his Vicar or Vicegerent in the regiment of that part which is in earth▪ 
Hiero. ep. 123.  as S. Hierom calleth Damasus the Pope, Summum Sacerdotem, the chief and highest Priest: and the Apostle saith of this ministerial head, The head can not say to the feet, you are not necessary for me. 
1. Cor. 12, 21.  For therein also is a great difference between Christ and every mortal I relate, that (as the Apostle here saith) he is head of the whole Church, meaning of the triumphant (& of all Angels also though in an other sort) no less than of the Church militant. So Peter was not, nor any Pope, nor any man can be. Where you must observe, that for this sovereign pre-eminence of Christ in this case, the Church is not called the body mystical of any governor, Peter, Paul, or what Prelate or Pope so ever.    

CHAP. II.  
He putteth them in mind of their unworthiness before they were Christians: that all the praise may be given to the grace of God: 11 and of the enmity that was then between the Jew and the Gentil: 〈◊〉 until new that Christ by his cross hath made both one, taking away the ceremonies of the Law, and making one body, and building one holy Temple, of all, in his Catholic Church.  
verse 1 AND you when you were dead by your offences & sins, ✝ verse 2 wherein sometime you walked according to the course of this world, 
Eph. 6, 12.  according to the * prince of the power of this air, of the spirit that now worketh on the children of diffidence, ✝ verse 3 in whom also we all conversed sometime in the desires of our flesh, doing the will of the flesh and of thoughts, and were by nature the children of wrath as also the rest: ✝ verse 4 but God (which is rich in mercy) for his exceeding charity wherewith he loved us, ✝ verse 5 even when we were dead by sins, quickened us together in Christ, (by whose grace you are saved,) ✝ verse 6 and raised us up with him, and hath made us sit with him in the celestials in Christ Jesus, ✝ verse 7 that he might show in the worlds succeeding, the abundant riches of his grace, in bounty upon us in Christ Jesus. ✝ verse 8 For by ″ grace you are saved through faith (and that not of yourselves, for it is the gift of God) ✝ verse 9 
⸬ It is said, not of works as thine, of thyself being unto thee, but as those in which God hath made, form, and created thee. Aug. de gr. & lib. arbit. c. 8. & seq.  not of works, that no man glory ✝ verse 10 For we are his work, created in Christ Jesus in good works, which God hath prepared that we should walk in them.  
✝ verse 11 For the which cause be mindful that sometime you were gentiles in the flesh, 
1. reg. 17, 26. Ezec 44, 7.  who were * called prepuce, of that which is called circumcision in the flesh, made with hand: 
Ro. 9, 4.  ✝ verse 12 who were at that time without Christ, alienated from the conversation of Israel, and * stranger's of the testaments, having no hope of the promise, and without God in this world. ✝ verse 13 But now in Christ Jesus, you that sometime were far of, are made nigh in the blood of Christ. ✝ verse 14 For he is our peace, who hath made both one, and dissolving the middle wall of the partition, the enmities in his flesh: ✝ verse 15 evacuating the la of commandments 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in decrees: that he may create the two in himself into one new man, making peace, ✝ verse 16 and may reconcile both in one body to God by the cross, killing the enmities in himself.  
✝ verse 17 And coming he evangelized peace to you that were far of, 
Ro. 5, 2.  and peace to them that were nigh. 
The Epistle for S. Thomas the Apostle. Decemb. 21.  ✝ verse 18 For * by him we have access both in one Spirit to the Father. ✝ verse 19 Now then you are not strangers and foreigners: but you are 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  citizens of the saints, and the domesticals of God, ✝ verse 20 ″ built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the highest corner stone: ✝ verse 21 in whom all building framed together, groweth into an holy temple in our Lord, ✝ verse 22 in whom you also are built together into an habitation of God in the holy Ghost. ⊢  

ANNOTATIONS CHAP. II.  
●. By grace you are saved through faith.] 
Our first justification of mere grace, & faith the foundation thereof.  Our first justification is of God's grace, and not of our deservings: because none of all our actions that were before our justification, could merit or justly procure the grace of justification. Again, he saith, through faith: for that faith is the beginning, foundation, and root of all justification, and the first of all other virtues, without which it is impossible to please God.  
20. Built upon the foundation.] 
The Church builded upon Christ, and yet upon the Apostles also.  Note against the heretics that think it dishonourable to Christ, to attribute his titles or callings to mortal men, that the faithful (though builded first, principally, and properly upon Christ) yet are said here to be built also upon the Apostles and Prophets. Why may not the Church then be builded upon Peter?    

CHAP. III.  
For witnessing the vocation of the gentiles, as being the Apostle of the gentiles, he is 〈◊〉 prison: 1●, Wherein the gentiles therefore have cause to rejoice, rather than to shrink. So he saith, 14 and also prayeth to God (who is almighty) to confirmed their inward man though the outward be infirmed by persecutions.  
verse 1 FOR this cause, I Paul the prisoner of Jesus Christ, for you Gentiles: ✝ verse 2 if yet you have heard the dispensation of the grace of God, which is given me toward you, ✝ verse 3 because according to revelation the sacrament was made known to me, as I have written before in brief: ✝ verse 4 according as you reading may understand my wisdom in the mystery of Christ, ✝ verse 5 which unto other generations was not known to the sons of men, as now it is revealed to his holy Apostles & Prophets in the Spirit. ✝ verse 6 The gentiles to be coheirs & concorporate and comparticipant of his promise in Christ Jesus by the Gospel: ✝ verse 7 whereof I am made a minister according to the gift of the grace of God, which is given me according to the operation of his power. 
1. Cor. 15, 9  ✝ verse 8 To me * the least of all the saints is given this grace, among the gentiles to evangelize the unsearchable riches of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ✝ verse 9 and to illuminate all men what is the dispensation of the sacrament hidden 
c That is, for ever before.  from worlds in God, who created all things: ✝ verse 10 that the manifold wisdom of God, may be notified to the Princes and Potestats in the celestials by the Church, ✝ verse 11 according to the 
c that is, the eternal prafinition  prefinition of worlds, which he made in Christ Jesus our Lord. ✝ verse 12 In whom we have affiance and access in confidence, by the faith of him. ✝ verse 13 
b The Epistle upon the 16 Sunday after Pentecost.  For the which cause I desire that you faint not in my tribulations for you, which is your glory.  
✝ verse 14 For this cause I bow my knees to the Father of our Lord Jesus Christ, ✝ verse 15 of whom all paternity in the heavens and in earth is named, ✝ verse 16 that he give you according to the riches of his glory, power to be fortified by his Spirit in the inner man. ✝ verse 17 Christ 
⸬ Christ dwelleth in us by his gifts, and we be just by those his gifts remaining and resident in us, & not by Christ's proper justice only, as the heretics affirm.  to dwell by faith in your hearts, rooted and founded 
c Not faith only must be in us, but charity which accomplisheth all virtues.  in charity, ✝ verse 18 that you may be able to comprehend with all the saints, what is the breadth, and length, and height, and depth, ✝ verse 19 to know also the charity of Christ, surpassing knowledge, that you may be filled unto all the fullness of God. 
Ro. 16, 2●.  ✝ verse 20 And * to him that is able to do all things more abundantly than we desire or understand, according to the power that worketh in us: ✝ verse 21 to him be glory in the church, and in Christ Jesus, unto all generations world without end. Amen.   

CHAP. four  
He exhorteth them to keep the unity of the Church most carefully with all humilities bringing them many motives thereunto: 7 and answering that 〈◊〉 the diversity itself of offices is not for division, as being the gift of Christ himself, 〈◊〉 to build up the Church, and to held all in the unity thereof against the 〈…〉 of heretics: that under Christ the head, in the Church being the body, every member may prosper. 17 Neither (as touching life) most we 〈◊〉 like the Heathen, but as it becometh Christians, laying of all our old corrupt manners, and increasing daily in all goodness.  
verse 1 I therefore prisoner in our Lord, 
The Epistle upon the 17 Sunday after Pentecost. And in a votive mass against schism.  beseech you, that you walk worthy of the vocation in which you are called, ✝ verse 2 with all humility & mildness, with patience, supporting one an other in charity, ✝ verse 3 careful to keep the unity of the spirit in the bond of peace. ✝ verse 4 One body and one spirit: as you are called in one hope of your vocation. ✝ verse 5 One Lord, 
Malat. 2, 10.  ″ one faith, one baptism. ✝ verse 6 * One God and Father of all, 
The Epistle upon Ascension eve. And upon SS. Simon and judes day.  which is ever all, 
Ro. 12, 4 1. Cor. 12, 4.  and by all, and in all us. ⊢ ✝ verse 7 But * to every one of us is given grace according to the measure of the donation of Christ. ✝ verse 8 For the which he saith, Ascending on high, 
Ps. 67, 19  he led captivity captive: he gave gifts to men. (✝ verse 9 And that he ascended, what is it, but because he descended also first into the 
c He meaneth specially of his descending to Hel.  inferior parts of the earth? ✝ verse 10 He that descended, the same is also he that is ascended above all the heavens, that he might fill all things.) ✝ verse 11 And * he gave, 
1. Cor. 12, 28.  * some Apostles, and some Prophets, and othersome evangelists, and othersome pastors and doctors, ✝ verse 12 to the consummation of the saints, unto the work of the ministery, unto the edifying of the body of Christ: ✝ verse 13 ″ until we meet all into the unity of faith and knowledge of the son of God, into a perfect man, into the measure of the age of the fullness of Christ: ⊢ ✝ verse 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. ✝ verse 15 But doing the truth in charity, let us in all things grow in him, which is the head, Christ: ✝ verse 16 of whom the whole body being compact and knit together by all juncture of subministration, according to the operation in the measure of every member, maketh the increase of the body unto the edifying of itself in charity.  
✝ verse 17 This therefore I say and testify in our Lord: that now you walk not as also the * Gentiles walk in the vanity of their sense, 
1 Pet. 4, 3. Ro. 1, 21.  ✝ verse 18 having their understanding obscured with darkness, alienated from the life of God by the ignorance that is in them, because of the blindness of their heart, ✝ verse 19 who despairing, 
Ro. 1, 24.  * have given up themselves to impudicitie, unto the operation of all uncleanness, unto avarice. ✝ verse 20 But you have not so learned Christ: ✝ verse 21 if yet you have heard him, and have been taught in him, 
Colos. 3, 8  (as the truth is in Jesus.) ⊢ ✝ verse 22 * Lay you away, 
Heb. 12, 1.  according to the old conversation the old man, which is corrupted according to the desires of error. ✝ verse 23 And 
⸬ The Apostle teacheth us not to apprehended Christ's justice by faith only, but to be renewed in ourselves truly, & to put on us the new man form & 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 sanctification.  be renewed in the spirit of your mind: ✝ verse 24 and put on the new man which according to God is created in justice, and holiness of the truth. ✝ verse 25 For the which cause laying away lying, * speak ye truth every one with his neighbour, 
Zach. 8, 16.  because we are members one of an other.  
✝ verse 26 * Be angry and sin not. 
Ps. 4, 5.  let not the son go down upon your anger. ✝ verse 27 give not place to the devil. ✝ verse 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. ✝ verse 29 all naughty speech let it not proceed out of your mouth: but if there be any good to the edifying of the faith, that it may give grace to the hearers. ✝ verse 30 And contristate not the holy Spirit of God: in which you are signed unto the day of redemption. ✝ verse 31 Let all bitterness, and anger, and indignation, and clamour, and blasphemy be taken away from you with all malice. ✝ verse 32 And be gentle one to an other, merciful, pardoning one an other, as also God in Christ hath pardoned you.  

ANNOTATIONS CHAP. four  
5. One faith.] As rebellion is the bane of civil Commonwealths and kingdoms, 
Unity of the Cath. Church.  and peace and concord, the preservation of the same: so is schism, division, and diversity of faiths or fellowships in the service of God, the calamity of the Church: and peace, unity, uniformity, the special blessing of God therein, and in the Church above all Commonwealths, 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 S. Cyprian li. de unit. E●nu. 3. saith thus▪ One Church the Holy Ghost in the person of our Lord designeth & faith. 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 forsaketh Peter's chair upon which the Church was built, doth he trust that he is in the Church? When the blessed Apostle S. Paul also showeth this Sacrament of unity, saying, One body and one spirit etc. Which unity we Bishops specially that rule in the Church, aught to hold fast and maintain, that we may prove the Bishoply function also itself to be one and undivided, 
Ep. 40.  etc. And again, There is one God, 
Schism detestable.  and one Christ, and one Church, and one chair, by our lords voice founded upon Peter. another altar to be set up, or a now priesthood to be made, besides one altar, & one priesthood, is impossible. Whosoever gathereth else where, scattereth, it is adulterous, it is impious, it is sacrilegious, whatsoever is instituted by man's fury to the breach of God's divine disposition. Get ye far from the contagion of such men, & flee from their speeches at a canker and pestilence, our Lord having praemonished and warned before hand, They are blind, leaders of the blind, etc. Whereby we learn that this unity of the Church commended so much unto us, consisteth in the mutual fellowship of all Bishops with the See of the Peter. S. Hilary also (li. ad Constantium Augustum) thus apply this same place of the Apostle against the Arians, as we may do against the Caluinists. 
Among heretics as many faiths as wills.  Perilous and miserable it is, saith he, that there are now so many faiths as wills, and so many doctrines as 〈◊〉, whiles either faiths are so written add we will, or as we will, so are understood: and whereas according to one God, and one Lord, and one baptism, there is also one faith, we fall away from that which is the only faith, and whiles me faiths be made, they begin to come to that, that there is none at al.  
11. Some Apostles.] 
The heretics foolish negative argument against the Pope, answered.  Many functions that were even in the Apostles time, are not here named: which must be noted against the adversaries 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 can not deny to have been in use in S. Paul's days. And therefore they have no more reason, out of this place to dispute against the Pope, then against the rest of the Ecclesiastical functions. Neither is it necessary to reduce such as be no: specified here, to these here named: though in deed both other Bishops and Prelates and specially Popes may be contained under the names of Apostles, 
The Pope's office is called an Apostleship.  Doctors, and Pastors. Certes the room and dignity of the Pope is a very continual Apostleship, and S. Bernard calleth it Apostolatum. Bernard. ad Eugen. li. 14. c. 4 etc. 6 in fine.  
13. Until we meet.] The Church of God shall never lack these spiritual functions, or such as be answerable to them, 
Continual succession of Bishops, an evident argument of the true visible Church.  according to the time and state of the Church, till the worlds 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 can not show that they had any one Bishop, or ordinary yea or extraordinary officer for them and their sect, to be an adulterous Heretical generation. 
The father's refuted heretics by the succession of the Bishops of Rome.  And this place of the Apostle assuring to the true Church a perpetual visible continuance of 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 S. Irenaeus, li. 3. c. 3. Tertullian, in prascript. Optatus, li. 2 cont. Parm. S. Augustine, in ps. cont. part. Donat. et cont. ep. Manich. c. 4. et ep. 165. Epiph. har. 27. and others.  
14. With every wind.] The special use of the spiritual governors is, to keep us in unity and constancy of the Catholic faith, 
Heretical blasts carry away the inconstant only.  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 diverse ages: as sometime the Arians, than the Manichees, an other time the Nestorians, than the Lutherans, Caluinists, and such like: who at divers times in divers places, have blown divers blasts of flase doctrine.    

CHAP. V.  
He continueth his exhortation to good life, 5 assuring them against all deceivers, that no committer of mortal sin shall be saved: considering that for such sins it is that the Heathen shall be damned: ● & that Christians must rather be the light of all others. 22 Them he cometh in particular and exhorteth husbands and wives to do their duty one towards the other, by the example of Christ and his obedient and beloved spouse the Church.  
verse 1 BE ye therefore followers of God, 
The epistle upon the 3 Sunday in Lent.  as most dear children: 
Io. 13, 34  ✝ verse 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 sweetness. ✝ verse 3 But * fornication and all uncleanness, 
Col. 3, 5.  or avarice, let it not so much as be named among you, as it becometh saints: ✝ verse 4 or filthiness, or foolish talk, or scurrility, being to no purpose: but rather giving of thanks. ✝ verse 5 For understanding know you this, that no fornicator, or unclean, or covetous person (which is 
⸬ See the heretical corruption of this place in the Annotation Col. 3. v. 5.  the service of Idols) hath inheritance in the kingdom of Christ and of God.  
✝ verse 6 Let no man seduce you with vain words. For, for these things cometh the anger of God upon the children of diffidence. ✝ verse 7 Become not therefore partakers with them. ✝ verse 8 For you were sometime darkness, but now light in our Lord. walk as children of the light, (✝ verse 9 for the fruit of the light is in all goodness, and justice, and verity) ⊢ ✝ verse 10 proving what is well pleasing to God: ✝ verse 11 and communicate not with the unfruitful works of darkness, but rather reprove them. ✝ verse 12 For the things that are done of them in secret, it is shame even to speak. ✝ verse 13 But all things that are reproved; are manifested by the light. for all that is manifested, is light. ✝ verse 14 for the which cause he saith: 
Es. 9, 60  Rise thou that sleepest, 
The Epistle upon the 20 Sunday after Pentecost.  and arise from the dead: and Christ will illuminate thee. ✝ verse 15 See therefore, brethren, how you walk warily. 
Col. 4, 5.  not as unwise, but * as wise: ✝ verse 16 redeeming the time, because the days are evil. ✝ verse 17 therefore become not unwise, but * understanding what is the will of God. 
Ro. 12, 2.  ✝ verse 18 And be not drunk with wine wherein is rioteousnes, but be filled with the Spirit, ✝ verse 19 speaking to yourselves in psalms & hymns, and spiritual canticles, chanting and singing in your hearts to our Lord: ✝ verse 20 giving thanks always for all things, in the name of our Lord Jesus Christ to God & the Father. ✝ verse 21 subject one to an other in the fear of Christ. 
Col. 3, 18.   
✝ verse 22 Let * women be subject to their husbands, 
The Epistle in a votive mass for marriage.  as to our Lord: 
Tit. 2, 5.  ✝ verse 23 because * the man is the head of the woman: 
1 Per. 3, 1.  as Christ is the head of the 
⸬ It is much to be noted, that in the first English Bibles, there is not once the name of church in all the Bible, but in steed thereof, Congregation. which is so notorious a corruption that themselves in the later bibles correct it for shame, but yet suffer the other to be read and used still. See the Bible printed in the year 1562.  church. Himself, 
Goe 3, 16.  ″ the saviour of his body. 
1 Cor. 11, 3.  ✝ verse 24 But as the church is subject to Christ, so also the women to their husbands in all things. ✝ verse 25 Husbands, love your wives, as Christ also ″ loved the church, and delivered himself for it: ✝ verse 26 that he might sanctify it, cleansing it by the laver of water in the word, ✝ verse 27 that 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. ✝ verse 28 So also men ought to love their wives as their own bodies. He that loveth his wife, loveth himself. ✝ verse 29 For no man ever hated his own flesh: but he nourisheth & cherisheth it, ″ as also Christ the church: ✝ verse 30 because we be the members of his body, of his flesh & of his bones. 
Gen. 2, 24.  ✝ verse 31 For this cause shall man leave his father & mother: and shall clean to his wife, 
Mat. 19, 5.  and they shall be two in one flesh. ✝ verse 32 ″ This is a great sacrament. but I speak in Christ and in the church ✝ verse 33 nevertheless you also every one, let each love his wife as himself: and let the wife fear her husband. ⊢  

ANNOTATIONS CHAP. V.  
21. Saviour of his body.] None hath salvation or benefit by Christ, that is not of his body the Church. 
No salvation out of the oath church.  And what Church that is, S. Augustine expresseth in these words. The Catholic Church only is the body of Christ, whereto she is head. out of this body the Holy Ghost quickeneth no man. And a little after, He that will have the Spirit, let him beware he remains not out of the church, let him beware he enter not into it feignedly. August. ep. 50 ad Bonifacium comitem in fine.  
24. Subject to Christ.) The church is always subject to Christ, that is, not only under him, 
The church never erreth.  but ever obedient to his words and commandment. Which an evident and invincible demonstration that she never rebelleth against Christ, never falleth from him by error, idolatry, or false worship, as the heretics now, and the donatists of old did teach.  
25. Loved the Church.] 
Christ's love toward his Church.  Lo Christ's singular love of the church, for which only & the members thereof he effectually suffered his Passion, and for whose continual cleansing and purifying in this life, he instituted holy baptism and other Sacraments: that at length in the next life it may become without all spot, 
The Church triumphant without spot and wrinkle.  wrinkle, or blemish. for, in this world by reason of the manifold infirmities of divers her members, she can not be wholly without sin, but must say always, dimit nobis debita nostra, forgive us our detes. August. li. 2. Retract. c. 18.  
29. At Christ the Church.] It is an unspeakable dignity of the church, which the Apostle expresseth often else where, 
The manifold dignity of the Church  but specially in this whole passage, to be that creature only for which Christ effectually suffered, to be washed and imbrued with water and blood issuing out of his holy side, to be nourished with his own body (for so doth S. Irenaeus expound li, 5. in principio) to be his members, 
* Aug. li. 8 de Symb. ad Catech. c. 9  to be so joined unto him as the body and members of the same flesh, bone, and substance to the head, to be loved and cherished of him as wife of husband, yea to be his wife and most dear spouse, taken and form (as S. Augustine often saith) out of his own side upon the cross, as Eve our first father Adam's spouse was made of his tib. In Psal. 126. & in Psal. 127. & tract. 9 in joan. & tract. 120. In respect of which great dignity and excellency, the same holy father affirmeth the church to be the principal creature, and therefore named in the creed next after the Holy Ghost, 
The Church is the principal creature.  and he proveth against the Macedonians, the Holy Ghost to be God, because he is named before the Church in the confession of our faith. Of which Incomparable excellency of the Church, so beloved of Christ and so inseparatly joined in marriage with him, if the heretics of our time had any sense or consideration, they would neither think their contemptible company or congregation to be the glorious spouse of our Lord, 
The Church can not err.  nor teach that the Church may err, that is to say, may be divorced from her spouse for idolatry, superstition, heresy, or other abominations: whereupon one of these absurdities would ensue, that either Christ may sometimes be without a Church & spouse in earth (as he was all the while there were no Caluinists, 
Absurdities that follow, if the Church may err.  if their Church be the spouse of Christ) or else if the Catholic Church only is and hath been his wife, and the same have 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.  
●●. This is a great Sacrament.] marriage a great Sacrament of Christ and his Church prefigured in the first parents. Adam (saith S. Augustine tract. 15 in Io.) 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 take a wise, and of his ribs his wife was made unto him: because of Christ sleeping on the cross the Church was to be made out of his side. In an other place he maketh matrimony a Sacrament of Christ and his Church: in that, that as the married man must forsake father & mother and cleave unto his wife, so Christ as it were left his father, 
MATRIMONIA a Sacrament.  exi●an●●ing himself by his incarnation, & left the Synagogue his mother, & joined himself to the Church. Li. 12 c. 8. cont. Faustum. In divers other places he maketh it also a Sacrament, specially in that it is an inseparable bond betwixt two, and that can never be dissolved but by death: signifying Christ's perpetual and indissoluble conjunction with the Church his one only spouse. de Gen. ad lit. li. 9 c. 7. Cont Pelag. de pec. orig. li. 2. c. 34. De fid. et ep. c. 7. De bono coniug. c. 7. & 18. And in an other place. The good of marriage (saith he) among the people of God is in the holiness of a Sacrament. De bono coniugali c. 24.  
Who would have thought such mysteries and Sacraments to be in marriage that the joining of man & wife together should represent so great a misery, if the Apostle himself & 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, 
The grace given by this Sacrament.  and to give grace of sanctification to the parties married, that they may live together in mutual fidelity, bring up their children in faith and fear of God, and possess their vessel (as the Apostle speaketh) in sanctification and honour, 
1 Thes. 4.  and not in passion of lust and ignominy, as the Heathen do which know not God, and as our brutish new masters seem to do that commend marriage above all things so far as it feedeth their concupiscences, 
The Protestant's fleshly estimation of marriage.  but for grace, Sacrament, mystery, or sanctification thereby, they care no more than the Heathen or brute beasts do? And thus we gather that matrimony is a Sacrament, and not of the Greek word mystery only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentum.  as Calvin falsely saith, not of the Latin word Sacrament, both which we know have of their nature a more general signification, and that in the Scriptures also: but whereas these names are here given to matrimony by the Apostle, & 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 those two Sacraments never so named expressly in Scripture. and do not likewise follow the Catholic Church in calling matrimony by the same name, which is here so called of the Apostle, specially whereas the signification in it, is as great as in any other of the Sacraments, and rather greater.    

CHAP. vi  
Likewise children and parents he exhorteth. ● item servants and masters. 〈◊〉 Then, that all take courage in the might of God, but so, that withal they arm them selue (considering what mighty enemies they have) with all pieces of spiritual armour 〈◊〉 praying always fervently, and for him also.  
verse 1 CHILDREN, 
Col. 3, 20  obey your parents in our Lord. for this is just. 
Exo. 20, 12, Deu. 5, 16.  ✝ verse 2 Honour thy father and thy mother (which is the first commandment in the promise,) ✝ verse 3 that it may be well with thee, and thou Mayest be long-lived upon the earth. ✝ verse 4 And you fathers, provoke not your children to anger: but bring them up in the discipline and correption of our Lord. 
Col. 3, 22 Tit. 2, 9   
✝ verse 5 * servants, 
1 Pet. 2, 8.  be obedient to your Lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ: ✝ verse 6 not serving to the eye, as it were pleasing men, but as the servants of Christ, doing the will of God from the heart, ✝ verse 7 with a good will serving, as to our Lord and not to men. ✝ verse 8 Knowing that every one what good soever he shall do, that shall he 
c God leaveth no good work unrewarded.  receive of our Lord, whether he be bond, or free. ✝ verse 9 And you masters, do the same things to them, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  remitting threatenings: knowing that both their Lord and yours, 
Deu. 10, 17.  is in heaven: and * acception of persons is not with him.  
✝ verse 10 Hence forth brethren, 
The Epistle upon the 21 Sunday after Pentecost.  be strengthened in our Lord, & in the might of his power. ✝ verse 11 Put you on the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  armour of God, that you may stand against the deceits of the devil. ✝ verse 12 For our wrestling is not against flesh and blood: but against Princes and Porestats, 
Eph. 2, 2  against the * rectors of the world of this darkness, against the spirituals of wickedness in the celestials. ✝ verse 13 therefore take the armour of God, that you may resist in the evil day, and stand in all things perfect. ✝ verse 14 Stand therefore having your loins girded in truth, and 
⸬ If man could not be truly just or have justice in himself, how could he be clothed with justice?  clothed with the breastplate of justice, ✝ verse 15 & having your feet shod to the preparation of the Gospel of peace: ✝ verse 16 in all things taking the shield of faith, wherewith you may extinguish all the fiery darts of the most wicked one. ✝ verse 17 and take unto you the * helmet of salvation: 
Es. 59, 17. 1.  and the sword of the spirit (which is the word of God) ⊢ ✝ verse 18 in all prayer and supplication praying at all time in spirit: 
Thes. 5, 8  and in the same watching in all instance and supplication for all the saints: ✝ verse 19 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, ✝ verse 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.  
✝ verse 21 And that you also may know the things about me, what I do: Tychicus my dearest brother and faithful minister in our Lord, will make you understand all things: ✝ verse 22 whom I have sent to you for this same purpose, that you may know the things about us, and he may comfort your hearts. ✝ verse 23 Peace to the brethren and 
⸬ S. Augustine noteth in sundry places upon this same text, that faith without charity serveth not to salvation. li. 50. ho. 7.  charity with faith from God the Father, and our Lord Jesus Christ. ✝ verse 24 Grace with all that love our Lord Jesus Christ in incorruption. Amen.    

❀ THE argument OF THE EPISTLE OF S. Paul TO THE PHILIPPIANS.  
HOW S. Paul was called by a vision into Macedonia, we read Act. 16. and how he came to Philippi being the first city thereof, and of his preaching, miracles, and suffering there. And again Act. 19 Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying: After I have been there, I must see Rome also. Which purpose he executed Act. 20. taking his leave at Ephesus. And being afterwards come into Achaia, he had counsel to return through Macedonia, and so at length from Philippi he began his navigation toward Jerusalem, and from Jerusalem being carried prisoner to Rome (Act. 28.) he written from thence this Epistle to the Philippians: or rather in his second apprehension, about 10 years after the first.  
In it he confirmeth them (as he did * the Ephesians also about the same time) against the tentation that they might have in hearing that he were executed. 
Eph. 3.  therefore he first saith: 
Phil. 1. v. 12. 23. 26.  And I will have you know brethren, that the things about me, are come to the more furtherance of the Gospel: so that my bands were made manifest in Christ in all the Court etc. Secondly he signifieth that his desire is, to he dissolved and to be with Christ. but yet (lest they should be discomforted) that he hopeth to come again to them. Whereof notwithstanding, 
Phil. 2. v. 23. 24. 17.  that he hath yet no certainty, he signifieth in saying: I hope to send Timothee unto you, immediately as I shall see the things that concern me. Thirdly therefore he prepareth them against the worst, saying: I hope to come again to you: but and if I be immolated, upon the sacrifice and service of your faith, I rejoice and congratulate with you all, and the self same thing do you also rejoice and congratulate with me.  
Moreover he partly warneth them (as he had done before) of those judaical falseapostles who preached circumcision & Moses la to the Christian gentiles: partly he exhorteth them to suffer persecution, to live well, and specially to humble themselves one to an other, rather than by any pride to break the peace & unity of the Church.   

THE EPISTLE OF Paul TO THE PHILIPPIANS.  

CHAP. I.  
Having signified that he useth to thank God for their virtue, 9 and also to pray for their increase: 12 he certifieth them (for their confirmation & comfort) what good was come through his trouble at Rome, 24 & 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.  
verse 1 Paul and Timothee the servants of Jesus Christ: to all the saints in Christ Jesus that are at Philippi, with the ″ Bishop's and Deacons. ✝ verse 2 Grace to you and peace from God our father, and our Lord Jesus Christ.  
✝ verse 3 I give thanks to my God in all memory of you (✝ verse 4 always in all my prayers for all you, with joy making petition) ✝ verse 5 for your communicating in the Gospel of Christ from the first day until now. 
The Epistle upon the 22 Sunday after Pentecost.  ✝ verse 6 trusting this same thing, that he which hath begun in you a good work, will perfect it unto the day of Christ Jesus. ✝ verse 7 as it is reason for me, this to think for all you, for that I have you in heart, & in my bands, and in the defence, and the confirmation of the Gospel, all you to be partakers of my joy. ✝ verse 8 For God is my witness, how I covet you all in the bowels of Jesus Christ. ✝ verse 9 And this I pray, that your charity may more and more abound in knowledge and in all understanding: ✝ verse 10 that you may approve the better things, that you may be sincere and without offence unto the day of Christ, ✝ verse 11 replenished with the fruit of justice by Jesus Christ, unto the glory and praise of God. ⊢  
✝ verse 12 And I will have you know brethren, that the things about me are come to the more furtherance of the Gospel: ✝ verse 13 so that my bands were made manifest in Christ in all the court, and in all the rest, ✝ verse 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. ✝ verse 15 Some in deed even for envy and contention: but some also for good will preach Christ. ✝ verse 16 Some of charity: knowing that I am set unto the defence of the Gospel. ✝ verse 17 And some of contention preach Christ not sincerely: supposing that they raise affliction to my bands. ✝ verse 18 But what? So that by all means, whether by occasion, or by truth, Christ be preached: in this also I rejoice, yea & will rejoice. ✝ verse 19 For I know that this shall fall out to me unto salvation by your prayer and the subministration of the Spirit of Jesus Christ, ✝ verse 20 according to my expectation & hope, because in nothing shall I be confounded, but in all confidence as always, now also shall Christ be magnified in my body, whether it be by life, or by death. ✝ verse 21 For unto me, to live is Christ: and to die is gain. ✝ verse 22 And if to live in the flesh, this unto me be the fruit of the work, and what I shall choose I know not. ✝ verse 23 And I am straightened of the two: having desire to be dissolved & to be with Christ, a thing much more better. ✝ verse 24 but to abide in the flesh, 
` more necessary  necessary ' for you. ✝ verse 25 And trusting this, I know that I shall abide and continue with you all, unto your furtherance and joy of the faith: ✝ verse 26 that your gratulation may abound in Christ Jesus in me, by my coming again to you.  
✝ verse 27 Only * converse ye worthy of the Gospel of Christ: 
Eph. 4, 1  that whether when I come and see you, or else be absent, I may hear of you that you stand in one Spirit, of one mind labouring together to the faith of the Gospel. ✝ verse 28 And in nothing be ye terrified of the adversaries, which to them is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A manifest proof and evidence.  cause of perdition: but to you of salvation, & this of God: ✝ verse 29 for to you 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is given for Christ, not only that you believe in him, but also that you suffer for him, ✝ having the same combat like as you have seen in me, and now 
` do hear  have heard 'of me.  

ANNOTATIONS CHAP. I.  
2. Bishops and deacons.] 
Bishops and Priests always distinct functions.  Wiclesse 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 difference betwixt a Bishop and a Priest, which was the old heresy of Aërius, of which matter, 
* See Annot. Tit. 1. v. 5.  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 afterwards, though they were always divers degrees & distinct functions. See S. Chrysostom, Occup●enius, Theophylactus, and the rest of the grecians upon this place.    

CHAP. II.  
He exhorieth them must instantly to keep the unity of the Church, and to humble themselves for that purpose one to an other, ● by the example of the marvelous humility of Christ, ● specially seeing how marvelously he is now exalted for it. 13 Item to obedience, fear, and perseverance. 17 Insinuating (left is should afterwards trouble them) that be may be martyred at this time. 19 Timothee he hopeth to send, whom he highly commendeth▪ 25 as also Epaphroditus, whom he presently sendeth.  
verse 1 IF therefore there be any consolation in Christ, if any solace of charity, if any society of spirit, if any bowels of commiseration: ✝ verse 2 fulfil my joy, that you be of one meaning, having the same charity, of one mind, agreeing in one. ✝ verse 3 nothing by contention, neither by vain glory: but in humility, 
Ro. 12, 10.  * each counting other better than themselves: ✝ verse 4 * every one not considering the things that are their own, but those that are other men's. 
The Epistle upon palm Sunday. And upon Holy rood day, Mai. 3.  ✝ verse 5 For this think in yourselves, 
1 Cor. 10, 24.  which also in Christ Jesus, ✝ verse 6 who when he was in the form of God, thought it no robbery, himself to be equal to God, ✝ verse 7 but he exinanited himself, taking the form of a servant, made into the similitude of men, and in shape found as man. 
The Epistle upon Holy rood day Septemb. 14. And in a votive mass of the Holy cross.  ✝ verse 8 He * humbled himself, made obedient unto death: 
Heb. 2, 9  even the death of the cross. ✝ verse 9 ″ For the which thing God also hath exalted him, and hath given him a name which is above all names: 
Es. 45, 14. Ro. 14, 11.  ✝ verse 10 that * in the ″ name of Jesus every knee bow of the celestials, terrestrials, and infernals: ✝ verse 11 and every tongue confess that our Lord Jesus Christ is in the glory of God the Father. ⊢  
✝ verse 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. ✝ verse 13 For it is God that ″ worketh in you both to will and to accomplish, according to his good will. ✝ verse 14 And do ye all things without murmurings and staggerings: ✝ verse 15 that you may be without blame, and the simple children of God, without reprehension in the mids of a crooked and perverse generation. among whom you shine as lights in the world: ✝ verse 16 containing the word of life 
⸬ Such as have by their preaching gained any to Christ, shall joy and glory therein exceedingly at the day of our Lord.  to my glory in the day of Christ, because I have not run in vain, nor in vain laboured. ✝ verse 17 But and if I be 
⸬ pastor's ought to be so zealous of the salvation of their flock, that with S. Paul they should offer themselves to death for the same.  immolated, upon the ″ sacrifice and service of your faith, I rejoice and congratulate with you al. ✝ verse 18 And the self same thing do you also rejoice, and congratulate with me.  
✝ verse 19 And I hope in our Lord Jesus, to send Timothee unto you quickly, that I also may be of good comfort, when I know the things pertaining to you. ✝ verse 20 For I have no man so of one mind that with sincere affection is careful for you. ✝ verse 21 For 
⸬ 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.  all seek the things that are their own: not the things that are Jesus Christ's. ✝ verse 22 And know ye an experiment of him, that as a son the father, so hath he served with me in the Gospel. ✝ verse 23 This man therefore I hope to send unto you, immediately as I shall see the things that concern me. ✝ verse 24 And I trust in our Lord that myself also shall come to you quickly. ✝ verse 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. ✝ verse 26 Because in deed he had a desire toward you all: and was pensive, for that you had heard that he was sick. ✝ verse 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. ✝ verse 28 therefore I sent him the more speedily: that seeing him, you may rejoice again, and I may be without sorrow. ✝ verse 29 receive him therefore with all joy in our Lord: and such entreat with honour. ✝ verse 30 because for the work of Christ, he came to the point of death: yielding his life, that he might fulfil that which on your part wanted toward my service.  

ANNOTATIONS CHAP. II.  
9 For the which.] 
Caluins' blasphemy against Christ's own merits.  Calvin doth so abhor the name of merit in Christian men toward their own salvation, that he wickedly and unlearnedly denieth Christ himself to have deserved or merited any thing for himself: though these words (which he shamefully writheth from the proper and plain sense, to signify a sequel and not a cause of his exaltation) and divers other in holy write, prove that he merited for himself according to all learned men's judgement. As Apoc 5. The lamb that was slain, is worthy to receive power and divinity. And Heb. 2. We see Jesus for the passion of death, crowned with glory and honour. See S. Augustine upon these words of the psalm 109. propterea exaltabit caput.  
10. Name of Jesus.] 
The Protestants will have no reverence done at the name of Jesus.  By the like wickedness they charge the faithful people for capping or kneeling when they hear the name of Jesus. 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 Jesus, which is Satan's drift by putting scruples into poor simple men's minds about his Sacraments, his saints, his cross, his name, his image, & 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, warranteth and teacheth all her children to do reverence when so ever Jesus is named. because Catholics do not honour these things nor count them holy, 
How Catholics honour the name of Jesus, and other things pertaining to him.  for their matter, colour, sound, and syllables, but for the respect and relation they have to our saviour, bringing us to the remembrance 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 mirach, as well as of Jesus CHRIST? And it is a pitiful case to see these profane subtleties of heretics to take place in religion, which were ridiculous in all other trade of life. When we hear our Prince or sovereign named, we may without these scruples do obeisance, but towards Christ it must be superstitious.  
12. With fear and trembling.] 
Vain security of salvation.  Against the vain presumption of heretics that make men secure of their predestination and salvation, he willeth the Philippians to work their salvation with fear and trembling, according to that other Scripture, Blessed is the man that always is fearful, proverb. 28, v. 14.  
13. Worketh in you.] 
S. Augustine answereth the objection against free will.  Of this thus saith S. Augustine. Not because the Apostle saith, it is God that worketh in you both to will and work, must we think he taketh away our free will. For if it were so, then would he not a little before have willed them to work their own salvation with fear and trembling. For when they be commanded to work, their free will is called upon: but, with trembling and fear, is added, lest by attributing their well working to themselves, they might be proud of their good deeds as though they were of themselves. August de gratia & lib. arbit. c. 9  
17. The sacrifice.] 
Martyrdom.  The obedience of faith and matryrdom 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.    

CHAP. III.  
He warneth them of the falseapostles, * showing that himself had much more to brag of in Judaisme then they: but that he maketh price of nothing but only of Christ, and of Christian justice, and of suffering with him (12 wherein yet he acknowledgeth his imperfection) 17 exhorting them to bear Christ's cross with him, and not to imitate those bellygods.  
verse 1 FROM hence forth my brethren, rejoice in our Lord. To write the same things unto you, to me surely it is not tedious, and to you it is necessary. ✝ verse 2 See the dogs, see the evil workers, see the 
c By allusion of words, he calleth the carnal Christian Jews that yet boasted in the circumcision of the flesh, concision: & himself & the rest that circumcided their heart and senses spiritually, the true circumcision. S. Chrys. Theophylact.  concision. ✝ verse 3 For we are the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  circumcision, which in spirit serve God: and we glory in Christ Jesus, and not having confidence in the flesh, ✝ verse 4 albeit I also have confidence in the flesh. ✝ If any other man seem to have confidence in the flesh, 
2. Cor. 11, 22.  I more, ✝ verse 5 circumcised the eight day, of the stock of Israel, of the tribe of Benjamin, * an Hebrew of Hebrews: 
Act. 23, 6.  * according to the Law, a Pharisee: ✝ verse 6 according to emulation, persecuting the Church of God: according to the justice that is in the Law, conversing without blame. ✝ verse 7 But the things that were gains to me, 
The Epistle for a Confessor that is not a Bishop.  those have I esteemed for Christ, detriments. ✝ verse 8 Yea but I esteem all things to be detriment for the passing knowledge of Jesus Christ my Lord: for whom I have made all things as detriment, and do esteem them as dung, that I may gain Christ: ✝ verse 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 faith: ✝ verse 10 to know him, and the virtue of his resurrection, and the society of his passions, configured to his death, ✝ verse 11 
⸬ If S. Paul ceased not to labour still, as though he were not sure to come to the mark without continual endeavour: what security may we poor sinners have of heretics persuasions & promises of security and salvation by only faith?  if by any means I may come to the resurrection which is from the dead. ✝ verse 12 ″ Not that now I have received, or now am perfect: but I pursue, if I may comprehend wherein I am also comprehended of Christ Jesus. ⊢ ✝ verse 13 Brethren, I do not account that I have comprehended. Yet one thing: forgetting the things that are behind, but stretching forth myself to those that are before, ✝ verse 14 I pursue to the mark, 
c ad bravium  to the price of the supernal vocation of God in Christ Jesus. ✝ verse 15 Let us therefore as many as are perfect, be thus minded: and if you be any ″ otherwise minded, this also God 
` will reveal  hath revealed ' to you. ✝ verse 16 nevertheless whereunto we are come, that we be of the same mind, let us continue in the same rule.  
✝ verse 17 
a The Epistle upon the 23 Sunday after Pentecost. And for S. Clement, novemb. 23.  Be followers 
⸬ It is a goodly thing when the Pastor may so say to his flock. Neither is it any derogation to Christ, that the people should imitate their Apostles life & doctrine, & other holy men, S. Augustine, S. Benedict. S. dominic, S. Francis.  of me brethren: & observe them that walk so as you have our form. 
Ro. 16, 17.  ✝ verse 18 For * many walk whom often I told you of (and now weeping also I tell you) the enemies of the cross of Christ: ✝ verse 19 whose end is destruction: whose God, is the belly: and their glory in their confusion, which mind worldly things. ✝ verse 20 But our conversation is in heaven? whence also we expect the saviour, our Lord Jesus Christ, ✝ verse 21 who will reform the body of our humility, configured to the body of his glory, according to the operation whereby also he is able to subdue all things to himself.  

ANNOTATIONS CHAP. III.  
9 My justice.] 
The objection against inherent justice, answered.  divers Lutherans in their translations do shamefully mangle this sentence by transposing the words, 
Magdeburg. cent. 1. li, 2 c. 4. pag. 222.  and false polluting of the parts: hereof, 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 S. Paul: who calleth that a man's own justice, which he challengeth by the works of the Law or nature without the grace of Christ: and that god's justice (as S. Augustine expoundeth this place) not which is in God, or by which God is just, but that which is in men from God and by his gift. li. 3 cont.. ● ep. Pelag. c. 7. de Sp. & lit. c. 9  
12. Not that now.] 
Double perfection: here, and in the life to come.  No man in this life can attain the absolute perfectness either of justice or of that knowledge which shall be in heaven: but yet there is also an other perfectness, 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 degrees of 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 perfect, though in respect of the absolute perfectness in heaven, he saith here, he is not yet perfect nor hath yet attained thereunto.  
15. Otherwise minded.] 
The heretics foolish defence of their dissensions and divisions among themselves.  When Catholic men now a days charge heretics with their horrible divisions, dissensions, combattes, contentions, and diversities among themselves, as the Catholics of all other ages did challenge their adversaries most truly and justly for the same, (both because where the Spirit of God is not, nor any order or obedience to Superiors, there can be no peace nor unity, and specially for that it is, as S. Augustine saith (li. de agone Christ. c. 29) the just judgement of God that they which seek nothing else but to divide the Church of Christ, should themselves be miserably 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 judgement in every point of religion: that S. Cyprian stood against others, that S. Augustine and S. Hierom written earnestly in a certain matter one against an other, that our Dominicans and Franciscans, our Thomists and Scotists be not all of one opinion in divers matters, and therefore divisions and contentions should not be so prejudicial to the zwinglians and Lutherans, 
The difference between the disagreeing of ancient fathers or other Catholics, & the heretics dissensions among themselves.  as men make it. Thus they defend themselves: but ridiculously and against the rule of S. Paul here, acknowledging that in this imperfection of men's science in this life, every one can not be free from all error, or think the same that an other thinketh: whereupon may rise differences of understanding, opinion, and judgement, in certain hard matters which God hath not revealed or the Church determined, and therefore that such diversity is tolerable and agreeable to our human condition and the state of the way that we 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 speaketh, and such as break not mutual society, fellowship, and communion in prayer, service, Sacraments, and other offices of life and religion. for such divisions and differences come never but of schism or heresy, and such are among the heretics, not only in respect of us Catholics, but among themselves: at they know that be acquainted with the writings of Luther against Zuinglius, 
The spiteful writings of heretics, one sect, against an other.  or Westphalus against Calvin, or the Puritans against the Protestants, not only charging one an other with heresy, idolatry, Superstition, and atheism, but also condemning each others ceremonies or manner of administrations, till it come to excommunication, and banishment, yea sometimes burning one of an other. Thus did not S. Cyprian, S. Augustine, S. Hierom, the Dominicans, Franciscans, Thomists, Scotists, who all agree in one rule of faith, all of one communion, all most dear one to an other in the same, all (thanks be to God) come to one holy mass, and receive the same Sacraments, and obey one head through out all the world. 
A notable place of S. Augustine.  S. Augustine li. 2 de bapt. c. 5. shall make up this matter with this notable sentence: We are men (saith he) and therefore to think somewhat otherwise them the thing it, is an human tentation: but by loving our own sentence to much, or by envying our betters, to proceed unto the sacrilege of dividing the mutual society and of making schism or heresy, it devilish prosumption: in nothing to have other opinion than the truth is, that is Angelical perfection. And a little after, If you be any other wise minded, this God will reveal: but to them only (saith he) that walk in the way of peace, and that stroy a side into no division or separation. Which saying would God all our dear country men would mark, and come into the Church, where only, God revealeth truth.    

CHAP. four  
He exhorteth them to perseverance, 2 and certain by name to unity, ● to modesty, ● to peace without solicitude or careful anxiety, 8 to all that good is, 9 to such things as they see in himself. 10 that be rejoiced in their contribution, not for his own need, but for their merit.  
verse 1 therefore, my dearest brethren and most desired, my ″ joy and my crown: so stand in our Lord, my dearest. ✝ verse 2 
` Euodia  ' Euchodia ' I desire & Syntyché I beseech to be of one mind in our Lord. ✝ verse 3 Yea and I beseech thee my ″ sincere companion, help those women that have laboured with me in the Gospel with 
⸬ This Clement was afterwards the 4 Pope of Rome from S. Peter, as S. Hierom writeth according to the common supputation.  Clement, and the rest my coadjutors, whose names are in the book of life. ⊢ ✝ verse 4 
b The Epistle upon the 3 Sunday in advent.  rejoice in our Lord always: again I say rejoice. ✝ verse 5 Let your modesty be known to all men. Our Lord is nigh. ✝ verse 6 Be nothing careful: but 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in every thing by prayer & supplication with thanksgiving let your petitions be known with God. ✝ verse 7 And the peace of God which passeth all understanding, keep your hearts and intelligences in Christ Jesus. ⊢  
✝ verse 8 For the rest brethren, what things so ever be true, whatsoever honest, whatsoever just, whatsoever holy, whatsoever amiable, whatsoever of good fame, if there be any virtue, if any praise of discipline, these things think upon. ✝ verse 9 Which you have both learned, and received, and heard, & seen in me: these things do ye, and the God of peace shall be with you. ✝ verse 10 And I rejoiced in our Lord exceedingly, that once at the length you have 
c This reflorishing is the reviving of their old liberality, which for a time had been slack & dead. S. Chrys.  reflorished to care for me, as you did also care: but you were occupied. ✝ verse 11 I speak not as it were for penury, for I have learned, to be content with the things that I have. ✝ verse 12 I know both to be brought low, I know also to abound: (every where, and in all things I am instructed) both to be full, & to be hungry, both to abound, and to suffer penury. ✝ verse 13 I can all things in him that strengtheneth me. ✝ verse 14 nevertheless you have done well, communicating to my tribulation.  
✝ verse 15 And you also know o Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church communicated unto me in the account of gift and 
⸬ 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 were, and interchange: the one giving spiritual, the other rendering temporal things for the same.  receipt, but your only: ✝ verse 16 for unto Thessalonica also, once and twice you sent to my use. ✝ verse 17 Not that I seek the gift, but I seek the fruit abounding in your account. ✝ verse 18 But I have all things, and abound: I was filled after I received of Epaphroditus the things that you sent, an odour of sweetness, an ″ acceptable host, pleasing God. ✝ verse 19 And my God supply all your 〈◊〉 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lack according to his riches in glory, in Christ Jesus. ✝ verse 20 And to God & our father be glory world without end. Amen.  
✝ verse 21 Salute ye every saint in Christ Jesus. The brethren that are with me, salute you. ✝ verse 22 Al the saints salute you: but especially they are of Caesar's house. ✝ The grace of our Lord Jesus Christ be with your spirit. Amen.  

ANNOTATIONS CHAP. four  
1. My joy.] 
The reward of preachers.  He calleth them his joy and crown, for that he expected the crown of everlasting life as a reward of his labours towards them. Whereby we may learn also, that besides the essential glory which shall be in the vision and fruition of God, there is other manifold fellcitie incident in respect of creatures.  
●. Sincere companion.] The English Bibles with one consent interprets the Greek words, faithful yoke-fellow, 
Suspicious translation.  perhaps to signify (as some would have it) that the Apostle here speaketh to his wife: but they must understand that their Masters Calvin and Beza mislike that exposition, 
S. Chrys. Theodore. Occum. Theophyl.  and * all the Greek fathers almost much more reject it, and it is against S. Paul's own words speaking to the unmarried▪ 
S. Paul had no wife.  That it is good for them to remain so, even as himself 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.  
1●. Acceptable.] How acceptable alms are before God, 
Alms given religiously.  we see here: namely when it is given for religion to devout persons for a recompense of spiritual benefits▪ for so it putteth on the condition of an oblation or sacrifice offered to God, and is most acceptable and sweet in his sight.     

THE argument OF THE EPISTLE OF S. Paul TO THE COLOSSIANS.  
THE Epistle to the Colossians is not only in sense, but almost in words also, all one with the Epistle to the Ephesians, and was sent also by the same messenger Tychicus. c. 4▪ ●. 7. And in it he maketh like mention of his bands and sufferings. c. 1. v. 24. and c. 4. v. 3, 18. And therefore no doubt is was written at Rome at the same time, to wit, in his last apprehension, yet before he knew of his martyrdom.  
This difference there is, that he had himself preached to the Ephesians, but with the Colossians he had never been, as he signifieth c. 2. v. 1. Therefore although in matters of exhortation he be here briefer than to the Ephesians, yet in matters of doctrine be is longer. And generally he assureth them, that to be the truth, which their Apostle Epaphras had taught them, but namely he giveth them warning both of the judaical falseapostles, who sought to corrupt them with some ceremonies of Moses la: and also of the Platonike Philosophers, who rejected Christ (who is in deed the head of the Church and Mediator to bring us to God) and in steed of him, brought in certain Angels as more excellent than be, whom they termed, Minores dij, teaching the people to sacrifice unto them (calling that, humility) that they might bring them to the great God. With which falsehood the heresy of Simon Mague a long time deceived many, as we read in Epiph. har. 21.  
Against such therefore S. Paul telleth the Colossians, that Christ is the Creator of all the Angels, God in person, the head of the Church, the principal in all respects: 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 other in earth or in heaven to pray for us, all must be done (as the Cath. Church in every Collect doth) Per Christum dominum nostrum, that is, through Christ our Lord. or, per Do. nostrum jesum Christum filium tuum, qui tecum vivit & regnat, etc. Whereby the Church professeth continually against such seductions, both the Mediator ship, and the Godhead of Christ.   

THE EPISTLE OF Paul TO THE COLOSSIANS.  

CHAP. I.  
Saying, that he thanketh God for their excellent faith and charity, and continually prayeth for their increase, he doth withal give witness to the preaching of their Apostle Epaphras▪ and extelleth the grace of God in bringing them to Christ, who is chief above all, and peacemaker by his blood. This is the Gospel not of Epaphras alone, but of the universal Church, and of Paul himself, who also suffereth for it.  
verse 1 Paul an Apostle of Jesus Christ by the will of God, and brother Timothee: ✝ verse 2 to them that are at Colossa saints and faithful brethren in Christ Jesus. ✝ verse 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 Jesus Christ always for you, praying: ✝ verse 4 hearing your faith in Christ Jesus, and the love which you have toward all the saints, ✝ verse 5 for the hope that is laid up for you in heaven, which you have heard in the word of the truth of the Gospel, ✝ verse 6 that is come to you, as also 
⸬ He showeth that the church and Christ's Gospel should daily grow and be spread at length through the whole world. which can not stand with the heretics opinion of the decay thereof so quickly after Christ's time, nor agree by any means to their obscure conventicles. See S. Augustine ep. 80. in fine.  in the whole world it is, and fructifieth, and groweth, even as in you, since that day that you heard & knew the grace of God in truth, ✝ verse 7 as you learned of Epaphras our dearest fellow-servant, who is a faithful minister of Jesus Christ for you, ✝ verse 8 who also hath manifested to us your love in spirit. ✝ verse 9 Therefore 
b The Epistle upon the 24 Sunday after Pentecost.  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: ✝ verse 10 that you may walk 
c So S. Ambr. & the Gr. Doctors. or thus: worthily, pleasing God etc.  
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  worthy of God, in all things pleasing: Fructifying in Many 
c things requisite, and divers things acceptable to God beside faith.  all good work, & increasing in the knowledge of God: ✝ verse 11 in all power strengthened according to the might of his glory, in all patience and longanimity with joy ✝ verse 12 giving thanks to God and the Father, who hath made us 
⸬ We are not only by acceptation or imputation partakers of Christ's benefits, but are by his grace made worthy thereof, and deserve our salvation condignly.  worthy unto the part of the lot of the saints in the light: ✝ verse 13 who hath delivered us from the power of darkness, and hath translated us into the kingdom of the son of his love, ✝ verse 14 in whom we have redemption, the remission of sins: ⊢ ✝ verse 15 who is th● * image of the invisible God, 
Hebr. 1, 3  the first-born of all creature: 
Io. 1, 3.  ✝ verse 16 because * in him were created all things in heaven, and in earth, visible, and invisible, whether Thrones, or Dominations, or Principalities, or Potestates: ✝ all by him, & in him were created: ✝ verse 17 and he is before all, and all consist in him. ✝ verse 18 And he is the head of the body, the church, who is the beginning, first-born of the dead: that he may be in all things holding the primacy: ✝ verse 19 because in him it hath well pleased, all fullness to inhabit: ✝ verse 20 and by him to reconcile all things unto himself, pacifying by the blood of his cross, whether the things in earth, or the things that are in heaven.  
✝ verse 21 And you, whereas you were sometime alienated and enemies in sense, in evil works: ✝ verse 22 yet now he hath reconciled in the body of his flesh by death, to present you holy & immaculate, and blameless before him: ✝ verse 23 if yet ye continued in the faith, grounded and stable, and unmovable from the hope of the Gospel which you have heard, which is preached among all creatures that are under heaven, whereof I Paul am made a minister. ✝ verse 24 Who now rejoice in suffering for you, and ● do accomplish those things that want of the passions of Christ, in my flesh for his body, which is the church: ✝ verse 25 whereof I am made a minister according to the dispensation of Gods, which is given me toward you, that I may fulfil the word of God, ✝ verse 26 the mystery that hath been hidden from worlds and generations, but now is manifested to his saints, ✝ verse 27 to whom God would make known the riches of the glory of this sacrament in the Gentiles, which is Christ, in you the hope of glory, ✝ verse 28 whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. ✝ verse 29 Wherein also I labour striving according to his operation which he worketh in me in power.  

ANNOTATIONS CHAP. I.  
24. Do accomplish that wanteth.] 
There is no want in Christ's passions which he suffered in himself as head: but there is want in those passions of Christ which he daily suffereth in his body the Church, and the members thereof.  As Christ the head and his body make one person mystical and one full Christ, the Church being therefore his plenitude, fullness, or complement Ephes. 1: so the passions of his head and the afflictions of the body and members make one complete mass of passions. With such difference for all that, between the one sort and the other, as the pre-eminence of the head (and special●y such a head) above the body, requireth and giveth. And not only these passions which he suffered in himself, which were fully ended in his death, and werein themselves fully sufficient for the redemption of the world & 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 insufficiency in the actions or passions of Christ the head, 
Ro. 8, 〈◊〉. 〈◊〉 s●r. 19 de passio.  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 suffering with him and by his example, they may apply to themselves and others the general medicine of Christ's merits and satisfactions, as it is effectually and applied to us by Sacraments, sacrifice, and other ways also: 〈…〉 sort being no more injurious to Christe●▪ death then the other, notwithstanding the vain clamours of the Protestants, that would under pretence of Christ's Passion, 
How Christ's merits are applied to us, without any injury to his death.  take away the valour of all good deeds. Hereupon it is plain now, that this accomplishment of the wants of Christ's Passions, which the Apostle and other saints make up in their flesh, is not meant but of the penal and satisfactory▪ works of Christ in his members, every good man adding continually (and specially Martyrs) somewhat to accomplish the full measure thereof: and these be the plenitude of his passions and satisfactions, as the Church is the plenitude of his person: & therefore these also through the communion of saints and the society that is not only between the head and the body, but also between one members and an other, are not only satisfactory and many ways profitable for the sufferers themselves, 
The works of one may satisfy for an other.  but also for other their fellow-members in Christ. for though one member can not merit for an other properly, yet may one bear the burden and discharge the debt of an other, both by the la of God and nature▪ and it was ridiculous heresy of Wicleffe 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 special persons one or many: as here the Apostle joyeth in his passions for the Collossians, 
2. Cor. 1, ●.  in an other place his afflictions be for the salvation of the Corinthians, 
Ro. 9, 3.  sometimes he wisheth to be Anathe●●a, that is according to origen's exposition (in li. 〈◊〉. ho. 10. & 24.) a sacrifice for the Jews, 
Phil. 2.  and he often speaketh of his death as of a libation, 
2 Tim. 4.  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 satisfaction for the Church and the particular necessities thereof. In which, as some do abound in good works and satisfactions (as S. Paul, who reckoneth up his afflictions and glorieth in them 2 Cor. 11: and Job, 
job ●.  who avoucheth that his penalties far surmounted his sins: and our Lady much more, who never sinned, and yet suffered so great dolours) so others some do want, and are to be helped 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, 
The ground of Indulgences or pardons.  is the ground of the old libels of Indulgence whereof is treated before our of S. Cyprian (See the Annotations 2 Cor. 2. v. 10) and of all indulgences or pardons, which the Church daily dispenseth 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 remine and retain, and the stewardship of his family to give every one their meat and sustenance in due season.    

CHAP. II.  
He is careful for them, though he were never with them: that they rest in the wonderful wisdom which is in Christian religion, and be not carried away either with philosophy, to leave Christ and to sacrifice to Angels: or with Judaisme, to receive any ceremonies of Moses' laspecially  
verse 1 FOR I will have you know brethren, what manner of care I have for you and for them that are at Laodicia, and whosoever have not seen my face in the flesh: ✝ verse 2 that their hearts may be comforted, instructed in charity, & unto all the riches of the fullness of understanding, unto the knowledge of the mystery of God the Father of Christ Jesus, ✝ verse 3 in whom be all the treasures of wisdom and knowledge hid. ✝ verse 4 But this I say 
⸬ 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, & lightly all seditious person's, which draw the vulgar sort to sedition by the allurement of their tongue. Nothing (saith S. Hierom. ep. 2. add Nepotian▪) is so easy as with volubility of tongue to deceive the unlearned multitude, which whatsoever it understandeth not, doth the more admire and wonder at the same. The Apostle here calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persuasible speech.  that no man deceive you in loftiness of words. ✝ verse 5 For although I be absent in body, yet in spirit I am with you: rejoicing, & seeing your order, & the constancy of that your faith which is in Christ. ✝ verse 6 therefore as you have received Jesus Christ our Lord, walk in him, ✝ verse 7 rooted and built in him, and confirmed in the faith, as also you have learned, abounding 
` in it  in him ' in thanksgiving.  
✝ verse 8 Beware lest any man deceive you ● by philosophy, and vain fallacy: according to the tradition of men, according to the elements of the world, and not according to Christ. ✝ verse 9 For in him dwelleth all the fullness of the Godhead corporally: ✝ verse 10 and you are in him replenished, who is the head in all principality and Power: ✝ verse 11 in whom all you are circumcised with circumcision not made by hand in spoiling of the body of the flesh, in the circumcision of Christ, ✝ verse 12 buried with him in baptism: in whom also you are risen again by the faith of the operation of God, who raised him up from the dead. 
Eph. 2, 1.  ✝ verse 13 And you * when you were dead in the offences and the prepuce of your flesh, did he quicken together with him: pardoning you all offences, ✝ verse 14 wiping out the hand writing 
` by decrees  of decree ' that was against us, which was contrary to us, and the same he hath taken out of the way, fastening it to the cross: ✝ verse 15 and spoiling the Principalities and Potestats, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  hath led them confidently in open show, triumphing them in himself. ✝ verse 16 Let no man therefore judge you ″ in meat or in drink, or in part of a festival day, or of the new-moon, or of sabbaths: ✝ verse 17 which are a shadow of things to come, but the body Christ's.  
✝ verse 18 Let no man seduce you, 
b That is, wilful or selfwilled in voluntary religion. for that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof cometh the word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Superstition. v. 23. See Annot. v. 2●.  willing in the humility and ● religion of Angels, walking in the things which he hath not seen, in vain puffed up by the sense of his flesh, ✝ verse 19 and ● not holding the head, whereof the whole body by joints and bands being 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, taking subministration of spiritual life and nourishment by grace from Christ the head.  served & compacted, groweth to the increase of God. ✝ verse 20 If then you be dead with Christ, from the elements of this world: ● why do you yet 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  decree as living in the world? ✝ verse 21 Touch not, taste not, 〈◊〉 not: ✝ verse 22 which things are all unto destruction by the very use, according to the precepts and doctrines of men. ✝ verse 23 which are in deed ● having a show of wisdom in superstition and humility, and not to spare the body, not in any honour to the filling of the flesh.  

ANNOTATIONS CHAP. II.  
8. By philosophy.] 
Philosophy and other human sciences how profitable or hurtful to the Church of God.  philosophy and all human science, so long 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 profitable in the Church of God. Otherwise where secular learning is made the rule of religion and commandeth faith, there it is pernicious and the cause of all heresy and infidelity▪ for the which▪ S. Hierom and before him Tertullan call Philosophers, the patriarchs of heretics. and declare that all the old heresies rose only by to much admiring of profane philosophy. Hiero. ad C●esiph. cont.. 〈◊〉. c. 1. Tertul. de praser. & cont. Hermeg. & cont. Marcio. li. 5. And so do these new sects no doubt in many things. for, other arguments have they none against the presence of Christ in the B. Sacrament but such as they borrow of Aristotle and his like, 
The Protestants abuse philosophy against the B. Sacrament.  concerning quantity, accidents, place, position, dimensions, senses, sight, taste, and other straits of reason, to which they bring Christ's mysteries. All Philosophical arguments therefore against any article of our faith be here condemned as deceitful, and are called also here, the tradition of men, and the elements of the world. The better to resist which fallacies and traditions of Heathen men, the School learning is necessary, which keepeth philosophy in awe and order of faith, and useth the same to withstand the Philosophical and sophistical deceits of the heretics and Heathen. 
School learning.  So the great Philosophers S. Denys, S. Augustine, Clemens Alexandrinus▪ Justine, Lactantius and the rest▪ used the same to the great honour of God and benefit of the Church. So came S. Cyprian, S. Ambrose, S. Hierom, and the Greek fathers, furnished with all secular learning unto the study of divinity, whereof see S. Hierom ep. 84 ad Magnum Oraetorem.  
16. In meat.] The Protestants wilfully or ignorantly apply all these kinds of forbearing meats, 
Aug. ep. 59 ad Paulinum in solut. 7. quast.  to the Christian fasts: but it is by the circumstance of the text plain (at S Augustine also teacheth) that the judaical observation and distinction of certain clean and unclean meats is forbidden to the Colossians, 
Scriptures abused by the Protestants against Christian fasting & holidays.  who were in danger to be seduced by certain jews, under pretence of holiness to keep the Law touching meats and festivities and other like, which the Apostle showeth were only shadows of things to come: which things are come, and therefore the said shadows to cease. Where he nameth the sabbaths and feasts of the new moon, that no man need to doubt but that he speaketh only of the jewish days and kinds of fasts and feasts, and not of Christian holidays or fasting days at all.  
18. Religion of Angels.] By the like false application of this text as of the other before, the heretics abuse it against the inuncation or honour of Angels used in the Catholic Church, where the Apostle noteth the wicked doctrine of Simon Magus and others (See S. Chrys. ho. 7 in hunc locum. and Epiph. har. 21.) who taught. Angels to be our mediators and not Christ, non tenens caput. not holding the head, as the Apostle here speaketh, & prescribed sacrifices to be offered unto them, meaning indifferently as well the ill Angels as the good. Which doctrine the said heretic had of Plato, who taught, that spirits (which he calleth damones) were to be honoured as mediators next to God. Against which S. Augustine disputeth li. 8. 9 & 10 the civit. as the condemneth also the same undue worship li. 10 Confess. cap. 42. S. Hierom (q. 10 ad Algasiam) expoundeth this also of ill spirits or devils, 
S. Paul's place concerning religion of Angels, explicated: and that the Protestants wickedly abuse it against the due honour & invocation of Angels.  whom he proveth (out of S. Steuens sermon Act. 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 Theodorete speaketh upon this place, declaring that the jews defended their superstition towards Angels by that, that the Law was given by them, deceitfully at once inducing the Colossians, both to keep the la, & to honouring of the Angels as the givers 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 Laodicia Cap. 35 took order, accursing all that forsook our saviour and committed idolatry to Angels, and contemning Christ, kept conventicles in the name of spirits and Idols. of which kind of worship of Angels and devils see Clemens Alexand. Strom. 3. Tertullian (li. 5. cont. Martion.) expoundeth this place of the false teachers that feigned themselves to have revelation of Angels, that the Law should be kept touching difference of clean & unclean meats. Which is very agreeable to that * in the Epistle to Timothee, where S. Paul calleth abstaining from meats after the jewish or heretical manner, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4, 1.  the doctrine of devils: whereof see more in the annotation upon that place. Haimo 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 precedents of the four elements of man's body, and that in feigned hypocrisy (which the Apostle here calleth humility) they pretended to worship by sacrifice the said Angels. Theophylacte expoundeth this feigned humility, of certain heretics, that pretending the mediatorship to be a derogation to Christ's majesty, worshipped Angels as the only mediators, all which we set down with more diligence, that the heretics may be ashamed to abuse this place against the due reverence and respect or prayers made to the holy Angels. Whom the Scriptures record so often to offer our prayers up to God, and to have been lawfully reverenced of the patriarchs, never as gods▪ but as god's ministers and messengers, josu. 5, 14. Tob. 12, 12. Gen. 48, 16. Angelus qui cruit me. 1 Tim. 5, 21. And that they may be prayed unto, & can help & hear us, see S. Hierom in cap. 10 Danielis. S. Ambrose in Psal. 118. sir 1. S. Augustine li. 10 de civit. Dei c. 12. Bede li. 4 in Cantica c. 24.  
19 Not holding the head.] Because he hath much a do with such false preachers as taught the people to prefer the Angels which gave the Law, or other whatsoever, before Christ: in this Epistle, and to the Ephesians, he often affirmeth Christ to be our head, yea and to be exalted far above all creatures, Angels, Potestats, Principalities, or whatsoever.  
20. Why do you.) A marvelous impudent translation of these words in the English bible's thus, 
Heretical translation.  Why are you burdened with traditions? Where as the Greek hath not that signification: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but to make the name of Tradition odious, here they put it of purpose, not being in the Greek: and in other place where Traditions are commended (1 Cor. 11. and 2 Thes. 2.) and where the Greek is so most flatly (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there they translate it, Instructions, ordinances●punc; etc.  
21. Touch not.] 
Scripture abused against the church's fasts.  The heretics (as before and always) very vainly allege this against the Catholic fastings: when it is most clear that the Apostle reprehendeth the foresaid false teachers that though to make the Christians subject to the observation of the ceremonies of the old Law, of not eating hogs, coneys, hares flesh●punc; and such like, not to touch a dead corpse nor any place where a woman in her flowers had sitten, & other infinite doctrines of touching, tasting, washing, eating, and the rest, either commanded to the old people by God, or (as many things were) voluntarily taken up by themselves, sometime clean against God's ordinance, and often frivolous and superstitious. Which sort as Christ in the Gospel, so here S. Paul calleth the precepts and doctrines of men, and superstition, and (as the Greek word signifieth) 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  voluntary worship, that is invented by heretics of their own head without the warrant of Christ in the Scriptures, or the Holy Ghost in the Church, or any lawful authority of such whom Christ commandeth us to obey. Against such sectmaisters therefore as would have yoked the faithful again with the jewish or Heretical fasts of Simon Magus and the like, S. Paul speaketh, and not of the church's fasts or doctrines.  
23. Having a show.] again the heretics of our time object, that these foresaid false teachers pretended holiness, 
The hypocritical abstinence of old heretics, maketh nothing against true and sincere fasting, but commendeth it.  wisdom, and chastisement of their bodies (for so S. Paul saith) 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 imitate 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 profitably used in the Church for the same purpose, no heretics (to induce the abolished observations and differences of meats of the Jews, or the condemnation of certain meats and creatures as abominable according to others) would have falsely pretended the chastisement of their flesh, or made other show of wisdom and piety, to found their unlawful Heretical or judaical superstition concerning the same. The Catholic Church & her children, by the example of Christ, S. John Baptist, the Apostles and other blessed men, do that lawfully, godly, religiously, and sincerely in deed to the end aforesaid, 
1 Cor. 9, 27. 2 Cor. 11, 27.  which these false Apostles only pretended to do. So * S. Paul did chastise his body in deed, 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 induce the Colossians to Judaisme and other abominable errors, did but pretend these things in hypocrisy.    

CHAP. III.  
He exhorteth to mortify and put of all corrupt manners of the old man, and to put on such virtues as are for the new man. 18 In particular also, wives and husbands, children and parents; servants and masters, each sort to do their duty.  
verse 1 therefore if you be risen with Christ, 
The Epistle upon Easter ●ue.  seek the things that are above: where Christ is sitting on the right hand of God. ✝ verse 2 mind the things that are above, not the things that are upon the earth. ✝ verse 3 For you are dead: and your life is hid with Christ in God. ✝ verse 4 When Christ shall appear, your life: than you also shall appear with him in glory. ⊢  
✝ verse 5 * mortify therefore your members that are upon the earth, 
Eph. 5, 3.  fornication, uncleanness, lust, evil concupiscence, and ● avarice, which is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the service of Idols. ✝ verse 6 for which things the wrath of God cometh upon the children of incredulity. ✝ verse 7 in which you also walked sometime, when you lived in them. ✝ verse 8 But now lay you also all away: anger, indignation, malice, blasphemy, filthy talk out of your mouth. ✝ verse 9 Lie not one to an other: 
Eph. 4, 22.  * spoiling yourselves of the old man with his acts, ✝ verse 10 and ● doing on the new, him that is renewed unto knowledge, 
Gen. 1, 26.  * according to the image of him that created him. ✝ verse 11 where there is not, Gentile and jewe, circumcision and prepuce, Barbarous and Scythian. Bond and free: but all, and in all Christ.  
✝ verse 12 Put ye on therefore as the elect of God, 
The Epistle upon the 5 Sunday after the epiphany.  holy, and beloved, 
Eph. 4, 32.  * the bowels of mercy, benignity, humility, modesty, patience, ✝ verse 13 supporting one an other: and pardoning one an other, if any have a quarrel against any man. as also our Lord hath pardoned us: so you also. ✝ verse 14 But above all these things have charity, which is the band of perfection: ✝ verse 15 & let the peace of Christ 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, triumph and have the victory  exult in your hearts, wherein also you are called in one body: and be thankful. ✝ verse 16 Let the word of Christ dwell in you abundantly, in all wisdom: teaching and admonishing your own selves, with psalms, hymns, and spiritual canticles, in grace singing in your hearts to God. ✝ verse 17 all whatsoever you do in word or in work, all things in the name of our Lord Jesus Christ, giving thanks to God and the Father by him. ⊢  
✝ verse 18 * Women be subject to your husbands, 
Eph. 5, 22.  as it behoveth in our Lord. ✝ verse 19 * Men, love your wives: and be not bitter toward them. 
1. Pet. 3, 7.  ✝ verse 20 * Children obey your parents in all things: for that is well pleasing to our Lord. ✝ verse 21 Fathers, provoke not your children to indignation: 
Eph. 6, 1.  that they become not discouraged. 
Eph. 6, 5  ✝ verse 22 * servants, obey in all things, your masters according to the flesh, 
Tit. 2. 9  not serving to the eye, as pleasing men, but in simplicity of heart, 
1. Pet. 2, 18.  fearing God. ✝ verse 23 whatsoever you do, work it from the heart as to our Lord, and not to men: ✝ verse 24 knowing that you shall receive of our Lord the 
⸬ Retribution or reward for good works: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth rendering one for an other.  retribution of inheritance. Serve our Lord Christ. ✝ verse 25 For he that doth injury, 
Deu. 10, 17. Ro. 2, 11.  shall receive that which he hath done unjustly: and * there is not acception of persons with God. 
Gal. 2, 6.   

ANNOTATIONS CHAP. III.  
5. Avarice, 
Heretical and foolish translation.  which is the service of idols.] Here is a marvelous impudent and foolish corruption in the uúlgar English Bible printed the year 1577 and (as it seemeth) most authorized. Where for their error against the Images of Christ and his saints, and to make image and idol, all one: the translator, for that which the Apostle saith in Greek, Covetousness is idolatry, maketh him to say in English, Covetousness is worshipping of images: as also Eph. 5, ● he translateth thus, The covetous person is a worshipper of images: for that which the Apostle saith, The covetous man is an idolater, meaning spiritual idolatry, because he maketh money his God. In which sense to call this spiritual idolatry, worshipping of images, is to ridiculous, and must needs proceed of blind heresy.  
9 Doing on the new.] By this and the whole discourse of this chapter containing an exhortation to good life, 
justice an inherent quality in us.  and to put on the habit 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 imputation only of Christ's righteousness, or a hiding only of our sins and wickedness, which the heretics falsely affirm to remain in us after baptism and always during life. See S. Augustine de pec. mer. & remis. li. 2 c. 7. & cont. Julian. li. 6 c. 7.    

CHAP. four  
He exhorteth to instance in prayer, 5 and to wisdom in behaviour. 7 He sendeth Tychicus. 10 He doth commendations, 15 and enjoineth to be done.  
verse 1 you Masters, that which is just and equal, do to your servants: knowing that you also have a master in heaven. 
Luc. 18, 1  ✝ verse 2 * Be instant in prayer: watching in it in thanks giving, 
Eph. 6, 18. 2.  ✝ verse 3 * praying withal 
⸬ S. Paul ever much desireth the prayers of the faithful: whereby we learn the great efficacy of them.  for us also, 
Thes. 3, 1.  that God may open unto us the door of speech to speak the mystery of Christ (for the which also I am bound) ✝ verse 4 that I may manifest it, so as I ought to speak. ✝ verse 5 * walk with wisdom toward them that be without: 
Eph. 5, 15.  redeeming the time. ✝ verse 6 Your talk always, in grace let it be seasoned with salt: that you may know how you ought to answer every man.  
✝ verse 7 The things that are about me, Tychicus our dearest brother, and faithful minister, & fellow-servant in our Lord, will make you understand all, ✝ verse 8 whom I have sent to you for this same purpose, that he may know the things that concern you, 
Phile. 10.  and may comfort your hearts, ✝ verse 9 with * Onesimus the most dear and faithful brother who is of you. All things that are done here, shall they do you to understand.  
✝ verse 10 Aristarchus my fellow-prisoner saluteth you, & mark the cousin-german of Barnabas (concerning whom you have received commandments, If he come to you, receive him) ✝ verse 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. ✝ verse 12 Epaphras 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. ✝ verse 13 For I give him testimony that he hath much 
⸬ He did not only pray, but took other great pains to procure God's grace for the Colossians: perhaps by watching, fasting, and doing other penance of body: that God would not suffer them to fall from their received faith to the sect of Simon Magus or the judaizing Christians.  labour for you, and for them that be at Laodicia, and that are at Hierapolis. ✝ verse 14 * Luke the most dear physician saluteth you: and Demas. 
2 Tim. 4, 10. 11  ✝ verse 15 Salute the brethren that are at Laodicia: and Nymphas and the Church that is in his house. ✝ verse 16 And when the epistle shall be read with you, make that it be read also in the Church of the Laodicians: and that you read that which is of the Laodicians. ✝ verse 17 And say to Archippus, See the ministery which thou hast received of our Lord, that thou fulfil it. ✝ verse 18 The salutation: with mine own hand, Paul's. Be mindful of my bands. Grace be with you. Amen.    

❀ THE argument OF THE FIRST EPISTLE OF S. Paul TO THE THESSALONIANS.  
HOW S. Paul with Silas (or Silvanus) and Timothee according to a vision calling him out of Asia into Macedonia, came to Philippi being the first city thereof, we read Act. 16. And how again from Philippi, after scourging and imprisoning there, he came to Thessalonica being the head city of that country, we read Act. 17. where after 3 weeks preaching, the jews stirred the city against them, and pursued them also to Beraea: so that Paul. was conucied from thence to Athens, where he expected the coming of Silas & Timothee from the foresaid Beraea in Macedonia, but received them (as we have Act. 18.) at Corinth in Achaia.  
Having therefore left the Thessalonians in such persecution, and being careful to know how they did in it, he was desirous to return unto them, as he signifieth in the 2 chapter of this Epistle v. 17. But (as he there addeth) Satan hindered us. therefore tarrying himself at Athens, he sendeth Timothee unto them, at whose return understanding their constancy, he is much comforted, as he declareth c. 3. So then they are all three together at the writing of this Epistle, as also we have in the title of it: Paul and Silvanus and Timothee to the Church of the Thessalonians. And therefore it seemeth to have been written at Corinth, not at Athens: because after the sending of Timothee to Thessadonica, they met 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 an other: to comfort one an other about their friends departed, with the doctrine of the Resurrection, and with continual preparation 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.  

CHAP. I.  
He thanketh God for them, ● and gathereth that they are elect, because his preaching at their first conversion was with divine power, and they on the other side received it with all joy, notwithstanding the great persecution that was raised against them.  
verse 1 Paul and Silvanus and Timothee to the Church of the Thessalonians in God the Father, & our Lord Jesus Christ. Grace to you and peace.  
✝ verse 2 We give thanks to God always for all you: 
The Epistle upon the 6 Sunday after the epiphany.  making a memory of you in our prayers without intermission, ✝ verse 3 mindful of the work of your faith and labour, and of the charity, & of the enduring of the hope of our Lord Jesus Christ, before God and our father: ✝ verse 4 knowing brethren beloved of God, your election: ✝ verse 5 that our Gospel hath not been to you in word only, but in power and the holy Ghost, and in much fullness, as you know what manner of men we have been among you for your sakes. ✝ verse 6 And you became ″ followers of us, & of our Lord: receiving the word in much tribulation, with joy of the holy Ghost: ✝ verse 7 so that you were made a pattern to all that believe in Macedonia & in Achaia. ✝ verse 8 For from you was bruited the word of our Lord: not only in Macedonia and in Achaia, but in every place, your faith which is to God ward, is proceeded, so that it is not necessary for us to speak any thing. ✝ verse 9 For they themselves report of us what manner of entering we had to you: and how you are turned to God 
⸬ In this and the like places the heretics maliciously & most falsely translate, construe, & apply all things meant of the Heathen idols, to the memories and images of Christ and his saints, namely the English Bibles of the year 1562. 1577. See the Annotation 1 Io. 5, 21.  from Idols, to serve the living and true God, ✝ verse 10 and to expect his son from heaven (whom he raised up from the dead) Jesus, who hath delivered us from the wrath to come. ⊢  

ANNOTATIONS CHAP. i  
6. Folowere of us.] 
Religious persons imitation of divers holy men is the imitation of Christ himself.  S. Paul is hold to commend them for imitation of him, yea and to join himself in that point with Christ, to be their pattern to walk after. Where without curiosity he nameth himself first, and our Lord afterwards, because he was a more near and ready object than Christ, who was not nor could not be followed but through the preaching and conversation of the Apostle, who was in their sight or hearing. And this imitation of some holy man or other, hath made so many Religious men of divers orders and rules, all tending to the better imitation of Christ our Lord. See the like words of the Apostle, 1 Cor. 11. ●. and Philip. 3, 17.    

CHAP. II.  
No calleth even themselves to witness, that his preaching unto them was as he said, in most commendable manner. 〈◊〉 And again on the other side he thanketh God for their manner of receiving it: that is, with all joy, notwithstanding the persecution of their own citizens.  
verse 1 FOR yourselves know, brethren, our entrance unto you, that it was not vain: ✝ verse 2 but 
c A notable example for Catholic preachers, and passing comfortable, when in the mids of persecutions and reproaches they preach sincerely, to please God & not men.  having suffered before and * been abused with contumelies (as you know) at Philippi, 
Act. 16, 12. 23.  we had confidence in our God, to speak unto you the Gospel of God in much carefulness. ✝ verse 3 For our exhortation was not of error, nor of uncleanness, nor in deceit: ✝ verse 4 but as we were approved of God that the Gospel should be committed to us, so we speak: not as pleasing men, but God, who proveth our hearts. ✝ verse 5 For neither have we been at any time in the word of adulation, as you know: nor in occasion of avarice, God is witness: ✝ verse 6 nor seeking glory of men, neither of you, nor of others. ✝ verse 7 Whereas we might have been a burden to you, as the Apostles of Christ: but we became 
` mild  children ' in the mids of you, as if a nurse I should cherish her children: ✝ verse 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. 
Act. 20, 34. 1. Cor. 4, 12.  ✝ verse 9 For you are mindful, brethren, 
2. Thes. 3,  of * our labour and toil. day & night working, lest we should charge any of you, we preached among you the Gospel of God. ✝ verse 10 You are witnesses and God, how holily and justly and without blame, we have been to you that did believe. ✝ verse 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.  
✝ verse 12 therefore we also give thanks to God without intermission: because that when you had received of us the word of the hearing of God, you received it not as the word of men, but (as it is in deed) ″ the word of God, who worketh in you that have believed. ✝ verse 13 For you, brethren, are become followers of the churches of God that be in Jewrie, in Christ Jesus: for you also have suffered the same things of your own lineage, as they also of the Jews, ✝ verse 14 who both killed our Lord Jesus, and the Prophets, and have persecuted us, and please not God, and are adversaries to all men, ✝ verse 15 prohibiting us to speak 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. ✝ verse 16 But we, brethren, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deprived of you for a short time, in sight, not in heart: have hastened the more abundantly to see your face with much desire. ✝ verse 17 For we would have come to you, I Paul certes, once and again: but Satan hath hindered us. ✝ verse 18 For what is our hope, or joy, or crown of glory? 
⸬ If the Apostle without injury to god, in right good sense call his scholars the Thessalonians, his hope, joy, glory: why blaspheme the Protestant's the Cath. Church & her children for terming our B. Lady or other saints, their hope, for the special confidence they have in their prayers?  Are not you before our Lord Jesus Christ in his coming? ✝ verse 19 For you are our glory and joy.  

ANNOTATIONS CHAP. II.  
12. The word of God.] 
Not only the written word is the word of God.  The adversaries will have no word of God but that which is written and contained in the Scripture: but here they might learn that all Paul's preaching before he written to them, was the very word of God. They might also learn that what so ever the lawful Apostles, Pastors, and priests of God's Church preach in the unity of the same Church, is to be taken for Gods own word, and ought not to be reputed of them for doctrines of men or Pharisaical traditions, as they falsely call canons, precepts, and decrees of holy Church.    

CHAP. III.  
Because he could not come himself, as he desired, he sent Timothes, 6 At whose return now understanding it as they stand still steadfast, notwithstanding all those persecutions, he rejoiceth exceedingly: to praying that he may see them against, 12 and for their increase in 〈◊〉.  
verse 1 FOR the which cause forbearing no longer, it pleased us to remain at Athens, alone. ✝ verse 2 And we sent Timothee our brother, & the minister of God in the Gospel of Christ, to confirm you and exhort you for your faith, ✝ verse 3 that no man be moved in these tribulations, for yourselves know, that we are appointed to this. ✝ verse 4 For even when we were with you, we foretold you that we should suffer tribulations, as also it is come to pass, & you know. ✝ verse 5 therefore I also forbearing no longer, sent to know your faith: lest perhaps he that tempteth, hath tempted you, & our labour be made vain. 
Act. 18, 5.  ✝ verse 6 But now * Timothee coming unto us from you, & reporting to us your faith & charity, and that you have a good remembrance of us always, desiring to see us, as we also you: ✝ verse 7 therefore we are comforted, brethren, in you, in all our necessity & tribulation, by your faith, ✝ verse 8 because now we live, if you stand in our Lord. ✝ verse 9 For what thanks giving can we render to God for you, in all joy wherewith we rejoice for you before our God, ✝ verse 10 night and day more abundantly praying that we may 
⸬ Though letters or epistles in absence give great comfort and confirmation in faith, yet it is preaching in presence by which the faith of Christ and true religion is always both begun and accomplished.  see your face, and may accomplish those things that want of your faith.  
✝ verse 11 And God himself and our Father, and our Lord Jesus Christ direct our way to you. ✝ verse 12 And our Lord multiply you, and make your charity abound one to an other, & toward all men: as we also in you, ✝ verse 13 to confirm your hearts without blame, in holiness, before God and our Father, in the coming of our Lord Jesus Christ with all his saints. Amen.   

CHAP. four  
He exhorteth them to live as he taught them: and namely to abstain from all fornication, 9 to love one an other. 11 to meddle only with their own matters, 12 to behave themselves well toward the Infidels. 13 Touching their friends departed, he comforteth them, showing that they shall meat again as the Resurrection, and be with Christ for ever.  
verse 1 FOR the rest therefore, 
The Epistle upon the 2 Sunday in Lent.  brethren, we desire & beseech you in our Lord Jesus, that as you have received of us how you ought to walk, and to please God, as also you do walk, that you abound more. ✝ verse 2 For you know what precepts I have given to you by our Lord Jesus. ✝ verse 3 For this is the will of God, your sanctification: that you abstain from fornication, ✝ verse 4 that every one may know to possess his vessel in sanctification and honour: ✝ verse 5 not in the passion of lust, as also the Gentiles that know not God, ✝ verse 6 and that no man overgot, nor cirumvent his brother in business: because our Lord is revenger of all these things, as we have foretold you, & have testified. ✝ verse 7 For God hath not called us into uncleanness: but into sanctification. ⊢ ✝ verse 8 therefore he that despiseth these things, despiseth ″ not man but God, who also hath given his holy Spirit in us.  
✝ verse 9 But concerning the charity of the 
c all Catholic Christians make one fraternity or brotherhod.  fraternity, we have no need to write to you: 
Io. 13, 34 15, 17.  ✝ for * yourselves have learned of God to love one an other. 
Heb 13, 1  ✝ verse 10 Yea and you do it toward all the brethren in all Macedonia. But we desire you brethren, that you 
⸬ Christian men ought to proceed and profit continually in good works and justification.  abound more: ✝ verse 11 & that you employ your endeavour to be quiet, & that you do your own business, & work with your own hands, as we have commanded you: ✝ verse 12 and that you walk honestly toward them that are without: and need nothing of any man's.  
✝ verse 13 And we will not have you ignorant, 
The Epistle in a mass for the dead upon the day of the burial or deposition.  brethren, concerning them that ″ sleep, that you be not sorrowful, as also others that have no hope. ✝ verse 14 For if we believe that Jesus died and rose again, so also God them that have slept by Jesus will bring with him. 
1. Cor. 15, 23.  ✝ verse 15 For this we say to you in the word of our Lord, * that 
⸬ He speaketh in the person of those that shall be alive when our saviour returneth to judgement.  we which live, which are remaining in the advent of our Lord, shall not prevent them that have slept. ✝ verse 16 For our Lord himself in commandment and in the voice of an * Archangel and in the trumpet of God will descend from heaven: 
Mt. 24, 31. 1. Cor. 13, 52.  and the dead that are in Christ, shall rise again first. ✝ verse 17 Then we that live, that are left, withal shall be taken up with them in the clouds to meet Christ, into the air, and so always we shall be with our Lord. ✝ verse 18 therefore comfort ye one an other in these words. ⊢  

ANNOTATIONS CHAP. four  
8. Not man but God.] 
The precepts of the Church.  He that despiseth the Churches or her lawful pastor's precepts, offendeth no less than if he contemned Gods express commandments. For they be of the holy Ghost, and are not to be counted among the commandments of men only.  
13. Sleep.] Some heretics perversely inferred of this that the fowls did sleep till the day of judgement: where it is meant of the bodies only.    

CHAP. V.  
To talk of the time of the Resurrection it not necessary, but to prepare ourselves against that time so sedaine and so terrible to the unprepared. 12 He beseecheth the laity to be obedient, 14 and the Clergia to be vigilant, with many short precepts me.  
verse 1 AND of the times and moments, brethren, you need not that we write to you. ✝ verse 2 For yourselves know perfectly that the day of our Lord shall so come, 
Mt. 24, 44. 2 Pet. 3, 10  as * a thief in the night. ✝ verse 3 For when they shall say, peace & security: then shall sudden destruction come upon them, 
Apoc. 3, 3 16, 15.  as the pains to her that is with child, and they shall not escape. ✝ verse 4 But you brethren are not in darkness: that the same day may as a thief overtake you.  
✝ verse 5 For all you are the children of light, and children of the day: we are not of the night nor of darkness. ✝ verse 6 therefore let us not sleep as also others: but let us watch and be sober. ✝ verse 7 For they that sleep, sleep in the night: & they that be drunk, be drunk in the night. ✝ verse 8 But we that are of the day, 
Esa. 59, 17. Eph. 6, 17.  are sober, * having on the breastplate of faith and 
⸬ A christian man's whole armour is not faith only, but all the three virtues here named.  charity, and a helmet, the hope of salvation. ✝ verse 9 For God hath not appointed us unto wrath, but unto the purchasing of salvation by our Lord Jesus Christ, ✝ verse 10 who died for us: that whether we watch, or sleep, we may live together with him. ✝ verse 11 For the which cause comfort one an other: & edify one an other, as also you do.  
✝ verse 12 And we beseech you brethren, that you will know them that labour among you, and that govern you in our Lord, and admonish you: ✝ verse 13 that you have them more aboudantly in charity for their work. Have peace with them. ✝ verse 14 
b The Epistle upon the Imber Saturday in Lent.  And we beseech you brethren, 
Pro. 17, 13. Ro. 12 1. Pet. 3, 9  admonish the unquiet, comfort the weak-minded, bear up the weak, be patiented to al. ✝ verse 15 See that * none render evil for evil to any man: but always that which is good pursue towards each other, 
Luc. 18, 1.  and towards al. ✝ verse 16 always rejoice. ✝ verse 17 
c To desire eternal life of him that only can give it, is to pray without intermission: but because that desire is often by worldly cares cooled, certain hours and times of vocal prayer were appointed. See S. Aug. ep. 121 ad Probam.  Pray * without intermission. ✝ verse 18 In all things give thanks. for this is the will of God in Christ Jesus in all you. ✝ verse 19 The Spirit extinguish not. ✝ verse 20 Prophecies despise not. ✝ verse 21 But ″ prove all things: hold that which is good. ✝ verse 22 From all appearance of evil refrain yourselves.  
✝ verse 23 And the God of peace himself sanctify you in all things: that your whole spirit, and soul and body without blame may be preserved in the coming of our Lord Jesus Christ. ⊢ ✝ verse 24 He is faithful, that hath called you, who also will do it. ✝ verse 25 Brethren pray for us. ✝ verse 26 Salute all the brethren in a holy kiss. ✝ verse 27 I adjure you by our Lord that this epistle be read to all the holy brethren. ✝ verse 28 The grace of our Lord Jesus Christ be with you. Amen.  

ANNOTAT. CHAP. V.  
10 But proous.] 
Not rashly to credit every spirit.  Though we may not extinguish the spirit, nor contemmne the prophets, yet we must beware we be not deceived by giving to light credit to every one that vaunteth himself of the spirit, as arch-heretics ever did. we must try them by the doctrine of the Apostles & the Spirit of the Catholic Church, which can not be guile ●     

THE argument OF THE SECOND EPISTLE OF S. Paul TO THE THESSALONIANS.  
THE second to the Thessalonians hath in the title as the first: Paul and Silvanus and Timothee, etc. And therefore it seemeth to have been written in the same place, to wit, at Corinth, where they remained 
* Act. 1●. v. 11.  a year and six months, & strait upon their answer to the first epistle.  
First he thanketh God for their increase, and perseuêrance (comforting them again in those persecutions) and prayeth for their accomplisment. Secondly he assureth them that the day of judgement 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 afterwards 
* c. 2. v. 15.  to hold his Traditions unwritten, no less than the written,) to wit, that all those persecutions and heresies, raised then, and afterwards against the Catholic Church, were but the mystery of Antichrist, and not Antichrist himself. but that there should come at length a plain apostasy, & then (the whole fore running mystery being once perfectly wrought) should follow the revelation of Antichrist himself in person (as after all the mysteries of the old Testament, Christ Jesus our Lord came himself in the fullness of time.) And then at length after all this the day of judgement and second coming of Christ shall be as hand, and not before, whatsoever pretence of vision, or of some speech of mine (saith S. Paul) any make to seduce you withal, or of my former epistle, or any other. For which cause also in the end of this epistle, he biddeth them to know his hand, which is a sign in every epistle.  
Lastly he requesteth their prayers, and requireth them to keep his commandments and Traditions, 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.  

CHAP. I.  
He thanketh God for their increase in faith and charity, and constancy in persecution (assuring them that they merit thereby the kingdom of God, as their persecutors do damnation:) 11 and also prayeth for their accomplishment.  
verse 1 Paul and Silvanus and Timothee: to the church of the Thessalonians in God our Father and our Lord Jesus Christ. ✝ verse 2 Grace to you and peace from God our Father and our Lord Jesus Christ.  
✝ verse 3 We ought to give thanks always to God for you brethren, so as meet is, because your faith increaseth exceedingly, and the charity of every one of you aboundeth towards each other: ✝ verse 4 so that we ourselves also glory in you in the churches of God, for your patience, and faith in all your persecutions and tribulations, which you sustain ✝ verse 5 for an example of the just judgement of God, that 
⸬ Note that by constant and patiented suffering of afflictions for christ men are made worthy (so the Greek signifieth, as the adversaries themselves translate v. 11.) of the crown or kingdom of heaven, and so do merit and deserve the same. See Anno. Luc. 20, 35. And the Apostle here saith that it is God's justice no less to repay glory to the afflicted, then to render punishment to them that afflict, because of their contrary deserts or merits.  you may be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  counted worthy of the kingdom of God, for the which also you suffer. ✝ verse 6 if yet it be just with God to repay tribulation, to them that vex you: ✝ verse 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, 
1. Thes. 4, 16.  ✝ verse 8 in flame of fire, giving revenge to them that know not God, & that obey not the Gospel of our Lord Jesus Christ. ✝ verse 9 who shall suffer eternal pains in destruction, from the face of our Lord and from the glory of his power: ✝ verse 10 when he shall come to be 
⸬ Christ shall be glorified in his saints, that is, by the great and unspeakable honour & exaltation of them he shall be honoured, as now he is: the honour which the Church doth to them, not diminishing Christ's glory (as the adversaries foolishly pretend) but exceedingly augmenting the same.  glorified in his saints, and to be made marvelous in all them that have believed, because our testimony concerning you was credited in that day. ✝ verse 11 Wherein also we pray always for you, that our God 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make you worthy of his vocation, and accomplish all the good pleasure of his goodness & the work of faith in power, ✝ verse 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.   

CHAP. II.  
He requireth them, in no case to think that doomsday is at hand, ● repeating unto them, that there must before come first a revolt, secondly the revelation also of Antichrist himself in person, and that Antichrist shall not permit any God to be worshipped but only himself: that also with his lying wonders he shall win to him the incredulous Jews. But Christ shall come then immediately in majesty, and destroy him and his. 13 therefore he thanketh God for the faith of the Thessalonians, 15 and biddeth them stick to his Traditions both written and unwritten, & prayeth God to confirm them.  
verse 1 AND we desire you, 
The Epistle in the Imber Saturday of advent.  brethren, by the coming of our Lord Jesus Christ, and of our congregation into him: ✝ verse 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 hand. ✝ verse 3 Let no man seduce you by any means, for ″ unless there come 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a revolt first, and ″ the man of sin be revealed, the son of perdition, ✝ verse 4 which is an adversary & is ″ extolled, 
⸬ How then can the Pope be Antichrist, as the heretics fond blaspheme, who is so far from being exalted above God, that he prayeth most humbly not only to christ, but also to his B. mother and all his saints.  above all that is called God, or that is worshipped, so that he sitteth ″ in the temple of God, showing himself as though he were God. ✝ verse 5 Remember you not, that when I was yet with you, I told you these things? ✝ verse 6 And now ″ what letteth, you know: that he may be revealed in his time. (✝ verse 7 For now the mystery of iniquity worketh: only that he which now holdeth, do hold, until he be taken out of the way.) ✝ verse 8 And then that wicked one shall be revealed * whom our Lord Jesus shall kill with the spirit of his mouth: 
Es. 11, 4.  & shall destroy with the manifestation of his advent, him, ✝ verse 9 whose coming is according to the operation of Satan, ″ in all power, and lying signs and wonders, ✝ verse 10 and in all seducing of iniquity to them that perish, for that they have not received the charity of the truth that they might be saved. ✝ verse 11 therefore 
⸬ Deus mittet (saith S. Aug. li. 20. de Ci. c. 19) quia Deus Diabosum sacere ista permittet. God will send, because God will 〈◊〉 the devil to do these things. Whereby we may take a general rule that God's action or working in such things is his permission. See Annot. Ro. 1, 24.  God will send them the operation of error, to believe lying: ✝ verse 12 that all may be judged which have not believed the truth, but have consented to iniquity.  
✝ verse 13 But we ought to give thanks to God always for you, brethren beloved of God, that he hath chosen you firstfruits unto salvation, in sanctification of spirit and faith of the truth: ✝ verse 14 into the which also he hath called you by our Gospel, unto the purchasing of the glory of our Lord Jesus Christ. ✝ verse 15 therefore brethren stand: and hold 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the ″ traditions which you have learned, whether it be by word, or by our epistle. ✝ verse 16 And our Lord Jesus Christ himself, and God & our father which hath loved us, and hath given eternal consolation, and good hope in grace, ✝ verse 17 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
c This word of exhorting implieth in it comfort and consolation: as 2. Cor. 1. v. 4. & 6.  exhort your hearts, and confirm you in every good work and word.  

ANNOTATIONS CHAP. II.  
●. As though the day.] 
The day of judgement uncertain, and to be left to God's secrets.  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 Apostles days and often afterwards, some have feigned revelations, some falsely gathered out of the Scriptures, some presumed to calculate and conject by the stars, and given forth to the world a certain time of Christ's coming to judgement. All which seducers be here noted in the person of some that were about to deceive the Thessalonians therein. And S. 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.  
●. Unless there come a revolt first.] Though we can not be assured of the moment, hour, or any certain time of our Lords coming, 
Two special signs before the later day: a general apostasy, and the coming of Antichrist.  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 in other places of Scriptures we be forewarned. Here he warneth us of two specially, of a revolt, defection or an apostasy, and of the coming or revelation of Antichrist. Which two pertain in effect both to one, either depending of the other, and shall fall (as it may be thought) near together, and therefore S Augustine maketh them but one thing.  
This apostasy or revolt, by the judgement in manner of all ancient writers, is the general forsaking & fall of the Roman empire. So Tertullian li. de resur, carnis. S. Hierom q 11 add Algasiam. S. Chrysostom ho. 4. and S. Ambrose upon this place, S. Augustine De civit. Dei li. 20 c. 19 All which fathers and the rest * Calvin presump●kously condemneth of error and folly herein, 
Calvin. in hunc locum.  for that their exposition agreeth not with his and his fellows blasphemous fiction that the Pope should be Antichrist. 
The heretics interpretation of this apostasy, & their condemning of the fathers.  To establish 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 faith the foresaid arch-heretic here, though for the advantage of his defence and as the matter else where requireth, 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 would have or say. And his father's Wicleffe and Luther, his fellows and followers Illyricus, Beza, and the rest, are (for the time of the Churches falling from Christ) so various among themselves, and so contrary to him, that it is horrible to see their confusion, and a pitiful case that any reasonable man will follow such companions to evident perdition.  
But concerning this error and falsehood of the church's defection or revolt, 
There can be no apostasy of the visible church from God.  it is refuted sufficiently by S. Augustine against the donatists in many places. Where he proveth that the Church shall not fail to the worlds end, no not in the time of Antichrist: affirming them to deny Christ, and to rob him of his glory & inheritance bought with his blood, which teach that the Church may fail or perish. Li. de unit. Ec. c. 12. 13. De civit. li. 20. c. 8. In Psal. 85 ad illud, Tu so●u Deus magnus. ps. 70 Conc. 2. & Psal. 60. De util. cred. c. 8. S. Hierom refuteth the same wicked heresy in the 
* Dialog. adu. Lucifer. c. 6.  Luciferians, proving against them, that they make God subject to the devil, and a poor miserable Christ, that imagine the Church his body may either perish or be driven to any corner of the world. both of them answer to the heretics arguments grounded on Scriptures falsely understood, which were to long here to rehearse. It is enough for the Christian reader to know, that it is an old deceit and excuse of all heretics and schismatics, for defence of their forsaking God's Church, that the Church is perished, or remaineth hidden, or in themselves only and in those places where they and their followers dwell: to know also, that this is reproved by the holy Doctors of the primitive Church, and that it is against Christ's honour, power, providence, and promise.  
If the adversaries had said that this revolt which the Apostle foretelleth shall come before the worlds end, 
1 Io. 2, v. 18.  is meant of great numbers of heretics & apostates revolting from the Church, they had said truth of themselves and such others, 
It is very like, the Apostle speaketh of a great apostasy from the See of Rome, and from most articles of the Catho. faith.  whom S. John calleth Antichristes. And it is very like (be it spoken under the correction of God's Church and all learned Catholics) that this great defection or revolt shall not be only from the Roman empire, but specially from the Roman Church, and withal from most points of Christian religion. not that the Catholic Christians, either in the time of Antichrist or before, shall refuse to obey the same, but for that near to the time of Antichrist and the consummation of the world, there is like to be a great revolt of kingdoms, peoples, and provinces from the open external obedience and communion thereof. Which revolt having been begun and continued by heretics of divers ages, resisting & hating the seat of Peter (which they called cathedram pestilentia, 
li. 2. cont. lit. Petil. c. 51.  the chair of pestilence, * in S. Augustine's days) because it is Christ's fort erected against hell gates and all heretics, and being now wonderfully increased by these of our days the next precursors of Antichrist as it may seem, shall be fully achieved a little before the end of the world by Antichrist himself, though even then also, when for the few days of Antichristes reign the external state of the Roman Church and public intercourse of the faithful with the same may cease, yet the due honour and obedience of the Christians toward it, and communion in heart with it, and practise thereof in secret, and open confessing thereof if occasion require, shall not cease, no more than it doth now in the Christians of cypress and other places where open intercourse is forbidden.  
This is certain and wonderful in all wise men's eyes, 
The wonderful providence of God in preserving the See of Rome more than all other states, notwithstanding manifold dangers and scandals.  and must needs be of God's providence, & a singular prerogative, that this seat of Peter standeth, when all other Apostolic Sees be gone: that it stood there for certain ages together with the secular seat of the Empire: that the Popes stood without wealth, power, or human defence, the emperors knowing, witting, and seeking to destroy them, and putting to the sword above thirty of them one after an other, yea and being as much afraid of them as if they had been amuli imperij, Competitors of their Empire, as S. Cyprian noteth (epist. 52 ad Antonianum. num. 3) of S. Cornelius' Pope in his days, and Decius then Emperor: again, that the Emperors afterwards yielded up the city unto them, continuing for all that in the imperial dignity still: that the successors of those that persecuted them, laid down their crowns before their seat and sepulchres, honouring the very memories and relics of the poor men whom their predecessors killed: that now well near these 1600 years this Seat standeth, as at the beginning in continual misery, so now of long time for the most part in prosperity, without all mutation in effect, as no other kingdom or State in the world hath done, every one of them in the said space being manifoldly altered. It standeth (we say) all this while (to use S. Augustine's words de util. cred. c. 17.) Frustra circumlatrantibus haereticis, the heretics in vain barking about it, not the first Heathen Emperors, not the Goths and Vandals, not the Turk, not any sacks or massacres by Alaricus, Gensericus, Attila, Borbon, and others, not the emulation of secular Princes, were they kings or Emperors, not the Popes own divisions among themselves and manifold difficulties and dangers in their elections, not the great vices which have been noted in some of their persons, not all these nor any other endeavour or scandal could yet prevail against the See of Rome, nor is ever like to prevail till the end of the world draw near, at which time this revolt (here spoken of by the Apostle) may be in such sort as is said before, and more shall be said in the Annotations next following.  
●. The man of sin.] 
Many Antichrists, as fore runners of the great Antichrist.  There were many even in the Apostles time (as we see by the 4 Chapter of S. john's first epistle and in the writings of the ancient fathers) that were forerunners of Antichrist, and for impugning Christ's truth and Church were called antichrists, whether they did it by force and open persecution, as Nero and others either Heathen or Heretical Emperors did, or by false teaching and other deceits, as the heretics of all ages, in which common and vulgar acception S. Hierom saith, all belonged to Antichrist that were not of the communion of Damasus then Pope of Rome. 
The great Antichrist shall be one special and notorious man.  Hiero. ep. 57 add Damas'. and in an other place, all that have new names after the peculiar calling of heretics, as Arians, donatists (and as we say now, calvinists, zwinglians, etc.) all such (saith he) be Antichristes. Dial. cont. Lucifer. c. 9 Yea these later of our time much more than any of the former, for divers causes which shall afterwards be set down. Nevertheless they nor none of them are that great adversary, enemy, and impugner of Christ, which is by a peculiar distinction and special signification named, the Antichrist, 1 Io. 2. and the man of sin. the son of perdition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the adversary, described here & else where, to oppose himself directly against God & our Lord Jesus CHRIST. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Heathen Emperors were many, Turks be many, heretics have been and now are many, therefore they can not be that one great Antichrist which here is spoken of, and which by the article always added in the Greek, is signified to be one special and singular man: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as his peculiar & direct opposition to Christ's person in the 5 chapter of S. john's Gospel v. 43: the insinuation of the particular stock and tribe whereof he should be borne, to wit, of the Jews (for of them he shall be received as their Massias Io. 5. v. 43.) and of the tribe of Dan. 
Gen. 49, 17.  Ire●. li. 5. Hieron. Come. in c. 11 Dan. August. q. in Ios. q. 22: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the note of his proper name Apoc. 13: the time of his appearing so near the worlds end: his short reign, his singular waste and destruction of God's honour and all religion, his feigned miracles, the figures of him in the Prophets and Scriptures of the new & old Testament: all these & many other arguments prove him to be but one special notorious adversary in the highest degree, unto whom all other persecutors, heretics, atheists, and wicked enemies of Christ 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 a whole order or succession of men. which they hold against the former evident Scriptures and reasons, only to establish their foolish and wicked paradox, that Christ's chief Minister is Antichrist, 
Beza in hoc cap.  yea the whole order. Wherein Beza specially pricketh so high, that he maketh Antichrist (even this great Antichrist) to have been in S. Paul's days, 
The calvinists place Antichrist in the See of Rome, in S. Paul's days.  though he was not open to the world. Who it should be (except he mean S. Peter, because he was the first of the order of Popes) God knoweth. And sure it is, except he were Antichrist, neither the whole order, nor any of the order can be Antichrist, being all his lawful successors both in dignity and also in truth of Christ's religion. Neither can all the heretics alive prove that they or any of them used any other regiment or jurisdiction Ecclesiastical in the Church, or forced the people to any other faith or worship of God, than Peter himself did preach and plant. Therefore if the rest be Antichrist, let Beza boldly say that S. Peter was so also, and that divers of the ancient Catholic fathers did serve and work (though unwares) towards the setting up of the great Antichrist, for so doth that blasphemous pen boldly write in his Annotations upon this place: 
They make S. Leo & S. Gregory, great furtherers of Antichristes pride.  and an English printed book of late coming forth out of the same school, 
Against D. Sanders rock pag. 248. & pag. 278.  hath these words: As for Leo and Gregory Bishops of Rome, although they were not come to the full pride of Antichrist, yet the mystery of iniquity having wrought in that seat near five or six hundred years before them, and then greatly increased, they were deceived with the long continuance of error. Thus writeth a malapert scholar of that impudent school, placing the mystery of Antichrist as working in the See of Rome even in S. Peter's time, and making these two holy fathers great workers and furtherers of the same. whereas an other English rabbin doubted not at Paul's cross to speak of the self same fathers as great Doctors and patrons of their new Gospel, 
jewel.  thus: O Gregory, o Leo, if we be deceived, you have deceived us. Whereof we give the good Christian Reader warning more diligently, to beware of such damnable books and Masters, 
Antichrist shall suffer no worship or adoration, but of himself only. Therefore the Pope can not be Antichrist.  carrying many unadvised people to perdition.  
4. Extolled.] The great Antichrist which must come near the worlds end, shall abolish the public exercise of all other religions true and false, and pull down both the B. Sacrament of the altar, wherein consists specially the worship of the true God, and also all Idols of the gentiles, and sacrifices of the Jews, generally all kind of religious worship, saving that 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 days, 
Dan. ●. 6.  as * Darîus and such like. How can the Protestants then for shame and without evident contradiction, avouch the Pope to be Antichrist, who (as we say) honoureth Christ the true God withal his power, or (as they say) honoureth Idols, and challengeth no divine honour to himself, much less to himself only, as Antichrist shall do? He humbly prayeth to God, & lowly kneeleth down in every Church at divers altars erected to God in the memories of his saints, and prayeth to them. He saith or heareth mass daily with all devotion, he confesseth his sins to a Priest as other poor men do, he adoreth the holy Eucharist which Christ affirmed to be his own body, the heretics call it an Idol (no marvel if they make the Pope his Vicar Antichrist, when they make Christ himself an Idol:) These religious duties doth the Pope, whereas Antichrist shall worship none, nor pray to any, at the least openly.  
4. In the temple.] 
In what temple Antichrist shall sit.  Most ancient writers expound this of the Temple in Jerusalem, which they think Antichrist shall build up again, as being of the Jews stock, and to be acknowledged of that obstinate people (according to our saviours prophecy Io. 5) for their expected and promised Messiah. Iren. li. 5 in fine. Hyppolyt. de consume. mundi. Cyril. Hieros'. Cacech. 15. Author op. imp. ho. 49. in Mat. See S. Hierom in 11 Dan. Grego. li. 31. Moral. c. 11. Not that he shall suffer them to worship God by their old manner of sacrifices, (all which he will either abolish, or convert to the only adoration of himself: though at the first to apply himself to the Jews, he may perhaps be circumcised and keep some part of the law) for it is here said that he shall sit in the Temple as God, 
Dan. 9  that is, he shall be adored there by sacrifice and divine honour, the name and worship of the true God wholly defaced. 
Mat. 24.  And this they think to be the abomination of desolation foretold by Daniel, mentioned by our saviour, 
1 Mach. 1.  prefigured and resembled by Antiochus and others, that defaced the worship of the true God by profanation of that Temple, 
The abomination of desolation consisteth chiefly in abolishing the sacrifice of the altar.  specially by abrogating the daily sacrifice, which was a figure of the only sacrifice and continual oblation of Christ's holy body and blood in the Church, as the abolishing of that, was a figure of the abolishing of this, which shall be done principally & most universally by Antichrist himself (as now in part by his forerunners) through out all Nations and Churches of the world (though then also mass may be had in secret, as it is now in nations where the secular force of some Princes prohibiteth it to be said openly.) For although he may have his principal seat and honour in the Temple and city of Jerusalem, yet he shall rule over the whole world, and specially prohibit that principal worship instituted by Christ in his Sacraments, as being the proper adversary of Christ's person, name, la, and Church, the profanation and desolation of which Church by taking away the sacrifice of the altar, is the proper abomination of desolation, and the work of Antichrist only.  
S. Augustine therefore li. 20 de civit. c. 19 and S. Hierom q. 11 ad Algasiam. do think, that this sitting of Antichrist in the temple, doth signify his sitting in the Church of Christ, rather than in salomon's temple. 
How Antichrist shall sit in the Church.  Not as though he should be a chief member of the Church of Christ, or a special part of his body mystical, and be Antichrist and yet withal continuing within the Church of Christ, as the heretics feign, to make the Pope Antichrist (whereby they plainly confess and agnize that the Pope is a member of the Church, 
Beza.  etc. in ipso sinu Ecclesiae, and in the very bosom of the Church, 
Neither Antichrist nor his precursors, are members of the Church.  say they;) for that is ridiculous, that all heretics whom S. John calleth Antichristes as his precursors, should go out of the Church, and the great Antichrist himself should be of the Church, & in the Church, & continue in the same, and yet to them that make the whole Church to revolt from God, this is no absurdity. But the truth is, that this Antichristian revolt here spoken of, is from the Catholic Church: and Antichrist, if he ever were of or in the Church, shall be an Apostata and a renegade out of the Church, and shall usurp upon it by tyranny, and by challenging worship, religion, & government thereof, so that himself 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 o● 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against the Temple of God, as some interpret. If any Pope did ever this, or shall do, then let the adversaries call him Antichrist.  
And let the good Reader observe, 
Antichrist (by interpretation, One against Christ) why so called.  that there be two special causes why this great man of sin is called Antichrist. The one is, for impugning Christ's kingdom in earth, that is to say, his spiritual regiment which he constituted and appointed in his Church, and the form of government ordained therein, applying all to himself by singular tyranny and usurpation, in which kind S. Athanasius (ep. at Solit. vit. degentes.) is bold to call the Emperor Constantius being an Arian heretic, Antichrist, for making himself Principem Episcoporum, Prince over the Bishops and precedent of Ecclesiastical judgements etc. The other cause is, for impugning Christ's priesthood, which is only or most properly exercised in earth by the sacrifice of the holy mass, instituted for the commemoration of his death, & for the external exhibition of godly honour to the B. Trinity, which kind of external worship by sacrifice no lawful people of God ever lacked. 
Protestants & Caluinists the near forerunners of Antichrist.  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 two the sovereignty of Christ in earth consisteth.  
6. What letteth.] 
S. Augustins' humility in interpreting the scriptures  S. Augustine (li. 20 c. 19 de civit del.) professeth plainly that he understandeth not these words, not that that followeth of the mystery of iniquity, and least of all that which the Apostle addeth, Only that he which holdeth now, do hold etc. 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 writing, and therefore referreth them to his former talk. 
The mystery of iniquity is the covert working of heretics toward the manifest revelation of Antichrist himself.  The mystery of iniquity is commonly 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 of Christ's name, the Scriptures, the word of the Lord, show of holiness, etc. Whereas Antichrist himself shall openly attempt and achieve the foresaid desolation, and Satan now serving his turn by heretics underhand, shall toward the last end utter, reveal, & bring him forth openly▪ and that is here, to be revealed, that is, to appear in his own person.  
These other words, Only that he which now 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 wholly desolate, destroyed, and taken away before or by his coming: which is more than a defection from 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 deceive them, till they that now pretend religion and the Gospel, end in a plain breach, revolt, and open apostasy by the appearance of Antichrist, whom all heretics serve in mystery, that is, covertly and in the devils meaning, though the world seethe it not, nor themselves at the beginning thought it, as now every day more & more all men perceive they tend to plain atheism and Antichristianisme.  
9 In all power.] 
What kind of men shall follow Antichrist.  Satan whose power to him is abridged by Christ, shall then be let loose, and shall assist Antichrist in all manner 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, much more shall follow this man of sin doing so great wonders. And such both now do solow heretics, and then shall receive Antichrist, that deserve so to be forsaken of God, by their forsaking of the unity and happy fellowship of saints in the Catholic Church, where only is the charity of truth, as the Apostle here speaketh.  
15. Traditions.] Not only the things written and set down in the holy Scriptures, but all other truths and points of religion uttered by word of mouth and delivered or given by the Apostles 
* See S. D●ny● Arcopag. Ec. Hier. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to their scholars by tradition, be so here approved and else where in the Scripture itself, that the heretics purposely guilfully, 
Heretical translation.  and of ill conscience (that belike reprehendeth them) refrain in their translations, from the Ecclesiastical and most usual word, Tradition, evermore when it is taken in good part, though it express most exactly the signification of the Greek word: but when it soundeth in their fond fantasy against the traditions of the Church (as in deed in true sense it never doth) there they use it most gladly. 
Traditions unwritten.  Here therefore and 
* ●. Cor. 11 2. Thes. 3.  in the like places, that the reader might not so easily like of Traditions unwritten, here commended by the Apostle, they translate it, Instructions, Constitutions, Ordinances, and what they can invent else, to hide the truth from the simple or unwary Reader, whose translations have no other end but to beguile such by art and conveyance.  
But S. Chrysostom (ho. 4 in 1 Thes 2.) 
Their authority & estimation, & examples of some peculiar traditions out of the fathers.  and the other Greek scholies or commentaries say hereupon, both written and unwritten precepts the Apostles gave by tradition, and both be worthy of observation. S. Basil (De Sp. Sancto c. 29 in principio.) thus, I account it Apostolic to continue family even in unwritten traditions. and to prove this, he allegeth this place of S. Paul. In the same book c. 17 he saith, If we once go about to reject unwritten customs as things of no importance, we shall, are we be ware, do damage to the principal parts of the faith, and bring the preaching of the Gospel to a naked name. And for example of these necessary traditions, 
S. Chrysostom  he nameth the sign of the cross, praying towards the east, the words spoken at the elevation of sheawing of the holy Eucharist, with diverse ceremonies used before & after the consecration, the hallowing of the sont, the blessing of the oil, the anointing of the baptised with the same, 
S. Basil.  the three immersions into the font, the words of abrenuntiation and exorcisms of the party that is to be baptized etc. What scripture (saith he) taught these and such like? none truly, all coming of secret and silent tradition, wherewith our father's thought it meet to cover such mysteries.  
S. Hierom (Dialog. cont. Lucif. c. 4. et. ep. 28 ad Li●iniū.) 
S. Hierom.  reckoneth up divers the like traditions, 
S. Augustine.  willing men to attribute to the Apostles such customs as the Church hath received in divers christian countries. S. Augustine esteemeth the Apostolic traditions so much, that he plainly affirmeth in sundry places, not only the observation of certain festivities, fasts, ceremonies, & whatsoever other solemnities used in the Catholic Church, to be holy, profitable, and Apostolic, though they be notwritten at all in the scriptures: but he often also writeth, that many of the articles of our religion and points of highest importance, are not so much to be proved by scriptures, as by tradition▪ namely avouching that in no wise we could believe that children in their infancy should be baptised, if it were not an Apostolical tradition. De Gen. ad lit. li. 10 c. 23. Tradition caused him to believe that the baptised of heretics should not be rebaptized, notwithstanding S. Cyprians authority and the manifold scriptures alleged by him, though they seemed never so pregnant. De bap. li. 2. c. 7. By tradition only, he and others condemned helvidius the heretic for denying the perpetual virginity of our Lady. And without this, be the Scriptures never so plain, 
S. Epiphanius.  no Arian, no Macedonian, no Eutychian, no Pelagian, no Zwinglian will yield. We must use tradition, (saith S. Epiphanius ●har. 61 Apostolicorum.) For the Scripture hath not all things: and therefore the Apostles delivered certain things in writing, certain by tradition. and for that he allegeth this place also of S. Paul. And again haer. 55. Melchised There be bounds set down for the foundation and building up of our faith, the tradition of the Apostles, and holy Scriptures, and succession of doctrine, so that truth is every way rinsed.  
S. Irenaeus (li. 3. c. 4.) 
S. Irenaeus.  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 tradition and to bring it to the fountain, is by the Apostolic succession of BishopsDenys but specially of 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, 
Tertullian.  which never had Scriptures, but learned only by tradition. Tertullian. (li. de corona militis. nu. ●.) reckoneth up a great number of Christian observations or customs (as S. Cyprian in many places doth in manner the same) whereof in fine he concludeth, 
S. Cyprian.  Of such and such if thou require the rule of Scriptures, thou shalt find none. Tradition shall be alleged the author, custom the confirmer, and faith the observer. 
Origen.  Origen 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 to be given then tradition from Christ and the Apostles. ho. 5. in Numer. S. Dionysius Areopagita referreth the praying and oblation for the dead in the liturgy or mass, to an Apostolical tradition. in fine E●. Hierarch. c. 7. part 3. So doth Tertullian De coron. militit. S. Augustine De cura pro mortuis c. 1. S. Chrysostom ho. 3. in ep. ad Philip. in Moral. S. Damascene Ser. de defunctis in initio.  
We might add to all this, 
The Scriptures given us by tradition, and the sense thereof.  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 they be in deed) for the infallible word of God, no more than the works of S. Ignatius, S. Clement, S. Denys, and the like. The true sense also of the Scriptures (which Catholics have & heretics have not) remaineth still in the Church by tradition. The Crede is an Apostolic tradition. 
The creed an Apostolical tradition.  Ruffin. in expo. Symb. in principio. Hiero. ep. 61. c. 9 Ambros. Ser. 38. Aug. de Symb. ad Catechum. li. 3. c. 1. And what Scriptures have they to prove that we must accept nothing not expressly written in Scriptures? We have to the contrary, plain Scriptures, all the fathers, most evident reasons, that we must either believe traditions or nothing at al. And they must be asked whether, 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, 
An invincible argument for the credit of Traditions.  they would believe them or no? If they say no, than they be impious that 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 bring them such as lived in the Apostles days, and the testimonies of so many fathers before named near to those days, and the whole Churches practise and asseveration descending down from man to man to our time▪ which is a sufficient proof (at least for a matter of fact) in all reasonable men's judgement. specially when it is known that S. Ignatius the Apostles equal in time, written a book of the Apostles traditions, as Eusebius witnesseth li. 3. Ec. hist. c. 30. And Tertullian'S book of prescription against heretics, is to no other effect but to prove that the Church hath this vantage above heretics, that she can prove her truth by plain Apostolic tradition, as none of them can ever do.    

CHAP. III.  
He desireth their prayers, 4 and inculcateth his precepts and traditions, namely of working quietly for their own living, commanding to excommunicate the disobedient.  
verse 1 FOR the rest, brethren, pray for us, that the word of God may have course and be glorified, 
● Here also 〈◊〉 as is noted before 2 Thess. 2. 15.) the adversaries in their translations avoid the word, Tradition, being plain in the Greek, lest themselves might seem to be noted as men walking inordinately, and not according to Apostolical Tradition, as all schismatics, heretics, and rebels to God's Church do.  as also with you: 
Ep. 6, 18.  ✝ verse 2 and that we may be delivered from importunate and naughty men. 
Col. 4, 3.  for all men have not faith. ✝ verse 3 But our Lord is faithful, who will confirm and keep you from evil. ✝ verse 4 And we have confidence of you in our Lord, that the things which we command, both you do, and will do. ✝ verse 5 And our Lord direct your hearts in the charity of God, and patience of Christ.  
✝ verse 6 And we denounce unto you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking inordinarly, and not according to the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tradition which they have received of us. ✝ verse 7 For yourselves know how you ought to imitate us: for we have not been unquiet among you: 
Act. 20.  ✝ verse 8 * neither have we eaten bread of any man gratis, 
1. Cor. 4.  but in labour & in toil night and day working, 
1. Th. 2.  lest we should burden any of you. ✝ verse 9 * Not as though we had not authority: 
1. Cor. 9, 6.  but that we might give ourselves a pattern unto you for to imitate us. ✝ verse 10 For also when we were with you, this we denounced to you, that if any will not work, ● neither let him eat. ✝ verse 11 For we have heard of certain among you that walk unquietly, working nothing, but curiously meddling. ✝ verse 12 And to them that be such we denounce, & beseech them in our Lord Jesus Christ, that working with silence, they eat their own bread.  
✝ verse 13 But you brethren * faint not well-doing. 
Gal. 6, 9  ✝ verse 14 And if any ● obey not our word, ● note him by an epistle: ✝ verse 15 and do not company with him, that he may be confounded: and do not esteem him as an enemy, but admonish him as a brother. ✝ verse 16 And the Lord of peace himself give you everlasting peace in every place. Our Lord be with you al. ✝ verse 17 The salvation, with mine own hand, Paul's: which is a sign in every epistle. so I write. ✝ verse 18 The grace of our Lord Jesus Christ be with you al. Amen.  

ANNOTATIONS CHAP. III.  
10. Neither let them eat.] It is not a general precept or rule, that every man should live by this handworke, 
The heretics cavillation against Religious men that work not, answered.  as the Anabaptistes argue falsely against Gentlemen, and the calvinists apply it perversely against the vacant life of the clergy, specially of monks and other Religious men. But it is a natural admonition only, given to such as had not wherewith to live of their own, or any right or good cause why to challenge their finding of others, and to such as under the colour of Christian liberty did pass their time idly, curiously, unprofitably, and scandalously, refusing to do such works as were agreeable to their former calling and bringing up. Such as these, were not tolerable, specially there and then, when the Apostle and others (that might lawfully have lived of the altar and their preaching) yet to disburden their hearers, and for the better advancement of the Gospel, 
1 Cor. 9  wrought for their living: * protesting nevertheless continually, that they might have done otherwise, as well as S. Peter and the rest did, who wrought not, but were found otherwise justly and lawfully, as all sorts of the clergy preaching or serving the Church and the alter, be and aught to be, 
The spiritual travails of the clergy.  
* See S. Cypr. ep. 66.  by the la of God and nature. Whose spiritual labours far pass all bodily travails, where the duties and functions of that vocation be done accordingly: as S. Augustine affirmeth of his own extraordinary pains incident to the Ecclesiastical affairs and regiment: in steed of which, if the use of the Church and his infirmity would have permitted it, 
Religious men working with their hands.  he wisheth he might have laboured with his hands some hours of the day. as some of the clergy did ever voluntarily occupy themselves in teaching, writing, graving, painting, planting, sowing, embrodering, or such like seemly and innocent labours. See S. Hierom ep. 114 seu praef. in job. and in vit. Hilario.  
And monks for the most part in the primitive Church (few of them being Priests, and many taken from servile works and handicrafts, yea often times professed of bondmen, made free by their masters to enter into religion) were appointed by their Superiors to work certain hours of the day, to supply the lacks of their Monasteries: as yet the Religious do (women specially) in many places, which standeth well with their profession. And S. Augustine writeth a whole book (de opera Monachorum to. 3.) against the error of certain disordered monks that abused these words, (Nolite esse soliciti, he not careful etc. and Respicite v●latilia cali, behold the fowls of the air etc.) to prove that they should not labour at all, but pray only and commit their finding to God: not only so excusing their idleness, but preferring themselves in holiness above other their fellows that did work, 
Monks were shaven in the primitive Church, and nuns clipped of their hear.  and erroneously expounding the said Scriptures for their defence: as they did other Scriptures, to prove they should not be shaven after the manner of monks. Which letting their heads to grow he much blameth also in them, See li. 2. Retract. c. 21. & ● op. Monach. c. 31. and S. Hieromes. ep. 48. c. 3. of nuns cutting their hear.  
Where by the way you see that the Religious were shaven even in S. Augustine's time, who reproacheth them for their hear, calling them Crinitos, Hearelings, as the heretics now contrariwise deride them by the word Rasos, shavelings. So that there is a great difference between the ancient Fathers and the new Protestant. And as for hand labours, as S. Augustine in the book alleged, would not have Religious folk to refuse them, where necessity, bodily strength, and the order of the Church or monastery permit or require them: 
S. Augustine's opinion concerning Religious men's working or not working.  so he expressly writeth, that all can not nor are not bound to work, and that who so ever preacheth or ministereth the Sacraments to the people or serveth the altar (as all Religious men commonly now do) may challenge their living of them whom they serve, 
li. de op Monach. c. 21.  and are not bound to work, * no nor such neither as have been brought up before in state of Gentlemen, and have given away their lands or goods, and made themselves poor for Christ's sake. Which is to be noted, because the heretics affirm the said Scripture and S. Augustine to condemn all such for idle persons.  
14. Obey not.] 
Ecclesiastical censures against the disobedient.  Our Pastors must be obied, and not only secular Princes, and such as will not be obedient to their spiritual governors, the Apostle (as S. Augustine saith) giveth order and commandment that they be corrected by correption or admonition, By degradation, excommunication, and other lawful kinds of punishments. Cont. Donatist. post collat. c. 4. 20. Read also this holy father's answer to such as said, Let our Prelates command us only what we ought to do, and pray for us that we may do it: but let them not correct us. Where he proveth that Prelates must not only command and pray, but punish also if that be not done which is commanded. Li. de correp. & great. c. 3.  
14. Note him.] 
Not to communicate with excommunicate persons but in certain cases.  Disobedient person to be excommunicated, and the excommunicated to be separated from the company of other Christians, and the faithful not to keep any company or have conversation with excommunicated person, neither to be partaker with them in the fault for which they are excommunicated, nor in any other act of religion or office of life, except cases or mere necessity and other prescribed and permitted by the law: all this is here insinuated, and that all the church's censures be grounded in Scriptures and the examples of the Apostles.     

THE argument OF THE FIRST EPISTLE OF S. Paul TO TIMOTHEE.  
AFTER the Epistles to the Churches, now follow his Epistles to particular person, as to Timothee, to Titus, who were Bishops: and to Philémon.  
Of Timothee we read Act. 16. how S. Paul in his visitation took him in his train at Lystra, circumciding him before, because of the Jews. he was then a Disciple, that is to say, a Christian man. afterwards the Apostle gave him holy Orders, and consecrated him Bishop, as he testifieth in both these Epistles unto him. 1. Tim. 4. v. 14. and 2. Tim. 1. v. 6.  
He writeth therefore unto him as to a Bishop, and himself expresseth the scope of his first Epistle, 
1 Timoth. 3.  saying: These things I write to thee, that thou Mayest know how thou oughtest to converse in the House of God, which is the Church. And so he instructeth him (and in him, all Bishops) how to govern both himself, & others. and touching himself, to be an example & a spectacle to all sorts, in all virtue, as touching others, to prohibit all such as go about to preach otherwise then 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 sort conveniently. With what circumspection to give orders, & to what persons: for whom to pray: whom to admit to the vow of widowhood etc.  
This Epistle was written, as it seemeth, after his first imprisonment in Rome, when he was dismissed and set at liberty and thereupon it is, that he might say here, 
1 Timoth. 3.  I hope to come to thee quickly. to wit unto Ephesus, where 
* 1 Tim. 1. Act. 20. v. 25. 38.  he had desired him to remain. although in his voyage to Jerusalem, before his being at Rome, he said at Milétum to the clergy of Ephesus, upon probable fear: And now behold I know, that you shall no more see my face.  
Where it was written, it is uncertain: though it be commonly said, at Laodicia. 
Col. 2. v. 1.  Which seemeth not, because it is like he was never there, as may be gathered by the Epistle to the Colossians, written at Rome in his last trouble, when he was put to death.   

THE FIRST EPISTLE OF Paul TO TIMOTHEE.  

CHAP. I.  
He recommendeth unto him, to inhibit certain jews who jangled of the Law as though it were contrary to his preaching. 11 Against whom he avoucheth his ministery, though he acknowledge his unworthiness.  
verse 1 Paul an Apostle of Jesus Christ according to the commandment of God our saviour, and of Christ Jesus our hope: ✝ verse 2 to Timothee his beloved son in the faith. Grace, mercy, and peace from God the father, and from Christ Jesus our Lord.  
✝ verse 3 As I desired thee to remain at Ephesus when I went into Macedonia, that thou shouldest denounce to certain ″ not to teach otherwise, ✝ verse 4 nor to attend ″ to fables and genealogies having no end: which minister ″ questions rather than the edifying of God which is in faith. ✝ verse 5 But ″ the end of the precept is charity from a pure heart, and 
⸬ S. 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 & work well▪ for that he believeth she hath of faith: that he worketh, he hath of charity. Praefat. in Psa. 31.  a good conscience, and a faith not feigned. ✝ verse 6 From the which things certain straying, are turned into 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  vain talk, ✝ verse 7 ″ desirous to be doctors of the Law, not understanding neither what things they speak, nor of what they affirm. ✝ verse 8 But we know that * the Law is good, 
Ro. 7, 13.  if a man use it lawfully: ✝ verse 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, ✝ verse 10 to fornicators, to liars with mankind, to man-stealers, to liars, to perjured persons, and what other thing soever is contrary to sound doctrine, ✝ verse 11 which is according to the Gospel of the glory of the blessed God, which is committed to me.  
✝ verse 12 I give him thanks which hath strengthened me, Christ Jesus our Lord, because he hath esteemed me faithful, putting me in the ministery. ✝ verse 13 who before was blasphemous and a persecutor & contumelious. but I obtained the mercy of God, because I did it being ignorant in incredulity. ✝ verse 14 And the grace of our Lord over-abounded with faith and love, which is in Christ Jesus. ✝ verse 15 A faithful saying, & worthy of all acceptation, 
Mt. 9, 13.  that Christ Jesus came into this world * to save sinners, 
Mr. 2, 17.  of whom I am the chief. ✝ verse 16 But therefore have I obtained mercy: that in me first of all Christ Jesus might show all patience, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the information of them that shall believe on him unto life everlasting. ✝ verse 17 And to the king of the worlds, immortal, invisible, only God, honour & glory for ever and ever. Amen.  
✝ verse 18 This precept I commend to thee o Timothee: according to the prophecies going before 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  on thee, that thou war in them a good warfare, ✝ verse 19 having faith and a good conscience, 
⸬ evil life and no good conscience is often the cause that men fall to heresy from the faith of the Catholic Church. Again, this plainly reproveth the heretics false doctrine, saying, that no man can fall from the faith that he once truly had.  which certain repelling, have made shipwreck about the faith. ✝ verse 20 Of whom is Hymenaeus & Alexander: whom I have ″ delivered to Satan, that they may learn not to blaspheme.  

ANNOTATIONS CHAP. I.  
3. Not to teach otherwise.] 
Teaching otherwise then the doctrine received, is a special mark of heretics.  The proper mark of heretics & false preachers, is, to teach otherwise or contrary to that which they found taught and believed generally in the unity of the Catholic Church before their time: all doctrine that is odd, singular, new, differing from that which was first planted by the Apostles, and descended down from them to all nations and ages following without contradiction, being assuredly erroneous. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word which the Apostle here useth, expresseth this point so effectually, that in one compound term he giveth us to wit, that an heretic is nothing else but an after-teacher, or teacher-otherwise. which even itself alone is the easiest rule even for the simple to discern a false Prophet or preacher by, specially when an heresy first beginneth. 
Luther's teaching otherwise.  Luther found all Nations Christian at rest and peace in one uniform faith, and all preachers of one voice and doctrine touching the B. Sacrament and other Articles: so that what so ever he taught against that which he found preached and believed, must needs be an other doctrine, a later doctrine, an after-teaching or teaching- otherwise, and therefore consequently must needs be false. And by this admonition of S. Paul, all Bishops are warned to take heed of such, and specially to provide that no such odd teachers arise in their dioceses.  
4. To fables.] He speaketh specially of the Jews after-doctrines and human constitutions repugnant to the laws of God, whereof Christ giveth warning Mt. 23 and in other places, which are contained in their Cabala and Talmud: 
All heretical doctrine is fables.  generally of all heretical doctrines, which in deed, how so ever the simple people be beguiled by them, are nothing but fabulous inventions, 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 Theodorete entitleth his book against heretics, Hereticarum fabularum, Of Heretical fables.  
4. Questions.] 
Curious questioning in religion.  Let our loving brethren consider whether these contentious and curious questionings and disputes in religion, which these unhappy heresies have in gendered, 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 truth of these new opinions, and the end that will follow of these innovations. In truth all the world now seethe they edify to atheism and no otherwise.  
5. The end charity.] Here again it appeareth, that charity is the cheese of all virtues, and the end, 
Charity the very formal cause of our justification.  consummation, and perfection of all the law and precepts▪ and yet the adversaries are so fond as to prefer faith before it, yea to exclude it from our justification. Such obstinacy there is in them that have once in pride & stubbornness forsaken the evident truth. Charity doubtless which is here commended, is justice itself, and the very formal cause of our justification, as the works proceeding thereof, be the works of justice. Charitas incheata (saith S. Augustine) inchoata justitia: Charitas provecta, provecta justitia: Charitas magna, magna justitia: Charitas perfecta, perfecta justitia est. Charity now beginning, is justice beginning: charity grown or increased, is justice grown or increased: great Charitis, is great justice: perfect charity, is perfect justice. Li. de nat. & great. c. 70.  
7. Desirous to be Doctors.] It is the proper vice both of judaical and of Heretical false teachers, 
Heretics great boasters, but unlearned.  to profess knowledge and great skill in the Law and Scriptures, being in deed in the sight of the learned most ignorant of the word of God, not knowing the very principles of divinity, even to the admiration truly of the learned that read their books or hear them preach.  
9 The la not made to the just.] By this place and the like, the Libertines of our days would discharge themselves (whom they count just) from the obedience of laws. 
Libertines allege scripture.  But the Apostles meaning is that the just man doth well, not as compelled by la or for fear of punishment due to the transgressors thereof, but of grace & mere love toward God & all goodness, most willingly, though there were no law to command him.  
21. Delivered to Satan.] 
Excommunication of heretics, and the effect thereof.  Hymenaeus and Alexander are here excommunicated for falling from their faith & teaching heresy: an example unto Bishops to use their spiritual power upon such. In the primitive Church, corporal affliction through the ministery of Satan was joined to excommunication. Where we see also the devils readiness to invade them that are cast out by excommunication, from the fellowship of the faithful, and the supereminent power of Bishops in that case. Whereof S. Hierom (ep. 1. ad Heliod. c. 7) hath these memorable words: God forbidden (saith he) I should speak sinistreusly of them, who succeeding the Apostles in degree, make Christ's body with their holy mouth, by whom we are made Christians: who having the keys of heaven, 
The Priests high authority of Excommunication.  do after a sort judge before the day of judgement: who in sobriety and chastity have the keeping of the spouse of Christ. And a little after, They may deliver me up to Satan, to the destruction of my flesh, that the spirit may be saved in the day of our Lord Jesus. And in the old Law whosoever was disobedient to the Priests, was either cast out of the camp and so stoned of the people, or laying down his neck to the sword, expiated his offence by his blood: but now the disobedient is cut of with the spiritual sword, 
The terrible effect thereof.  or being cast out of the Church, is torn by the furious mouth of devils. So saith he. Which words would God every Christian man would weigh.    

CHAP. II.  
By his Apostolic authority he appointeth public prayers to be made for all men without exception. 8 also men to pray in at places: 9 and women also in seemly attire, 11 to learn of men, and not to be teachers in any wise, but to seek salvation by that which to them belongeth.  
verse 1 I Desire therefore first of all things that ″ obsecrations, prayers, postulations, thankesgevings be made for all men, ✝ verse 2 
⸬ even for heathen kings & Emperors by whom the Church suffereth persecution: much more for all faithful Princes & powers and people both spiritual and temporal, for whom as members of Christ's body, and therefore joining in prayer & oblation with the ministers of the Church, the priests more properly and particularly offer the holy Sacrifice. See S. Augustine de orig. anima li. 1. c. p.  for kings and all that are in pre-eminence: that we may lead a quiet and a peaceable life in all piety and chastity. ✝ verse 3 For this is good and acceptable before our saviour God, ✝ verse 4 ″ who will all men to be saved, and to come to the knowledge of the truth, ✝ verse 5 For there is one God. ″ one also mediator of God and men, man Christ Jesus: ✝ verse 6 who gave himself a redemption for all, whose testimony in due times is confirmed. 
2. Tim. 1, 11.  ✝ verse 7 * wherein I am appointed a preacher & an Apostle (I say the truth, I lie not) doctor of the Gentiles in faith and truth.  
✝ verse 8 I will therefore that men pray in every place: lifting up pure hands, without anger and altercation. ✝ verse 9 In like manner * women also in comely attire: 
1. Pet. 3, 3.  with demureness and sobriety adorning themselves, not in plaited hear, or gold, or precious stones, or gorgeous apparel, ✝ verse 10 but that which becometh women professing piety by good works. ✝ verse 11 Let a woman learn in silence, 
1. Cor. 14, 34.  with all subjection. ✝ verse 12 But * to teach ″ I permit not unto a woman, not to have dominion over the man: 
Gen. 1, 27. 3, 6.  but to be in silence. ✝ verse 13 For * Adam was form first: then Eue. ✝ verse 14 and Adam was not seduced: but the woman being seduced, was in prevarication. ✝ verse 15 Yet she shall be saved by generation of children: if 
` she  they ' continue in faith & love and sanctification with sobriety.  

ANNOTATIONS CHAP. II.  
1. Obsecrations.] 
The prayers & petitions in the mass, deduced out of the Apostles words by S. Augustine, & other fathers.  This order of the Apostle S. Augustine (ep. 59) findeth to be fulfilled specially 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 difference whereof he exactly seeketh out of the proper signification and difference 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, & about the receiving, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  including specially the Pater noster, wherewith the whole Church (saith he) in manner endeth that part, as S. Hierom also affirmeth, that Christ taught his Apostles to use the Pater noster in the mass. Sic docuit, etc. So taught he hit Apostles, that daily in the Sacrifice of his body the faithful should be bold to say, Pater noster etc. Li. 3 cont. Pelag. cap. 5. 
PATER NOSTER in the mass.  where he alludeth to the very words now used in the preface to the said Pater noster in the said Sacrifice, audemus dicere, Pater noster. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The third sort called here in the text, Postulations, be those which are used after the Communion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as it were for dimissing of the people with benediction, that is, with the Bishops or priest's blessing. Finally the last kind, which is thankes-givings, concludeth all, 
* Theoph. in hunc loc.  when the Priest and people give thanks to God for so great a mystery then offered and received. Thus the said holy father handleth this text ep. 59 to Paulinus.  
S. 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 our prayers after the rite of the holy Mysteries, 
Prayer in the mass for kings and other.  we pray both for all others, and for thee also. ●p. 60 c. 2 ad Io. Hierosolym. apud Hieronymum. And most of the other fathers expound the foresaid words, of public prayers made by the Priest, which are said in all Liturgies or Masses both Greek and Latin, for the good estate of all that be in high degnitie, as kings and others. See S. Chrys. ho. 6. in 1 Tim. & S. Ambr. in hunc loc. Prosper de vocat. li. 1. c. 4. So exactly doth the practice of the Church agree with the Precepts of the Apostle and the Scriptures, and so profoundly do the holy fathers seek out the proper sense of the Scriptures, which our Protestants do so profanely, popularely, and lightly skim over, that they can neither see nor endure the truth.  
4▪ Who will all men] The perishing or damnation of men must not be imputed to God, who delighteth not in any man's perdition, but hath provided a general medicine & redemption to save all from perishing that will accept it, 
God will no man's perdition but the salvation of al.  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 themselves, by accepting, doing, or having done unto them all things requisite by Gods la. 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, let him see S. Augustine, Ad articul. sibi false impos. resp. ●. to. 7. E●ch. c. 103. Ep. 107. De cor. & great. c. 15. and S. 〈◊〉 li. 2. de orthod. fide ●. 29.  
5 One mediator.] The Protestants are to peevish and pitifully blind, that charge the Catholic Church & Catholics, with making more Mediators than one, which is Christ our saviour, in that they desire the saints to pray for them, or to be their patrons and intercessors before God. We tell them therefore that they understand not what it is to be a Mediator, in this sense that S. Paul taketh the word, 
How there is but one Mediator, Christ: and what it is to be such a Mediator.  and in which it is properly and only attributed to Christ. For, to be thus a Mediator, is, 
* Aug. li. 9 de Ciu. cap. 15. De fid. ad Pet. c. 2.  by nature to be truly both God and man, to be that one eternal Priest and Redeemer, which by his sacrifice and death upon the cross hath reconciled us to God, and paid his blood as a full and sufficient ransom for all our sins, himself without need of any redemption, never subject to possibility of sinning: again, to be the singular advocate and patron of mankind, that by himself alone and by his own merits procureth all grace & mercy to mankind in the sight of his Father, none making any intercession for him, nor giving any grace or force to his prayers, but he to all: none ask or obtaining either grace in this life, or glory in the next, but by him. In this sort then (as S. Augustine truly saith, Cont. ep. Parm. li. 2. c. 8.) neither Peter nor Paul, no nor our B. Lady, nor any creature whatsoever, can be our Mediator. The adversaries think to basely of Christ's mediation, if they imagine this to be his only prerogative, to pray for us, or that we make the saints our Mediators in that sort as Christis, when we desire them to pray for us. which is so far inferior to the singular mediation of him, that no Catholic ever can or dare think or speak so basely unto him, as to desire him to pray for us: but we say, 
The different manner of praying to Christ, and to saints.  Lord have mercy upon us, 
Kyrie eleison.  Christ have mercy upon us: & not, Christ pray for us, as we say to our Lady and the rest. Therefore to invocate saints in that sort as the Catholic Church doth, can not make them our Mediators as Christ is, 
Christ eleison.  whom we must not invocate in that 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 Mediator, 
How there be many mediators, as there be many saviours, and redeemers, even in the Scriptures.  though in that singular sense proper to our saviour, it agreeth to no mere creature in heaven or earth, yet taken in more large and common sort by the use of Scriptures, doctors, and vulgar speech, not only the saints, but good men living▪ that pray for us and help us in the way of salvation, may and are rightly called Mediators. As S. Cyril li. 22 Thesaur. c. 10 proveth, that Moses according to the Scriptures and jeremy and the Apostles and others be Mediators. Read his own words, for they plainly refute all the adversaries cavillations in this case. 
jud. 3, 9  And if the name of * saviour and redeemer be in the Scriptures given to men, 
2 Esd. 9, 27. Act. 7, 35.  without derogation to him that is in a more excellent and incomparable manner the only saviour of the world: what can they say, why there may not be many Mediators, in an inferior degree to the only and singular Mediator? S. Bernard saith, Opus est mediatore ad Mediatorem Christum, nec alter nobis utilior quam Maria. that is, We have need of a mediator to Christ the Mediator, and there is none more for our profit then our Lady. Bernard. Ser. qui incipit, Signum magnum apparuit etc. post Ser. 5 de Assumpt. S. Basil also in the same sense, writing to Julian the Apostata, desireth the mediation of our Lady, of the Apostles, Prophets, and Martyrs, for procuring of God's mercy and remission of his sins. His words are cited in Conc. Nic. 2. act. 4. pag. 110 & 111. Thus did and thus believed all the holy fathers, most agreeably to the Scriptures, and thus must all the children of the Church do, be the adversaries never so importunate and wilfully blind in these matters.  
12. I permit not.] 
Women great talkers of Scripture, and promoters of heresy.  In times of licentiousness, liberty, and heresy, women are much given to reading, disputing, chatting, and langling of the holy Scriptures, yea and to teach also if they might be permitted. but S. Paul utterly forbideeth it, and the 
* S. Chrys. Ho. 9 in 1. Tim.  Greek Doctors upon this place note that the woman 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 Ecclesiastical writers we find that women have been great promoters of every sort of heresy (whereof see a notable discourse in S. Hierom ep. ad Ct●siph. cont. Pelag. c. 2.) which they would not have done, if they had according to the Apostles rule, followed piety and good works, and lived in silence and subjection to their husbands.    

CHAP. III.  
Of what quality they must be, whom he ordaineth Bishops, ● and Deacons, 14 and the cause of his writing to be, the excellency of the Catholic Church, and of Christ, who is the object of our religion.  
verse 1 A Faithful saying. If a man desire a Bishop's office, he desireth ″ a good work. 
Tit. 1, 6.  ✝ verse 2 * It behoveth therefore ″ a Bishop to be irreprehensible, the husband ″ of one wife, sober, wise, comely, chaste, a man of hospitality, a teacher, ✝ verse 3 not given to wine, no fighter, but modest, no quareler, not covetous. ✝ verse 4 well ruling his own house, 
c He saith, having children, not, getting children. S. Ambr. Ep. 82.  having his children subject with all chastity. ✝ verse 5 But if a man know not to rule his own house: how shall he have care of the Church of God? ✝ verse 6 ″ Not 
b Neophytus is he that was lately christened or newly planted in the mystical body of Christ.  
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a neophyte: lest puffed into pride, he fall into the judgement of the devil. ✝ verse 7 And he must have also good testimony of them that are without: that he fall not into reproach and the snare of the devil.  
✝ verse 8 Deacons in like manner 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chaste, not double tongued, not given to much wine, not followers of filthy lucre: ✝ verse 9 having the mystery of faith in a pure conscience. ✝ verse 10 And let these also be proved first: & so let them minister, having no crime. ✝ verse 11 The women in like manner chaste, not detracting, sober, faithful in all things. ✝ verse 12 Let deacons be the husbands of one wife: which rule well their children, & their houses. ✝ verse 13 For they that have ministered well, shall purchase to themselves a good degree, and much confidence in the faith which is in Christ Jesus.  
✝ verse 14 These things I write to thee, hoping that I shall come to thee quickly. ✝ verse 15 but if I tarry long, that thou Mayest know how thou oughtest to converse ″ in the house of God, which is the church of the living God, ″ the pillar and ground of truth. ✝ verse 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 gentiles, is believed in the world, is assumpted in glory.  

ANNOTATIONS CHAP. III.  
1. A good work.] 
The great charge, & great merit, of Ecclesiastical functions.  Nothing (saith S. Augustine) in this life, and specially in this time, is easier, pleasanter, or more acceptable to man, than the office of a Bishop, Priest, or Deacon, if the thing be done only for fashion sake and flatteringly: but nothing before God more miserable, more lamentable, more damnable. Again, There is nothing in this life, and specially at this time, harder, more laborious, or more dangerous, than the office of a Bishop, Priest, or Deacon▪ but before God nothing more blessed, if they war in such sort as our captain commandeth. August. ep. 148.  
2. A Bishop.] 
The Apostle under the name of Bishop instructeth priests also.  That which is here spoken of a Bishop (because the words Bishop & Priest in the new Testament be often taken indifferently for both or either of the twain, as is noted in an other place) the same is meant of every Priest also: though the qualities here required, aught to be more singular in the Bishop▪ then in the Priest, according to the difference of their degrees, dignities, and callings.  
●. Of one wife.] certain Bishops of Vigilantius sect (whether upon false construction of this text, or through the filthiness of their fleshly lust) would take none to the clergy, except they would be married first, 
The heretics opinion concerning Priests marriage.  not believing (saith S. Hierom advers. Vigilant. c. 1.) that any single man liveth chastened, showing how holily they live themselves, that suspect ill of every man, and will not give the Sacrament (of Order) to the clergy, unless they see their wives have great bellies, and children walling at their mother's breasts. Our Protestant's though they be of Vigilantius sect, yet they are scarce 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 person in the Church, thinking the gift of chastitle to be very rare among them, & they do not only make the state of marriage equal to chaste 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 married, 
1 Cor. 7.  then single: expressly against S. Paul, who affirmeth that the unmarried think of the things that belong to God, and that the married be diversely distracted and entangled with the world.  
The Apostle then, by this place we now treat of, neither commandeth, nor counseleth, 
S. Paul's place, of one wife, excludeth bigamos from holy Orders.  nor wisheth, nor would have Bishops or Priests to marry, or such only to be received as have been married: but, that such an one as hath been married (so it were but once, and that to a virgin) may be made Bishop or Priest. Which is no more than an inhibition that none having been twice married or being bigamus, should be admitted to that holy Order. And this exposition only is agreeable to the practice of the whole Church, the definition of ancient counsels, the doctrine of all the fathers without exception, and the Apostles tradition. Which sense S. Chrysostom wholly followeth upon the Epistle to Titus (though here he follow not wholly the same sense.) Ho. 2 in ep. ad Tit. S. Ambrose also upon this place, and most plainly and largely in his 82 Epistle post med. Giving the cause why bigamus can not be made Bishop or Priest, in fine affirmeth, not only the Apostle but the holy council of Nice to have taken order that none should be received into the clergy, that were twice married. S. Hierom Ep. 83. ad Oceanum c. 2. & ep.. ●. c. 18. ep. 11. ●. 2 expressly writeth that the clergy is made of such as have had but one wife, at least after baptism: for he thought that if one were often married when he was yet no Christian, he might notwithstanding be ordered Bishop or Priest. But S. Ambrose ep. 82. S. Augustine de bono Coniug. c. 18. S. Innocentius the first ep. 2. c. 5. ●. to. 1. Concil. S. Leo, ep.. 87● 
* li. 2▪ ep. 25.  S. Gregory, & after them the whole Church, exclude those also which have been twice married when so ever. whereof S. Augustine giveth goodly reason and example in the place alleged. S. Leo ep. 87 addeth further, & proveth that the man is counted bigamus, 
Who are counted bigami.  & not the husband of one wife, in respect of holy Orders, not only if he hath had two wives, but if his one wife were not a virgin. which being observed in the high Priests of the old la, 
levit. 21.  must needs be much rather kept now. See also the book de Ecclesiasticis dogmatibus c. 72, in S. Augustine's works.  
And by these few you may see how shamefully the state of the new heretical clergy of our time is fallen from the Apostolic and all the father's practice and doctrine herein. 
The Heretical clergy nothing regardeth the Apostles prescription of one wife.  Who do not only take men once or twice married before, but (which was never heard of before in any person or part of the Catholic Church) they marry after they be Bishops or Priests, once, twice, and as often as their lusts require. Whereas it was never lawful in God's Church to marry after Holy Orders. Neither is there one authentical example thereof in the world. 
None ever married after holy Orders.  For those of whom Nice council speaketh, were married before, & were but tolerated only to use their wives: the fathers in the same council providing expressly at the same time, 
Socrat. li. 1 c. 8.  that none from thence forth should marry after they came to holy Orders, and that according to the ancient tradition of the Church, as Socrates and Sozomenus declare in most plain words. 
They that were made Priests of married men, abstained from their wives.  See Suidas in the word Paphnutius. 
Sozom. li. 1 c. ●2.  And in what country so ever they have been permitted to have carnal dealing even with their wives whom they had before, it was not unless to the exact rule of the Apostles & 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 S. Epiphanius hares. 59 cont. Cathares. 
S. Epiphanius.  The holy preaching of God receiveth not, after Christ, them that marry again after their wives departure, by reason of the great dignity and honour of priesthood. And this the holy Church of God observeth with all sincerity. Yea she doth not receive the once married person that yet useth his wife and begetteth children: but only such an one she taketh to be Deacon, 
Marriage of Priests is contrary to the ancient canons.  Priest, Bishop, or Subdeacon, as abstaineth from his one wife, or is a widower, specially where the holy canō● be sincerely kept. But thou wilt say unto me, that in certain places Priests, Deacons, and Subdeacons do yet beget children (belike this holy father never heard of any Bishop that did so, and therefore he leaveth out that order, which he named with the other in the former part of the sentence) but that is not done according to order and rule, but according to man's mind, which by time slacketh, and for the great multitude (of Christian people) when there were not found sufficient for the ministery, etc. the test of his words be goodly for that purpose. 
Eusebius.   
Eusebius also evang. demonst. li. 1. c. 9▪ saith, that such as be consecrated to the holy ministery, 
S. Hierom.  should abstain wholly from their wives which they had before. S. Hierom Apolog. ad Pammach. c. 8▪ proveth, that such of the Apostles as were married, did so, and that the clergy ought to do the same by their example. Yea in his time he testifieth (Cont. Vigil. c. 1.) that they did live single in manner through the world, even in the East Church also. What, saith he, shall the Churches of the East do, what they of Egypt, of the See Apostolic: which take to the clergy, either virgins, or the continent and unmarried, or such as if they have wives, cease to be husbands? And again he saith in Apolog. ad Pammach c. 3. (See also c. 8.) If married men like not well of this, let them not be angry with me, but with the holy Scriptures, with all Bishops, Priests, Deacons, and the whole company of Priests and Levites, 
S. Augustine.  that know they can not offer sacrifices if they use the act of marriage. S. Augustine de adult. Coniug. li. 2. c. 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 of the clergy, 
See S. Leo ep. 92. c. ●.  were bound to live chaste, yea and did it with great joy and felicity, never complaining of these necessities and intolerable burdens, or impossibilities of living chaste, as our fleshly company of new Ministers and Superintendents do now, that think it no life without women. much like to S. Augustine before his conversion, when he was yet a Manichee, who (as himself reporteth Confess. li. 6. c. 3) admiring in S. Ambrose all other his incomparable excellencies, 
S. Ambrose.  yet counted all his felicities less, because he lacked a woman, without which he thought (in time of his infidelity) no man could live. But after his conversion thus he said to God of S. Ambrose: What hope he had, and against the temptations of his excellency what a fight he felt, or rather what a comfort and solace in tribulation, and his secret mouth which was within in his heart, what savoury and sweet joys it tasted of thy bread, neither could I conjecture, neither had I tried.  
See Tertullian li. 1 ad uxorem. 
Tertullian.  S. Cyprian de singult 〈◊〉▪ the first council of N●ce can. 3. Conc. Tolet. 2 can. 3. Conc. Aurelian. 3 can. 2. of Carthage the second cap. 2. of Neocaesarea cap. 1, of Ancyra cap. 10. and you shall find that this was generally the church's order even from the Apostles time, 
S. Cyprian.  though in some places by the licentiousness of many, 
Counsels.  it was sometime not so religiously looked unto. Whereby you may easily refute the impudent clamours of heretics against Siricius, Gregory 7, and others, whom they falsely make the authors of the clergies single life.  
●. Not a Neophyte.] 
None rashly to be admitted to the clergy.  That which is spoken here properly and principally of the newly baptised (for so the word Neophyte doth signify) the fathers extend also to all such as be but newly retired from profane occupations, civil government, warfare, or secular studies, of whom good trial must be taken before they ought to be preferred to the high dignity of Bishop or Priest. though for some special prerogative and excellency, it hath in certain persons been otherwise, as in S. Ambrose and some other notable men. Tertullian (li. de prescript.) noteth heretics for their lightness in admitting every one without discretion to the clergy. 
Heretics admit all sorts without exception.  Their Orders (saith he) are rash, light, inconstant: now they place Neophytes, then secular men, than our apostates, that they may tie them by glory and preferment, who with the truth they can not. No where may a man sooner prosper and come forward, then in the camp of rebels, where to be only, is to deserve much▪ therefore one to day a Bishop, to morrow somewhat else: to day a Deacon, to morrow Lector, that is, a Reader: to day ● Priest, to morrow a lay man▪ for to lay men also they enjoin the functions of priests. And S. Hierom ep. 83 ad Oceanum c. 4. saith of such, Yesterday a Ca●echumene 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, in the morning at the altar: a while ago a great patron of stageplaiers, now a consecrator of holy virgins. And in an other place, Out of the bosom of Plato and Aristophan●s they are chosen to a bishopric, whose care is, not how to suck out the marrow of the Scriptures, but how to sooth the people's cares with flourishing declamations. Dialog. cont. Lucifer. c. 5.  
8. Deacons.] Under the name of Deacons are here contained Subdeacons, as before under the name of Bishop, 
The three holy orders, only bound to chastity.  Priest also were comprehended▪ 
Leo ep. 92. c. 3.  for to these four pertaineth the Apostles precept and order touching one wise, and touching continency and chastity, as by the alleged counsels and fathers (namely by the words of S. Epiphanius) doth appear. 
Greg. li. 1, ep. 42.  for they only be in holy Orders, as serving by their proper function about the Altar and the B. Sacrament: in respect whereof, 
The 4 inferior orders not bound to chastity.  the law of chastity pertaineth to them, and not to the four inferior Orders of Acolyti, Exorcista, Lectores, and O●tiarij. 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 when they took Subdeaconship.  
All these degrees and orders to have been ever since Christ's time in the Church of God, 
All the seven orders ancient, even from Christ and the Apostles time.  it might be proved by all antiquity. but for as much as the Apostles purpose is not here to reckon up all the Ecclesiastical hierarchy, it need not be treated of in this place. But we wish the learned to read the 3. 4. 5. 6. 7. 8. 9▪ chapters of the 4 council of Carthage, whereat S. Augustine was present: where they shall see the express callings, offices, and manner of ordering or creating all the said sorts, and shall well perceive these things to be most ancient and venerable. Let them read also Eusebius history, the 35 Chapter of the 6 book, where for all these orders he reciteth Cornelius epistle to Fabius, concerning novatus. Likewise S. Cyprian in many places, namely ep. 55. nu. 1. where see the notes upon the same. S. Hiero. ep. 2. c. 6. Of Subdeacon there is mention in S. Augustine. ep. 74 and ep. 20 de epistolis 22 in edit. Paris. S. Epiph. har● 59 S. Cyprian ep. 24. S. Ignatius ep. 9▪ add Antioch●nos, and in the 43 canon of the Apostles. Conc. Tolet. 2. can. 1 & 3. Conc. Laodicen. can. 21. Epist. Epiph. apud Hiero. 60. c. 1.  
1●. In the house of God.] 
S. Ambrose calleth the B. of Rome Rector of the whole Church.  All the world being Gods, yet the Church only is his house, the Rector or Ruler whereof at this day. (saith S. Ambrose 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.  
15. The pillar of truth.] This place pincheth all heretics wonderfully, and so it ever did, 
The heretics say directly contrary to the Apostle, that the Church is not the pillar of truth.  and therefore they oppose themselves directly against the very letter and confessed sense of the same, that is, clean contrary to the Apostle. some saying, the Church to be lost or hidden: some, to be fallen away from Christ these many ages: some, to be driven to a corner only of the world: some, that it is become a stews 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 can not be true in very deed, except the 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, 
That the Church is the pillar of truth and can not err, is proved by many reasons.  whose Rector (saith S. Ambrose) in his time was Damasus, and now Gregory the thirteenth, and in the Apostles time S. Peter, is the pillar of truth, 
Io. 14, 16.  the establishment of all verity: therefore it can not err. It hath the Spirit of God to lead it into all truth till the worlds end: 
Mat. 16.  therefore it can not err. It is builded upon a rock, 
Mat. 28.  hell gates shall not prevail against it: therefore it can not err. Christ is in it till the end of the world, 
Eph. 4.  he hath placed in it Apostles, Doctors, Pastors, and Rulers, 
Io. 17.  to the consummation and full perfection of the whole body, that in the mean time we be not carried about with every blast of doctrine: therefore it can not err. 
Luc. 22.  He hath prayed for it, 
Psal. 2.  that it be sanctified in verity, that the faith of the chief governor thereof fail not: 
Eph. 5.  it is his house, his spouse, his body, his lot, kingdom and inheritance, given him in this world: he loveth it as his own flesh, and it can not be divorced or separated from him: therefore it can not err. the new Testament, Scriptures, Sacraments, and sacrifice can not be changed, being the everlasting dourie of the Church, continued and never rightly occupied in any other Church but in this our Catholic Church: therefore it can not err. And therefore all those points of doctrine, faith, and worship, which the Arians, Manichees, Protestants, anabaptists, other old or new heretics, untruly think to be errors in the Church, be no errors in deed, but themselves most shamefully are deceived, and so shall be still, till they enter again into this house of God, which is the pillar and ground of all truth: that is to say, not only itself free from all error in faith and religion, but the pillar and stay to lean unto in all doubts of doctrine, and to stand upon against all heresies and errors that ill times yield, without which there can be no certainty nor security. And therefore the holy Apostles, 
The meaning of this article, I believe the Cath. Church.  and counsels of Nice and Constantinople, made it an article of our Creeds, to believe the Catholic and Apostolic church. Which is, not only to acknowledge that there is such a Church, as heretics falsely say: but that that which is called the Catholic Church, & known so to be, and communicateth with the See Apostolic, is the Church: and that we must believe, hear, and haer. the same, as the touch stone, pillar, and firmament of truth. For, all this is comprised in that principle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I believe the Catholic Church. And therefore the council of Nice said, I believe in the Church, that is, I believe and trust the same in all things.  
Neither can the heretics escape by fleeing from the known visible Church, to the hid congregation or company of the Predestinate. For that is but a false fantastical apprehension of Wicleffe and his followers. 
It is the visible Church that is the pillar or truth and can not err.  The company of the Predestinate maketh not any one society among themselves, many of them being yet unborn, and many yet Infidels and heretics, and therefore be not of the one house of God which is here called, the pillar of truth. And those of the Predestinate that be already of the Church, make not a several company from the known Catholic Church, but are baptised, houseled, taught, they live and die in the common Catholic visible Church, or else they can neither receive Sacraments, nor salvation. S. Paul instructeth not Timothee how to teach, 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 can not err.  
If any make further question, 
Whence the Church hath this privilege never to err.  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 presence, of the Holy Ghosts assistance, of our lords promise and prayer. See S. Augustine upon these words of the 118 psalm Cone. 13. 
S. Augustine.  Ne auferas de ore meo verbum veritatis usqucquaque. 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, 
Lactantius.  that keepeth the true worship of God, this is the fountain of truth, this the house of faith, this the Temple of God: whither if any man enter not, or from which if any man go out, he is an alien and stranger from the hope of everlasting life and salvation. No man must by obstinate contention flatter himself, 
S. Cyprian.  for it standeth upon life and salvation. etc. S. Cyprian saith, The Church never departeth from that which she once hath known. Ep. 55 ad Cornel. nu. 3. S. Ireneus saith, That the Apostles have laid up in the Church as in a rich treasury, all truth. 
S. Irenaeus.  And, that she keepeth wish most sincere diligence, the Apostles faith and preaching. li. 3 c. 4. & 40. & li. 1. c. 3. It were an infinite thing to recite all that the fathers say of this matter, all counting it a most pernicious absurdity to affirm, that the Church of Christ may err in religion.    

CHAP. four  
He prophesieth that certain should departed from the Catholic faith, willing Timothee therefore to inculcate to the people those articles of the said faith. 7 Item to exercise himself in spiritual exercise, 12 to get authority by example of good life, 13 to study, to teach, to increase in the grace given him by holy orders.  
verse 1 AND the Spirit manifestly saith that in the last times certain ● shall departed from the faith attending to spirits of error, 
2 Tim. 3.  and doctrines of devils, 
3 Pet. 3.  ✝ verse 2 speaking lies in hypocrisy, 
Jude v. 18.  and having their conscience seared, ✝ verse 3 ● forbidding to marry, to abstain from meats which God created to receive with thanksgiving for the faithful, and them that have known the truth. ✝ verse 4 For 
⸬ We see plainly by these words such abstinence only to be disallowed as condemneth the creatures of God to be nought by nature & creation.  every creature of God is good, and nothing to be rejected that is received ● with thanksgiving. ✝ verse 5 For it is ● sanctified by the word of God and prayer.  
✝ verse 6 These things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished in the words of the faith and the good doctrine which thou hast attained unto. ✝ verse 7 But foolish and old wives fables avoid: and exercise thyself to piety. 
1. Tim. 1, 4. Tit. 3, 9  ✝ verse 8 For 
⸬ Some (saith S. Chrysost.) expound this of fasting, but they are deceived-for fasting is a spiritual exercise. See a goodly commentary of these words in S. August. li. de mor. Eccl. Cath. c. 33.  corporal exercise is profitable to little: but piety is profitable to all things: having promiss of the life that now is, and of that to come. ✝ verse 9 A faithful saying and worthy of all acceptation. ✝ verse 10 For to this purpose we labour and are reviled, because we hope in the living God which is the saviour of all men, especially of the faithful. ✝ verse 11 command these things and teach.  
✝ verse 12 Let no man contemn thy youth: but be an example of the faithful, in word, in conversation, in charity, in faith, in chastity. ✝ verse 13 till I come, attend unto reading, exhortation, doctrine. ✝ verse 14 Neglect not ″ the grace that is in thee: which is given thee by prophecy, with imposition of the hands ″ of priesthood. ✝ verse 15 These things do thou meditate, be in these things: that thy profiting may be manifest to al. ✝ verse 16 Attend to thyself, and to doctrine: be earnest in them. For, this doing, thou shalt ″ save both thyself and them that hear thee.  

ANNOTATIONS CHAP. four  
1. Shall departed.] 
All heretics are apostates from the faith.  It is the proper description of heretics, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to forsake their former faith, and to be apostates, as the Greek word importeth: to give care to particular spirits of error & deception, rather than to the Spirit of Christ in his Church, to follow in hypocrisy and show of virtue the pernicious doctrine of devils, who are the suggesters and prompters of all sects, and are lying spirits in the mouths of all heretics and false preachers: men that have put their conscience to silence and made it senses to the holy (hurches admonition: 
cap. 1. 19  the Apostle noting * once before also in this same Epistle, that heretics have no conscience, which is the cause both of their fall and of their obduration in heresy.  
●. Forbidding to marry.] 
The old Heresies against matrimony.  He speaketh (saith S. Chrysostom) of the Manichees, Encratites, and Marcionistes. h●. 12 in 1 Tim. S. Ambrose upon this place, addeth to these the patricians also. S. Irenaeus li. 1 c. 30. S. Epiphanius har. 45. 26. 61. 30. S. Hierom 1 cont. Lovin. c. 1. & ep. 50 c. 1 & 3. S. Augustine har. 25. 40. and generally all antiquity affirm the same both of them, and also of the heretics 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 S. Irenaeus witnesseth li. 1 c. 22: and that the distinction of male and female and the creation of man and woman for generation, came of an ill God. They taught their hearers, 
* Aug. har. 46.  saith S. Augustine, that if they did use women, they should in any wise provide that they might not conceive or bear children, Clemens Alexandrinus (li. 3. Strom, in principie) 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 Apostle.  
For the second point consisting in the prohibition of meats or use of certain creatures made to be eaten, 
The old Heresies about abstin●●e from meats.  the said heretics or divers of them (for they were not all of one sect touching these points) taught, that men might not eat certain sorts of meats, specially 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 the devils creation. And divers other creatures they condemned as things by nature and creation polluted and abominable. August. har. Manich. 46. & har. 25 Tatian. & toto libro de mor. Manich. to. 1. Lo these were the heretics and their heresies which S. Paul here prophesieth of, 
The Catholics impudently charged with the said old heresies.  that forbidden marriage and meats as you have heard, for which they and their followers were condemned in divers counsels.  
Is it not now an intolerable impudency of 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 chastity of Priests and Religious? 
Abstinence from certain meats is no condemnation of the meats.  As though either by appointing or using some days of abstinence from certain meats, the Church or any Catholic man condemned the said meats, unless the Rechabites Hierom. 35. or the Nazarites Num. 6. or the ninivites jon. 3. or Moses Exod. 34. or Elias 3 Reg. 19 or holy. Anna the widow Luc. 2 or John Baptist Mat. 3 & 9 or Christ him. self Mt. 4. commending, using, and following a prescript number of fasting days, or God himself that in the very beginning, in Paradise, prescribed abstinence from the fruit of one certain tree, and after appointed so many fasts in the Law, unless he therefore, condemned his own creatures, & the rest, those creatures from which they abstained. 
divers good causes of abstinence.  No, there be many good and lawful causes to forbid some or to abstain from some meats: as, for obedience, as in Paradise: for signification, as the Jews: for that they have been offered to Idols, as in the Epistle to the Corinthians: for chastening the body and penance, for health also: and only those causes are unlawful for which the Manichees and other heretics abstained.  
Concerning marriage likewise, 
Forbidding certain persons to marry is no condemnation of matrimony.  they may as well charge God or the Church for forbidding the father to marry the daughter, or the brother the sister, or other prohibited persons in the Law: as well might they charge Christ and the Apostle for prohibiting the man to marry, during his wives life: and appointing widows that serve the Church, to live unmarried, and not admitting a married woman as well as widow, nor her that hath had more husbands, as well as her that hath been married but once: as they charge the Church for not admitting married persons to the altar, 
Catholics esteem matrimony more than the Protestants do.  and for forcing them & Religious persons to keep their promise of chastity. No, the holy Church is so far from condemning wedlock, that she honoureth it much more than the Protestants, accounting it an holy Sacrament, which they do not, who only use it to just as the Heathen do, and not to religion.  
But it is an old deceitful practice of heretics to charge Catholic men with old condemned heresies. The Eutychians slandered the council of Chalcedon and S. Leo to be Nestorians, and to make two persons in Christ, because they said there were two natures. Vigilius li. 5. cont. Eutychen. Arius charged Alexander his Bishop of Sabellianisme, for avouching the unity of substance in Trinity. Socrat. li. 1. c. 3. Julianus accused S. Augustine of the heresy of Apollinaris. li. 5. con●. Julian. c. 15. Other Pelagians challenged him for condemning marriage. 
The Protestants obiectons answered long ago by S. Hierom and S. Augustine.  Retreat. li. 2. c. 53. And that our Protestants brag not to much of their goodly invention, lovinian the old heretic, their master in this point, accused 
* Aug. li. 2 c. 5 de nupt. & c●ncupise.  the holy doctors and Catholics upon this same place, to be Manichees, and to condemn meats and marriage, as both S. Hierom and S. Augustine do testify. And they both answer to the heretic, that the Church in deed & Catholics do abstain from some for ever, and some for certain days, and every Christian man lightly all the 40 days of Lent fast: not for that they think the meats unclean, abominable, or of an ill creation, as the Manichees do: but for punishment of their bodies and taming their concupiscences. Hiero. li. 2. cont. Jovin. c. 11. Aug. cont. Adimantum c. 14. Li. de mor. Cath. Eo. Hiero. in c. 4. ad Galat. And as for marriage, the said doctors answer, that no Catholic man condemneth it for unlawful, as the old heretics did, but only preferreth virginity and continency before it, as a state in itself more agreeable to God and more meet for the clergy. See S. Augustine against Faustus the Manichee li. 30 c. 5. 6. and har. 25 in the name, Apostolici. S. Hierom ep. 50. c. 1. & 3. all this the Catholics continually tell the adversaries, and they can not but see it. Yet by accustomed audacity and impudency they bear it out still.  
4. With thanks giving.] By the most ancient custom of the faithful both before Christ and sithences, 
Blessing of the table or of meats, specially by a Priest.  men use to bless their table and meats, by the hand and word of a Priest, if any be present, otherwise by such as can conveniently do it. And in husbandmen's houses where they have no other means, they should at least bless Gods gifts and themselves with a Pater noster or the sign of the cross: not only to acknowledge from whom they have their concinual sustenauce, but also to bless their meat and sanctify it. For the Greek word used of S. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 benediction of the creatures, as it is plain in the prescript and usual forms of grace. For which cause a Priest should ever do it rather than a lay man or any of inferior order in the clergy. In so much that S. Hierom (ep. 85) reprehendeth certain Deacons whom he saw say grace or bless the meat and the company, 
To bless is a pre-eminence of the better person.  in the presence of a Priest. Who also recordeth (in the life of S. Paul the holy Eremite) the great courtesy and humility of him and S. Antony, yielding one to the other the pre-eminence of blessing their poor dinner. For to bless is a great thing, 
Hebr. 7.  and a Priestly prerogative, as the Apostle witnesseth, declaring the pre-eminence of Melchise dec in that he blessed Abraham. Read the note following.  
5. Sanctified.] 
No creature ill by nature, yea one more sanctified than an other.  all creatures be of God's creation, none of the devil, or of any other cause and beginning, as the Manichees blasphemed: and therefore none are ill, abominable, or unclean by creation, nature, and condition, but all good and made for man's use, though all be not alike holy nor equally sanctified. God made seven days, but he sanctified only one of them, he made all places, but he sanctified none but the Temple and such like deputed to his service, as the ark, the altar, 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. 
Holy times and places, & every thing deputed to the service of God, holy.  So our saviour saith, 
Mat. 23.  that the Temple sanctified the gold, and the altar the gift, and generally all creatures secured from common and profane use, to religion and worship of God, are made sacred thereby. So the places and days of God's apparition or working some special wonders or benefits toward the people, were holy, as Bethel, 
2 Pet. 1.  Sinai, and others. And much more those times and places of Christ's nativity, Passion, burial, Resurrection, Ascension: which is so plain a case, that the h●l where he was transfigured only, is called therefore by S. Peter, the holy mount.  
These therefore be holy memories and monuments 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 & invocation of our Lords holy name upon them, 
Creatures hallowed by the sign of the cross.  specially by the sign of the cross, as S. Chrysostom noteth on this place, ho. 12 in 2 ad Tim. by the which the adversary power of Satan usurping unjustly upon God's creatures through man's sin, and seeking deceitfully in or by the same to annoy man's body or soul, is expelled, and the meats purged from him and made wholesome. S. Gregory (li. 1 Dialog. c. 4.) recordeth that the devil entered into a certain religious woman by eating the herb lettuce unblessed. 
The blessing of our meat what a virtue it hath.  And S. Augustine li. 18. de ciu. Dei ●. 18. showeth at large, what ways he hath by meats and drinks and other usual creatures of God, to annoy men: though is 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 benediction 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 applying of some creatures, and blessing them to Christ's honour in the Church of God, and to man's spiritual and corporal benefits.  
For as S. Augustine writeth li. 2 de pe●. merit. c. 26. besides this usual blessing of our daily food, the cathecumen (that is, such as were taught toward baptism) are sanctified by the sign of the cross, 
Holy bread.  and the bread (saith he) which they receive, thought it be not the body of Christ, yet is holy, and more holy than the usual bread of the table. He meaneth a kind of bread then hallowed, specially for such as were not yet admitted to the B. Sacrament: 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, and send them for sacred tokens from one Christian man to an other▪ 
August. ep. 31. 34▪ 35. 36.  and that not among the simple and superstitious (as the adversaries may imagine) but among the holiest, learnedst, and wisest. Such hallowed breads did S. Paulinus send to S. Augustine and Alipius, and they to him again, calling them blessings. Read S. Hierom in the life of Hilarion (post medium:) how Princes and learned Bishops & other of all sorts came to that holy man for holy bread, panem benedictum. In the primitive Church the people commonly brought bread to the Priests to be hallowed. Author op. imp. ho. 14 in Mt. The 3 council of Carthage cap. 24. maketh mention of the blessing of milk, honey, grapes, and corn. See the 4 Canon of the Apostles. And not only divers other creatures used at certain times in holy church's service, as wax, fire, palms, ashes, but also the holy oil, chrism, and the water of baptism, that also which is the chief of all Priestly blessing of creatures, 
The sign of the cross used in blessing.  the bread and wine in the high Sacrifice, be sanctified, for without sanctification, yea (as S. Augustine affirmeth tract. 118. in joan.) 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 this warrant of S. Paul's word expounded by so long practice and tradition of the first fathers of our religion, doth use divers elements and bless them for man's use and the service of God, 
The church's exorcisms.  expelling by the invocation of Christ's name, the adversary power from them, 
Luc. ●.  according to the authority given by Christ, Super omnia daemonia, over all devils: and by prayer, which importeth as the Apostle here speaketh, desire of help, as it were by the virtue 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, Adiutorium nostrum in nomine hill, as we see in the blessing of holy water and the like sanctification of elements. 
Holy water.  Which exorcisms, namely of children before they come to baptism, see in S. Augustine li. 6 cont. Julian, c. 5. & de Ec. dogmat. 6. 31. Denupt. & concupis. li. 1 6. 20. and of holy water, that hath been used these 1400 years in the Church by the institution of Alexander the first, in all Christian countries, and of the force thereof against devils, see a famous history in Eusebius li. 5▪ c. 21. and in Epiphanius her. 30 Ebionitarum. See S. Gregory to S. Augustine our Apostle, of the use thereof in hallowing the Idolatrous temples to be made the Churches of Christ. apud Bedam li, 1 c. 30 hist. Angl. Remember how the Prophet Eliseus applied salt to the healing and purifying of lettuce, 4 Reg. 2: how the Angel Raphael used the liver of the fish to drive away the devil, 
The force of sanctified creatures.  Tob. 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 civit. dei li. 22▪ c. 8: 
The holy land.  how Christ himself, both in Sacraments, & out of them, occupied divers sanctified elements, some for the health of the body, some for grace and remission of sins, 
Relics.  and some to work miracles by. See in S. Hierom against Vigilantius c. 2. how holy relics torment them. 
theodoret. li. 36. 3.  In the history of Julianus the Apostata, 
The cross.  how the sign of the cross: 
The name of Jesus.  in the acts (cap. 19) how the name of Jesus yea and of Paul putteth them to flight.  
Furnish yourselves with such examples and grounds of Scriptures and antiquity, and you shall contemn the adversaries cavillations and blasphemies against the church's practice in such things, and further also find, these sacred actions and creatures, not only by increase of faith, fervour, and devotion, to purge the impurity of our souls, and procure remission of our daily infirmities, but that the chief Ministers of Christ's Church, by their sovereign authority granted of our Lord, 
Remission of venial sins annexed to hallowed creatures.  may join unto the same, their blessing and remission of our venial sins or spiritual debts: 
ja. c. 5.  as we see in S. James, remission of all sins to be annexed to the unction 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 institution, but of the Apostles only. In their own sense therefore they should not marvel that such spiritual effects should proceed of the use of sanctified creatures, whereas venial trespasses be remitted many ways, though mortal ordinarily by the Sacraments only. 
S. Gregory.  S. Gregory did commonly send his benediction and remission of sins, in and with such holy tokens as were sanctified by his blessing and touching of the Apostles bodies and Martyrs relics, as now his successors do in the like hallowed remembrances of religion. See his 7 book, epistle 126: and 9 book, epistle 60. Thus therefore and to the effects aforesaid the creatures of God be sanctified.  
If any man object that this use of creatures is like conjuration in necromancy, 
The difference between the church's exorcisms & other conjurations.  he must know the difference is, that in the church's sanctifications and exorcisms, the devils be commanded, forced, and tormented by Christ's word and by prayers: but in the other wicked practices, they be pleased, honoured, and covenanted withal: and therefore the first is godly and according to the Scriptures, but necromancy abominable and against the Scriptures.  
14. The grace.] 
Grace given in the Sacrament of Orders.  S. Augustine declareth this grace to be the gift of the holy Ghost given unto him by receiving this holy Order, whereby he was made fit to execute the office to his own salvation and other men's. And note withal, that grace is not only given in or with the Sacraments, by the receivers faith or devotion, but by the Sacrament, per impositionem, by imposition of hands. for so he speaketh 2 Tim. 1. which is here said, cum impositione, with imposition.  
14. With imposition.] 
Consecration of Priests by imposition of hands.  S. Ambrose upon this place, implieth in the word Imposition of hands, all the holy action and sacred words done and spoken over him when he was made Priest. Whereby (saith he) he was designed to the work, and received authority, that he durst offer sacrifice in our lords steed 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 potestatem offerendi pro vivis & 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. 
In Esa. c. 58.  for the which S. Hierom also (as is noted before) saith, that the ordering of Priests is, by imposition of hands and imprecation of voice.  
14. Of priesthood.] 
Holy Orders a Sacrament.  The practice of the Church giveth us the sense of this place, which the ancient council of Carthage doth thus set down. 
Conc. Carth. 4 c. 3.  When a Priest taketh orders, the Bishop blessing him and holding his hand upon his head, let all the Priests present lay also their hands on his head by the Bishop's hands etc. Who seethe not now, that holy Orders giving grace by an external ceremony and work, is a Sacrament? So all the old Church counteth it. And S. Augustine (cont. ep. Parmen. li. 2 c. 13.) plainly saith 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 is nature and name with baptism. Again who seethe not by this use of imposition of hands in giving Orders and other Sacraments, 
Beza in cap. 6. Act.  that Christ, the Apostles, and the Church may borrow of the jewish rites, certain convenient ceremonies and Sacramental actions, seeing this same (as * the heretics can not deny) was received of the manner of Ordering Aaron and the Priests of the old la or other heads of the people? See Exod. 39 Num. 27, 23.  
16. Save both thyself.] 
Men also are called saviours without derogation to Christ.  Though Christ be our only saviour, yet the Scriptures forbear not to speak freely and vulgarly and in a true sense, that man also may save himself and others. But the Protestants notwithstanding follow such a captious kind of divinity that if a man speak any such thing of our Lady or any saint in heaven, or other mean of procuring salvation, they make it a derogation to Christ's honour. With such hypocrites have we now a days to do.    

CHAP. V.  
How to behave himself towards young and old. 3 to bestow the church's oblations upon the needy widows, 9 and not to admit the said Churches 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 strait in examining before he give Orders, to be chaste, and to remit somewhat of his drinking water.  
verse 1 A senior rebuke not: but beseech as a father: young men, as brethren: ✝ verse 2 old women, as mothers: young women, as sisters, in all chastity.  
✝ verse 3 Honour widows: 
The Epistle for holy widows.  which are ″ widows in deed. ✝ verse 4 But if 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. ✝ verse 5 But she that is a widow in deed and desolate: let her hope in God, and continue in obsecrations & 
⸬ Because of this continual prayer which standeth not with coniugal & carnal acts of matrimony (as the Apostle signifieth 1 Cor. 7, 5) therefore were these widows to live in the state of perpetual continency.  prayers night and day. ✝ verse 6 For she that is in deliciousenes, living is dead. ✝ verse 7 And this command that they be blameless. ✝ verse 8 But if any man have not care of his own, and especially of his domesticals, ″ he hath denied the faith, and is worse than an infidel. ✝ verse 9 ″ Let a widow be chosen of no less than three score years, which hath been the ″ wife of one husband, ✝ verse 10 having testimony in good works, if she have brought up her children, if she have received to harbour, if she have washed the saint's feet, if she have ministered to them that suffer tribulation, if she have followed every good work. ⊢ ✝ verse 11 But the younger widows avoid. For when they shall be ″ wanton in Christ, ″ they will marry: ✝ verse 12 ″ having damnation, because they have made void ″ their first faith. ✝ verse 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 which they ought not. ✝ verse 14 ″ I will therefore the younger to marry, to bring forth children, to be housewives: to give no occasion to the adversary for to speak evil. ✝ verse 15 For now certain are turned back ″ after Satan. ✝ verse 16 If any faithful man have widows, let him minister to them, and let not the Church be burdened: that there may be sufficient for them that are widows in deed.  
✝ verse 17 The priests that rule well, let them be esteemed 
c Double honour and livelihod due to good priests.  worthy of double honour: especially they that labour ″ in the word and doctrine. 
Deu. 25.  ✝ verse 18 For the Scripture saith: Thou shalt not moosel the mouth to the ox that treadeth out the corn and, 
1. Cor. 9  The work man is worthy of his hire. 
Mat. 10, 10.  ✝ verse 19 
⸬ Here the Apostle will not have every light fellow to be heard against a priest. so S. Augustin for the like reverence of priesthood, admonisheth P●̄carius that in no wise he admit any testimonies or accusations of heretics against a Catholic priest. ep. 212.  Against a priest receive not accusation: but under two or three witnesses. ✝ verse 20 Them that sin, reprove before all: that the rest also may have fear.  
✝ verse 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. ✝ verse 22 Impose hands on no man 
⸬ Bishop's must have great care that they give not orders to any that is not well tried for his faith; learning, and good behaviour.  lightly, neither do thou communicate with other men's sins. Keep thyself chaste. ✝ verse 23 drink not yet ″ water: but use a little wine for thy stomach, and thy often infirmities. ✝ verse 24 certain men's sins be manifest, going before to judgement: and certain men they follow. ✝ verse 25 In like manner also good deeds be manifest, & they that are otherwise, can not be hid.  

ANNOTATIONS CHAP. V.  
3. Widows in deed.] 
Ambr. in hunc loc.  S. Ambrose calleth them widows and desolate in deed, that might marry, but to make themselves better and more worthy of God, refuse marriage, which they know to be but once blessed, 
Luc. c. 2, 37.  imitating * holy Anne, 
widowhod.  who in fasting and prayers served God night and day, never knowing but one husband. Such professed widows than are to be honoured and succoured. Neither doth he speak only of the church's widows (of whom specially afterwards) but of all that by profession kept their widowhood, exhorting them to pass their time in prayer and fasting, v. 5. Which was an honourable and holy state much written of, and commended in the primitive Church, namely by S. Ambrose and by S. Augustine, who written books entitled thereof, and make it next to virginity. Ambr. de viduis. August. de bono viduitatis.  
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 prescribeth all such duties.  
9 Let a widow be chosen.] Now he speaketh more particularly and specially of such widows as were nourished and found by the oblations of the faithful & the alms of the Church, 
widows called Diaconissa, & their office.  and did withal some necessary services about women that were to be professed or baptised, for their instruction and addressing to that and other Sacraments, and also about the sick and impotent: and withal sometimes they had charge of the Church goods or the disposition of them under the Deacons: in respect whereof they also and the like are called Diaconissaes, Eusebius li 6 c 35 reciteth out of Cornelius Epistle, that in the Church of Rome there is one Bishop, 40 Priests, six Deacons, seven Subdeacons, Acoluthi 42, exorcists, Lectors, and Ostiarij 52, widows together with the poor 150, all which God nourisheth in his Church. See Act. Apost. c. 6. S. Chrysostom li. 3 de Sacerd●●ip propius finem. S. Epiphanius in haresi 79 Collyridianorum. Now then, what manner of women should be taken into the fellowship of such as were found of the Church, he further declareth. 
These widows must have had but one husband: whereof many Catholic conclusions are deduced.   
9 The wife 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 demonstration that these new Glosers have their consciences feared and hearts obdurated, willingly pervering the Scriptures against that which they know is the meaning thereof, to the maintenance of their sects: mark well their handling of this place about these widows of the Church. S. 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, 
C. 3, 2.  that the like phrase * used before of Bishops and Deacons, that they should be the husband's point 1 of one wife, must needs signify that they can not be twice married, nor admitted to these and the like functions, if they were more than once married before. point 2 Secondly, we prove by this place against the adversaries, that the state of widowhood is more worthy, honourable, decent, and pure in respect of the service of the Church, and more to be relieved of the revenues thereof, than the state of married folks▪ and that not only (as the adversaries perhaps may answer) for their greater necessity, or 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 such as were widows with intention and freedom to marry afterwards, might have been admitted by the Apostle, as well as those that were never to marry again.  
point 3 Thirdly, we prove that second marriage not only after admission to the alms or service of the Church, but before also, is disagreeable and a sign of incontinency or more lust and fleshliness than is agreeable or comely for any person belonging to the Church: and consequently, that the Apostle in the last chapter treating of the holy functions of Bishops, Priests, Deacons, and of the Churches refusing generally bigamos or twice married persons, must needs much more mean that no man twice married should be received to holy Orders: and further, that as none were admitted to 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 infinitely more, and requireth more purity, and continency, than the office or state of the said widows,) that intended to marry again. To receive the body of Christ (saith S. Hierom in Apolog. pro lib. cont. Jovin. ep. 50. c. 6.) is a greater and holier thing than prayer, and therefore Priests that must both continually pray and also be occupied about the receiving or ministering the holy Sacrament daily, must live continently.  
verse 4 Fourthly, we prove that it is not unlawful to annex, by precept or the party's promise, single life or chastitle to a whole state or order of the faithful, because the Apostle & the whole Church verse 5 in his time joined to this state 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 widows or holy Orders, is not to condemn or forbidden second marriage, or once & often marrying, with the Manichees according to the doctrine of devils, as the Protestants (and before them the old condemned Jovinianistes) do blaspheme the Church, for than did S. Paul allow and teach doctrine of devils, who refuseth a twice married woman, and bindeth others by their entering into this state, never to marry again: as no doubt he did the clergy men much more in the 3 chapter before. Thus lo we Catholics confer & construe the Scriptures, & 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 & 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 & some an other.  
And of all other, 
Beza upon this place.  their extremest and most shameful tergiversation is, that the Apostle here forbiddeth * not the admission of such widows as have been twice married, but only them that have had two husbands at once. which was a very unprobable and extorted exposition before, concerning Bishops and Deacons, c. 3. and (as S. Hierom saith ep. 83.) malo nodo malus cuneus: but here that an exception should be made only against widows that had had two husbands together (which was a thing never lawful nor never heard of) that is a most intolerable impudency, 
The Caluinists most absurd exposition of the Apostles words.  and a construction that never came to any wise man's cogitation before: and yet these their fancies must be God's word, and bigamus or bigamîa must against their old natures and use of all writers, be all one with Polygamus and Polygamia. They give an example of such widows, in women divorced justly from their husbands in the old la. As though S. Paul here took order for the Jews widows only, or that had been such a common case among the Jews also, that the Apostle needed to take so careful order for it, 
Their blasphemy against the plain text.  finally, they let not to say that if the Apostle should be understood to refuse a widow twice married at sundry times, it were unreasonable & injurious to second marriages, which have no more indecency or sign of incontinency (say they) than the first. Thus bold they are with the Apostle and all antiquity.  
11. Wanton in Christ.] widows waxing warm, idle, and well fed by the Church, just after husbands, as also Apostate-Priests and Superintendents marry, specially after they have gotten good Ecclesiastical livings. Which is to wax wanton in Christ, or against Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word signifieth to cast of the rains or bridle, that is, the bond or promise of continency which they had put upon them.  
11. They will.] 
The very will to break the vow of chastity, is damnable.  In the chastity of widowhood or virginity (saith S. Augustine) the excellency of a greater gift is sought for. Which being once desired, chosen, and offered to God by vow, it is not only damnable to enter afterwards into marriage, but though it come not actually to marriage, only to have the will to marry is damnable. Aug. li. de bono viduit. cap. 9  
12. Having damnation.] It signifieth not blame, check, or reprehension of men, as some to make the fault seem less, would have it: but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judgement or eternal damnation, which is a heavy sentence. God grant all married Priests and Religious may consider their lamentable case. What a grievous sin it is, see S. Ambrose ad virginem lapsam cap. 5 & 8.  
12. Their first faith.] all the ancient fathers that ever wrote commentaries upon this Epistle, Greek and Latin, as S. Chrysostom, Theodorete, Oecumenius, Theophylactus, Primasius, S. Ambrose, Ven. Bede, Haimo, Anselme, and the rest: also all others that by occasion use this place, as the 4 council of Carthage ca 104. and the 4 of Toleto c. 55. S. Athanasius li. de virginitate. 
Breaking of their first faith, is (by the consent of a antiquity) when they break their vow of chastity.  S. Epiphanius har. 48. S. Hierom cont. iovinianum li. 1. c. 7. & in c. 44. Ezech. prope finem. S. Augustine in exceeding many places: all these expound the Apostles words of the vow of chastity or the faith and promise made to Christ to live continently. What is to break their first faiths ● saith S. Augustine. They vowed, and performed not. In ps. 75. prope finem. Again in an other place, They break their first faith, that stand not in that which they vowed. Li. de Sancta virgin. c. 33. again he and a● the fathers with him in Carthage council before named: If any widows, how young so ever they were left of their husbands deceased, have vowed themselves to God, left their laical habit, and under the testimony of the Bishop and Church have appeared in religious weed, and afterwards go any more to secular marriage, according to the Apostles sentence they shall be damned, because they were so bold to make void the faith or promise of chastity which they vowed to our Lord. So saith he and 215 fathers more in that council. 
Why this vow is called faith or fidelity.   
And this promise of chastity is called, faith, because the fidelity betwixt married persons is ordinarily called of holy writers, faith: and the vow of chastity made to God, joineth him & the persons so vowing, as it were in marriage, so far, that if the said persons break promise, they are counted and called in the last alleged council, God's adulterers. In the 3 to the Romans also and often else where, 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 commonly used in matter of vow, 
Why the first faith.  promise, or compact. Gen. 17. Num. 30. This promise is called here prima fides (the first faith) in respect of the later promise which vowbreakers make to them with whom they pretend to marry. So saith S. Augustine li. de bono viduit. c. 8. & 9 and Innocentius 1 ep. 2 ●ap. 13. to. 1. Con●. And this is the only native, evident, 
The heretics exposition of this first faith, impossible & against the text.  and agreeable sense to the circumstance of the letter. And the vain evasion of the heretics to save the Apostate-Monkes, friars, nuns, and Priests from damnation for their pretended marriages, is frivolous: to wit, that first faith here signifieth the faith of baptism or Christian belief, & 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 so ever they writhe themselves to defend their sacrilege or pretended marriages, they lose their labour and struggle against their own conscience and plain Scripture.  
14. I will the younger.] 
S. Paul meaneth not that widows professed should marry.  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 S. Hierom proveth to 
* otherwise Ag●ruchia ep. 11.  Gerontia, and S. Chrysostom upon this place) doth he precisely command or counsel the young ones that were free, to marry, or absolutely forbidden them to vow chastity: God for bid, say they. But his speech containeth only 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, then to have fallen to adultery and apostasy after profession. 
It is better for the frailer sort, that are in danger of falling, to marry rather than to vow.  Which is no more but to prefer second marriage before fornication: and a good warning, that they which are to profess, look well what they do. S. Paul's experience of the fall of some young ones to marriage, caused him to give this admonition here: as also that before, that none should be 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 affirm: but showing what was meet for that time and the beginning of christianity, when as yet there were no Monasteries builded, no prescript rule, 
Young women may be professed & taken into religion.  no exact order of obedience to Superiors: but the professed (as S. Paul here noteth) coursed & wandered up and down idly, as now our professed virgins or Nuns do not, neither can do. Of whom therefore, where discipline is observed, there is no cause of such danger. Besides that widows having had the use of carnal copulation before, are more dangerously tempted, than virgins that are brought up from their tender age in piety and have no experience of such pleasures. See S. Ambrose li. de viduis, proving by the example of holy Anna, 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 without exception forbidden all young widows to vow, yea he esteemeth that profession in the younger women much more laudable, glorious, and meritorious. See his book de Viduis in initio.  
15. After Satan.] 
To marry after the vow of chastity, is to go 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 marry (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, & damned, except they repent. For as for the Apostles words to the Corinthians, 
1 Cor. 7.  It is better to marry then to burn, We have before declared out of the fathers, and here we add, that it pertaineth only to persons that be free and have not vowed to the contrary. as S. Ambrose li. ad virg. laps. c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont. Jovin. c. 7. expound it.  
The heretics of our time think there is no remedy for fornication cap. burning, 
The heretics only remedy against concupiscence is marriage.  but marriage. and so did S. Augustine when he was yet a Manichee. Puta●am me miserum etc. I thought (saith he li. 6. Confess. c. 11.) that I should be an unhappy and miserable man if I should lack the company of a woman, and the medicine of thy mercy to heal the same infirmity I thought not upon, because I had not tried it: and I imagined that continency 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 be continent unless thou give it. 
The vow of chastity lawful, possible to be kept, more grateful to God.  verily thou wouldst give it, if with inward mourning I would knock at thy 〈◊〉, and with sound faith would CASTANNA 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 fulfilled by prayer, fasting, and chastisement of men's concupiscence, 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 sacarilegious wedlock, which S. Augustine avoucheth to be worse than adultery. de bon. vidu. ●. 4. 11. Jovinian was the first that ever made marriage equal with virginity or chaste life, 
jovinians heresy in this point, condemned of old, is called of the Protestants, Gods word.  for which he was condemned of heresy. Aug. in argumento li. de bono Coniugali. de pec. merit li. 3. c. 7. Li. de hares. har. 82. He was the first that persuaded professed virgins to marry, which S. Augustine saith was so clearly and without question 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 Li. 2. Retract cap. 22. The holy Church that is there (at Rome) most faithfully and stoutly resisted this monster. S. Hierom calleth the said heretic and his complices, Christian epicures. li 2 cont. Jovin. c. 19 See S. Ambrose ep. 82 ad vercellensem episcopum 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?  
17. In word and doctrine.] Such Priests specially and Prelates are worthy of double, that is, of the more ample honour, that are able to preach and teach, and do 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, 
Many good & worthy Bishops, that have not the gift of preaching and teaching.  and yet for the ministery of the Sacraments, and for wisdom and government, were not unmeet to be Bishops and Pastors. for though it be one high commendation in a Prelate, to be able to teach, as the Apostle before noted: yet all can not have the like grace therein, and it is often recompensed by other singular gifts not less necessary. S. Augustine laboured in word and doctrine, Alipius and Valerius were good Bishops, and yet had not that gift. Possid. in vit. Aug. c. 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 can not preach as they do, with meretricious and painted eloquence.  
●3. Water.] You see how lawful and how a holy a thing it is, to fast from some meats or drinks, either certain days, or always, as this B. Bishop Timothee did: who was hardly induced by the Apostle to drink a little wine with his water in respect of his infirmities. And mark withal, what a calumnious and stolen cavillation it is, that to abstain from certain meats and drinks for punishment of the body or devotion, is, to condemn God's creatures. See an homily of S. Chrysostom upon these words, to. 5.    

CHAP. vi  
What to teach servants. 3 If any teach against the doctrine of the Church obstinately, he doth it of pride and for lucre. 11 But the Catholic Bishop must follow virtue, having his eye always to life everlasting and to the coming of Christ. 17 What to command the rich. 20 Finally, to keep most carefully the Catholic church's doctrine, without mutation.  
verse 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. ✝ verse 2 But they that have faithful masters, let 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 exhort.  
✝ verse 3 If any man 
c See the an̄o●ation before cap. 1, 3. 4.  teach otherwise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and consent not to the sound words of our Lord Jesus Christ, and to that doctrine which is according to piety: ✝ verse 4 he is proud, knowing nothing, but ″ languishing about questions and strife of words: of which rise envies, contentions, blasphemies, evil suspicions, ✝ verse 5 conflicts of men corrupted in their mind, and that are deprived of the truth, that esteem gain to be piety. ✝ verse 6 But 
b The epistle for S. Alexius ●ul. 17.  piety with sufficiency is great gain. ✝ verse 7 For we * brought nothing into this world: 
job 1, 21.  doubtless, verse 8 neither can we take away any thing. 
Mat. 6, 25.  But * having food, and wherewith to be covered, with these we are content. ✝ verse 9 For they that will be made rich, fall into tentation & the snare of the devil, & many desires unprofitable and hurtful, which drown men into destruction and perdition. ✝ verse 10 For the root of all evils is covetousness: 
⸬; As in the 1. chap. lack of faith and good conscience, so here covetousness or desire of these temporal things, & in the end of this chap. presumption, and boasting of knowledge, are causes of falling from the faith: heresy often being the punishment of former sinner.  which certain desiring have erred from the faith, and have entangled them selves in many sorrows.  
✝ verse 11 But thou, o man of God, flee these things: and 
b The epistle for S. Timothee, jan. 24.  pursue justice, piety, faith, charity, patience, mildness. ✝ verse 12 Fight the good fight of faith: apprehend eternal life, ⊢ wherein thou art called and hast confessed a good confession before many witnesses. ✝ verse 13 I command thee before God who quickeneth all things, 
Io. 18, 37.  and Christ Jesus who * gave testimony under Pontius Pilate a good confession: ✝ verse 14 that thou keep the commandment without spot, blameless unto the coming of our Lord Jesus Christ. ✝ verse 15 which in due times the Blessed & only mighty will show, 
Apoc. 17, 14. 19, 16.  the * King of kings and Lord of Lords, ✝ verse 16 who only hath immortality, and inhabiteth light not accessible, 
Io. 1, 18.  * whom no man hath seen, yea neither can see, to whom be honour and empire everlasting. Amen. ⊢  
✝ verse 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 abundantly to enjoy) ✝ verse 18 to do well, to become rich in good works, to give easily, to communicate, ✝ verse 19 to heap unto themselves a good 
⸬ alms deeds and good works laid for a foundation and ground to attain everlasting life. So say the doctors upon this place.  foundation for the time to come, that they may apprehend the true life.  
✝ verse 20 O Timothee, keep the ″ depositum, avoiding the ″ profane 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  novelties of voices, & oppositions of ″ falsely called knowledge. ✝ verse 21 Which certain promising, 
S. Chrysostom.  have erred about the faith. Grace be with thee: Amen.  

ANNOTATIONS CHAP. vi  
4. Languishing.] Even these be the good disputes of our new sectmaisters, and the world hath to long proved these inconveniences here named, to be the fruits of such endless altercations in religion as these unhappy sects have brought forth.  
20. Depositum.] The whole doctrine of our christianity being taught by the Apostles, and delivered to their successors, and coming down from one Bishop to an other, is called the Depositum, 
Depositum, is the Catholic truth descending from the Apostles by succession of Bishops, even unto the end.  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 without corruption, change, or alteration, is all one with Tradition, and is the truth given unto the holy Bishops to keep, and not to lay men. See the notable discourse of Vincentius Lirinensis upon this text. li. cont. profan. har. Novationes. And it is for this great, old, and known treasure committed to the Bishop's custody, that S. Irenaeus calleth the Catholic Church Depositorium dives, the rich treasury of truth. li. 3. c. 4. And as Clemens Alexandrinus writeth li. 2 Strom, this place maketh so much against all heretics who do all change this Depositum, that 〈◊〉 only, such men in his days denied this Epistle. The heretics of our days challenge also the truth, and say it is the old truth. but they leap 14 or 15 hundredth years for it over men's heads to the Apostles. 
The Protestant's can show no such depositum.  But we call for the Depositum, and ask them in whose hands that truth which they pretend, was laid up, and how it came down to them▪ for it can not be Apostolical, unless it were Depositum in some Timothees hand, so to continue from one Bishop to an other until our time and to the end.  
20. Profane novelties.] Non dixit antiquitates (saith Vincentius Lirinensis) non dixit vetustates, sed prophanas novitates. Nam si vitanda est novitas, tenenda est antiquitas: si prophana est novitas, sacratae est vetustas. that is, He said not, ANTIQVITIES: he said not, auncientnes: but PROFANE NOVELTIES. For if novelty is to be avoided, antiquity is to be kept: if novelty be profane, ancientness is holy and sacred. See his whole book against the profane novelties of heresies.  
We may not measure the newness or oldness of words and terms of speaking in religion, 
Profane novelties of words how to be tried and examined.  by holy Scriptures only: as though all those or only those were new and to be rejected, that are not expressly found in holy write: but we must esteem them by the agreableness or disagreablenes they have to the true sense of Scriptures, to the form of Catholic faith and doctrine, to the phrase of the old Christians, to the Apostolic use of speech come unto us by tradition of all ages and Churches, and to the prescription of holy counsels and schools of the Christian world: which have given out (according to the time and questions raised by heretics and contentious persons) very fit, artificial, and significant words, to discern and defend the truth by, against falsehood.  
These terms, 
Catholic terms not expressly in the Scriptures, but in sense, are no such novelties of words.  Catholic, Trinity, Person, Sacrament, Incarnation, mass, and many more, are not (in that sense wherein the Church useth them) in the Scriptures at all, and divers of them were spoken by the Apostles before any part of the new Testament was written, some of them taken up strait after the Apostles days in the writings and preachings of holy Doctors, and in the speech of all faithful people, and therefore can not be counted novelties of words. Others beside these, as, Consubstantial, Deipara, transubstantiation, and the like, which are neither in express terms found in Scriptures, not yet in sense (if we should follow the judgement of the special sects against which the said words were first invented, the Arians crying out against Nicene council, for the first: the Nestorians against the ephesive council, for the second: the Lutherans & Caluinists against the Lateran and the later counsels, for the third) these words also notwithstanding, by the judgement of holy Church and counsels approved to be consonant to God's word, and made authentical among the faithful, are sound and true words, and not of those kind which the Apostle calleth novelties.  
The words then here forbidden, 
Heretical novelties of words.  are the new profane terms and speeches invented or specially used by heretics, such as S. Irenee recordeth the Valentinians had a number most monstrous: as the Manichees had also divers, as may be seen in S. Augustine: The Arians had their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Similis substantia, and Christ to be ex non existentibus: the other heretics after those days had their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christiparam, and such like, agreeable to their sects. But the Protestants pass in this kind, 
The Protestant's profane novelties of words.  as they exceed most heretics in the number of new opinions: as their servum arbitrium ', their sole faith, their fiduce, their apprehension of Christ's justice, their imputative righteousness: their horrible terms of terrors, anguishes, distresses, distrust, fears and feeling of hell pains in the soul of our saviour, to express their blasphemous fiction of his temporal damnation, which they call his descending to hell: Their marks, tokens, and badges sacramental, their Companation, Impanation, Circumpanation, to avoid the true conversion in the Eucharist: their presence in figure, in faith, sign, spirit, pledge, effect, to avoid the real presence of Christ's body. These and such like innumerable which they occupy in every part of their false doctrine, are in the sense that they use them, all false, captious and deceitful words, and are novitates vocum here forbidden.  
And though some of the said terms have been by some occasion obiter without il meaning spoken by Catholics before these heretics arose, yet now knowing them to be the proper speeches of heretics, Christiammen are bound to avoid them. Wherein the Church of God hath ever been as diligent to resist novelties of words, as her adversaries are busy to invent them▪ for which cause she will not have us communicate with them, 
Catholics must abhor from heretical phrases and words.  nor follow their fashion and phrase newly invented, though in the nature of the words sometime there be no harm. In S. Augustine's days when Christian men had any good befallen them, or entered into any man's house, or met any friend by the way, they used always to say, Deo gratias. The donatists and Circumcellions of that time being newsangled, forsook the old phrase and would always say, Laus Deo: from which the Catholic men did so abhor (as the said Doctor writeth) that they had as lief met a thief as one that said to them, 
● Ps. 132.  Laus Deo, in steed of Deo gratias. As now we Catholics must not say, The Lord, but Our Lord: as we say, Our Lady, for his mother, not, The Lady. Let us keep our forefather's words, and we shall easily keep our old and true saith that we had of the first Christians. Let them say, Amendment, abstinence, the lords Supper, the Communion table, Elders, Ministers, superintendant, Congregation, so be it, praise ye the Lord, Morning-Praier, Euening-praier, and the rest, as they will: Let us avoid those novelties of words, according to the Apostles prescript, and keep the old terms, Penance, Fasting, Priest, Church, Bishop, mass, matins, evensong, the B. Sacrament, Altar, Oblation, Host, Sacrifice, Alleluia, Amen, Lent, Palme-Sunday, Chrisimas, & the very words will bring us to the faith of our first Apostles, and condemn these new apostates new faith and phrases.  
20. Falsely called knowledge.] 
Heretics arrogate knowledge falsely so called.  It is the property of all heretics to arrogate to themselves great knowledge, and to condemn the simplicity of their fathers the holy Doctors and the Church▪ but the Apostle calleth their pretended skill, a knowledge falsely so called, being in truth high and deep blindness. Such (saith S. Irenaeus li. 5 c. 17.) as forsake the preaching of the Church, argue the holy Priests of unskilfulness, not considering how far more worth a religious idiot is, them a blasphemous and impudent sophister, such as all heretics be. And again Vincentius Lirinensis speaking in the person of heretics saith, Come o ye foolish and miserable men, that are commonly called Catholics, and learn the true faith which hath been hid many ages heretofore, but is revealed and showed of late, etc. See his whole book concerning these matters.     

THE argument OF THE SECOND EPISTLE OF S. Paul TO TIMOTHEE.  
THE chief scope of this second to Timothee, 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 tentation unto him. Therefore he talketh of the cause of his trouble, & 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 suffer for it, to fulfil his ministery to the end, as himself now had done his.  
Whereby it is certain, that it was written at Rome, in his last apprehension and imprisonment there: as he signifieth by these words Cap. 1: Onesiphorus was not ashamed of my chain, but when he was come to Rome, carefully sought me, etc. And of his martyrdom, thus: For I am now ready to be offered, and the time of my resolution (or death) is at hand. cap. 4.   

THE SECOND EPISTLE OF Paul TO TIMOTHEE.  

CHAP. 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 Onesiphorus.  
verse 1 Paul an Apostle of Jesus Christ by the will of God, according to the promiss of the life which is in Christ Jesus: ✝ verse 2 to Timothee my dearest son, grace, mercy, peace from God the father, and Christ Jesus our Lord.  
✝ verse 3 I give thanks to God, whom I serve from my progenitors in a pure conscience, that without intermission I have a memory of thee in my prayers, night and day ✝ verse 4 desiring to see thee, mindful of thy tears, that I may be filled with joy, ✝ verse 5 calling to mind that faith which is in thee not feigned, which also dwelled first ″ in thy grandmother Loïs', and thy mother Eunîce, and I am sure that in thee also. ✝ verse 6 For the which cause I admonish thee that thou resuscitate the 
⸬; Here again it is plain that holy Orders give grace, & that even by and in the external ceremony of imposing the Bishop's hands. And it is a manner of speech specially used in this Apostle and S. Luke, that Orders give grace to the ordered, & that to take orders or authority to minister Sacraments or preach, is, to be given or delivered to God's grace. Act. 14, 25.  grace of God, which is in thee by the imposition of my hands. ✝ verse 7 For God hath not given us the spirit of fear: but of power, and love, and sobriety. ✝ verse 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, ✝ verse 9 who hath delivered and called us by his holy calling, 
Tit. 3, 5.  * not according to our works, but according to his purpose and grace, 
Tit. 1, ●.  which was given to us in Christ Jesus * before the secular times. ✝ verse 10 But it is manifested now by the illumination of our saviour Jesus Christ, who hath destroyed death, & illuminated life and incorruption by the Gospel: ✝ verse 11 wherein * I am appointed a preacher and Apostle and master of the Gentiles. 
1 Timo. 2, 7.  ✝ verse 12 For the which cause also I suffer these things: but I am not confounded. For I know whom I have believed, & I am sure that he is able to keep my ″ depositum unto that day.  
✝ verse 13 have thou ″ a form of sound words, which thou hast heard of me in faith & 
c Faith and love coupled commonly together in this Apostles writings.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the love in Christ Jesus. ✝ verse 14 keep the good depositum by the holy Ghost, which dwelleth in us. ✝ verse 15 Thou knowest this, that all which are in Asia, be averted from me: of whom is Phigelus and Hermogenes.  
✝ verse 16 Our Lord give mercy to * the house of Onesiphorus: 
2 Tim. 4, 19  because he hath often refreshed me, and hath 
⸬; What a happy & meritorious thing it is to relieve the afflicted for religion, & not to be ashamed of their disgrace, irons or what miseries so ever.  not been ashamed of my chain. ✝ verse 17 but when he was come to Rome: he sought me carefully, and found me. ✝ verse 18 ″ Our Lord grant him to find mercy of our Lord in that day. And how many things he ministered to me at Ephesus, thou knowest better.  

ANNOTATIONS CHAP. I.  
5. In thy grandmother.] Though God show mercy to many that be of incredulous, heretical or ill parents, 
A great blessing, to have Catholic progenitors: and very commendable to cleave fast to their faith.  yet it is a goodly benediction 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 contrary to our education in the Church to follow strange doctrines, abandoning not only our next natural parents' faith, but the ancient faith and belief of all our progenitors for many hundred years together. And if to follow the faith of mother and grandmother only, the Christian 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 father's faith. 
Apol. cont.  But S. Hierom, 
Ruff. li. 1. c. 8.  I am a Christian, 
The people's speeches of their father's faith, is very Christian and laudable.  saith he, and borne of Christian parents, and carry the sign of the cross in my forehead. And again ep. 65. c. 3. Until this day the Christian world hath been without this doctrine, that faith will I hold fast being an old man, wherein I was borne a child. And the holy Scriptures set us often to school to our fathers. 
Deut. 32. & Ps. 43.  Ask thy fathers, and they will show thee, thy ancestors, and they will tell thee. And again, Our fathers have showed unto us. 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 opinions be named, New and fresh, such as their fathers worshipped not. Deut. 32. Finally S. Paul both here and 
* Act. 24.  often else allegeth for his defence and commendation, that he was of faithful progenitors. And it is a case that heretics can not lightly brag of, no one sect commonly during so long without intermission, 
2 Cor. 11.  that they can have many progenitors 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 Christian religion to be true.  
12. Depositum.] A great comfort to all Christians, 
Al our good deeds are laid up with God, to be rewarded  that every of their good deeds and sufferings for Christ, and all the worldly losses sustained for defence or confession of their faith, he extant with God, and kept as depositum, to be repaid or received again in heaven. Which if the worldings believed or considered, they would not so much marvel to see Catholic men so willingly to lose land, liberty, credit, life and all for Christ's sake and the church's faith.  
13. A form.] The Apostles did set down a platform of faith, doctrine, & phrase of Catholic speech and preaching, & that not so much by writing (as here we see) as by word of mouth: to which he referreth Timothee over and above his Epistles unto him. And how precisely Christian Doctors ought to keep the form of words anciently appropriated to the mysteries and matters of our religion, 
We must speak in Catholic terms, after a certain rule of faith, and form of words.  S. Augustine expresseth in these words li. 10 de civit. c. 23. Philosophers speak with freedom of words etc. but we must speak according to a certain rule, lest licentious liberty of words breed an impious opinion of the things also that are signified by the same. Trinity, person, essence, Consubstantial, transubstantiation, mass, Sacrament, and such like, be verba sana (as the Apostle speaketh) 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 counsels and fathers, to express as near as could be the high inestable or unspeakable verity of some points, and to stop the heretics audacity and invention of new words and profane speeches in such things, which the Apostle warneth Timothee to avoid 1 ep. c. 6, 10. and 2 ep. 2, 16. See the Annotations there.  
18. Our Lord.] 
Relievers of Cath. prisoners.  To have this prayer of an Apostle, or any Priest or poor Cath. man so relieved, giveth the greatest hope at the day of our death or general judgement, that can be: and it is worth all the lands, honours, and riches of the world.    

CHAP. II.  
He exhorteth him to labour diligently in his office, considering the reward in Christ, and his denial of them that deny him. 14 Not to contend, but to shun heretics: neither to be moved to see some subverted, considering that the elect continued Catholics, and that in the Church be of all sorts. 24 Yet withal sweetness to reclaim the deceived.  
verse 1 thou therefore my son, be strong in the grace which is in Christ Jesus: ✝ verse 2 & the things which thou hast heard of me by many witnesses, these commend to faithful men, which shall be fit to teach others also. ✝ verse 3 Labour thou as a good soldier of Christ Jesus. ✝ verse 4 ″ No man being a soldier to God, entangleth himself with secular businesses: that he may please him to whom he hath approved himself. ✝ verse 5 For he also that striveth for the mastery, is not crowned unless he strive lawfully. ✝ verse 6 The husbandman that laboureth, must first take of the fruits. ✝ verse 7 understand what I say: for our Lord will give thee in all things understanding. ✝ verse 8 Be mindful that our Lord Jesus Christ is risen again from the dead, of the seed of David, according to my Gospel, ✝ verse 9 wherein I labour even unto bands, as a malefactor: but the word of God is not tied. ✝ verse 10 therefore 
⸬; mark here that the elect (though sure of salvation) yet are saved by means of their preachers & teachers, as also by their own endeavours.  I sustain all things for the elect, that they also may obtain the salvation, which is in Christ Jesus, with heavenly glory. ✝ verse 11 A faithful saying. For if we be dead with him, we shall live also together. ✝ verse 12 If we shall sustain, 
Mat. 10, Ro. 3, 3.  we shall also reign together. * If we shall deny, he also will deny us. ✝ verse 13 * If we believe not: he continueth faithful, he can not deny himself. ✝ verse 14 These things admonish: testifying before our Lord.  
Contend not in words, for it is profitable for nothing, but for the subversion of them that hear. ✝ verse 15 Carefully provide to present thyself approved to God, a workman not to be confounded, ″ rightly handling the word of truth. ✝ verse 16 But 
c See the Annotation before 1 Tim. 6. v. 20.  profane and vain speeches avoid: for they do much grow to impiety: ✝ verse 17 & ″ their speech spreadeth as a canker: of whom is Hymenaeus and Philêtus: ✝ verse 18 who have erred from the truth, saying that the resurrection is done already, and have subverted the faith of some.  
✝ verse 19 But the sure foundation of God standeth, having this seal, Our Lord knoweth, who be his, and let every one depart from iniquity that nameth the name of our Lord. ✝ verse 20 But ″ in a great house there are not only vessels of gold and of silver, but also of wood and of earth: and certain in deed unto honour, but certain unto contumely. ✝ verse 21 If any man therefore shall ″ cleanse himself from these, he shall be a vessel unto honour, sanctified & profitable to our Lord, prepared to every good work.  
✝ verse 22 But youthful desires flee: and pursue justice, faith, charity, & peace with them that invocate our Lord from a pure heart. 
Tit. 3, 9  ✝ verse 23 And * foolish and unlearned questions avoid, knowing that they engender brawls. ✝ verse 24 But the servant of our Lord must not wrangle: but be mild toward all men, apt to teach, patiented, ✝ verse 25 with modesty admonishing them that resist the truth: lest sometime 
⸬; conversion from sin and heresy is the gift of God and of his special grace: yet here we see, good exhortations and prayer and such other helps of man be profitable thereunto. Which could not be, if we had not free will.  God give them repentance to know the truth: ✝ verse 26 and they recover themselves from the snares of the devil, of whom they are held captive at his will.  

ANNOTATIONS CHAP. II.  
4 No man being a soldier.] 
What secular affairs do not agree nor consist with spiritual men's function.  First of all, the Apostle (1 Cor. 7.) maketh marriage & the needful cares, solicitude, and distractions thereupon ever depending, special impediments of all such as should employ themselves wholly to God's service, as Bishops & Priests are bound to do. He that is with a wife (saith he) is careful for the world, how to please his wife, and is distracted or divided. 2 Cor. 7.  
Secondly, the practice of physic, merchandise, or any other profane faculty and trade of life to gather riches, and much more to be given to hunting, hawking, gameving, shows, interludes, or the like pastimes, is here forbidden.  
Thirdly, the services of Princes and manifold base offices done to them for to obtain dignities and promotions, 
How spiritual men may serve secular Princes, & deal in civil causes.  are disagreeable to Priestly functions▪ not so, to be their chaplains for his purpose to preach unto them, to hear their confessions, to minister the Sacraments unto them, to say divine service before them, and such other spiritual duties, for, all such services done to principal persons both of the clergy and laity, be godly and consonant to Priestly vocation. As also serving of Princes and commonweals in civil causes and matters of state, in making peace and quietness among the people, by deciding or compounding their controversies, and all such like affairs tending to the honour of God and good of men, and to the upholding of true religion, when they may be done without notorious damage or hindrance of their spiritual charge, or when the hurts thereof be abundantly recompensed by the necessary duties done for the general good of kingdom or country: 
in vit. 8. Ambr. & Bern.  all such things (I say) be lawful and often very requisite. And S. Augustine, S. Ambrose, S. Bernard, and other holy Bishops of old were much occupied therein, as we see in S. Augustine's book de opere Monachorum c. 29. & Possid. in vit. c. 19  
15. Rightly.] 
Catholics only, right handlers of the Scripture.  The Scriptures or challenge of the word of God is common to Catholics and heretics, but all is in the handling of them, these later handle them guilefully, adultering the word of God, 
2 Cor. 2 & 4.  as * else where the Apostle speaketh: the other sincerely after the manner of the Apostles and doctors of God's Church. Which the Greek expresseth by a significant word of cutting a thing strait by a line, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
17. Their speech.] 
Heretical books and sermons are to be avoided.  The speeches, preachings, and writings of heretics be pestiferous, contagious, and creeping like a canker. Therefore Christian men must never hear their sermons nor read their books. For such men have a popular way of talk whereby the unlearned, and specially women laden with sin, are easily beguiled. Nothing is so easy (saith S. Hierom) as with voluble and rolling tongue to deceive the rude people, which admire whatsoever they understand not. Ep. 2. ad Nepot. c. 10.  
20. In a great house] He meaneth not that Hymenaeus and Philétus (of whom he spoke immediately before) or other heretics, be properly within the Church, as Catholic men are, 
Who are out of the Church or within it.  though grievous sinners: but that evil men 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 profession and use of the same, Sacraments, and in the outward fellowship of Catholics, not yet either separated of themselves, nor cast out by the governors of the Church, so long (we say) they be after a sort in the Church: though properly and in deed they be out of the compass of God's house. Marry of those that are openly severed in Sacraments, service, and communion, there is no question but they are out of the Church.  
21. Cleanse himself.] 
Free will.  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 to his just judgement: neither of both being repugnant to our free will, but working with and by the same, all such effects in us as to his providence and our deserts be agreeable.    

CHAP. III.  
He prophesieth of heretics to come, 6 and noteth certain then also for such, bidding him to avoid them, 10 and (whatsoever persecution befall for it) to continued constant in the Catholic doctrine, both because of his Master (S. Paul himself) 15 and also because of his own knowledge in the Scriptures.  
verse 1 AND this know thou, 
1 Timot. 4, 1.  that * in the last days shall approach perilous times. ✝ verse 2 and ″ men shall be lovers of themselves, covetous, haughty, proud, blasphemous, not obedient to their parents, unkind, wicked, ✝ verse 3 without affection, without peace, accusers, incontinent, unmerciful, without benignity, ✝ verse 4 traitors, stubborn puffed up, and lovers of voluptuousness more than of God: ✝ verse 5 having an appearance in deed of piety, but denying the virtue thereof. And these avoid. ✝ verse 6 For of these be they that craftily enter into houses: and lead captive seely ″ women laden with sins, which are led with divers desires. ✝ verse 7 always learning, and never attaining to the knowledge of the truth. ✝ verse 8 But as 
⸬; That those Magicians which resisted Moses, were thus called, it is not written in all the old Testament, therefore it came to the Apostles knowledge by tradition, as the Church now hath the names of the 3 kings, of the penitent thief, of the soldier that pierced Christ's side on the cross, and of the like.  Jannes' & Mambres * resisted Moses, so these also resist the truth, 
Exo. 7.  men corrupted in mind, reprobate concerning the faith. ✝ verse 9 But they shall prosper no further: for their ″ folly shall be manifest to all, as theirs also was.  
✝ verse 10 But thou hast attained to my doctrine, institution, purpose, faith, longanimity, love, patience, ✝ verse 11 persecutions, passions: what manner of things were done to me at Antioch, at Iconium, at Lystra: what manner of persecutions I sustained. and out of all our Lord delivered me. ✝ verse 12 And ″ all that will live godly in Christ Jesus, shall suffer persecution. ✝ verse 13 But evil men and seducers shall prosper to the worse: erring, and driving into error. ✝ verse 14 But thou, 
⸬; In all danger and diversity of false sects, S. Paul's admonition is, ever to abide in that was first taught & delivered, never to give over our old faith for a new fancy. This is it which before he calleth depositum. 1. Tim. 6. and 2. Tim. 1.  continue in those things which thou hast learned, and are committed to thee: knowing of whom thou hast learned: ✝ verse 15 and because from thine infancy thou hast known the holy Scriptures, which can instruct thee to salvation, by the faith that is in Christ Jesus.  
✝ verse 16 ″ * All Scripture inspired of God, 
2. Pet. 1, 21.  is profitable to teach, to argue, to correct, to instruct in justice: ✝ verse 17 that the man of God may be perfect, instructed to every good work.  

ANNOTATIONS CHAP. III.  
2. Men shall be.] all these words S. Cyprian expoundeth of such as by pride and disobedience resist God's Priests. Let no faithful man, saith he, that keepeth in mind our Lords and the Apostles admonition, marvel if he see in the later times some proud and stubborn fellows and the enemies of God's Priests, go out of the Church or impugn the same: when both our Lord and th' Apostle foretold us that such should be. Cypr. ep. 55. nu. 3.  
6. Women laden.] 
Women easily seduced by heresy.  Women laden with sins, are for such their deservings, and through the frailty of their sex, more subject to the heretics deceits, than men: the enemy attempting (as he did in the fall of our first parents) by them to overthrow men. See S. Hierem upon the 3 chapter of jeremy. Where he addeth that every heresy is first broached propter gulam & ventrem, for gluttony and belly-cheer.  
9 Folly manifest.] 
The folly of heretics in time appeareth.  all heretics in the beginning seem to have some show of truth, God for just punishment of men's sins permitting them for some while in some persons and places to prevail: but in short time God detecteth them, and openeth the eyes of men to see their decei tes: in so much that after the first brunt they be maintained by force only, all wise men in manner seeing their falsehood, though for troubling the state of such common weals where unluckily they have been received, they can not be so suddenly extirped.  
12. All that will live.] 
Persecution.  all holy men suffer one kind of persecution or other, being grieved and molested by the wicked, one way or an other: but not all that suffer persecution, be holy, as all malefactors. The Church and Catholic Princes persecute heretics, and be persecuted of them again, as S. Augustine often declareth. See ep. 48.  
13. Prosper.] Though heresies and the authors of them be after a while discovered & by little and little forsaken generally of the honest, discrete, and men careful of their own salvation, yet their authors and other great sinners proceed from one error and heresy to an other, and finally to plain atheism and all devilish disorder.  
16. All Scripture.] Besides the Apostles teaching and tradition, the reading of holy Scriptures is a great defence and help of the faithful, and specially of a Bishop, not only to avoid and condemn all heresies, 
The great profit of reading the Scriptures.  but to the guiding of a man in all justice, good life and works. Which 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 part of them, but it is profitable to the end aforesaid, if it be read and understood according to the same Spirit wherewith it was written.  
The heretics upon this commendation of holy Scriptures, 
The heretics foolish argument: all Scripture is profitable, ergo only Scripture is necessary & sufficient.  pretend (very simply in good sooth) 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 were only enough to attain the same. By which reason a man might as well prove that the old Testament were enough, and so exclude the new: or any one piece of all the old, and thereby exclude the rest. For he affirmeth every Scripture to have the foresaid utilities. and they might see in the very next line before, that he requireth his constant perseuêrance in the doctrine which he had taught him over and above that he had learned out of the Scriptures of the old Testament, which he 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 hereupon (to commit the holy Scriptures to every man's presumption) do gather: but affirmeth only that Timothee knew the Scriptures and therefore had studied them by hearing good readers and teachers, as S. Paul himself did of Gamaliel and the like, and as all christian students do, that be trained up from their youth in Catholic universities in the study of divinity.    

CHAP. four  
He requireth him to be earnest while he may, because the time will come when they will not abide Catholic preaching, 5 and to fulfil his course, as himself now hath done. 9 and to come unto him with speed, because the rest of his train are dispersed, and he draweth now to heaven.  
verse 1 I testify before God and Jesus Christ who shall judge the living and the dead, 
The Epistle for holy Doctors, and for S. Dominike August. 4.  and by his advent, and his kingdom: ✝ verse 2 Preach the word. Urge in season, out of season, reprove, beseech, rebuke in all patience and doctrine. ✝ verse 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, ✝ verse 4 and from the truth certes they will avert their hearing, and to fables they will be converted. ✝ verse 5 But be thou vigilant, labour in all things, do the work of an evangelist, fulfil thy ministery. Be sober. ✝ verse 6 For I am even now 
⸬ 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 suffereth it, and in others that are partakers of the merit as of a sacrifice: which name it hath by a metaphor.  to be sacrificed: & the time of my resolution is at hand. ✝ verse 7 I have fought a good fight, I have consummate my course, I have kept the faith. ✝ verse 8 Concerning the rest, there is laid up for 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. ⊢  
✝ verse 9 Make haste to come to me quickly. ✝ verse 10 For Demas hath left me, loving this world, and is gone to Thessalonica: Crescens into Galatia, 
Col. 4, 14.  Titus into Dalmatia. ✝ verse 11 * Luke only is with me. Take mark, and bring him with thee: for he is profitable to me for the ministery. ✝ verse 12 But Tychicus I have sent to Ephesus. ✝ verse 13 The cloak that I left at Troas with Carpus, coming bring with thee, and the books, especially the parchment. ✝ verse 14 Alexander the Coppersmith hath showed me much evil, our Lord will reward him according to his works: ✝ verse 15 whom do thou also avoid, for he hath greatly resisted our words. ✝ verse 16 In my first answer no man was with me, but all did forsake me: be it not imputed to them. ✝ verse 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 the lion. ✝ verse 18 Our Lord 
` will deliver  ● hath delivered ' me from all evil work: and will save me unto his heavenly kingdom▪ to whom be glory for ever & ever. Amen.  
✝ verse 19 Salute Prisca and Aquila, 
2 Timo. 1, 16.  and * the house of Onesiphorus. ✝ verse 20 Erastus remained at Corinth. And Trophimus I left sick at Milêtum. ✝ verse 21 Make haste to come before winter. Eubûlus and Pudens and 
c This Linus was coadjutor with & under ●. Peter, & so counted second in the number of Popes.  Linus and Claudia, and all the brethren, salute thee. ✝ verse 22 Our Lord Jesus Christ be with thy spirit. Grace be with you. Amen.  

ANNOTATIONS CHAP. four  
3. There shall be a time.] If ever this time come (as needs it must that the Apostle foresaw and foretold) now it is undoubtedly▪ 
The Apostle prophesied of our new delicate preachers.  for the properties fall so just in every point upon our new masters and their Disciples, that they may seem to be pourtered out, rather than prophesied of. Never were there such delicate Doctors that could so pleasantly claw and so sweetly rub the itching ears of their hearers, as these, which have a doctrine framed for every man's phamsie, lust, liking and desire▪ 
Esa. 30. v. 10.  the people not so fast crying, Speak placentia, things that please: but the masters as fast warranting them to do placentia.  
8. Acrowne of justice.] This place convinceth for the Catholics, 
Works meritorious.  that all good works done by God's grace after the first justification, be truly and properly meritorious, and fully worthy of everlasting life: and that thereupon heaven is the due and just stipend, crown, or recompense, which God by his justice oweth to the persons so working by his grace▪ for he rendereth or repaieth heaven as a just judge, 
How heaven is due both of justice and mercy.  and not only as a merciful gives▪ and the crown which he payeth, is not only of mercy or favour or grace, but also of justice. It is his merciful favour and grace, that we work well & merit heaven: it is his justice, for those merits to give us a crown correspondent in heaven. S. Augustine upon these words of the Apostle, expresseth both briefly thus, How should be repay as a just judge, unless he had first given as a merciful father. 〈◊〉. de great. & lib. arbit. c. 6.  
And when you hear or read any thing in the Scriptures, that may seem to derogate from man's works in this case, it is always meant of works considered in their own nature and valour, not implying the grace of Christ, by which grace it cometh, & not of the work in itself that we have a right to heaven & deserve it worthily: 
It is not of us, but of God's grace, that works be meritorious.  which the Apostle in the 6 to the hebrews more than insinuateth, saying these words, God is not unjust, to forget your work & love which you have showed in his name etc. As though he would say, 
Mat. 20.  that he were unjust if he did forget to recompense 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 accordingly paid unto us as our hire at the day of judgement, 
To such good works heaven is due: to say the contrary, is to derogate from God's grace.  for that is 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 promise and by covenant and right debt. See a notable place in S. Augustine in Psal. 83▪ in fine: and 100 in initie, & ho. 14▪ c. 2. li. 50▪ hom: S. Cyprian also, and namely the later end of his book de opere & ●●●mosyna: 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. S. Augustine's words be these, 
In Ps. 100.  Mark that he to whom our Lord gave grace, hath our Lord also his debtor. He found him a giver, in the time of mercy: he hath him his debtor in the time of judgement. See the place and the rest her quoted, where he examineth and explicateth the matter at large.     

THE argument OF THE EPISTLE OF S. Paul TO Titus.  
THAT Titus was a Gentil, and not a Jew, and that he was in S. Paul's train, at the least the 14 year after his conversion, if not before, we understand by the Epistle to the Galatians c. 2. And that he continued with him to the very end, appeareth in the second to Timothee c. 4. Where he maketh mention that he sent him from Rome into Dalmatia, when himself was shortly after to be put to death.  
And therefore although S. Luke never name him in the acts, as neither himself, yet no doubt he comprehendeth him commonly, when he speaketh thus in the first person plural: Forthwith we sought to go into Macedonia. Act, 16. For S. Paul also sent him to Corinth, between the writing of his 1 & 2 to the Corinthians (which time concurreth with Act. 19) by occasion whereof he maketh much and honourable mention of him in the said second Epistle c▪ 2. etc. 7. and again * he sent him with the same Epistle: 
2 Corinth. 8.  both times about great matters: so that no doubt he was even then also a Bishop, and received accordingly of the Corinthians, with fear and trembling. 2. Cor. 7, v. 15. But the same is plainer in this Epistle to himself c. 1. v. 5. Where the Apostle saith: for this cause I left thee at Crete, etc. By which words it is manifest also, that this Epistle was not written during the story of the acts (seeing that no mention is there of S. Paul's being in the isle of Crete) but after his dismission at Rome out of his first trouble, and before his second or last trouble there, as is evident by these words: When I shall send to thee Artemas or Tychicus, make haste to come to me to Nicopolis, for there I have determined to winter. Tit. 3.  
Therefore he instructeth him (and in him, all Bishops) much like as he doth Timothee, what qualities he must require in them that he shall make priests and Bishops, in what sort to preach, and to teach all sorts of men, to commend good works unto them: finally, himself to be their example in all goodness.   

THE EPISTLE OF Paul TO Titus.  

CHAP. I.  
Of what quality the Priests and Bishops must be: 9 namely learned, considering the judaical seducers of that time. 12 That the Cretensians must be roughly used, 10 have them continue sound in faith.  
verse 1 Paul the servant of God, and an Apostle of Jesus Christ according to the faith of the elect of God and knowledge of the truth: which is according to piety ✝ verse 2 into the hope of life everlasting, which he promised that lieth not, God, * before the secular times: 
2. Tim. 1, 9  ✝ verse 3 but hath manifested in due times his word in preaching, which is committed to me according to the precept of our saviour God: ✝ verse 4 to Titus my beloved son according to the common faith, grace and peace from God the father, and Christ Jesus our saviour.  
✝ verse 5 For this cause left I thee in Crete, that thou shouldest reform the things that are wanting, and shouldest ″ ordain priests by cities, as I also appointed thee: ✝ verse 6 * if any be without crime, 
1. Tim. 3, 2.  the husband ″ of one wife, having faithful children, not in the accusation of riot, or not obedient. ✝ verse 7 For a Bishop must be without crime, as the steward of God: not proud, not angry, not given to wine, no striker, not covetous of filthy lucre: ✝ verse 8 but given to hospitality, gentle, sober, just, holy, continent: ✝ verse 9 embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine, & to reprove them that gainsay it.  
✝ verse 10 For there be many disobedient, vaine-speakers, and seducers, especially they that are of the Circumcision. ✝ verse 11 who must be controlled. who subvert whole houses, teaching the things they ought not, for filthy lucre. ✝ verse 12 One of them said, 
Epimenides.  their ov●ne proper prophet, The Cretensians always lier●, naughty beasts, slothful bellies. ✝ verse 13 This testimony is true. For the which cause rebuke them sharply, that they may be sound in the faith, ✝ verse 14 not attending to jewish fables, and commandments of men averting themselves from the truth.  
✝ verse 15 * all things are 
⸬ He speaketh not of the Churches abstaining from meats some times, which is not for any uncleanness in the creatures, but for chastening their bodies: but he meaneth the jewish superstition, who now being Christians, would not cease to put difference of clean and unclean according to their old la. See S. Augustine Cont. Faust. li. 31. c. 4.  clean to the clean: 
Rom. 14, 20.  but to the polluted and to infidels nothing is clean: but polluted are both their mind and conscience. ✝ verse 16 They confess that they know God: but in their works they deny, whereas they be abominable and incredulous and to every good work reprobate.  

ANNOTATIONS CHAP. I.  
5. Ordain Priests.] 
Priest's must be consecrated by Bishops only.  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 fashions, yet they can not be ordered and consecrated but by a Bishop who was himself rightly ordered or consecrated before, as this Titus was by S. Paul. And here it seemeth that he did not only consecrate them whom the people had elected before, 
The popular election of the clergy taken away.  but himself also made choice of the persons, no mention being here made of any other election popular. Which though it were long used in the primitive Church, yet for divers causes and specially for continual tumults, partialities, and disorders which S. Augustine much complaineth of in his time, was justly taken away, and other better means of their designment appointed. See Conc. Laodic. cap. 12. 13. S. August. de adult. coniug. li. 2. ●. 20. Ep. 110. and Possid. in vita. Aug. ●. ●.  
And that the ordering of Priests or imposition of hands to that purpose, belongeth only to Bishops, 
The pre-eminence of a Bishop above a Priest.  and to no inferior Priests or other persons, it is plain by the Apostolic practice set down in the Scriptures, namely in the acts, and in the Epistles to Timothee and Titus. And S. Hierom, who seemeth sometimes to say that in the primitive Church there was no great difference betwixt a Bishop and Priest, yet he ever excepteth giving holy Orders, which pre-eminence he attributeth to Bishops only. ep. 85. as he doth also Confirming the Baptized by giving them the holy Ghost through imposition of hand and holy chrism. 
To put no difference between them is Aërius heresy.  Dial. cont. Lucifer. c. 4. Note also that Aërius was of old condemned of heresy, for holding that there was no difference betwixt a Priest and a Bishop. Epiph. har. 75. August. har. 53. Note lastly the fraudulent translation of the heretics always, turning for Priests (which here is evident to be a calling of Order and office) elders, saying, That thou ordain Elders. which in our vulgar tongue signifieth the age, and not the Office properly: 
Heret. translation.  and all this for hatred of Priests.  
6. Of one wife.] To that which is said upon the like words 1 Tim. 3: add this testimony of S. Epiphanius li. 3. 〈◊〉. 2. cont. harese● in fine. Holy priesthood, saith he, for the most part proceedeth of Virgins: 
Bigami excluded from holy Orders, and the causes thereof.  and if not of virgins, yet of them that live a sole or single life: but and if the single and sole persons suffice not to the ministery, of such as contain from their wives, or after once marrying remain widows. For, him that hath him married twice, it is not lawful to take to priesthood etc. If you list to see the causes why bigamy is forbidden them that are to be Priests, and continency required of the clergy, see the same author li. 2. to. 1. hares. 59 S. Ambrose li. 1. Offic. c. 50. and upon 1 Tim. 3. S. Augustine de b●no conjugal. c. 18. S. Hierom ep. 50 c. 5 ad Pammachium, and against Jovinian li. 1 c. 19 S. L●o ●p. 87. and other ancient authors.  
And if the studious reader peruse all antiquity, 
The notable men of both Testaments, that lived continently from wives.  he shall find all notable Bishops and Priests of God's Church to have been liars, or continent from their wives, if any were married before they came to the clergy. So was S. Paul, and exhorteth all men to the like. 1 Cor. 7, 7. So were all the Apostles after they followed Christ, at S. Hierom witnesseth, affirming that our Lord loved John specially for his virginity. Apol. ad Pammach. c. 8. & li. 1 cont. Jovin. c. 14. S. Ignatius ●p. ● ad Philadelph. saith of the said John, and of Timothee, Titus, Euodius, Clement, that they lived and died in chastity, reckoning up of the old-Testament divers notable personages that did the same, as Elias, Jesus nave (otherwise called joshua) Melchlsedec, Elisaeus, Hieremie, John Baptist. No man is ignorant that all the notable fathers of the Greek and Latin Church lived chaste: Athanasius, Basil, Nazianzene, Chrysostom, Cyprian, Hilary (who entered into holy Orders after his wives death) Ambrose, Hierom, Augustine, Leo, Gregory the great. Certain other notable fathers had once wives, but no holy men ever used them, much less married, after they were in holy Orders. 
Only the Protestants complain that they have not the gift of chastity.  A marvelous thing, that so many heretofore should have the gift of chastity then, and now so few, if the Protestants say true, that scarce one among them in our age of all their sects, even of their principal Superintendents, hath had it.    

CHAP. II.  
What to preach both to old and young (not only with word but with example also) and to servants. 11 For there are of all sorts in the Church, and they must be instructed accordingly.  
verse 1 but do thou speak the things that become sound doctrine. ✝ verse 2 Old men that they be sober, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicos.  chaste, wise, sound in the faith, in love, in patience. ✝ verse 3 Old women in like manner, in holy attire, not ill speakers, not given to much wine: teaching well, ✝ verse 4 that they may teach the young women wisdom, to love their husbands, to love their children, ✝ verse 5 wise, chaste, sober, having a care of the house, gentle, subject to their husbands, that the word of God be not blasphemed. ✝ verse 6 young men in like manner exhort that they be sober. ✝ verse 7 In all things show thyself an example of good works, in doctrine, in integrity, in gravity, ✝ verse 8 the word sound, irreprehensible: that he which is on the contrary part, may be afraid, 
Eph. 6, 5.  having no evil to say of us. ✝ verse 9 * servants to be subject to their masters, 
Col. 3, 22.  in all things pleasing, not gainsaying: 
1. Pet. 2, 18.  ✝ verse 10 not defrauding, but in all things showing good faith, that they may adorn the doctrine of our saviour God in all things.  
✝ verse 11 For the grace of God our saviour hath appeared to all men: 
The Epistle at the first mass on Christmas day, and upon the Circumcision of our Lord.  ✝ verse 12 instructing us that denying impiety & worldly desires, we live soberly, and justly, and godly in this world, ✝ verse 13 expecting the blessed hope and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  advent of the glory of the great God and our saviour Jesus Christ, ✝ verse 14 who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. ✝ verse 15 These things speak, and exhort ⊢ and rebuke 
⸬; Bishops must be stout and command in God's cause, and the people must in no wise disobey or contemn them.  with all authority. Let no man contemn thee.   

CHAP. III.  
To teach them obedience unto Princes, and meekness towards all men, considering that we also were as they, till God of his goodness brought us to baptism. 8 To teach good works, 9 and to avoid vain questions; 10 and obstinate heretics.  
verse 1 ADMONISH them to be subject to Princes and Potestates, to obey at a word, to be ready to every good work, ✝ verse 2 to blaspheme no man, not to be litigious, but modest: showing all mildness toward all men. ✝ verse 3 for we also were sometime unwise, incredulous, erring, serving diverse desires & voluptuousnesses, living in malice & envy, audible, hating one an other. ✝ verse 4 But when 
b The Epistle at the 2 mass on Christmas day, and in the votive mass of our B. Lady between Christmas and Candlemas.  the benignity and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  kindness toward man of our saviour God appeared: 
2, Tim. 1, 9  ✝ verse 5 * not by the works of justice which we did, but according to his mercy he hath saved us 
⸬ As before in the Sacrament of holy Orders (1. Tim. 4. and 2 Tim. 1) so here it is plain that baptism giveth grace, & that by it as by an instrumental cause we be saved.  by the laver of regeneration and renovation of the holy Ghost, ✝ verse 6 whom he hath powered upon us abundantly by Jesus Christ our saviour: ✝ verse 7 that being justified by his grace, we may be heirs according to hope of life everlasting. ⊢  
✝ verse 8 * It is a faithful saying, and of these things I will have thee avouch earnestly: that they which believe in God, be careful to excel in good works. These things be good and profitable for men. 
1 Tim. 4.  ✝ verse 9 But * foolish questions, and genealogies, 
2. Tim. 2, 23.  and contentions, and controversies of the Law avoid. For they are unprofitable and vain.  
✝ verse 10 A man that is ″ an heretic after the first and second 
⸬; These admonitions or correptions must be given to such as err, by our Spiritual governors and Pastors: to whom if they yield not, Christian men must avoid them.  admonition avoid: ✝ verse 11 knowing that he that is such an one, is ″ subverted, and sinneth, being condemned ″ by his own judgement.  
✝ verse 12 When I shall send to thee Artemas or Tychicus, hasten to come unto me to Nicopolis. for there I have determined to winter. ✝ verse 13 Set forward Zenas the lawyer and Apollo's carefully, that nothing be wanting to them. ✝ verse 14 And let our men also learn 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesse.  to excel in good works to necessary uses: that they be not unfruitful. ✝ verse 15 Al that are with me, salute thee: salute them that love us in the faith. The grace of God be with you al. Amen.  

ANNOTATIONS CHAP. III.  
10. A man that it an heretic.] 
Who is properly an heretic, & who is not.  Not every one that erreth in religion, is an heretic, but he only that after the church's determination, wilfully and stubbornly standeth in his false opinion, not yielding to decree of council or the chief Pastors of the Church therein. They (saith S. Augustine ep. 162.) that defend their sentence (though false and perverse) with no stubborn stomach or obstinate heart, specially if it be such as themselves by bold presumption broached not, but received it of their deceived parents, 
Description or marks how to know an heretic.  and do seek the truth warily and carefully, being ready to be reform if they find it, such are not to be reputed among heretics. And again. li. 18. de civit. c. 55. They that in the Church of Christ have any crazed or perverse opinion, if being admonished to be of a sound and right opinion, they resist obstinately, and will not amend their pestiferous opinions, but persist in defence of them, are thereby become heretics, and going forth out of the Church, are counted for enemies that exercise us. Again, li. 4 de Bapt. cont. Donat. c. 16. He is an heretic that, when the doctrine of the Catholic faith is made plain and manifest unto him, had rather resist it, and choose that which himself held etc. And in divers places he declareth that S. Cyprian, though he 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. li. 2 de bapt. c. 4. So Possidonius in the life of S. Augustine reporteth, 
vit Aug. c. 1●.  how, after the determination of the See Apostolic that Pelaglus opinion was heretical, all men esteemed Pelagius an heretic, and the Emperor made laws against him as against an heretic. Again S. Augustine saith, He is an heretic in my opinion, that for some temporal commodity, and specially for his glory and principality, coineth or else followeth false or new opinion. de utillit. credendi cap. 1.  
Let our Protestants behold themselves in this glass, 
The former marks agree to the Protestants.  and withal let them mark all other propretles that old heretics ever had, and they shall find all definitions and marks of an heretic to fall upon themselves. And therefore they must not marvel if we warn all Catholic men by the words of the Apostle in this place, to take heed of them, and to shun their preachings, books, 
Their books, service, & preaching must be avoided.  conventicles and companies. Neither need the people be curious to know what they say, much less to confure 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 S. Augustine noteth in the later end of his book de heresibus. And S. Cyprian saith notably to Antonianus demanding curiously what heresies Novatianus did teach: 
Ep. 52. nu. 7.  No matter, qd he, What heresies he hath or teacheth, when he teacheth without. that is to say, out of the Church.  
11. Subueried.] 
The Church seeketh the amendment of the most obstinate heretics.  Heretics be often in corrigible, yet the Church of God ceaseth not by all means possible to revoke them. therefore S. Augustine saith ep. 162. The heretic himself though swelling with odious and detestable pride, and mad with the frowardness of wicked contention, as we admonish that he be aucided lest he decrive the weaklings and little ones, so we refuse not by all means possible to seek his amendment and reformation.  
11. By his own judgement.] 
Heretics cut themselves from the Church.  Other grievous offenders be separated by excommunication from the communion of saints and the fellowship of God's Church, by the sentence of their Superiors in the same Church: but heretics more miserable and infortunate than they, run out of the Church of their own accord, and so give sentence against their own souls to damnation.     

THE EPISTLE OF Paul TO PHILEMON. THE argument.  
Hearing of Philémons' virtue, who was a Colossian, he writeth a familiar letter from Rome (being prisoner there) about his fugitive servant Onesimus: not doubting but that he might command him, yet rather requesting that he will forgive him, yea and receive him as he would Paul himself, who also hopeth to come unto him.  
verse 1 Paul the prisoner of Christ Jesus, and brother Timothee: to Philémon the beloved and our coadjutor, ✝ verse 2 & to Appia our dearest sister, & to Archippus our felow-souldiar and to the church which is in thy house. ✝ verse 3 Grace to you and peace from God our father, and our Lord Jesus Christ.  
✝ verse 4 I give thanks to my God, always making a memory of thee in my prayers, ✝ verse 5 hearing thy 
⸬; Faith and charity commended always together, both necessary to make a complete Christian man, and to justification & salvation.  charity and faith which thou hast in our Lord Jesus, and ″ toward all the saints: ✝ verse 6 that the communication of thy faith may be made evident in the agnition of all good that is in you in Christ Jesus. ✝ verse 7 For I have had great joy and consolation in thy charity, because the bowels of the saints 
⸬; The duties of charity and mercy done to Christ's prisoners, are exceeding acceptable to God and all good men.  have rested by thee brother.  
✝ verse 8 For the which thing having great confidence in Christ Jesus to command thee that which pertaineth to the purpose: ✝ verse 9 for charity rather I beseech, whereas thou art such an one, as Paul being old and now prisoner also of Jesus Christ. ✝ verse 10 I beseech thee for my son whom I have begotten in hands, * Onesimus, 
Col. 4, 9  ✝ verse 11 who hath been sometime unprofitable to thee, but now profitable both to me & thee, ✝ verse 12 whom I have sent back to thee. And 
⸬; all Spiritual men ought to be exceeding propense and ready to procure men's pardon, and reconciliation to all penitents.  do thou receive him as mine own bowels. ✝ verse 13 whom I would have retained with me, that for thee he might minister to me in the bands of the Gospel: ✝ verse 14 but without thy counsel I would do nothing: that thy good might be not as it were of necessity, but voluntary. ✝ verse 15 For perhaps therefore he departed for a season from thee, that thou mightest take him again for ever. ✝ verse 16 now not as a servant, but for a servant, a most dear brother, especially to me, but how much more to thee both in the flesh and in our Lord? ✝ verse 17 If therefore thou take me for thy fellow: receive him as myself. ✝ verse 18 And if he hath hurt thee any thing or is in thy debt, that impute to me. ✝ verse 19 I Paul have written with mine own hand: I will repay it: not to say to thee, 
⸬; The great debt & duty that we own to such as be our spiritual parents in Christ.  that thou owest me thine own self also. ✝ verse 20 Yea brother. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God grant I may enjoy thee in our Lord. Refresh my bowels in our Lord. ✝ verse 21 Trusting in thy obedience I have written to thee, knowing that thou wilt do above that also which I do say. ✝ verse 22 And withal provide me also a lodging. for I hope by your prayers that I shall be given to you.  
✝ verse 23 There salute thee Epaphras my fellow-prisoner in Christ Jesus, ✝ verse 24 mark, Aristarchus, Demas and Luke my coadjutors. ✝ verse 25 The grace of our Lord Jesus Christ be with your spirit. Amen,  

ANNOT.  
5. Toward all the saints.] The Apostle sticketh not to say, charity and faith in Christ and all his saints, 
Faith and belief in saints.  which our captious adversaries count in Catholic men's speeches and writings, very absurd, feigning that in all such we make no difference betwixt the love we bear to Christ, and the love we own to our neighbours: 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 S. Paul TO THE Hebrews.  
THAT the Hebrews were not all the Jews, but only a part of them, it is manifest Act, 6: where the primitive Church of Jerusalem, although it consisted of Jews only, as we read Act. 2, yet is said to consist of two sorts, Greeks & hebrews. Which again is manifest Phil. 3. where S. Paul comparing himself with the judaical falseapostles, saith, that he also is, an Hebrew of hebrews. Finally, they seem to have been those Jews which were borne in jury, which for the most part dwelled also there. Therefore to the Christian Jews in Jerusalem and in the rest of jury, S. Paul writeth this Epistle, out of Italic: saying thereupon, The brethren of Italy salute you. Heb. 13. By which words, & by these other in the same place, Know ye our brother Timothee to be dismissed, with whom (if he come the sooner) I will see you, it is evident, that he written this, not only after he was brought prisoner to Rome, wherein S. 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 beginning, Paul an Apostle &c. as he doth lightly in his Epistles 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. 
2. Tim. 1.  And again in an other place he saith, 
1. Tim. 2.  that himself was appointed the Apostle of the gentiles, at Peter of the Jews. Gal. 2. Only S. Peter therefore writing to the Jews, 
1. Pet. 1.  doth use this style: Peter an Apostle of Jesus Christ etc. because he was more peculiarly their Apostle as being the vicar of Christ, who was also himself 
* Yet was Christ head of the gentiles also. So likewise his vicar S. Peter, notwithstanding his more peculiar Apostleship over the Jews.  more specially the minister of the Circumcision that is (as himself speaketh) not sent but to the sheep which were lost of the house of Israel. 
Rom. 5.  Mat. 15.  
The Argument of the Epistle S. Paul himself doth tell us in two words, calling it verbum solatij, 
Heb. 1●.  the word of solace and comfort. Which also is plain in the whole course of the Epistle namely in the tenth chapter. v. 32. etc. Where he exhorteth them to take great comfort and confidence in their manifold tribulations sustained of their own country men the Jews, whereof the Apostle also maketh mention to the Thessalonians. 1. Thess. 2. v. 14. Those persecutions then of the obstinate incredulous Jews their country men, was one great tentation unto them. another tentation was, the persuasions that they brought unto them out of Scriptures, to cleave unto the Law, and not to believe in Jesus the dead man.  
And whereas the Jews did magnify their la, 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 priesthood and sacrifices, by their Tabernacle, & by their Testament: he showeth that our Lord Jesus, as being the natural son 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 Melchisedec far passed Abraham: and that his priesthood, Sacrifice, Tabernacle, and testament, far passed theirs. In all which he shooteth often at these three marks: to take away the scandal of Christ's death, by giving them sundry good reasons & testimonies of it: to erect their minds from visible and earthly promises (to which only, the Jews were wholly bend) to invisible and heavenly: and to insinuate that the Ceremonies should now cease, the time of their correction by Christ being now come.  
The Epistle may be divided into these parts: the first, Of Christ's excellency above the prophets, Angels, Moses, and joshua: c. 1. 2. 3. 4. The second, of his priesthood and excellency thereof above the priesthood of the old Testament: c. 5. unto the midst of the 10. The last part is of exhortation c. 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, 
Heretical corruption.  that upon a false private persuasion of their own, that S. Paul was not the author of this Epistle, 
* In the English Bible of the year 2579.  leave out his name in the title of the same, contrary to the authentical copies both Greek and Latin. 
The Epistle to the hebrews, is S. Paul's.  In old time there was some doubt who should be the writer of it, but then, when it was no less doubted whether it were Canonical Scripture at al. afterwards the whole Church (by which only we know the true Scriptures from other writings) held it and delivered it, as now she doth, to the faithful, for Canonical, and for S. Paul's Epistle. Notwithstanding the adversaries would have refused the Epistle, as well as they do the Author, but that they falsely imagine certain places thereof to make against the Sacrifice of the mass.  

CHAP, I.  
God spoke to their fathers by the Prophets: but to themselves by his own son, 14 who incomparably passeth all the Angels.  
verse 1 diversly and many ways in times past God speaking to the fathers in the prophets: 
The Epistle at the third mass on Christmas day.  ✝ verse 2 last of 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. 
Sap. 7, 26.  ✝ verse 3 * Who being the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brightness of his glory, and ″ the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  figure of his substance, & carrying all things by the word of his power, 
The excellency of Christ above Angels.  making purgation of sins, sitteth on the right hand of the majesty in the high places: ✝ verse 4 being made so much better than Angels, as he hath inherited a more excellent name above them.  
✝ verse 5 For to which of the Angels hath he said at any time, 
Ps. 2, 7. 2. reg. 7, 14.  Thou art my son, to day have I begotten thee? and again, I will be to him a father, and he shall be to me a son. ✝ verse 6 And when again he bringeth in the first begotten into the world, he saith, 
Ps. 96, 8.  And ● let all the Angels of God adore him. ✝ verse 7 And to the Angels truly he saith, 
Ps. 103, 4.  He that maketh his Angels, spirits: and his ministers, 
Ps. 44, 7.  a flame of fire. ✝ verse 8 But to the son: Thy throne o God for ever & ever: a rod of equity, the rod of thy kingdom. ✝ verse 9 Thou hast loved justice, and hated iniquity: therefore thee, God, thy God hath anointed with the oil of exultation above thy fellows. 
Ps. 101, 26.  ✝ verse 10 And, Thou in the beginning o Lord didst found the earth: and the works of thy hands are the heavens. ✝ verse 11 They shall perish, but thou shalt continue: and they shall all wax old as a garment. ✝ verse 12 And as a vesture shalt thou change them, & they shall be changed: but thou art the self same, and thy years shall not fail. ⊢ ✝ verse 13 But to which of the Angels said he at any time: 
Ps. 109, 1  Sat on my right hand, 
1. Cor. 15, 25.  until I make thine enemies the footstool of thy feet? ✝ verse 14 Are they not all, 
⸬ The holy Angels (saith S. 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 us without all difficulty, because with their spiritual motions pure and free, they labour or travel not. De civis. li. 11. c. 31.  ministering spirits: sent to minister for them which shall receive the inheritance of salvation?  

ANNOTATIONS CHAP. I.  
3. The figures.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To be the figure of his substance, signifieth nothing else but that which S. Paul speaketh in other words to the philippians c. 2. v 6. that he is the form and most express resemblance of his father's substance. So S. Ambrose and others expound it, and the Greek word Character is very significant to that purpose. 
The B. Sacrament a figure, and yet the true body.  Note also by this place, that the son, though he be a figure of his father's substance, is notwithstanding of the same substance. So Christ's body in the Sacrament and his mystical death and sacrifice in the same, though called a figure, image, or representation of Christ's visible body and sacrifice upon the cross, yet may be and is the self same in substance.  
6. Let all the Angels adore.] The heretics marvel that we adore Christ in the B. Sacrament, when they might learn by this place, 
The adoration of Christ in the B. Sacrament.  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 answer that no more was he incarnate purposely to be adored: but yet strait upon his descending from heaven, it was the duty both of Angels and all other creatures to adore him.    

CHAP. II.  
He inferreth of the foresaid, that it shall be incomparably more damnable for them to neglect the new Testament than the old, 3 considering the irrefragable authority of the Apostles also. 5 Then he prosecuteth the excellency of Christ above the Angels, 9 who nevertheless, was made lesser than Angels, to suffer and die for men, to destroy the dominion of the devil, 15 to deliver men from fear of death, 17 and to be a fit Priest for men.  
verse 1 therefore more abundantly ought we to observe those things which we have heard: 
c As that which runneth out of a broken vessel, or that runneth by, is lost.  
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lest perhaps we run out. ✝ verse 2 For if the word that was spoken by Angels, became sure, and all prevarication and disobedience hath received a just retribution of reward: ✝ verse 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, 
Mar. 16, 20.  ✝ verse 4 * God withal testifying by signs, & wonders, and divers miracles, & distributions of the holy Ghost according to his will. ✝ verse 5 For not to Angels hath God made subject the world to come, whereof we speak. ✝ verse 6 But one hath testified in a certain place, saying: What is man, that thou art mindful of him: 
Ps. 8, 5.  or the son of man, that thou visitest him? ✝ verse 7 Thou didst minish him little less than Angels: with glory and honour thou hast crowned him, 
1 Cor. 15 Eph. 1.  and constituted him over the works of thy hands. ✝ verse 8 all things hast thou made subject under his feet. For in that he subjecteth all things to him, he left nothing not subject to him. But now we see not as yet all things subjecteth to him. 
Philip. 2, 8.  ✝ verse 9 But * him that was a little lessened under the Angels, we see Jesus, 
⸬ This proveth against the Caluinists that Christ by his Passion merited his own glorification. which they would not for shame deny of Christ, but that they are at a point to deny all meritorious works, yea even in Christ also▪ and therefore they translate also this sentence heretically, by transposing the words. In the Bible printed the year 1579.  because of the passion of death, crowned with glory and honour: that through the grace of God he might taste death for al. ✝ verse 10 For it became him for whom all things, and by whom all things, that had brought many children into glory, to consummate the author of their salvation, by his passion. ✝ verse 11 For he that sanctifieth, and they that be sanctified: all of one. For the which cause he is not ashamed to call them brethren, ✝ verse 12 saying, I will declare thy name to my brethren: 
Ps. 21, 23  in the mids of the Church will I verse 13 praise thee. 
Ps. 17, 3.  And again, Iwil have affiance in him. And again, Behold here am I and my children: 
Es. 8, 18.  whom God hath given me. ✝ verse 14 therefore because the children have communicated with flesh & blood, himself also in like manner hath been partaker of the same: that * by death he might destroy him that had the empire of death, 
Ose. 13, 14. 1 Cor. 15, 54.  that is to say, the devil: ✝ verse 15 and might deliver them that by the fear of death through all their life were subject to servitude.  
✝ verse 16 For no where doth he take Angels: but 
c The dignity of man, in that Christ took our nature unto his person in deity, and not the nature of Angels.  the seed of Abraham he taketh. ✝ verse 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. ✝ verse 18 For in that wherein himself suffered and was tempted: he is able to help them also that are tempted.   

CHAP. III.  
By example of Christ (who is incomparably more excellent than Moses also) he exhorteth them to be faithful unto God. 7 Their reward shall be, to enter into everlasting rest, if they persevere, as contrariwise to be excluded (as was shadowed in their forefathers in the wilderness) if they sin and become incredulous.  
verse 1 WHEREFORE holy brethren, partakers of the heavenly vocation, consider the Apostle, & high priest of our confession Jesus: ✝ verse 2 who is faithful to him that made him, 
The excellency of Christ above Moses.  as also * Moses' in all his house. 
Nu. 12, 7  ✝ verse 3 For, this man is esteemed worthy of more ample glory above Moses, by so much as more ample glory then the house, hath he that framed it. ✝ verse 4 For every house is framed of some man▪ but he that created all things, is God. ✝ verse 5 And Moses in deed was faithful in all his house as a servant, for a testimony of those things which were to be said: ✝ verse 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.  
✝ verse 7 Wherefore, 
Ps. 94, 8  as the holy Ghost saith, To day if you shall hear his voice, ✝ verse 8 harden not your hearts as in the exacerbation according to the day of tentation in the desert, ✝ verse 9 where your fathers tempted me: proved & saw my works ✝ verse 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 known my ways. ✝ verse 11 to whom I swore in my wrath, If they shall enter into my rest.  
✝ verse 12 Beware brethren, lest perhaps there be in some of you an evil heart of incredulity, to departed from the living God. ✝ verse 13 but exhort yourselves every day, whiles to day is named, that none of you be obdurate with the fallacy of sin, ✝ verse 14 For we be made partakers of Christ: yet so if we keep the 
⸬ Faith is the ground work of our creation in Christ, which if we hold not fast, all the building is lost.  beginning of his substance firm unto the end. ✝ verse 15 While it is said, To day if you shall hear his voice, do not obdurate your hearts as in that exacerbation. ✝ verse 16 For some hearing did exasperate: but not all they that went out of Egypt by Moses. ✝ verse 17 And with whom was he offended forty years? was it not with them that sinned, 
Nu. 14, 37. 21, 23.  * whose carcases were overthrown in the desert? ✝ verse 18 And to whom did he swear that they should not enter into his rest: but to them that were incredulous? ✝ verse 19 And we see that they could not enter in, because of incredulity.   

CHAP. four  
That they must fear to be excluded out of the foresaid rest (which he proveth out of the psalm) 12 considering that Christ seethe their most inward secrets. 14 And that he (as their Priest who also himself suffered) is able and ready to strengthen them in confession of their faith.  
verse 1 LET us fear therefore lest perhaps forsaking the promise of entering into his rest, some of you be thought to be wanting. ✝ verse 2 For to us also it hath been denounced, as also to them▪ but the word of hearing did not profit them, not mixed with faith of those things which they heard. ✝ verse 3 For we that have believed, shall enter into the rest: 
Ps. 94, 11  as he said, As I swore in my wrath, if they shall enter into my rest: and truly the works from the foundation of the world being perfected. ✝ verse 4 For he said in a certain place of the 
⸬ If the Apostle had not evidently here showed that the Sabbaths 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 manifoldly used in all holy ancient writers to the like end?  seventh day, 
Gen. 2, 2.  thus: And God rested the seventh day from all his works. ✝ verse 5 And again in this, If they shall enter into my rest. ✝ verse 6 Because then it remaineth that certain enter into it, and they to whom first it was preached, did not enter because of incredulity: ✝ verse 7 again he limiteth a certain day: 
Heb. 3, 7.  To day, in David saying, after so long time, as is above said, To day if you shall hear his voice: do not obdurate your hearts. ✝ verse 8 For if 
c So joshua is called in Greek.  Jesus had given them rest: he would never speak of an other day afterwards. ✝ verse 9 therefore there is left a sabbatisme for the people of God. ✝ verse 10 For he that is entered into his rest, the same also hath rested from his works, as God from his.  
✝ verse 11 Let us hasten therefore to enter into that rest: that no man fall into the same example of incredulity. ✝ verse 12 For 
⸬ whatsoever God threateneth by his word concerning the punishment of sin and incredulity, shall be executed, be the offence never so secret, deep, or hidden in our hearts▪ because Gods speech passeth easily and searcheth thoroughly every part, power, and faculty of man's soul.  the word of God is lively and forcible, and more piercing than any two edged sword: and reaching unto the division of the soul and the spirit, of the joints also and the marowes, and a discerner of the cogitations and intentes of the heart. ✝ verse 13 And there is no creature invisible in his sight▪ but all things are naked and open to his eyes, to whom our speech is.  
✝ verse 14 having therefore a great high Priest that hath entered the heavens, Jesus the son of God, let us hold the confession. ✝ verse 15 For we have not a high priest that can not have compassion on our infirmities: but tempted in all things by similitude, except sin. 
The Epistle in a mass for the election of the Pope.  ✝ verse 16 ″ Let us go therefore with confidence to the throne of grace: that we may obtain mercy, and find grace in seasonable aid.  

ANNOTATIONS CHAP. four  
16. Let us go with confidence.] The adversaries 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 admonished to come to him with confidence as to a most merciful Mediator and Bishop. 
Scripture abused against invocation of saints.  But by that argument they may as well take away the helps and prayers of the living one for an other. And we do not require the help either of the saints in 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 man availeth more with him, than the desire of a grievous sinner: and of a number making intercession together, rather than of a man alone. which the heretics can not deny except they reprove the plain 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 fond imagine and pretend: but with much more affiance in his grace, mercy, and merits, then if we prayed ourselves alone.    

CHAP. V.  
That Christ being a man and infirms, was therein but as all Priests. and that he also was called of God to this office: offering as the others: 8 and suffered obediently for our example. 11 Of whose priesthood he hath much to say, but that the hebrews have need rather to hear their catechism again.  
verse 1 FOR ″ every high Priest taken from among men, 
The Epistle for a Bishop that is a Confessor, and for S. Thomas of Canterbury.  is appointed for men in those things that pertain to God: that he may offer gifts and sacrifices for sins: ✝ verse 2 that can have compassion on them that be ignorant and do err: because himself also is compassed with infirmity: ✝ verse 3 & therefore he ought, as for the people, so also for himself to offer for sins. 
2 Par. 26, 18.  ✝ verse 4 * Neither doth any man ″ take the honour to himself, but he that is called of God, * as Aaron. 
1 Par. 23 13.  ⊢ ✝ verse 5 So Christ also ″ did not glorify himself that he might be made a high priest: 
Ps. 2, 7.  but he that spoke to him, My son art thou, I this day have begotten thee. ✝ verse 6 As also in an other place he saith, 
Ps. 109, 4.  Thou art ″ a priest for ever, according to the order of Melchisedec. ⊢ ✝ verse 7 Who in the days of his flesh, ″ with a strong cry and tears, offering prayers and supplications to him that could save him from death, was heard ″ for his reverence. ⊢ ✝ verse 8 And truly whereas he was the son, he learned by those things which he suffered, obedience: ✝ verse 9 and being consummate, ″ was made to all that obey him, cause of eternal salvation, ✝ verse 10 called of God a high priest according to the order of Melchisedec.  
✝ verse 11 Of whom we have great speech and ″ inexplicable to utter: because you are become weak to hear. ✝ verse 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 of God: and you are become such as have need of milk, & not of strong meat. ✝ verse 13 For every one that is partaker of milk, is unskilful of the word of justice: for he is a child. ✝ verse 14 But strong meat is for the perfect, them that by custom have their senses exercised to the discerning of good & evil.  

ANNOTATIONS CHAP. V.  
1. Every high Priest.] 
The description of a Priest, and his office.  By the description of a Priest or high Priest (for to this purpose all is one matter) he proveth Christ to be one in most excellent sort, First then, a Priest must not be an Angel, or of any other nature but man's. Secondly, every man is not a Priest, but such an one as is specially chosen out of the rest, and preferred before other of the community, severed, assumpted, and exalted into a higher state and dignity than the vulgar. Thirdly, the cause and purpose why he is so sequestered and piked out from the residue, is to take charge of divine things, to deal as a mediator betwixt God and the people, to be the deputy of men in such things as they have to crave or to receive of God, and to present or give to him again. Fourthly, the most proper and principal part of a priest's office is, to offer oblations, gifts, and sacrifices to God for the sins of the people: without which kind of most sovereign duties, no person, people, or Commonwealth can appertain to God: and which can be done by none, of what other dignity or calling soever he be in the world, 
3 Reg. 13.  that is not a Priest: divers Princes (as we read in the Scriptures) punished by God, 
2 Par. 26.  and king Saul deposed from his kingdom, specially for attempting the same.  
And generally we may learn here, 
1 Reg. 13.  that in ijs qua sunt ad Deum, 
The Princes temporal authority how far it extendeth.  in an matters touching God, his service, and religion, the Priest hath only charge and authority: as the Prince temporal is the people's governor, guider, and so retain, in the things touching their worldly affairs: Which must for all that by him be directed and manneged no otherwise, but as is agreeable to the due worship and service of God. against which if the terrene Powers commit any thing, the Priests ought to admonish them from God.  
We learn also hereby, 
There is a peculiar order & calling of Priests of the new Testament.  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 the Apostle to be verified only in the priesthood and service of the old la, and Christ's person alone, and after him of no more: therein they show themselves to be ignorant of the Scriptures, and of the state of the new Testament, 
Priests and sacrifice necessary in the new Testament, & nothing derogatory to Christ's priesthood or sacrifice.  and induce a plain atheism and godlessness into the world. for, so long as man hath to do with God, there must needs be some deputed, and chosen out from among the rest, to deal according to this declaration of the Apostle, in things pertaining to God, and those must be Priests. for else, if men need to deal no more, but immediately with Christ, what do they with their Ministers? Why let they not every man pray, and minister for himself, and to himself? What do they with Sacraments, seeing Christ's death is as well sufficient without them, as without sacrifice? Why standeth not his death as well with Sacrifice, as with Sacraments: as well with priesthood, as with other Ecclesiastical function? There is no other cause in the world, but that (Sacrifice being the most principal act of religion that man oweth to God, both by his Law, and by the la of nature) the devil by these his ministers, under pretence of deferring or artributing the more to Christ's death, would abolish it.  
This definition of a Priest and his function, 
The difference and excellency of Christ's priesthood.  with all the properties thereto belonging, holdeth not only in the la of Moses, and order of Aaron's priesthood, but it was true before, in the la of nature, in the patriarchs, in Melchisedec, and now in Christ, and all his Apostles, and Priests of the new Testament: saving that it is a peculiar excellency in Christ, that he only offered for other men's sins, and not at all for his own, as all other do.  
4. Taketh to himself.] A special proviso for all Priests, 
All true priests and preachers must be lawfully called thereto.  preachers, and such as have to deal for the people in things pertaining to God, that they take not that honour or office at their own hands, but by lawful calling and consecration, even as Aaron did. By which 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 consciences, great and foul matter of damnation will appear.  
5. Did not glorify himself.] 
The dignity & function of priesthood is not to be usurped.  The dignity of priesthood must needs be passing high and sovereign, when it was a promotion and pereferment 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 commission and calling thereunto: An eternal example of humility, and an argument of condemnation to all mortal men, that arrogate unjustly any function or power spiritual, that is not given them from above, and by lawful calling, and commission of their superiors.  
6. A Priest for ever.] In the 109 psalm, from whence this testimony is taken, both Christ's kingdom and priesthood are set fourth. 
Christ both Priest & king: but his priesthood more excellent of the two.  but the Apostle urgeth specially his priesthood, as the more excellent and pre-eminent state in him, our Redemption being▪ urought & achieved by sacrifice, which was an act of his priesthood, and not of his kingly power, though he was properly a king also, as Melchisedec was both Priest, and king, being a resemblance of Christ in both, but much more in his priesthood. And our Lord had this excellent double dignity (as appeareth by the discourse of S. Paul, 
Psal. 2. 109.  and his allegations here out of the psalms) at the very first moment of his conception or incarnation. 
Christ a Priest as he is man, not as he is God.  for you must beware of the wicked heresy of the Arians and Caluinists (except in these later it be rather an error proceeding of ignorance) that stick not to say, that Christ was a Priest, or did sacrifice, according to his Godhead. Which is to make Christ, God the father's Priest, and not his son, and to do sacrifice and homage to him as his Lord, and not as his equal in dignity and nature. Therefore S. Augustine saith in Psal. 109. That as he was man, he was Priest: as God, he was not Priest. And Theodorete in Psal 109. As man, he did offer sacrifice: but as God, he did receive sacrifice. And again, Christ touching his humanity was called a Priest, and he offered no other host but his own body. etc. 
〈◊〉. pag. 89.  Dialog. 1 circa med. Some of our new masters not knowing so much, did let fall out of their pens the contrary, and being admonished of the error, and that it was very arianism, yet they persist in it of mere ignorance in the grounds of divinity.  
7. With a strong cry.] 
The sacrifice on the cross, was the principal act of Christ's priesthood.  Though our saviour make intercession for us, according to his human nature, continually in heaven also: yet he doth not in any external creatures make sacrifice, nor use the prayers sacrifical, 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 principally, when with a loud voice, and with this prayer, In manus tuas commend spiritum meum, 
Luc. 23. 46.  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 office, and the very work and consummation of our redemption.  
Observe more over, 
Priest's prayers more effectual.  that though commonly every faithful person pray both for himself and others, and offer his prayers to God, yet none offereth by office, and special deputation, and appointment, in the person of the whole Church and people, saving the Priest. Whose prayers therefore be more effectual in themselves, for that they be the voice of all faithful men together, made by him that is appointed and received of God for the people's legate. 
Christ's Priestly actions.  And of this kind were all Christ's prayers, in all his life and death, as all his other actions were: his fasting, watching, preaching, instituting, ministering, or receiving Sacraments: every one being done as Priestly actions.  
7. For his reverence.] 
Notorious Heretical translation to maintain Caluins horrible blasphemy.  These words have our English Translators perniciously and most presumptuously corrupted, turning them thus, In that which he feared, contrary to the version and sense of all antiquity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr. Upon this place.  and to Erasmus also, and contrary to the ordinary use of the Greek word, as Beza himself defineth it Luc. 2 v. 25: and contrary to the propriety of the Greek phrase, as not only the Catholics, but * the best learned Lutherans do show and prove by many examples. They follow herein the singular presumption of Calvin, who was the first (as his fellow Beza confesseth) that ever found out this interpretation. Which neither S. Chrysostom, nor any other, as perfect Grecians as they were, could ever espy. Where, only to have made choice of that impious and arrogant Sectaries sense, before the said fathers and all the Churches beside, had been shameful enough: but to set the same down for very Scripture of God's blessed word, that is intolerable, and passeth all impiety. And we see plainly that they have no conscience, indifferency, nor other purpose, but to make the poor Readers believe, that their opinions be Gods own word, and to draw the Scriptures to sound after the fantasy of their heresies. 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 Hel. 
Caluins' blasphemy that Christ suffered hell pains upon the cross, and that his death otherwise were insufficient.  forsooth it is thus: they would have this Scripture mean, that Christ was in horrible fear of damnation, 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 & distresses of the damned, 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) Gods holy word must be corrupted, and the sacrifice 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 Hel. woe be to our poor country, that must have such books, and read such translations. See Calvin and Beza in their Commentaries and Annotations upon this place, and you shall see, that for defence of the said blasphemies they have thus translated this text. See the Annotations before, 
Christ yielding up the Ghost, accomplished our redemption.  Act. 2, 27 and Mat. 27, 46.  
9 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, Consummatum est. 
Io. 19 30.  though for to make the same effectual to the salvation of particular men, he him self did divers things, and now doth in heaven, and ourselves also must use many means, for the application thereof to our particular necessities. See the next Annotation.  
9 Was made to all.] The Protestants upon pretence of the sufficiency of Christ's Passion, and his only redemption, 
Christ's Passion sufficient for all, but profitable to them only which obey, not by faith only, but by doing as he and his Church command.  oppose themselves guilefully in the sight of the simple, against the invocation of saints, and their intercession, and help of us, against our penitential works or suffering for our own sins, either in this life or the next: against the merits of fasting, praying, alms, and other things commended to us in holy writ, and against most things done in the Church, in sacrifice, Sacrament, and ceremony. But 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 understanding can consider, yet profiteth none but such, as both do his commandments, and use such remedies and means to apply the benefit thereof to themselves, as he appointeth in his word, or by the Holy Ghost in his Church. And the heretics that say, faith only is the thing 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 whatsoever he commandeth. Lastly, we note in the same words, that Christ appointeth not by his absolute and eternal election, men so to be partakers of the fruit of his redemption, without any condition or respect of their own works, obedience, or free will: but with this condition always, if men will obey him, and do that which he appointeth. See S. Augustine (or Prosper) to. 7 Respons. Prosperi li. 2. articulo 1 ad obiectiones Vincentij, where he saith of the cup of Christ's passion, It hath in deed in itself, to profit all: but if it be not drunken, it healeth not.  
11. Inexplicable.] 
The Apostle omitteth to speak of the B. Sacrament as a mystery then to deep for the Jews capacity.  Intending to treat more largely and particularly of Christ's or melchisedek's priesthood, he forwarneth them that the mystery thereof is far passing their capacity, and that through their feebleness in faith and weakness of understanding, he is forced to omit divers deep points concerning the priesthood of the new la. Among which (no doubt) the mystery of the Sacrament and Sacrifice of the altar, called mass, was a principal & pertinent matter: which the Apostles the Fathers of the primitive Church used not to treat of so largely and particularly in their, writings, which might come to the hands of the unfaithful, who of all things took soonest scandal of the B. Sacrament, as we see Io. 6. He spoke to the Hebrews (saith S. Hierom ep 126) that is, to the Jews, and not to faithful men, to whom he might have been hold to utter the Sacrament. And in deed it was not reasonable to talk much to them of that sacrifice which was the resemblance of Christ's death, when they thought not right of Christ's death itself. Which the Apostles wisdom and silence our adversaries wickedly abuse against the holy mass.    

CHAP. vi  
He exhorteth them to be perfect scholars, and not to need to be catechumen again▪ 4 considering they can not be baptised again: 9 and remembering their former good works; for the which God will not fail to perform them his promise, if they fail not to imitate Abraham by perseverance in the faith with patience. 20 And so endeth his digression, and returneth to the matter of Christ's priesthood.  
verse 1 wherefore intermitting the word of the beginning of Christ, let us proceed to perfection, not again laying ″ the foundation of penance from dead works, and of faith toward God, ✝ verse 2 of the doctrine of baptisms, and of imposition of hands, and of the resurrection of the dead, and of eternal judgement. ✝ verse 3 And this shall we do, if God will permit. 
Heb. 10, 26.  ✝ verse 4 For * it is ″ impossible for them that were once illuminated, have tasted also the heavenly gift, and were made partakers of the holy Ghost, ✝ verse 5 have moreover tasted the good word of God, and the powers of the world to come, ✝ verse 6 and are fallen: to be renewed again to penance, crucifying again to themselves the son of God, and making him a mockery. ✝ verse 7 For the earth drinking the rain often coming upon it, & bringing forth grass commodious for them by whom it is tilled, receiveth blessing of God. ✝ verse 8 but bringing forth thorns and briars, it is reprobate, and very near a curse, whose end is, to be burnt.  
✝ verse 9 But 
⸬ It is evident by these words, against the novatians and the Caluinists, that S. Paul meant not precisely, that they had done, or could do any such sin, whereby they should be put out of all hope of salvation, and be sure of damnation's, during their life.  we confidently trust of you, my best beloved, better things and nearer to salvation: although we speak thus. ✝ verse 10 For ″ God is not unjust, that he should forget your work & love which you have showed in his name, which have ministered to the saints and do minister. ✝ verse 11 And our desire is that every one of you show forth the same carefulness to the accomplishing of hope unto the end: ✝ verse 12 that you become not slothful, but imitators of them which by faith and patience shall inherit the promises. ✝ verse 13 For God promising to Abraham, because he had none greater by whom he might swear, 
Gen. 22, 16.  he swore by himself, ✝ verse 14 saying, * unless blessing I shall bless thee, and multiplying shall multiply thee. ✝ verse 15 And so patiently enduring he obtained the promise. ✝ verse 16 For men swear by a greater than themselves: and the end of all their controversy, for the confirmation, is an oath. ✝ verse 17 Wherein God meaning more abundantly to show to the heirs of the promise the stability of his counsel, he interposed an oath: ✝ verse 18 that by two things unmovable, whereby it is impossible for God to lie, we may have a most strong comfort. who have fled to hold fast the hope proposed, ✝ verse 19 which we have as an anchor of the soul, sure and firm, and going in into the inner parts of the vele, ✝ verse 20 where Jesus the precursor for us is entered, made a high priest for ever according to the order of Melchisedec.  

ANNOTATIONS CHAP. vi  
1. The foundation of penance.] 
The Apostles form of catechism, and the points thereof.  We see hereby, what the first grounds of Christian institution 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 and tradition, before men came to the Scriptures: which could not treat of things so particularly, as was requisite for the teaching 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, judgement, and such like. Without which things first laid, if one should be sent to pick his faith out of the Scripture, there would be mad rule quickly. See S. Augustine in exposit. inchoat. ep. ad Ro. versut finem.  
4. Impossible.] 
The novatians (as all heretics) made Scripture the ground of their heresy.  How hard the holy Scriptures be, and how dangerously they be read of the unlearned, or of the proud be they never so well learned, this one place might teach us. 
* Ambr. de poenit. li. 2. c. 2.  Whereat the novatians of old did so stumble, that they thought, and heretically taught, that none falling into any mortal sin after baptism, could be received to mercy or penance in the Church: and so to a contentious man, that would follow his own sense, or the bare words, without regard of the church's sense and rule of faith (after which every Scripture must be expounded) the Apostles speech doth here sound. Even as to the simple, 
Other places make no more for the Protestants then this doth for novatus.  and to the heretic that submitteth not his sense to the church's judgement, certain places of this same Epistle, seem at the first sight, to stand against the daily oblation or sacrifice of the mass: which yet in truth make no more for that purpose, than this text we now stand on, serveth the novatians: as when we come to the places, it shall be declared.  
And let the good Readers beware here also of the Protestants exposition, for they are herein worse than novatians, 
Caluins' heresy upon this place, worse than the novatians.  specially such as precisely follow Calvin: holding impiously, that it is impossible for one that forsaketh entirely his faith, that is, becometh an Apostata or an heretic, to be received to penance or to God's mercy. To establish which false and damnable sense, 
Ambr. loco cit. & in ep. ad Heb. Chry. ho. 9 in c. 6 ad Hebr.  these fellows make nothing of S. Ambrose's, S. Chrysostoms', and the other father's exposition, which is the holy church's sense, That the Apostle meaneth of that penance which is done before and in baptism. 
The father's exposition of this place.  which is no more to say, but that it is impossible to be baptised again, and thereby to be renovated and illuminated, to die, be buried, and rise again the second time in Christ, in so easy and perfect penance and cleansing of sins, as that first sacrament of generation did yield: which apply Christ's death in such ample manner to the receiver, that it taketh away all pains due for sins before committed: and therefore requireth no further penance afterwards, for the sins before committed, all being washed away by the force of that Sacrament duly taken. S. Augustine calleth the remission in baptism, Magnam indulgentiam, a great pardon. Enchirid. c. 64.  
The Apostle therefore warneth them, 
The Sacrament of penance is ready for all sinners whatsoever.  that if they fall from their faith, and from Christ's grace and la which they once received in their baptism, they may not look to have any more that first great and large remedy applied unto them, nor no man else that sinneth after baptism: 
Hiero. ep. 8 ad Demetriad. c. 6.  though the other penance, which is called the Second table after shipwreck, which is a more painful medicine for sin then baptism, requiring much fasting, praying, and other afflictions corporal, is open not only to other sinners, but to all once baptised, heretics, or oppugners of the truth maliciously and of purpose or what way so ever, during this life. See S. Cypriah ep. 52. S. Ambrose upon this place. S. Augustine cont. ep. Parm. li. 2. c. 13. and ep. 50. S. Damascene li. 4. c. 10.  
10. God is not unjust.] 
God's justice in rewarding meritorious works.  It is a world to see, what wring & writhing the Protestants make, to shift themselves from the evidence of these words, which make it most clear to all not blinded in pride and contention, that good works be moritorious, and the very cause of salvation, so far that God should be unjust, if he rendered not heaven for the same. Revera grandis iniustitia Dei (saith S. Hierom) Si tantùm peocata puniret, & bona opera non susciperet. That is, In deed great were God's injustice ● if he would only punish sins, and would not receive good works. Li. 2. cont. Jovin. c. 2.    

CHAP. VII.  
To prove the priesthood of Christ incomparably to excel the priesthood of Aaron (and therefore, that levitical priesthood now to cease, and that la also with it) he scanneth every word of the verse alleged out of the psalm, Our Lord hath sworn: thou art a Priest for ever, according to the order of Melchisedec.  
verse 1 FOR this ″ Melchisedec, the king of Salem, Priest of the God most high, 
Gen. 14, 18.  * who met Abraham returning from the slaughter of the kings, and blessed him: ✝ verse 2 to whom also Abraham divided tithes of all: first in deed by interpretation, 
⸬ When the fathers & Catholic expositors pike out allegories and mysteries out of the names of men, the Protestant's not endued with the Spirit whereby the scriptures were given, deride their holy labours in the search of the same: but the Apostle findeth high mystery in the very names of persons and places, as you see.  the king of justice: & then also king of Salem, which is to say, king of peace, ✝ verse 3 ″ without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened to the son of God, continueth a priest for ever.  
✝ verse 4 And ″ behold how great this man is, to whom also Abraham the patriarch gave ″ tithes of the principal things. ✝ verse 5 And certes * they of the sons of Levi that take the priesthood, 
Nu. 18, 21. Deu. 18, 1. Ios. 14, 4.  have commandment to take tithes of the people according to the Law, that is to say, of their brethren: albeit themselves also issued out of the loins of Abraham. ✝ verse 6 but he whose generation is not numbered among them, took tithes of Abraham, and blessed him that had the promises. ✝ verse 7 But without all contradiction, that which is less, ″ is blessed of the better. ✝ verse 8 And here in deed, 
⸬ The tithes given to Melchisedech were not given as to a mere mortal man, as all of the tribe of Levi & Aaron's order were: but as to one representing the son of God, who now liveth and reigneth and holdeth his priesthood & the functions thereof for ever.  men that die, receive tithes: but there he hath witness, that he liveth. ✝ verse 9 And (that it may so be said) by Abraham Levi also, which received tithes, was tithed. ✝ verse 10 for as yet he was in his father's loins, when Melchisedec met him. ✝ verse 11 If then consummation was by the levitical priesthood (for under it the people received the Law) ″ what necessity was there yet an other priest to rise according to the order of Melchisedec, and not to be called according to the order of Aaron? ✝ verse 12 For the priesthood being ″ translated, it is necessary that a translation of the Law also be made. ✝ verse 13 For he on whom these things be said, is of an other tribe, of the which, none attended on the altar, ✝ verse 14 For it is manifest that our Lord sprung of Juda: in the which tribe Moses spoke nothing of 
` priesthood.  priests '. ✝ verse 15 And yet it is much more evident: if according to the similitude of Melchisedec there arise an other priest, ✝ verse 16 which was not made according to the Law of the carnal commandment, but according to the power of life indissoluble. ✝ verse 17 For he witnesseth, That thou art ″ a priest for ever, according to the order of Melchisedec. 
Ps. 109, 4.  ✝ verse 18 Reprobation certes is made ″ of the former commandment, because of the weakness and unprofitableness thereof. ✝ verse 19 For the Law brought nothing to perfection, but an introduction of a better hope, by the which we approach to God. ✝ verse 20 And in as much as it is not without an oath, (the other truly without an oath were made priests: 
Ps.. 100ls, 4.  ✝ verse 21 but this ″ with an oath, by him that said unto him: Our Lord hath sworn, and it shall not repent him: thou art a priest for ever) ✝ verse 22 by so much, is Jesus made a surety of a better testament. ✝ verse 23 And the other in deed were made priests, 
The Epistle for a Confessor that is a Bishop.  ″ being many, because that by death they were prohibited to continue: ✝ verse 24 but this, for that he continueth for ever, hath an everlasting priesthood. ✝ verse 25 whereby he is able to save also for ever 
` them that go  going ' by himself to God: 
⸬ Christ according to his human nature prayeth for us, & continually representeth his former passion and merits to God the Father.  always living to make intercession for us.  
✝ verse 26 For it was seemly that we should have such a high priest, holy, innocent, impolluted, separated from sinners, and made higher than the heavens. ✝ verse 27 which hath not necessity daily (as the priests) first * for his own sins to offer hosts, 
Leu. 9, 7. 16, 6.  then for the people's. for ″ this he did once, in offering himself. ⊢ ✝ verse 28 For the Law appointeth priests them that have infirmity: but the word of the oath which is after the Law, the son for ever perfected.  

ANNOTATIONS CHAP. VII.  
1. Abac.] The excellency of this person was so great, that some of the antiquity took him to be an Angel, and some the holy Ghost. Which opinion not only the hebrews, that avouch him to be Sem the son of Noë, but also the chief fathers of the Christians do condemn: not doubting but he was a mere man and a Priest and a king, whosoever he was. for else he could not in office and order and sacrifice have been so perfect a type and resemblance of our saviour, as in this Chapter and other is showed.  
3. Without father.] 
The resemblance of Melchisedec to Christ, in many points.  Not that he was without father and mother, saith S. Hierom ep. 126: for Christ himself was not without father, according to his divinity, not 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 that case also resembling in a sort the son of God, whose generation was extraordinary, miraculous, and ineffable, according to both his natures, lacking a father in the one, 
By the sundry excellencies of Melchisedecks priesthood is proved the excellency of the priesthood & sacrifice of the new Testament.  and a mother in the other. his person having neither beginning nor ending, and his kingdom, and priesthood specially, in himself and in the Church, being eternal, both in respect of the time past, and the time to come: as the said Doctor in the same epistle writeth.  
4. Behold.] To prove that Christ's priesthood far passeth the priesthood of Aaron: and the priesthood of the new Testament, the priesthood of the old la: and consequently that the sacrifice of our saviour and the sacrifice of the Church doth much excel the sacrifices of Moses la, he disputeth profoundly of the pre-eminences of Melchisedec above the great Patriarch Abraham, who was father of the Levites.  
4. Tithes.] The first pre-eminence, that Abraham paid tithes, and that of the best and most chief things that he had, unto Melchisedec, as a duty and homage, not for himself only in person, 
He received tithes of Abraham, & consequently of Levi & Aaron.  but for Levi, who yet was not borne, and so for the whole priesthood of levies stock, acknowledging thereby, Melchisedec not only to be a Priest, but his Priest and Superior, and so of all the levitical order. And it is here to be observed, that whereas in the 14 of Genesis, whence this holy narration is taken, both in the Hebrew, and in the 70, it standeth indifferent or doubtful, whether Melchisedec paid tithes to Abraham, or took tithes of him: the Apostle here putteth all out of controversy, plainly declaring that Abraham paid tithes to the other, at the inferior to his Priest and Superior. 
Tithes.  And touching payment of tithes, it is a natural duty, that men owe to God in all laws, and to be given to his Priests in his behalf, for their honour and livelihood. Jacob promised or vowed to pay them, Gen. 28. Moses' appointed them levit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duty Mat. 23: and Abraham specially here giveth them to Melchisedec plainly thereby approving them or their equivalent to be due to Christ and the priesthood of the new Testament, much more then either in the la of Moses, or in the la of Nature. Of which tithes due to the clergy of Chrises' Church see S. Cyprian ep. 66. S. Hierom ep. 1▪ c. 7. and ep. 2 c. 5. to Hellodorus and Nepolianus. S. Augustine ser. 119 de tempore.  
7. Is blessed of the better.] 
He blessed Abraham.  The second pre-eminence is, that Melchisedec did bless Abraham: which we see here S. Paul maketh a great and sovereign holy thing, grounding our saviours prerogative above the whole order of Aaron therein: and we see that in this sort it is the proper act of Prieshod ● and that without all controversy as the Apostle saith, 
Blessing a great pre-eminence, specially in Priests.  he is greater in dignity, that hath authority, to bless, than the person that hath not, and therefore 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, neither to man, nor other creature. As here Melchisedec, so Christ blessed much more, and so have the Bishops of his Church done, and do, Which no man can marvel that our forefathers have so highly esteemed and sought for, if he mark the wonderful mystery and grace thereof here expressed. 〈…〉 also which here taketh blossing of Melchisedec, himself (though in an inferior sort) blessed his sons, as the other patriarchs did, and fathers do their children by that example.  
11. If consummation.] 
The full accomplishment of man's redemption was not by Aaron's but by Melchisedecks' priesthood.  The principal proposition of the whole epistle and all the Apostle discourse, is inserted & grounded upon the former prerogatives of Melchisedec above Abraham and Leul: that is, that the end, perfection, accomplishment, and consummation of all man's duties and debts to God, by the general redemption, satisfaction, full price and perfect ransom of all mankind, was not achieved by any or all the Priests of Aaron's order, not by any sacrifice or act of that priesthood, or of all the la of Moses, which was grounded upon the levitical priesthood, but by Christ and his priesthood, which is of the order and rite of Melchisedec.  
11. What necessity.] This disputation of the pre-eminence of Christ's priesthood above the levitical order, 
The Apostle to confute the Jews false persuasion of Aaron's priesthood and sacrifices, speaketh altogether of the sacrifice of the cross.  is against the erroneous persuasion of the Jews, that thought their la. Priesthood, and sacrifices to be everlasting, and to be sufficient in themselves, without any other Priest then Aaron and his successors and without all relation to Christ's Passion or any other redemption or remission, then that which their levitical offices did procure: not knowing that they were all figures of Christ's death, and to be ended and accomplished in the same. Which point well understood and kept in mind, will clear the whole controversy betwixt the Catholics and Protestants, concerning the sacrifice of the Church, for, the scope of the Apostles disputation being, to avouch the dignity, pre-eminence, necessity, and eternal fruit and effect of Christ's Passion, he had not to treat at all of the other, which is a sacrifice depending of his Passion, specially writing to the hebrews, that were to be instructed and reform first touching the sacrifice of the cross, before they could fruitfully 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 Sacrifice of the Church (which is the mass) is grounded. And therefore S. Hierom saith, ep. 126: that all these commendations of Melchisedec are in the type of Christ, evius profectus Ecclesiae sacramenta sunt.  
12. Translated.] Note well this place, and you shall perceive thereby, that every lawful form and manner of la, 
No lawful state of people with out an external priesthood.  state, or government of God's people dependeth on priesthood, riseth, standeth, falleth, or altereth with the priesthood. In the la of Nature, the state of the people hanged on one kind of priesthood: in the la of Moses, of an other in the state of Christianity, of an other: and therefore in the former sentence the Apostle said, that the jewish people or Commonwealth had their la under the levitical priesthood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the Greek more properly expresseth the matter, that they were legitimated, that is to say, made a lawful people or community under God, by the priesthood▪ for there is no just nor lawful Commonwealth in the world, that is not made legal and Gods peculiar, 
External priesthood necessary for the new Testament.  and distinguished from unlawful commonweals that hold of false gods, or of none at all, by priesthood. Whereupon it is clear, that the new la, and all Christian peoples holding of the same, is made lawful by the priesthood of the new Testament, and that the Protestants shamefully are deceived, and deceive others, that would have Christian commonweals to lack an external priesthood, or Christ's death to abolish the same▪ for, this is a demonstration. that if Christ have abolished priesthood, he hath abolished the new la, which is the new Testament and state of Grace, which as Christian Commonwealths live under. Neither were it true, that the priesthood were translated with the Law, if all external priesthood ended by Christ's death, where the new la began▪ for so the la should not depend on priesthood, but dure when all priesthood were ended: which is against S. Paul's doctrine.  
Furthermore it is to be noted, 
External sacrifice also necessary for the same.  that this legitimation or putting Communities under la, and priesthood, of what order soever, is no otherwise, but joining one with an other in one homage or sacrifice external, which is the proper act of priesthood for, as no lawful state can be without priesthood, so no priesthood can be without sacrifice. And we mean always of priesthood & sacrifice taken in their own proper signification, as here S. Paul taketh them, for, the constitution difference, alteration, or translation of states and laws rise not upon any mutation of spiritual or metaphorically taken priesthood, or sacrifice: but upon those things in proper acception, as it is most plain.  
Lastly, it followeth of this, that though Christ truly sacrificed himself upon the cross (there also a Priest according to the order of Melchisedec) and there made the full redemption of the world, 
The translation of the old priesthood & sacrifices, must needs be into the said priesthood and sacrifice of the Church.  confirmed, and consummated his compact, and Testament, and the la and priesthood of this his new and eternal state, by his blood: yet that can not be the form of sacrifice into which the old priesthood and sacrifices were translated, whereupon the Apostle inferreth the translation of the Law. For they all were figures of Christ's death, and ended in effect 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 their law and priests constituted in the same▪ though for the honour and duty, remembrance and representation thereof, not only we Christians, but also all people's faithful both of Jews & Gentiles, have had their priesthood and sacrifices according to the difference of their states. Which kind of Sacrifices were translated one into an other: and so no doubt is the priesthood levitical properly turned into the priesthood and sacrifice of the Church, according to Melchisedecks rite, and Christ's institution in the forms of bread and wine. See the next note.  
17. A Priest for ever.] Christ is not called a Priest for ever, only for that his person is eternal, 
How Christ is a Priest for eves.  or for that he sitteth on the right hand of God, and perpetually prayeth or maketh intercession for us, or for that the effect of his death is everlasting: for all this proveth not that in proper signification his priesthood is perpetual: but according to the judgement of all the fathers grounded upon this deep and divine discourse of S. 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, 
Christ's eternal priesthood consisteth in the perpetual sacrifice of his body & blood in the Church.  he is a Priest for ever according to Melchisedecks order, specially in respect of the sacrifice of his holy body and blood, instituted at his last supper, and executed by his commission, commandment, and perpetual concurrence with his Priests, in the forms of bread and wine: in which things only the said high Priest Melchisedec did sacrifice. For though S. Paul make no express mention hereof, because of the depth of the mystery, and their incredulity or feebleness to whom he written: yet it is evident in the judgement of all the learned fathers (without exception) that ever written 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 priesthood, and consequently the immutability of the new, law, consisteth in the perpetual offering of Christ's body and blood in the Church.  
Which thing is so well known to the adversaries of Christ's Church and priesthood, 
The Protestant's cavilling upon particles, against Melchisedecks' sacrifice & priesthood, directly against the Apostle.  and so granted, that they be forced impudently to cavil upon certain Hebrew particles, that Melchisedec 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 in deed abolish as much as in them lieth, the whole order, office, and state of his eternal law and priesthood.  
Arnobius saith, By the mystery of bread and wine he was made a Priest for ever. And again, 
Christ's eternal priesthood and sacrifice in the Church is proved out of the fathers.  The eternal memory, by which he gave the food of his body to them that fear him▪ in psal. 109. 110. Lactatius, In the Church he must needs have his eternal priesthood according to the order of Melabisedec. Li. 14. Institut. S. Hierom to Luagrius, 
Ep. 126.  Aaron's priesthood had an end, bus Melchisedecks, that is, Christ's and the Churches is perpetual, 
* That is, from Adam to the end of the world, represented by sacrifice.  both for the time past and to come. S. Chrysostom therefore calleth the church's sacrifice, hostiam inconsumptib●em, an host or sacrifice that can not be consumed. ho. 17 in 9 Hebr. S. Cyprian, bostiam qua sublatae, nulla esset futura religio, an host which being taken away, there could be no religion. de Coena Domini. nu 2. Emissenus, perpetuam oblationem & perpetuò currentem redemptionem, a perpetual oblation and a redemption that runneth or continueth everlastingly. ho. 5 de Pasch. And our saviour expresseth so much in the very institution of the B. Sacrament of his body and blood: specially when he calleth the later kind, the new Testament in his blood, signifying that as the old law was established in the blood of beasts, so the new (which is his eternal Testament) 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 therefore into this sacrifice of the altar (saith S. Augustine li. 17 de civit. c. 20. S. Leo ser. 8 de Passione, and the rest) were the old sacrifices to be translated. See S. Cyprian ep. 63 ad Cecil. nu. 2. Ambrose de Sacram. li. 5. 6. 4. S. Augustine in Psal. 33. Conc. ●. and li. 17. de civit. c. 17. S. Hierom ep. 17. c. 2. & ep. 126. Epiph. har. 55. Theodoret in Psal. 109. Damascene li. 4. c. 14.  
Finally if any of the fathers, or all the fathers, had either wisdom, grace, or intelligence of God's word and mysteries, this is the truth. If nothing will serve our adversaries, Christ Jesus confound them, and defend his eternal priesthood, and state of his new Testament established in the same.  
18. Of the former commandment.] 
The old commandment, and the new.  The whole law of Moses containing all their old priesthood, sacrifice, sacraments, and ceremonies, is called the Old commandment: and the new Testament containing the sacrifice of Christ's body and blood, and all the sacraments and graces given by the same, is named the New mandatum: for which our forefathers called the Thursday in the holy week, 
Maundy thursday why so called.  Maundy 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 unperfect, being taken away: and this new sacrifice, after the order of Melchisedec, given in the place thereof. 
The introduction of a new priesthood.   
19 The introduction.] Ever observe, that the abrogation of the old law, is not an abolishing of all priesthood, of all priesthood, but an introduction of a new, containing the hope of eternal things, where the old had but temporal. 
The eternity of the new priesthood confirmed by the father's oath, & Christ's passion.   
21. With an oath.] This oath signifieth the infallible and absolute promise of the eternity of the new priesthood and state of the Church: Christ by his death, and blood shed in the sacrifice of the cross, confirming it, sealing it, and making himself the surety and pledge thereof. For though the new Testament was instituted, given, and dedicated in the Supper, yet the warrant, confirmation, and eternal operation thereof, was achieved upon the cross, in the one oblation and one general and ever lasting redemption there made.  
23. Being many.] 
By the comparison of many priests, & one, is not meant that there is but one Priest of the new Testament.  The Protestants not understanding this place, feign very foolishly, that the Apostle should make this difference betwixt the old state and the new: that in the old, there were many Priests: in the new, none at all but Christ. Which is against the Prophet Esay, 
Esa. c. 61.  specially prophesying of the Priests of the new Testament (as S. Hierom declareth upon the same place) in these words, You shall be called the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priests of God: the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ministers of our God, shall it be said to your & it taketh away all visible priesthood, & consequently the lawful state that the Church and God's people have in earth, with all Sacraments and external worship.  
The Apostle than meaneth first, 
The meaning is, that the absolute sacrifice of eternal redemption could not be done by those many Aaronical priests but by one only, Christ Jesus: who liveth a Priest for ever, hath no successor, and as chief priest, worketh and concurreth with all Priests in their priestly functions.  that the absolute sacrifice of consummation, perfection, and universal redemption, was but 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 Jews law, or wrought by any or by all of them, because they were a number at once, and succeeding one an other, every of their offices and functions ending by their death, and could not work such an eternal redemption as by Christ only was wrought upon the cross. Secondly, S. Paul insinuateth thereupon, that Christ never loseth the dignity or practice of his eternal priesthood, by death nor otherwise, never yieldeth it up to any, never hath successors after him, that may enter into his room or right of priesthood, as Aaron and all other had in the levitical priesthood, but that himself worketh and concurreth with his ministers the Priests of the new Testament, in all their acts of priesthood, as well of sacrifice as Sacrament, blessing, preaching, praying, and the like what so ever.  
This therefore was the fault of the hebrews, that they did not acknowledge their levitical sacrifices and priesthood to be reform 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 and all exercises of the same, to depend upon Christ's only perpetual priesthood.  
27. This did he once.] This is the special pre-eminence of Christ, that the offereth for other men's sins only, having none of his own to offer for, as all other Priests both of the old and new law have. And this again is the special dignity of his own person, not communicable to any other of what order of priesthood so ever, that he by his death (which is the only oblation that is by the Apostle declared to be irreiterable in itself) paid the one full sufficient ransom for the redemption of all sins.    

CHAP. VIII.  
Out of the same psalm 109 he urgeth this also, sat thou on my right hand, showing that the levitical tabernacle on earth, was but a shadow of his true Tabernacle in heaven: without which he should not be a Priest at all: 6 Whereas he is of a better priesthood than they, as also he proveth by the excellency of the new Testament above the old.  
verse 1 but the sum concerning those things which be said, is: We have such an high priest, who is set on the right hand of the seat of majesty in the heavens, ✝ verse 2 a 
⸬ Christ living and reigning in heaven, continueth his priestly function still, and is minister not of Moses' Sancta & tabernacle, but of his own body & blood, which be the true holies, and tabernacle, not form by man, but by Gods own hand.  minister of the holies, and of the true tabernacle, which our Lord pight & not man. ✝ verse 3 For every high priest is appointed to offer gifts and hosts, wherefore it is ″ necessary that he also have some thing that he may offer: ✝ verse 4 ″ if than he were upon the earth, neither were he a priest: whereas there were that did offer gifts according to the Law, ✝ verse 5 that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  serve the exampler & shadow of ″ heavenly things. As it was answered Moses, when he finished the tabernacle, 
Exo, 25, 9 40.  * See (quoth he) that thou make all things according to the exampler which was showed thee in the mount.  
✝ verse 6 But now he hath obtained a better ministery, by so much as he is mediator of a better testament, which is established in better promises. ✝ verse 7 For 
⸬ The promises and effects of the Law were temporal, but the promises and effects of Christ's Sacraments in the Church be eternal.  if that former had been void of fault, there should not certes a place of a second been sought. 
Hier. 31, 31.  ✝ verse 8 For blaming them, he saith: Behold the days shall come, saith our Lord: and I will consummate upon the house of Israel, and upon the house of Juda a new Testament: ✝ verse 9 not according to the testament which I made to their fathers in the day that I took their hand to bring them out of the land of Egypt: because they did not continue in my testament: and I neglected them, saith our Lord. ✝ verse 10 For this is the testament which I will dispose to the house of Israel after those days, saith our Lord: giving my laws ″ into their mind, & in their heart will I superscribe them: and I will be ″ their God, and they shall be my people: ✝ verse 11 and everyone ″ shall not teach his neighbour, and every one his brother, saying, Know our Lord: because all shall know me from the lesser to the greater of them: ✝ verse 12 because I will be merciful to their iniquities, & their sins I will not now remember. ✝ verse 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.  

ANNOTATIONS CHAP. VIII.  
3. Necessary that he also.] 
Christ's priesthood & sacrifice is external, not spiritual only.  even now being in heaven, 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 that could not make him a Priest of any certain order. And it is most false and wicked, to hold with the calvinists, 
* Beza in schol. Test. Gracolat. in c. 7 Heb. num. 8.  that Melchisedecks priesthood was wholly spiritual. For than Christ's death was not a corporal, external, visible, and truly named sacrifice: neither could Christ or Melchisedec be any otherwise a Priest, than every faithful man is: which to hold (as the Caluinists 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 external act of sacrificing in heaven he doth not exercise.  
4. If upon the earth.] 
How Christ's body is made fit to be sacrificed and eaten perpetually.  It is by his death, and resurrection to life again, that his body is become apt and fit in such divine sort to be sacrificed perpetually. For if he had lived in mortal sort still, that way of mystical representation 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 sacrifice, & Christ himself should not have been a Priest of a peculiar order, but either must have offered in the things that Aaron's Priests did, or else have been no Priest at all. For, to have offered only spiritually, as all faithful men do, that could not be enough for his vocation, and our redemption, and state of the new Testament. How his flesh was made fit to be offered and eaten in the B. Sacrament, by his death, see Isychius li. 1 in levit. cap. 2.  
5. Heavenly things.] As the Church or state of the new Testament is commonly called Regnum coelorum & Dei, 
Kingdom of heaven, and heavenvly things, spoken of the Church.  in the Scriptures, so these heavenly things be probably taken by learned men, for the mysteries of the new Testament. And it seemeth that the pattern given to Moses to frame his tabernacle by, was the Church, rather than the heavens themselves: all S. Paul's discourse tending to show the difference betwixt the new Testament and the 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.  
10. Into their mind.] 
Grace, the effect of the new Testament.  This also and the rest following is fulfilled in the Church, and is the proper effect of the new Testament, which is the grace and spirit of love, graffed in the hearts of the faithful by the holy Ghost, working in the Sacraments and sacrifice of the new law to that effect.  
10. Their God.] 
The new Testament or covenant between God & man.  This mutual covenant made betwixt God and the faithful, is that which was dedicated and established, 
Luc. 〈◊〉.  first in the chalice of his blood, called therefore the new Testament in his blood: and which was strait after ratified by the death of the testator, upon the cross.  
11. Shall not teach.] So it was in the primitive 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, 
Scriptures abused for fantastical inspirations.  the Apostle speaketh generally as though it were so in the whole. as S. Peter apply the like out of Joël, and our saviour so speaketh, 
Act. 2.  when he saith that such as believe in him, 
Io. 14. ●. 12.  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.    

CHAP. IX.  
In the old Testament, that secular sanctuary had two parts: the one signifying that time, with the ceremonies thereof for the emundation of the flesh: 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 emundation of our consciences. Whereupon he concludeth the excellency of his tabernacle and host above the old. 25 Noting also the differences, that he entered but once (so effectual was that one bloody offering of himself, for ever) whereas the levitical High priest entered every year once.  
verse 1 THE former also in deed had justifications 〈◊〉 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of service, 
Exo. 25. 26, 1. 36.  and a secular sanctuary. 
The Epistle upon Imber saturday in Septemb.  ✝ verse 2 For the tabernacle was made, the first, wherein were, the candlesticks, and the table, and the proposition of joaves, which is called Holy. ✝ verse 3 But after the second vele, the tabernacle, which is called Sancta Sanctorum: ✝ verse 4 having a golden censar, 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 Aaron that had blossomed, 
3 Reg. 8.  & * the tables of the testament, 
2 Par. 5.  ✝ verse 5 and over it were * the ″ Cherubins of glory overs had owing the propitiatory. 
Exo. 25, 22.  of which things it is not needful to speak now particularly. ✝ verse 6 But these things being so ordered, in the first tabernacle in deed the priests always entered, accomplishing offices of the sacrifices. 
Exo 30, 10.  ✝ verse 7 But in the second, * once a year the high priest only: not without blood which he offereth for his own and the people's ignorance: 
Leu. 16, 2. 30.  ✝ verse 8 the holy Ghost signifying this, that the way of the holies was 
⸬ The way to heaven was not open before Christ's passion. & therefore the patriarchs and good men of the old Testament were in some other place of rest until then.  not yet manifested, the former tabernacle as yet standing. ✝ verse 9 which is a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  parable of the time present: according to which are offered gifts and hosts, which can not concerning the conscience make perfect 
c all things done in the old Testament and priesthood were figures of Christ's actions.  him that serveth, ✝ verse 10 only in meats and in drinks, and diverse baptisms, and justices of the flesh laid on them ″ until the time of correction.  
✝ verse 11 But 
b The Epistle upon Passion Sunday.  Christ assisting an high Priest of the good things to come, by a more ample and more perfect tabernacle not made with hand, that is, not of this creation: ✝ verse 12 neither by the blood of goats or of calves, but by his own blood entered in once into the Holies, ″ eternal redemption being found. 
Leu. 9, 8, 16, 6. 14.  ⊢ ✝ verse 13 For * if the blood of goats and of oxen & the ashes of an heifer being sprinkled, sanctifieth the polluted to the cleansing of the flesh: 
Nu. 19  ✝ verse 14 how much more 
` shall  hath ' the blood of Christ who by the holy Ghost offered himself unspotted unto God, 
` cleanse  cleansed ' our conscience from dead works, to serve the living God? ✝ verse 15 And therefore he is the mediator of the new Testament: that death being a mean, unto the redemption ″ of these prevarications which were under the former testament, they that are called may receive the promise of eternal inheritance. 
Gal. 3, 15.  ⊢ ✝ verse 16 For * where there is a testament: the death of the testator must of necessity come between. ✝ verse 17 For a testament is confirmed in the dead: otherwise it is yet of no value, whiles he that tested, liveth. ✝ verse 18 whereupon neither was the first certes dedicated without blood. ✝ verse 19 For all the commandment of the Law being read of Moses to all the people: he taking the blood of calves and goats with 
⸬ Here we may learn that the Scriptures contain not all necessary tites or truths, when neither the place to which the Apostle alludeth, nor any other, mentioneth half these ceremonies, but he had them by tradition.  water and scarlet wool and hyssop, sprinkled the very book also itself and all the people, 
Exo. 24. 8.  ✝ verse 20 saying, * ″ This is the blood of the Testament, which God hath commanded unto you. ✝ verse 21 The tabernacle also & all the vessel of the ministery he in like manner sprinkled with blood. ✝ verse 22 And all things almost according to the la are cleansed with blood: and without shedding of blood there is not remission.  
✝ verse 23 It is necessary therefore that ″ the examplers of the coelestials be cleansed with these: but the celestials themselves with better hosts than these. ✝ verse 24 For Jesus is not entered into Holies made with hand, examplers of the true: but into heaven itself, that he may appear now to the countenance of God for us. ✝ verse 25 Nor that he should ″ offer himself often, as the high priest entereth into the Holies, every year in the blood of others: ✝ verse 26 otherwise he ought to have suffered often from the beginning of the world: but now once in the consummation of the worlds, to the destruction of sin, he hath appeared by his own host. ✝ verse 27 And as it is appointed to men to die once, and after this, the judgement: ✝ verse 28 so also Christ was offered once 
c By this word which signifieth to empty or draw out even to the bottom, is declared the plentiful and perfect redemption of sin by Christ.  to exhaust the sins of many, the second time he shall appear without sin to them that expect him, unto salvation. 
c ad exhaurienda, peccata.   

ANNOTATIONS CHAP. IX.  
4. A golden pot.] 
Relics.  The Protestants count it superstitious to keep with honour and reverence the holy memories or monuments of God's benefits and miracles, or the tokens of Christ's Passion, as his cross, garments, or other things appertaining to him or his saints, and think it impossible that such things should dure so long: 
They continued without putrefaction.  when they may here see the reverent and long reservation of Manna, which of itself was most apt to putrefy, and of Aaron's rod, only for that it suddenly flourished by miracle, the tables of the Testament etc. See a notable place in S. Cyril li. 6 cont. Julian. where he defendeth against Julian the apostates blasphemy, he keeping and honouring of that cross or wood which Christ died on. 
The holy cross.  See also S. Paulinus ep. 11. and what reverence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs, and to their relics. 
The sepulchres of Christ and his saints.  We reverence and worship (saith he) every where martyr's sepulchres, 
ep. 17. c. 5.  and putting the holy ashes to our eyes, if we may, we touch it with our mouth also: and do some think, that the monument wherein our Lord was buried, it to be neglected? But our Protestant can not skill of this, they had rather follow Vigilantius, Julianus the Apostata, and such Masters, than the holy Doctors and evident practice of the Church is all ages.  
5. Cherubins.] You see it is a fond thing, to conclude upon the first or second commandment, that there should be no sacred images in the Church, when even among these people that were most prone to idolatry, 
Images in salomon's temple commanded by God.  and gross in imagination of spiritual things such as Angels are, and to whom the precept was specially given, the same God that forbade 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 truly pourtered then mere spiritual substances can be, are not contrary to God's commandment, nor against his honour, or repugnant to any other Scripture at all, which condemn only the Idols or portraitures of the Heathen made for adoration of false Gods.  
10. Until the time of correction.] all those gross and carnal sacrifices, ceremonies, and observations instituted to cleanse and purify the flesh from legal irregularities and impurities only, and not reaching to the purging of the souls & consciences of men, being commanded not for ever, but till Christ's coming, 
Sacrifice not taken away by the new Testament, but changed into a better.  ceased then: and better, more forcible, and more spiritual Sacraments were instituted in their place. For we may not imagine Christ to have taken away the old, and put none in their places or to alter the sacraments only into other sacraments external, and not also to translate the sacrifices to some other more excellent▪ for it is called, tempus correctionis, non abolitionis sacrificij aut legis: the time of correction not of abolishing sacrifice or la. Neither have they more reason to affirm Christ's one oblation upon the cross to have rather taken away all kind of sacrifice, than all manner of Sacraments. The time and state of the new Testament is not made lawless, hostlesse, or without sacrifice, but it is the time of correction or reformation and abettering all the foresaid things.  
12. Eternal redemption.] No one of the sacrifices, nor all the sacrifices of the old la, could make that one general price, 
One only sacrifice on the cross the redemption of the world: and one only Priest (Christ) the redeems thereof.  ransom, and redemption of all mankind, and of all sins, saving this one highest Priest Christ, and the one sacrifice of his blood once offered upon the cross. Which sacrifice of redemption can not be often done, because Christ could not die but once. though the figures also thereof in the la of nature and of Moses, were truly called sacrifices, as specially this high and marvelous commemoration of the same in the holy Sacrament of the altar, according to the rite of the new Testament, 
Li. de Sp. & lit. c. 11.  is most truly and sigularly (as S. Augustine calleth it) a sacrifice. But neither this sort, nor the other of the old la, being often repeated and done by many Priests (all which were and are sinners themselves) could be the general redeeming and consummating sacrifice: nor any one of those Priests, nor all the Priests together, either of the la of Nature, or of Aaron's, or Melchisedecks order (except Christ alone) could be the general redeemers of the world.  
And this is the Apostles meaning in all this comparison and opposition of Christ's death to the old sacrifices, and of Christ to their Priests: and not that Christ's death or sacrifice of the cross should take away all sacrifices, 
The Apostles disputation being only against the error of the Jews concerning their sacrifices and priests: the Protestants applying it against the sacrifice of the mass & priests of the new Testament.  or prove that those Aaronical offices were no true sacrifices at all, nor those Priests, verily Priests. They were true Priests & true sacrifices, though none of those sacrifices were the high, capital, and general sacrifice of our price and redemption: nor none of them, or of those Priests, could without respect to this one sacrifice of Christ's death, work any thing to God's honour, or remission of sins, as the Jews did falsely imagine, not referring them at all to this general redemption and remission by Christ, but thinking them to be absolute sacrifices in themselves. And that to have been the error of the hebrews, you may read in S. Augustine li. 3. doct. Christ. c. 6. And this, we tell the Protestants, is the only purpose of the Apostle.  
But they be so gross, or ignorant in the Scriptures, and so maliciously set against Gods 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 we held, that the sacrifice of the altar were the general redemption 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 oblation upon the cross. Against the Jews then only S. Paul disputeth, and against the false opinion they had of their Priests and sacrifices, to which they attributed all remission and redemption, without respect of Christ's death.  
15. Of those prevarications.] The Protestants do unlearnedly imagine, that because all sins be remitted by the force of Christ's passion, that therefore there should be no other sacrifice after his death. Whereas in deed they might as well say, there ought never to have been sacrifice appointed by God, either in the la of Nature, or of Moses: as all their arguments made against the Sacrifice of the Church upon the Apostles discourse, prove as well, or rather only, that there were no sacrifices of Aaron's order or levitical la at all. For against the Jews false opinion concerning them, doth he dispute, and not a word, touching 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 & oblation of those two, though they differ in manner and external form, yet is in deed all one.  
The Apostle than showeth here plainly, that all the sins that ever were remitted since the beginning of the world, were no otherwise forgiven, but by the force and in respect of Christ's Passion. Yet it followeth not thereupon, that the oblations of Abel, Abraham, Aaron, etc. were no sacrifices, as by the heretics foolish deduction it should do: S. Paul not opposing Christ's Passion to them, for the intent to prove them to have been no sacrifices, but to prove, that they were not absolute sacrifices, nor the redeeming or consummating Sacrifice, which could not be many, nor done by many Priests, but by one, and at one time, by a more excellent 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: 
Caluins' argument against the sacrifice of the altar, maketh no less against the sacrifices of the old Law.  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 & was the remedy for all sins since the creation of the world, therefore there must be no mo● but that one sacrifice of Christ's death. Which must needs by his deduction hold (as it doth in deed) no less against the old sacrifices than the new sacrifice of the Church, and so take away all, which is against the Apostles meaning and all religion.  
20. This is the blood.] Christ's death was necessary for the full confirmation, ratification, and accomplisment of the new Testament, though it was begun to be dedicated in the sacrifice of his last supper, 
The correspondence of words in dedicating both Testaments proveth the real presence of blood in the Chalice.  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 declareth) in the first sacrifice of the dedication of the old la, having also express mention of remission of sins thereby, as by the blood of the new Testament. Whereby it is plain, that the B. Chalice of the altar hath the very sacrifical blood in it that was shed upon the cross, in & by which, the new Testament (which is the la of spirit, grace, and remission) was dedicated, and doth consist. And therefore it is also clear, that many divine things, which to the heretics or ignorant may seem to be spoken only of Christ's sacrifice upon the cross, be in deed verified & fulfilled also in the sacrifice of the altar. Whereof S. Paul for the causes aforesaid would not treat in plain terms See Isychius li. 1 in Leuit. c. 4 paulo post initium, applying all these things to the immolation of Christ also in the Sacrament.  
23. The examplers.] All the offices, places, vessels, and instruments of the old la, were but figures and resemblances of the state and sacraments of the new Testament, 
In the old Testament were figures of the now: in the new, is resemblance of the heavenly state.  which are here called celestials, for that they are the lively image of the heavenly state next ensuing: which be therefore specially dedicated and sanctified in Christ's blood, sacrificed on the altar, and sprinkled upon the faithful, 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 suddenly passeth in the sentence immediately following, and turneth his talk to Christ's entrance into heaven, the state whereof, both by the Sacraments of the old la, and also more specially by them of the new, is prefigured.  
25. Offer himself often.] As Christ never died but once, not never shall die again, so in that violent, painful, and bloody sort he can never be offered again, neither needeth he so to be offered any more: 
Christ once offered in bloody sort, but unbloodily often, namely in the sacrifice of the altar.  having by that one action of sacrifice upon the cross, made the full ransom, redemption, and remedy for 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 which were figures of this one oblation upon the cross) so is he much rather offered in the sacrifice of the altar of the new Testament, incomparably more nearly, divinely, and truly expressing his death, his body broken, his blood shed. then did any figure of the old la, or other sacrifice that ever was: as being in deed (though in hidden, sacramental, and mystical, and unbloody manner) the very self same B. body and blood, the self same host, oblation and sacrifice, that was dove upon the cross.  
And this truth is most evident by the very form of words used by our saviour in the institution and consecration of the holy Sacrament, 
The sacrifice of the altar & that on the cross, both one.  and by the profession of all the holy Doctors. Our sacrifice, saith S. Cyprian, is correspondent to the Passion of Christ. And, The sacrifice that we offer, is the Passion of Christ. ep. 63. nu. 4. & nu. 7. S. Augustine de fid. ad Pet. c. 19 In those carnal sacrifices was the prosiguring of the flesh of Christ, which he was to offer for sins, and of the blood, which he was to sheds. but in this Sacrifice is the commemoration of the flesh of Christ which he hath now given, and of the blood which he hath shed: in illis praenuntiabarut occidendus, in hoc annuntiatur occisus. In them he was forshewed as to be killed: more these he is showed, as killed. And S. Gregory Nazianzen saith, oral. in morbum, that the Priest in this sacrifice, immiscet se magnis Chrisi Passionibus. S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem. Alexander the first. ep.. 〈◊〉 Orthodox. nu. 4. 〈◊〉. 1. Conc. Cuius corpus & sanguis conficitur, passio etiam celebratur. S. Gregory, ho. 37 in evang. So often as we offer the host of his Passion, so often we remowe his Passion. And, He suffeteth for us again in mystery. And Isychius, li. 26. ● in levit. post m●d. By the sacrifice of the onely-begotten many things are given unto us, to wit, the remission or pardoning of all mankind, and the singular introduction or bringing in of the mysteries of the new Testament.  
And the said fathers and others, 
The fathers call it the unbloody sacrifice of the altar.  by reason of the difference in the manner of Christ's presence and oblation in respect of that on the cross, 
Comment. in 9 Hebr.  called this the unbloody sacrifice, as * Calvin himself confesseth, but answereth them in the pride of heretical spirit, with these words: Nihil moror quòd sic loquantur uttusti scriptores. that is, I pass not for it, that the ancient writers do so speak: calling the distinction of bloody and unbloody sacrifice, 
Caluins' contempt of the fathers.  scholastical and frivolous, and diabolicum comment●●m, a devilish devise. With such ignorant and blasphemous men we have to do, that think they understand the Scriptures better than all the fathers.    

CHAP. X.  
Because in the yearly feast of Expiation was only a commoration of sins, therefore in place of all those old sacrifices the psalm telleth us of the oblation of Christ's body. 10 which he offered blouddily but once (the levitical Priests offering so every day) because that once was sufficient for ever, 15 in that it purchased (as the prophet also witnesseth) remission of sins. 19 After all this he prosecuteth and exhorteth them unto persevirance partly with the opening of heaven by our highpriest, 26 partly with the terror of damnation if they fall again: 32 bidding them remember how much they had suffered already, and not lose their reward.  
verse 1 FOR the la having ″ a shadow of good things to come, 
Leu. 16, 14.  not the very image of the things: every year with the self same hosts which they offer incessantly, can never make the comers thereto perfect: ✝ verse 2 otherwise ″ they should have ceased to be offered, because the worshippers once cleansed should have no conscience of sin any longer. ✝ verse 3 but in them there is made a commemotation of sin every year. ✝ verse 4 for it is ″ impossible that with the blood of oxen and goats sins should be taken away. 
Ps. 39, 7.  ✝ verse 5 therefore coming into the world he saith: ″ Host and oblation thou wouldst not: ″ but a body thou hast fitted to me: ✝ verse 6 Holocaustes and 
c For sin, is the proper name of a certain sacrifice called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as holocaust is an other kind. See the Annot. 2. Cor. 5. v. 2●.  for sin did not please thee. ✝ verse 7 Then said I Behold I come: in the head of the book it is written of me: That I may do thy will o God. ✝ verse 8 Saying before, Because hosts and oblations, & holocaustes, & for sin thou wouldst not, ″ neither did they please thee, which are offered according to the la, ✝ verse 9 then said I, Behold I come that I may do thy will o God: he taketh away the first, that he may establish that that followeth. ✝ verse 10 In the which will, we are sanctified by the oblation of the body of Jesus Christ once. ✝ verse 11 And every priest in deed is ready daily ministering, and ″ often offering the same hosts, 
Ps. 109.  which can never take away sins: ✝ verse 12 but this man offering one host for sins, 
Cor. 15, 25.  for ever * sitteth on the right hand of God, ✝ verse 13 hence forth expecting, until his enemies be put the footstool of his feet. ✝ verse 14 For by one oblation hath he consummated for ever them that are sanctified. ✝ verse 15 And the holy Ghost also doth testify to us. For after that he said: 
Hier. 31, 33, 34.  ✝ verse 16 And this is the Testament which I will make to them after those days, 
Heb. 8, 8.  saith our Lord, giving laws 
⸬ This is partly fulfilled in & by the grace of the new testament, but it shall be perfectly accomplished in heaven.  in their hearts, & in their minds will I superscribe them: ✝ verse 17 and their sins and iniquities I will now remember no more. ✝ verse 18 But where there is remission of these, ″ now there is not an oblation for sins.  
✝ verse 19 having therefore brethren confidence in the entering of he holies in the blood of Christ: ✝ verse 20 which he hath dedicated to us a new and living way by the vele, that is, his flesh, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
c To dedicat, is to be author & beginner of a thing. The Protestants translate, he hath prepared, for their heresy that Christ was not the first man that entered into heaven.  ✝ verse 21 and a high priest over the house of God, ✝ verse 22 let us approach with a true heart in fullness of faith, having our hearts sprinkled from evil consciencel and our body washed with clean water, ✝ verse 23 let us hold the confession of our hope undeclining (for he is faithful that hath promised) ✝ verse 24 and let us consider, one an other unto the provocation of charity and of good works: ✝ verse 25 not forsaking our assembly as some are accustomed, but comforting, and so much the more as you see the day approaching. 
Heb. 6, 4  ✝ verse 26 * For ″ if we sin willingly after the knowledge of the truth received, now there is not left an host for sins, ✝ verse 27 but a certain terrible expectation of judgement and rage of fire, which shall consume the adversaries. ✝ verse 28 A man making the la of Moses' frustrate: 
Deu. 19 15. Mat. 18, 16. to 8, 17.  without any mercy * dieth under two or three witnesses. ✝ verse 29 
⸬ heresy and apostasy from the Catholic faith, punishable by death.  how much more think you, doth he deserve worse punishments which hath trodden the son of God under foot, and esteemed ″ the blood of the testament polluted, wherein he is sanctified, and hath done contumely to the spirit of grace? ✝ verse 30 For we know him that said, 
Deu. 32, 35. Rom. 12, 19  Revenge to me, I will repay. And again, That our Lord will judge his people. ✝ verse 31 ″ It is horrible to fall into the hands of the living God. 
Ps. 134, 14.   
✝ verse 32 But call to mind the old days: 
The Epistle for many Martyrs.  wherein being illuminated, you sustained a great fight of passions. ✝ verse 33 and on the one part certes by reproaches and tribulations made a spectacle: and on the other part made companions of them that conversed in such sort. ✝ verse 34 For, ″ you both had compassion on them that were in bonds: and the spoil of your own goods you took ″ with joy, knowing that you have a better and a permanent substance. ✝ verse 35 Do not therefore lose your 
c Good works make great confidence of salvation, & have great reward.  confidence, which hath a great remuneration. ✝ verse 36 For patience is necessary for you: 
Glub, 2, 3. Ro. ●1, 17. Gal. 3, 12.  that doing the will of God, you may receive the promise. ✝ verse 37 For * yet a little and a very little while, he that is to come, will come, and will not slack. ✝ verse 38 and my just ″ liveth of faith. ⊢ but if he withdraw himself, he shall not please my soul. ✝ verse 39 But we are not the children of withdrawing unto perdition: but of faith to the winning of the soul.  

ANNOTATIONS CHAP. X.  
1. A shadow.] The sacrifices and ceremonies of the old law, were so far from the truth of Christ's Sacraments, and from giving spirit, grace, remission, redemption, and justification, 
The old sacrifices obscurely shadowed, but the sacrifice of the altar most plainly reprosenteth the sacrifice on the cross.  and thereupon the entrance into heaven and joys celestial, that they were but mere shadows, unperfectly and obscurely representing the graces of the new Testament and of 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 faithful 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, specially the sacrifice of the altar, which because it is the same oblation, the same host, and offered by the same Priest Christ Jesus (though by the ministery of man and in mystery) is the most pure and near image, character, and correspondence to the sacrifice of Christ's passion, both in substance, force, and effect, that can be.  
2. They should have ceased.] If the hosts and offerings of the old law had been of themselves perfect to all effects of redemption and remission, as the hebrews (against whom the Apostle disputeth) did think, and had had no relation to Christ's sacrifice on the cross or any other absolute and universal oblation or remedy for sin, but by and of their own efficacy could have generally purged and cleansed man of all sin and damnation: then they should never have needed to be so often repeated and reiterated. For being both, 
The Jews sacrifices were not absolute & Independent, because they were often repeated.  generally available for all, by their opinion, and particularly applied (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 sacrifices were particularly applied unto them. For, offering yearly they did not only offer sacrifices for the new committed crimes, but even for the old, for which they had often sacrificed before: the sacrifices being rather records and attestations of their sins, than a redemption or full remission, 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 make the general redemption without relation to Christ's Passion. And so you see it is plain every where, 
The Apostle proveth by the often repeating of the Jews sacrifices, not that they were none, but that they were not absolute & sufficient.  that the Apostle proveth not by the often repetition of the Jewish sacrifices, that they were no sacrifices at all, but that they were not of that absolute force or efficacy, to make redemption or any remission, without dependence of the one universal redemption by Christ: his whole purpose being, to inculcate unto them the necessity of Christ's death, and the oblation of the new Testament. As for the Churches holy sacrifice, it is clean of an other kind than those of the Jews, and therefore he maketh no opposition betwixt it, and 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 self same host and offering that was done upon the cross, and continually is wrought by the self same Priest.  
4. Impossible.] The hosts and sacrifices of the old law, which the carnal Jews made all the count of, 
The old sacrifices remitted not sins, but were only signs thereof.  without relation to Christ's death, were not only not perfect and absolute sufficient in themselves, but they did not, nor could not remit any sins at all, being but only signs thereof, referring the offenders for remission in deed, to Christ's Passion. I or the blood of bruit beasts could have no other effect, nor any other element or creature, before Christ's death▪ the fruit whereof, before it was extant, could be no otherwise properly applied unto them, but by belief in him.  
5. Host and oblation.] 
God refuseth the Jews sacrifices, not all sacrifice.  He meaneth not that God would no host nor sacrifice any more, as the Protestants falsely imagine: for that were to take away not only the sacrifice of Christ's body upon the altar, but the sacrifice of the same body upon the cross also. Therefore 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.  
5. But a body.] If Christ had not had a body, he could not have had any worthy matter or any matter at all to sacrifice in visible manner, 
That Christ should have a body, was necessary for his priesthood, and sacrifice.  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 wisdom. Which is an high conclusion, not understood of Jews, Pagans, nor the 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, 
The body of Christ is the sacrifice of the altar.  in a more worthy sort, than all the Priests or oblations of the old law. And that this body was given him, not only to be the sacrifice upon the cross, but also upon the altar, S. Augustine affirmeth in these words. The table which the Priest of the new Testament doth exhibit▪ is of his body and blood: for that it the sacrifice which succeeded all these sacrifices that were offered in shadow of that to come. 
Ps. 39  For the which also we acknowledge that voice of the same mediator in the psalm, but A BODY thou HAST FITTED TO ME, because in steed of all those sacrifices and oblations his body is offered, and is ministered to the partakers or receivers. Li. 17 civit. Dei. c. 20. And again li. 4 de Trin. c. 14. Who so just and holy a Priest, as the only son of God? What might so conveniently be offered for men, of men, as man's flesh? and what so fit for this immolation or offering, as mortal flesh? what so clean for cleansing the vices of mortal men, as she flesh borne of the virgin's womb? and what can be offered and received so gratefully, as the flesh of our sacrifice, made the body of our Priest?  
8. Neither did they please thee.] 
The Jews sacrifices refused, not all sacrifice.  By that he saith, 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 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 new la, that is, Christ's own body.  
1●. Often offering the same hosts.] 
We must often note that the Apostles speech of many Priests and often sacrificing, concerneth only the Jews Priests and sacrifices, not the Priests and sacrifice of the new Testament.  As S. Paul is forced often to inculcate that one principle of the efficacy and sufficiency of Christ's death, because of the hebrews to much attributing to their legal sacrifices, and for that they did not 〈◊〉 them to Christ's only oblation: so we, through the intolerable ignorance and importunity of the heretics of this time (abusing the words of the Apostle spoken in the dew defence and declaration of the valour and efficacy of Christ's Passion above the sacrifices of the Law) are forced to repeat often, that the Apostles reason of many Priests and often repetition of the self same sacrifices, concerneth the sacrifices of the Law only, unto which he opposeth Christ's sacrifice and priesthood: and speaketh no word of or against the Sacrifice of the new Testament, which is the sacrifice of Christ's own priesthood, Law, and institution, yea the same sacrifice done daily unbloodily, that once was done blouddily: made by the same Priest Christ Jesus, though by his ministers hands: and not many hosts, as those of the old la were, but the very self same in number, even Christ's own body that was crucified. And that you may see that this is the judgement of all antiquity, and their exposition of these and the like words of this Epistle, and that they seeing the very same arguments that the Protestants now make so much a do withal among the simple and unlearned, yet well perceived that they made nothing against the daily oblation or sacrifice of the altar, and therefore answered them before the Protestants were extant, 
The caluinists' arguments against Christ's body often offered, and in many places, answered by the father's long a go.  1200 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 gloss of Calvin and his followers.  
Thus than first saith S. Ambrose: 
in 10 cap. Hebr.  Quid 〈◊〉 etc. What we then? do not we offer every day? we offer surely: but this sacrifice is an exampler of that: for we offer always the self same, and not now one lamb, to morrow an other, but always the self same thing: therefore it is one sacrifice, otherwise, by this reason because it is offered in many places, there should be many Christ's, not so, but it is one Christ in every place, here whole, and there whole, one body. But 〈◊〉 which we do, is done for a commemoration of that which was done▪ for we offer not an other sacrifice, as the high Priest of the old la, 
ibidem.  but always the self same, etc. Primasius S. Augustine's scholar doth also preoccupate these Protestants objections thus: What shall we say then I do not our Priests daily offer sacrifice? they offer surely, because we sin daily, and daily have need to be cleansed: and because he can not die, he hath given us the sacrament of his body and blood: that as his Passion was the redemption and absolution of the world, so also this oblation may be redemption and cleansing to all that offer it in truth and verity. 
The general redemption upon the cross is particularly applied in the sacrifice of the altar.  So saith this holy father, to wit, that as the sacrifice of the cross was a general redemption, so this of the altar is, to all that use it, a particular redemption or application of Christ's redemption to them. In which sense also v Bede calleth the holy mass, redemptioner corporis & anima 〈◊〉, 
Primas. le●● citate.  the everlasting redemption of body and soul. li. 4 c. 22. histor. Again the same Primasius, The divinity of the Word of God which is every where, maketh that there are not many sacrifices, but one, although it be offered of many, and that as it is one body which he took of the virgin's womb, not many bodies, even so also one sacrifice, not divers, as those of the Jews were.  

* ho. 17 in ep. ad Heb.  S. Chrysostom also, and after him Theophylacte, and Oecumenius, and of the Latins, Haimo, Paschasius, Remigius, and others, object to themselves thus: Do not we also offer every day? we offer surely, but this sacrifice is an exampler of that, for we offer always the self same: and not now one lamb, to morrow an other, but the self same: therefore this is one sacrifice. Otherwise, because it is offered in many places, there should be many Christ's. And a little after, Not an other sacrifice, as the high Priest of the old Law, but the self same we do always offer, rather working a remembrance or commemoration of the sacrifice. See the Annotation Luke 22, 19 upon these words, A commemoration. Thus did all the ancient father's 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 sacrifice, as the Greeks and Latins do use in their Liturgies and Masses, and yet they la these places of the Apostle and made commentaries upon them, and understood them (I trow) as well as the Protestants.  
He that for his further confirmation or comfort list see what the ancient counsels and Doctors believed, 
Counsels and fathers.  taught, and practised in this thing, let him read the first holy council of Nice cap. 14: & in fine Conc. ex Grace. the council of Ephesus Anathematis. 11. the Chalcedon council act. 3. pag. 112. Conc. Aneyran. c. 1. 4. & 5. Neocaesar. can. 13. Laodic. can. 19 Carthag. 2 cap. ●. Carthag. 3 cap. 24. & Carthag. 4 cap. 33. etc. 41. S. Denys cap. 3 Eccl. hire. S. Andrew in historia Passiones. S. Ignatius ep. ad Smyrnonses. S. Martialis ep. ad Burdegalenses. S. Justine Dialog. cum Triphone. S. Irencus li. 4 cap. 32. 34. Tertullian de cultu forminarum, & de corona milis. Origen homil.. 〈◊〉 in Leuit. S. Cyprian ep. ad Cecilium. nu. 2. & de Cana Domini. nu. 14. & Eusebius demonst. evang. li. 1 cap. 10. and the rest which we have cited by occasion before, & might cite but for rediousnes: a truth most known and agreed upon in the Christian religion.  
18. Now there is not.] 
When the Apostle seemeth to say, there is no remission or oblation for sin, he always meaneth that full remission by baptism.  Christ's death can not be applied unto us in that full and ample sort as it is in baptism, but once: Christ appointing that large remission and application to be made but once in every man, as Christ died but once. for it is not meant, that all sin shall cease after Christ's sacrifice upon the cross, nor that there should be no oblation for sins committed after baptism, or that a man could not sin at all after baptism, or that if he sinned afterwards, he could have no remedy or remission by God's ordinance in the Church, which divers falsehods sundry heretics gather of this and such like places: but only the Apostle telleth the hebrews, as he did before chap. 6, and as he doth strait afterwards, that if they fall now (whereunto they seemed very prone) to their old la, and voluntarily after the knowledge and profession of the Christian faith by baptism, commit this sin of incredulity and apostasy, they can never have that abundant remission applied unto them by baptism, which can never be ministered to them again And that general full pardon he calleth here, oblation, and afterwards in the 26 verse, hostiam pro peccato, an host for sin.  
26. If we sin willingly.] 
The caluinists' heresy against remission of sins.  As the Caluinists abuse other like places against the holy sacrifice of the mass, so they abuse this as the novatians did before them, to prove that an heretic, Apostata, or any that wilfully forsaketh the truth, can never be forgiven. Which (as is before declared in the 6 chapter) is most wicked blasphemy: the meaning hereof being, as is there saidloco only to terrify the hebrews, 
All sins may be remitted by penance, but not so fully as by baptism.  that falling from Christ they can nor so easily have the host of Christ's death applied unto them, because they can not be baptised any more, but must pass by sacramental penance, and satisfaction, and other hard remedies which Christ hath prescribed after baptism in the church's discipline. Therefore S. Cyril saith, li. 5 in Io. cap. 17. Penance is not excluded by these words of Paul, but the renewing by the laver of regeneration. He doth not here take away the second or third remission of sins (for he is not such an enemy to our salvation) but the host which is Christ he denieth that it is to be offered again upon the cross. 
Perilous reading of the Scriptures.  So saith this holy Doctor. And by this place & the like you see, how perilous a thing it is for heretics & ignorant persons to read the Scriptures. Which by following their own fantasy * they pervert to their damnation. 
2 Pet. 3.   
29. The blood of the Testament.] whosoever maketh no more account of the blood of Christ's sacrifice, 
Contempt of Christ's blood in the Sacrament.  either as shed upon the cross, or as in the holy Chalice of the altar (for our saviour calleth that also * the blood of the new Testament) than he doth of the blood of calves and goats, 
Luc. 22.  or of other common drinks, is worthy death, and God will in the next life, if it be not punished here, revenge it with grievous punishment.  
31. It is horrible.] 
Penance.  Let all Christian people do satisfaction and penance for their sins in this life. for the judgements 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.  
34. You had compassion.] 
Mercy to the imprisoned for religion.  To be merciful to the afflicted for religion, & to be partakers of their miseries, is a very meritorious work, and giveth great confidence before God in the day of repayment or remuneration for the same.  
34. With joy.] 
Loss of goods for religion.  If all Christian men would consider this, they would not think it so great a matter to lose their land or goods for defence of the Catholic faith.  
38. liveth of faith.] 
Faith is the comfort of the afflicted.  Faithful men afflicted in this life, have their comfort in their assured faith and hope of Christ's coming to deliver them once from all these miseries: & so by that faith and comfort they live, whereas otherwise this miserable life were a death.    

CHAP. XI.  
He exhorteth them by the definition of faith, to stick unto God, though they see not yet his reward: showing that all the saints aforetime did the like, being all constant in faith, though not one of them received the promise, that is, the inheritance in heaven: but they and we now after the coming of Christ receive it together.  
verse 1 AND ″ faith is, 
⸬ By this word substance is meant, that faith is the ground of our hope.  the substance of things to be hoped for, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the argument of things ″ not appearing. ✝ verse 2 For in this the old men obtained testimony.  
✝ verse 3 * By faith, 
Gen. 1, 13  we understand that the worlds were framed by the word of God: that of invisible things visible things might be made.  
✝ verse 4 * By faith, 
Gen. 4, 4  Abel offered a greater host to God than Cain: * by which he obtained testimony that he was just, 
Mat. 23, 35.  God giving testimony to his gifts, & by it, he being dead, yet speaketh. ✝ verse 5 * By faith 
⸬ Here it appeareth that Henoch yet liveth and is not dead: against the Caluinists. See the annot. Apocal. chap. 11.  Henoch was translated, 
Gen. 5, 24. Eccl. 44, 16.  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. ✝ verse 6 But without faith it is impossible to please God. For ″ he that cometh to God, must believe that he is, and is a 
⸬ We must believe that God will reward all our good works: for he is a rewarder of true justice, not an accepter or imputer of that that is not.  rewarder to them that seek him.  
✝ verse 7 * By faith, 
Gen. 6, 13. Eccl. 44, 17.  Noë having received an answer concerning those things which as yet were not seen, seating, 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.  
✝ verse 8 * By faith, 
Gen. 12, 4. 13, 1.  he that is called, Abraham, obeyed to go forth into the place which he was to receive for inheritance: and he went forth, not knowing whither he went. ✝ verse 9 By faith, he abode in the land of promise, as in a strange land, dwelling in cottages with Isaac & Jacob the coheirs of the same promise. ✝ verse 10 For he expected the city that hath foundations: whose artificer and maker is God.  
✝ verse 11 * By faith, 
Gen. 17, 19 18, 10. 21, 2.  Sara also herself being barren, received virtue in conceiving of seed, yea past the time of age: because she believed that he was faithful which had promised.  
✝ verse 12 For the which cause even of one (and him quite dead) there rose as the stars of heaven in multitude, 
Eccl. 44 22.  & as the sand that is by the sea shore innumerable.  
✝ verse 13 According to faith died all these, not having received the promises, but beholding them a far of, and saluting them, and confessing that they are pilgrims & strangers upon the earth, ✝ verse 14 for they that say these things, do signify that they seek a country. ✝ verse 15 And in deed if they had been mindful of the same from whence they came forth, they had time verily to return. ✝ verse 16 but now they desire a better, that is to say, a heavenly. Therefore God is not confounded to be called their God. for he hath prepared them a city.  
✝ verse 17 * By faith, 
Gen. 22, 9  Abraham offered Isaac, when he was tempted: and his onlie-begotten did he offer who had received the promises: 
Gen. 21, 12. Rom. 9, 7.  (✝ verse 18 to whom it was said, That in Isaac shall seed be called to thee.) ✝ verse 19 accounting that God is able to raise up even from the dead. Whereupon he received him also 
c That is, in figure and mystery of Christ dead, & alive again.  for a parable.  
✝ verse 20 * By faith, 
Gen. 27, 27, 36.  also of things to come, Isaac blessed Jacob and Esau.  
✝ verse 21 * BY faith, 
Gen. 48, 15.  Jacob dying, blessed every one of the sons of Joseph: 
Gen. 47, 31.  * and ″ adored the top of his roddo.  
✝ verse 22 * By faith, Joseph dying, made mention of the going forth of the children of Israel: 
Gen. 50, 24, 25.  and gave commandment 
⸬ The translation of relics or saint's bodies, & the due regard and honour we ought to have to the same, are proved hereby.  concerning his bones.  
✝ verse 23 * By faith, 
Exo. 2, 2.  Moses being borne, was hid three months by his parents: because they saw him a proper infant, and they feared not * the King's edict. 
Exo. 1, 16.   
✝ verse 24 * By faith, 
Exo. 2, 11  Moses being made great, denied himself to be the son of pharao's daughter: ✝ verse 25 rather choosing to be afflicted with the people of God, then to have the pleasure of temporal sin, ✝ verse 26 esteeming the reproach of Christ, greater riches than the treasure of the Egyptians. for 
⸬ The Protestants that deny we may or aught to do good in respect or for reward in heaven, are hereby confuted.  he looked unto the remuneration. 
Exo. 12, 37.  ✝ verse 27 * By faith, he left Egypt: not fearing the fierceness of the king. for him that is invisible he sustained as if he had seen him. ✝ verse 28 By faith, he celebrated the Pasche, & the shedding of the blood: that he which destroyed the first-born, 
Gen. 14, 22.  might not touch them. ✝ verse 29 * By faith they passed the red sea as it were by the dry land: which the Egyptians assaying, were devoured.  
✝ verse 30 * By faith the walls of Jericho fell down, 
Ios. 6, 10  by the circuting of seven days.  
✝ verse 31 * By faith, 
Ios. 6, 23 25. 2, 3.  Rahab the harlot perished not with the incredulous, receiving the spies with peace.  
✝ verse 32 And what shall I yet say? For the time will fail me telling of Gedeon, Barac, Samson, Jephtè, David Samuël, & the prophets: 
The Epistle for many Martyrs.  ✝ verse 33 who by faith overcame kingdoms, ″ wrought justice, obtained promises, stopped the mouths of lions, ✝ verse 34 extinguished the force of fire, repelled the edge of the sword, recovered of their infirmity, were made strong in battle, turned away the camp of foreigners: ✝ verse 35 women received of resurrection their dead, and others were racked, not accepting redemption, that they might find a better resurrection. ✝ verse 36 And others had trial of mockeries and stripes, moreover also of bands & prisons: ✝ verse 37 they were stoned, they were hewed, they were tempted, they died in the slaughter of the sword, they went about in sheep-skinnes, in goats skins, needy, in distress, afflicted: ✝ verse 38 of whom the world was not worthy. wandering in deserts, in mountains and dens, and in caves of the earth. ✝ verse 39 And all these being approved by the testimony of faith, ⊢ received not the promise, ✝ verse 40 God for us providing some better thing, that they without us should not be consummate.  

ANNOTATIONS CHAP. XI.  
1. Faith is.] By this description of faith, and by all the commendation thereof through the whole chapter, 
Not only or a special faith.  you may well perceive that the Apostle knew not the forged special faith of the Protestants, whereby every one of these new Sectmasters & their followers believe their sins are remitted, and that themselves shall be saved, though their sects be clean contrary one to an other.  
●. Not appearing] This is the praise of faith, saith S. Augustine, if that which is believed, be not seen. 
Faith is of things not seen: as in the B. Sacrament.  For what great thing is it, if that be believed, which is seen? according to that sentence of our Lord when he rebuked his disciple, saying: Because than hast seen me Thomas, thou hast believed: blessed are they that have not seen and have believed. Aug. in evang. Io. tract. 79. Which may be a rebuke also and a check to 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.  
6. He that cometh.] 
Nothing profitable or meritorious with out faith.  Faith is the foundation and ground of all other virtues and worship of God, without which no man can please God. therefore if one be a Jew, a Heathen, or an heretic, that is to say, be without the Catholic faith, all his works shall profit him no whit to salvation.  
21. Adored the top of his rod.] 
The citations the new Testament, not only according to the Hebrew, but to the Septuaginta.  The learned may see here that the Apostle doth not tie himself to the Hebrew in the place of Genesis whence it is alleged, 
Gen. 47. v. 31.  but followeth the Septuaginta, 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 examine all by the Hebrew only, because they writing and speaking by the holy Ghost, knew very well that this translation 
* Aug. de ciu. Dei li. ●5 c. 14.  is the sense of the holy Ghost also, and as true, and as directly intended as the other: and therefore also that translation continued always authentical in the Greek Church, notwithstanding the diversity thereof from the Hebrew. 
The vulgar latin translation.  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 Septuaginta were deceived, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rod.  and yet that the Apostle without curiosity was content to follow them: because it is evident, that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Hebrew being then without points, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bed.  might be translated the one way as well as the other. Which they understood so well (and therefore were not deceived) that within three lines after▪ in the beginning 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, 
Adoration of creatures, and namely of holy things.  or to God at and before a creatures as at or 
* Ios. 7, 6.  before the ark of the Testament in old time, now at or before the crucifix, relics, images: and in the psalms 93. 131. Adore ye his footstool. Adore ye toward his holy mount. We will adore toward the place where his feet stood: or (which by the Hebrew phrase is all one) Adore ye his holy mount. We will adore the place where his feet stood. as also 
* Oceum. in collect.  the Greek fathers, S Damascene li. 1 de imaginibus, and Leontius cited of him, yea S. Chrysostom also do handle these places, and namely that of the Apostle which we now speak of, interpreting the Greek 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 joseph's dreams which foretold the same Gen. 37: and withal signifying as it were by this prophetical fact, 
* 3 Reg. 11, 12.  the kingdom of Israel or of the ten tribes that was to come of Joseph by Ephraim his younger son in the first king jeroboam. thus the Greek fathers. Where unto 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 therefore the Apostle saith, he did it by faith, 
Corrupt translation against Dulia.  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 (GOD)▪ adding no less than two words more than is in the Greek, which though it might be the sense of the place, and S. Augustine so expoundeth it, yet they should not make his exposition the text of holy Scripture, specially whereas he only of all the ancient fathers (as Beza confesseth) so expoundeth it.  
33. Wrought justice.] Men are not just by belief only, as the Protestants affirm, but by working justice. 
Not faith only.  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 Rahabs harbouring the spies, Abraham's offering his son (which their works S. James doth inculcate:) 
Ia●. 2.  No●s making the ark Gen. 6. Abel's better oblation than cain's Gen. 4. & Hebr. 11. v. 4. and so forth. Therefore S. Clement Alexandrinus saith, 
Li. 4 Stro. pag. 240.  that the said persons and others were lust by saith and obedience, by faith and hospitality, by faith and patience, by faith and humility.  
The Apostles purpose then is nothing else, 
No works of the patriarchs or any other profitable, but by their faith in Christ. Which is always the Apostles meaning in commending faith.  but to prove to the hebrews (who made so great account of their patriarchs and forefathers and their famous acts) that all these glorious personages and their works were commendable and acceptable only through the faith they had of Christ, without which faith none of all their lives and works should have profited 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 S. Paul's Epistle to the Romans, and of all other passages where he commendeth faith: further proving specially in this Epistle to the hebrews, that all their sacrifices were nothing else but figures and attestations of the Christian faith in Christ and his death. All which high resolution & conclusion against the Jews and Gentiles, that the Christian faith is the true faith & religion, the heretics of our time ignorantly and brutishly abuse against Christian works, sacrifice, and Sacraments, which the Apostle meant specially to commend and establish by his high commendation of the faith in Christ.  
40. Without us should not.] 
The patriarchs and other just not in heaven before Christ.  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 la were associate to them, and the way to everlasting glory opened by our lords death and Ascension. Neither shall either they or we be fully perfected in glory both of body and soul, till the general resurrection: God's providence being so, that we should not one be consummated without an other, all being of one faith, and redeemed by one Lord Christ.    

CHAP. XII.  
By the foresaid examples he exhorteth them to patience, 2 and by example of Christ himself crucified, 5 and because this discipline it an argument that they be God's children, 9 with who rod they should be much more content than wish that of their carnal fathers: and because it bringeth justification. 12 Exhorting them therefore to pluck up their hearts, and to take faster footing: 18 considering that all bring now so sweet, and not terrible▪ as in the old Testament, their damnation, if they refuse to hear, will be so much the greater.  
verse 1 AND therefore we also having so great a cloud of witnesses put upon us: 
Col. 3. 8.  * laying away all weight and sin that compasseth us, 
1 Pet. 2, 1.  by patience let us run to the fight proposed unto us, ✝ verse 2 looking on the author of faith, and the consummator Jesus, who, joy being proposed unto him, sustained the cross, contemning confusion, and sitteth on the right hand of the seat of God.  
✝ verse 3 For, think diligently upon him which sustained of sinners such contradiction against himself: that you be not wearied, fainting in your minds. ✝ verse 4 For you have not yet resisted unto blood, repugning against sin: ✝ verse 5 and you have forgotten the consolation, which speaketh to you, as it were to children, saying, 
Prou. 3, 11.  My son, neglect not the discipline of our Lord: neither be thou wearied whiles thou art rebuked of him. ✝ verse 6 For whom our Lord loveth, 
Apoc. 3, 19  he chasteneth: and ● he scourgeth every child that he receiveth,  
✝ verse 7 Perseuêre ye in discipline. As unto children doth God offer himself to you. for what son is there, whom the father doth not correct? ✝ verse 8 But if you be without discipline, whereof all be made partakers: then are you bastards, & not children. ✝ verse 9 moreover the fathers in deed of our flesh we had for instructors, and we did reverence them: shall we not much more obey the Father of spirits, & live? ✝ verse 10 And they in deed for a time of few days, according to their will instructed us: but he, to that which is profitable in receiving of his sanctification. ✝ verse 11 And all discipline for the present certes seemeth not to be of joy, but of sorrow: but afterwards it will render to them that are exercised by it, most peaceable fruit of justice.  
✝ verse 12 For the which cause stretch up the slacked hands and the lose knees: ✝ verse 13 and make strait steps to your feet: that no man halting err, 
Rom. 12, 18.  but rather be healed. ✝ verse 14 * follow peace with all men, and holiness: without which no man shall see God: ✝ verse 15 looking diligently lest any man 
⸬ That we be not good, there is no lack on God's part, who offereth his grace to us: but the defect is in ourselves that are not answerable to Gods calling of us and grace towards us.  be wanting to the grace of God: lest any root of bitterness springing up do hinder, and by it many be polluted. ✝ verse 16 Lest there be any fornicator or profane person 
c Such as forsake their salvation and religion to save their lands and goods, are like Esau.  as Esau: * who for one dish of meat sold his first-birth-rightes. 
Gen. 25, 33.  ✝ verse 17 For know ye that afterwards also desiring to inherit the benediction, he was reprobated: 
Gen. 27, 38.  * for ● he found not place of repentance, although with tears he had sought it.  
✝ verse 18 For you are not come to * a palpable mount, 
Exo. 19 20.  and an 
` kindled (or) burning.  accessible'fire, and whirlwind, and darkness, and storm, ✝ verse 19 and the sound of trumpet, & voice of words, which they that heard, excused themselves, that the word might not be spoken to them, (✝ verse 20 for they did not hear that which was said, And if a beast shall touch the mount, 
Exo. 19, 12.  it shall be stoned. ✝ verse 21 And so terrible was it which was seen, Moses said: I am frighted and tremble. ✝ verse 22 But 
⸬ The faithful are made fellows of Angels & of all the perfect souls departed since the beginning of the world, and of Christ himself.  you are come to mount Zion, and the city of the living God, heavenly Jerusalem, and the assembly of many thousand Angels, ✝ verse 23 & the Church of the first-born, which are written in the heavens, and the judge of all, God: and the spirits of the just 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made perfect, ✝ verse 24 and the mediator of the new Testament Jesus, and the sprinkling of blood speaking better than * Abel.  
✝ verse 25 See that you refuse him not speaking 
Gen. 4, 10.  for if they escaped not, refusing him that spoke upon the earth: much more we, that turn away from him speaking to us from heaven. ✝ verse 26 Whose voice moved the earth then: but now he promiseth, 
Ag. 2, 7.  saying, Yet once: and I will move not only the earth, but heaven also. ✝ verse 27 And in that he saith, Yet once, he declareth the translation of movable things as being made, that those things may remain which are unmovable. ✝ verse 28 therefore receiving an unmovable kingdom, we have grace: by the which 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let us serve pleasing God, with fear & reverence. ✝ verse 29 For * our God is a consuming fire. 
Deu. 4, 24.   

ANNOTATIONS CHAP. XII.  
6. He scourgeth.] 
Temporal punishment after remission of sins, either here, or in purgatory.  By this we prove that God often punisheth the sins even of his loving children, though not with eternal damnation, yet with temporal chastisement and correction: & that he doth not always together with the remission of deadly sins & eternal punishment, exempt the offender received to his grace, from all fatherly correction either 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 of his children in the next life, more than in this world.  
17. He found not.] It is not meant, that Esau could not find remission of his sin at God's hand: but that, having once sold and yielded up the right of his first-birth to his younger brother, it was to late to be sorry for his unadvised bargain.    

CHAP. XIII.  
He commandeth unto them mutual love, 2 hospitality, 3 compassion, 4 chastity, 5 contentation, 7 imitation of the faith of their Catholic Prelates and Martyrs (not hearkening to the doctrines of heretics, nor fearing the casting out of the Jews synagogus) 17 and obedience to their present pastors. 18 And so with requesting their prayers, and praying for them, he endeth the Epistle.  
verse 1 LET 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the charity of the fraternity abide in you. 
Rom. 12. 10.  ✝ verse 2 And ● hospitality do not forget, 
1 Pet. 4.  for by this, 
Gen. 18, 3. 19, 2. 3.  certain being not ware, * have received Angels to harbour. ✝ verse 3 Remember them in bonds, as if you were bound with them: and them that labour, as yourselves also remaining in body. ✝ verse 4 ● marriage honourable in all, and the bed undefiled. For, fornicators & adulterers God will judge. ✝ verse 5 Let your manners be without avarice: contented with things present. 
Deu. 31.  For he said, I will not leave thee, neither will I forsake thee. 
Ios. 1.  ✝ verse 6 so that we do confidently say: Our Lord is my helper: 
Psal. 55, 12. 117, 6.  I will not fear what man shall do to me.  
✝ verse 7 ● Remember your Prelates, 
The epistle for a Confessor that is a Bishop.  which have spoken the word of God to you: the end of whose conversation beholding, imitate their faith. ✝ verse 8 Jesus Christ yesterday, and to day: the same also for ever. ✝ verse 9 With 
⸬ New, divers, changeable, & strange doctrines to be avoided, for such be heretical. Against which the best remedy or preservative is, always to look back to our first Apostles, & the holy father's doctrine.  various & strange doctrines be not led away. For it is best that the heart be established with grace, ● not with meats: which have not profited those that walk in them.  
✝ verse 10 ● We have an altar: whereof they have not power to eat which serve the tabernacle. 
Leu. 16, 27.  ✝ verse 11 For * the bodies of those beasts, whose blood for sin is carried into the holies by the high priest, are burned without the camp. ✝ verse 12 For the which thing Jesus also, that he might sanctify the people by his own blood, suffered without the gate. ✝ verse 13 Let us go forth therefore to him without the camp: carrying his reproach. ✝ verse 14 For we have not here a permanent city: but we seek that which is to come. ✝ verse 15 By him therefore let us offer ● the host of praise always to God, 
Ose. 14, 3.  that is to say, * the fruit of lips confessing to his name.  
✝ verse 16 And beneficence and communication do not forget▪ for with such hosts ● God is promerited. ✝ verse 17 ● Obey your Prelates, and be subject to them. For they watch as being to render account for your souls: ⊢ that they may do this with joy, and not mourning, for this is not expedient for you. ✝ verse 18 Pray for us▪ for we have confidence that we have a good conscience, willing to converse well in all. ✝ verse 19 And I beseech you the more to do this, that I may the more speedily be restored to you. ✝ verse 20 And the God of peace which brought out from the dead the great Pastor of the sheep, in the blood of the eternal testament, our Lord Jesus Christ: ✝ verse 21 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, make you perfect and absolute in all goodness.  
c aptet vos  fit you in all goodness, that you may do his will, doing in you that which may please before him by Jesus Christ: to whom is glory for ever and ever. Amen.  
✝ verse 22 And I desire you brethren that you suffer the word of consolation. For in very few words have I written to you. ✝ verse 23 Know you our brother Timothee to be dismissed: with whom (if he come the sooner) I will see you. ✝ verse 24 Salute all your prelate's, and all the saints. The brethren of Italy salute you. ✝ verse 25 Grace be with you al. Amen.  

ANNOTATIONS CHAP. XIII.  
2. Hospitality.] 
Hospitality.  Hospitality, that is, receiving and harbouring of poor pilgrims, persecuted and desolate persons, 
Angels harboured.  is so acceptable to God and so honourable, that oftentimes it hath been men's good hap to harbour Angles in steed of poor folk unawares. Which must needs be ever a great benediction to them and their families, as we see by Abraham and Lot Gen. 18. & 19 (and the like fell also to S. Gregory, as Io. Diaconus writeth, to whose ordinary table of poor men, not only Angels but Christ also came in pilgrims weed. In vit. li. 1. c. 10. & li. 2. c. 22, 23.) whereof if we had not example and warrant by S. Paul's words in this place, and many other express Scriptures of the old Testament, these scornful miscreants of this time making so little account both of good works and such miraculous entrance of Christ and his Angels into holy men's harbour, would make this also seem fabulous, as they do other like things.  
4. Marriage honourable.] 
How marriage is honourable in all, if the Apostle did so say, as he doth not.  The Apostle (saith a holy doctor) saith, marriage honourable in all, and the bed undefiled. And therefore the servants of God in that they are not married, think not the good of marriage to be a fault, but yet they doubt not perpetual continency to be better them good marriage, specially in this time when it is said of continency, He that can take, let him take. De fid. ad Pet. 6. 3. apud Aug. in fine. mark the doctrine of the fathers and of the Catholic Church concerning matrimony, that it is honourable, and so honourable, that it is a holy sacrament, but yet 
* 1 Cor. 7. v. 38.  inferior to virginity and perpetual continency: honourable in all, that is, all such as may lawfully marry and are lawfully married: not in brother and sister, not in persons that have vowed the contrary, to whom the same Apostle saith it is damnable. 1. Tim. 5. v. 11. And this were the meaning of this place, if it were to be read thus, Marriage is honourable.  
But to see how the Protestants in all their translations, 
One short place manifoldly corrupted by the Protestants.  to abuse the simple, do falsify this sentence of the Apostle, to make it serve for the marriage of Votaries, it is notorious. First, they use deceit in supplying the verb substantive that wanteth, making it the indicative mood thus, Marriage is honourable etc. as though the Apostle affirmed all marriage to be honourable or lawful, 
They restrain the sense to their Heretical fancy.  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 commandment to them that be or will be married, to use themselves in that state in all fidelity, cleanliness, 
1 Pet. 3.  and conjugal continency one toward an other: 
1 Thes.. 〈◊〉  as when S. Peter also and this Apostle exhort 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 ignominy and uncleanliness: this is honourable or chaste marriage, to which he here exhorteth. And that it is rather an exhortation, than an affirmation, it is evident by the other parts and circumstances of this place both before & after: all which are exhortations in their own translations, this only being in the mids, and as indifferent to be an exhortation as the rest (by their own confession) they restrain of purpose. Our text therefore and all Catholic translations 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, 
* The Eng. Bib. 1577.  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 whosoever, may marry: where they can not tell either by the Greek or Latin, that in omnibus should be the masculine gender, rather than the neutre (as not only Erasmus, but 
* O●cum. in Collect.  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. See S. Chrys. and Theophyl. in hunc locum. For there may be many filthy abuses in wedlock, which the Apostle warneth them to take heed of, and to keep their marriage-bed undefiled. But the third corruption for their purpose aforesiad, and most impudent, is, 
* Beza in no. Test. Groecolat. an. 1565.  that some of the calvinists for, in omnibus, translate, inter quosuis, 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 God's word to speak just that which themselves would, and their heresy requireth, in which king they pass all impudency and all heretics that ever were.  
7. Remember your Prelates.] 
We must have regard to the faith & doctrine of the fathers.  We be here warned to have great regard in our life and belief, to the holy fathers, Doctors, & glorious Bishops gone before us in God's Church, not doubting but they being our lawful Pastors, had and taught the truth: of whom S. Augustine said, That which they found in the Church, they held fast: that which they learned, they taught: that which they received of their fathers, the same they delivered to their children. Cont. julian. li. 2 c. 10. Which respect to our holy forefathers in faith, is now in this wicked contempt of the heretics, so much the more to be had. See the said holy doctors second book against Julian the Pelagian throughout, what great account he maketh of them in the confutation of heresies, 
Memories and feasts of saints.  and how far he preferreth them above the proud Sectmaisters of that time: as we must now do against our new doctors. This place also is rightly used to prove that the Church of God should keep the memories of saints departed, by solemn holidays and other devout ways of honour.  
9 Not with meats.] 
judaical abstinence from meats.  He speaketh not of Christian fasts, but of the legal difference 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 the Law.  
10. We have an altar.] He putteth them in mind by these words, that in following to much their old Jewish rites, 
Material altars for the sacrifice of Christ's body.  they deprived themselves of an other manner and a more excellent 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 partakers. This altar (saith I sychius) is the altar of Christ's body, which the Jews for their incredulity must not behold. Li. 6 c. 21 in Leuit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And the Greek word (as also the Hebrew answering thereunto in the old testament) signifieth properly an altar to sacrifice on, and not a metaphorical and spiritual altar. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Whereby 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 proper sense, to sacrifice Christ's body upon: and so called of the fathers in respect of the said body sacrificed. Greg. Nazianz. in orat. de sorore Gorgonia. Chrys. demonst. quòd Christus sit Deus. Socrat. li. 1. c. 20. 25. Aug. ep. 86. De ciu. Dei. li. 8. c. 27. & li. 22. c. 10. Confess. li. 9 c. 11. 13. Cont. Faust. Manich. li. 20. c 21. Theophyl. in 23. Mat. And when it is called a table, it is in respect of the heavenly food of Christ's body and blood received.  
15. The host or praise.] 
The Sacrifice of the altar is the principal host of praise and thanks giving, therefore called, Eucharistia.  Though it may signify the spiritual sacrifices of praise and thanksgiving of what sort soever: ye it specially may be thought to signify the great Sacrifice of the B. body and blood of Christ: not as upon the cross, which was but 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 thanks giving▪ and therefore called the Eucharist, and being the fruit and effect of Christ and his Priests lips or words, that is, of consecration: because this sacrifice is made by the force of the holy words, And when we read in the psalm and other places of the old Testament, of the host of praise, it may be thought to be a prophecy of the new Sacrifice, & not of every vulgar thanks giving. And so the old fathers in the primitive Church to hide the mysteries from the unworthy or heathen, often speak. What is (saith S. Augustine) a more holy sacrifice of praise, then that which consisteth in thanks giving, all which the faithful do know in the sacrifice of the Church. Li. 1. cont. adverse. leg. & preph. c. 18. again, c. 20. The Church from the times of the Apostles by the most certain successions of Bishops, offereth to God in the body of Christ the Sacrifice of praise. And a 〈◊〉 afterwards, Now Israel according to the spirit, that is, the Church offereth a singular Sacrifice according to the spirit: of whose house be will not take calves nor goats, but will take the Sacrifice of praise, not according to the order of Aaron, but according to the order of Melchisedec. See ep. 120. c. 19 & ep. 57 ad q. 1. in fine. Thus you see, when the holy fathers handle the Scriptures, they find mass and Sacrifice in many places, where the ignorant heretics or the simple might think they speak only of a common thanks giving.  
16. God is promerited.] This latin word promeretur, cannot be expressed effectually in any one English word. 
The Protestants avoid the word merit.  It signifieth, God's favour to be procured by the foresaid works of alms and charity, as by the deserts and merits of the doers. Which doctrine and word of merits the adversaries like so ill, that they flee▪ both hear and else where from the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  translating here for, promeretur Deus, God is pleased, more near to the Greek, as they pretend. Which in deed maketh no more for them then the latin, which is agreeable to most ancient copies, 
Good works meritorious.  as we see by Primasius S. Augustine'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 favour to men.  
17. Obey your Prelates.] 
The Apostle doth inculcate obedience to the Priests and Bishops of God's Church.  There is nothing 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 marvelous submission and most obedient subjection 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, 
No person exempted from this obedience, in matters of religion.  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 subject unto in religion, he shall he damned undoubtedly, except he repent, because he doth against the express word of God and law of nature. And by this you may see the difference of an 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 disobedience to the Priests of God's Church, when men refuse to be under their discipline, to hear their doctrine, and interpretation of Scriptures, to obey their laws and counsels. This disobedience and rebellion from the Spiritual governor, under pretence of obedience to the Temporal, is the bane of our days, and specially of our country, where these new sects are properly maintained by this false principle, That the Prince in matters of soul and religion may command the Prelate: which is directly and evidently against this Scripture and all other, that command the sheep of Christ's fold to obey their spiritual Officers.     

THE argument OF THE EPISTLE OF S. James.  
THIS Epistle (as the rest following) is directed specially, as S. Augustine saith, against the error of only faith, which some held at that time also, by misconstruing S. Paul's words. Yea not only that, but many other errors (which then also were annexed unto it, as they are now) doth this Apostle here touch expressly.  
He saith therefore, that not only faith, but also good works are necessary: that not only faith, but also good works do justify: 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 of sin, no not so much as of tentation to sin: that we must stay ourselves from sinning, with fear of our death, of the judgement, of hell: and stir ourselves to doing of good, with our reward that we shall have for it in heaven. These points of the Catholic faith he commendeth earnestly unto us, inveighing vehemently against them that teach the contrary errors. Howbeit he doth withal admonish not to neglect such, but to seek their conversion, showing them how meritorious a thing that is. Thus than he exhorteth generally to all good works, & dehorteth from all sin. but yet also namely to certain, & from certain: as, from acception of persons, from detraction and rash judging, from concupiscence and love of this world, from swearing: and, to prayer, to alms, to humility, confession and penance: but most copiously to patience in persecution.  
Now, 
Which James written this epistle.  who this James was: It is not be, whose feast the Church keepeth the 25 of Julie, which was S. john's brother, and whose martyrdom we have Act. 12. but he, whom the Church worshippeth the first of May, who is called Frater Domini, our lords brother, and brother to Jude, and which was the first Bishop of Jerusalem, of whom we read Act. 15 & 21. and also Gal. 2. of whose wonderful austerity and purity of life, the ecclesiastical stories do report. Euseb. li. 2. c. ●2. Hiero. in Catalogo.  
Therefore as the old highpriest had power and charge over the Jews, not only in Jerusalem and jury, but also dispersed in other Countries (as we understand Act. 9 v. 1, & 2.) so S. James likewise, being Bishop of Jerusalem, and having care not only of those Jews with whom he was resident there in jury, 
In. 1.  but of all the rest also, writeth 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. 
The Church readeth these Catholic or Canonical Epistles in order at matins, from the 4 Sunday after Easter until Whitsunday.   
Catholic Epistle.] 
The Protestants abhor the word Catholic.  The word Catholic though in the title of this Epistle & the rest following (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 in the Greek, and in some they had rather translate ridiculously thus, The general Epistle etc. whereas these are famously known and * specified in antiquity, by the name of Catholic Epistles, 
Euseb. li. 2. hist. c. 22.  for that they are written to the whole Church, not to any peculiar people or person, as S. Paul's are.  

CHAP. I.  
We have to rejoice in persecution (but if we be patiented, and withal abstain from all mortal sin) 9 considering how we shall be exalted and crowned for it, when the persecutor (who enricheth himself with our spoils) shall fade away. 13 But if any be tempted to fall, or to any other evil, let him not say, God it the author of it, who is the author of all good only. 19 Such points of the Ca●●-faith we must be content to learn without contradiction and anger, and to do accordingly. 26 Because otherwise we may talk of Religion, but in deed it is no Religion.  
verse 1 James the servant of God and of our Lord Jesus Christ, to the twelve tribes that are in dispersion, greeting.  
✝ verse 2 esteem it, 
The Epistle for a Martyr.  my brethren, all joy, when you shall fall into divers temptations: ✝ verse 3 knowing that * the probation of your faith worketh patience. 
Ro. 5, 3.  ✝ verse 4 And let patience have a perfect work: that you may be perfect & entire, failing in nothing. ✝ verse 5 But if any of you lack wisdom, let him ask of God who giveth to all men abundantly, and up braideth not: and it shall be given him. ✝ verse 6 But * let him ● ask in faith nothing doubting▪ 
Mat. 21, 22.  for he that doubteth, is like to a wave of the sea, 
Mar. 11, 24.  which is moved & carried about by the wind. ✝ verse 7 therefore let not that man think that he shall receive any thing of our Lord. ✝ verse 8 A man double of mind is inconsant in all his ways.  
✝ verse 9 But let the humble brother glory, 
Ps. 102, 15. Eccl. 14, 18.  in his exaltation. ✝ verse 10 and the rich, in his humility, because * as the flower of grass shall he pass: 
Es. 4, 6,  ✝ verse 11 for the sun rose with heat, & parched the grass, 
1 Pet. 1, 24.  and the flower of it fell away, and the beauty of the shape thereof perished: so the rich man also shall whither in his ways. 
The Epistle for a Martyr that is a Bishop.  ✝ verse 12 Blessed is the man suffereth tentation: 
job 5, 17.  for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him. ⊢  
✝ verse 13 ″ Let no man when he is tempted, say that he is tempted no man. ✝ verse 14 But 
⸬ The ground of tentation to sin, is our concupiscence, & not God.  every one is tempted of his own concupiscence abstracted and alured. ✝ verse 15 afterwards ″ concupiscence when it hath conceived, bringeth forth sin. but ″ sin when it is consummate, engendereth death.  
✝ verse 16 Do not err therefore my dearest brethren. 
The Epistle on the 4 Sunday after Easter.  ✝ verse 17 every best gift, and every perfect gift, is from above, descending from the Father of lights, with whom is no transmutation, nor shadowing of alteration. ✝ verse 18 Voluntarily hath he begotten us by the word of truth, that we may be some beginning of his creature. 
Prou. 17 27.  ⊢ ✝ verse 19 You know my dearest brethren, And * let every man be swift to hear: but slow to speak, and slow to anger. ✝ verse 20 For the anger of man worketh not the justice of God.  
✝ verse 21 For the which thing casting away all uncleanness and abundance of malice, 
The Epistle on the 5 Sunday after Easter.  in meekness receive the engrafted word, 
Mat. 7, 21.  which is able to save your souls. ⊢ ✝ verse 22 But * be doers of the word, and not hearers only, deceiving yourselves. ✝ verse 23 For if a man be a hearer of the word, 
Ro. 2, 13.  and not a doer: he shall be compared to a man beholding the countenance of his nativity in a glass. ✝ verse 24 For he considered himself, and went his way, and by and by forgot what an one he was. ✝ verse 25 But he that hath looked in ″ the la of perfect liberty, and hath remained in it, not made a forgetful hearer, but a doer of the work: this man shall be 
⸬ Beatitude or salvation consisteth in well working.  blessed in his deed. ✝ verse 26 And if any man think himself to be religious, not bridling his tongue, but seducing his heart: this man's religion is vain. ✝ verse 27 ″ Religion clean and unspotted with God and the Father, is this, to visit pupils and widows in their tribulation: & to keep himself unspotted from this world. ⊢  

ANNOTATIONS CHAP. i  
6. Ask in faith nothing doubting.] The Protestants would prove by this, that no man ought to pray without assurance that he shall obtain that which he asketh. 
What faith is required in prayer.  Where the Apostle meaneth nothing else, but that the asker of lawful things may not either mistrust God's power and ability or be in diffidence and despair of his mercy: but that our doubt be only in our own unworthiness or undue ask.  
13. Let no man say that he is tempted of God.] We see by this, that when the Scriptures (as in the Pater noster and other places) seem to say, 
God is not author of evil.  that God doth sometimes tempt us, or lead us into tentation: they mean not, that God is any ways the author, causer, or mover of any man to sin, but only by permission, and because by his gracious power he keepeth not the offender from temptations. Therefore the blasphemy of heretic, making God the author of sin, is intolerable. See S. August. ser. 9 de divers. c. 9  
13. God is not a tempter of evils.] 
Partial and wilful translation.  The Protestants as much as they may, to diminish the force of the Apostles conclusion against such as attribute their evil temptations to God (for other temptations God doth send to try men's patience and prove their faith) take and translate the word passuely, in this sense, that God is not tempted by our evils. Where more consonantly to the letter and circumstance of the words before & after, & as agreeably 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 to the other words of the Apostle.  
15. Concupiscence when it hath conceived.] 
Concupiscence of itself no sin.  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, then is sin engendered and form in us.  
15. Sin consummate engendereth death.] Here we see that not all sin nor all consent unto concupiscence is mortal or damnable, 
Not every sin mortal.  but when it is consummate, that is, when the consent of man's mind fully and perfectly yieldeth to the committing or liking of the act or motion whereunto concupiscence moveth or inciteth us.  
25. The la of perfect liberty.] The la of the Gospel and grace of Christ, is called the la of liberty, 
What is the la of liberty in the New Testament.  in respect of the yoke and burden of the old carnal ceremonies, and because Christ hath by his blood of the new Testament delivered all that obey him, from the servitude of sin and the devil. But not as the Libertines and other heretics of this time would have it, that in the new Testament every man may follow his own liking and conscience, & may choose whether he will be under the laws and obedience of Spiritual or Temporal Rulers, or no.  
27. Religion clean.] 
Good works a part of man's justice.  True religion standeth not only in talking of the Scriptures, or only faith, or Christ's justice: but in purity of life, and good works, specially of charity and mercy done by the grace of Christ. This is the Apostolical doctrine, and far from the Heretical vanity of this time.    

CHAP. II.  
Against acception of person. 10 From all and every sin we must abstain, having in all our words and deeds, the judgement before our eyes: wherein works of mercy shall be required of us, 14 and only faith shall not avail us. 18 And that the Catholic by his works showeth that he hath faith: whereas the heretics hath no more faith than the devil, talk he of faith never so much, and of justification thereby only, by the example of Abraham Ro. 4. Abraham in deed was justified by works also, 25 and likewise Rahab.  
verse 1 MY brethren, 
Leu. 19, 15. Deu. 1, 16.  have not the faith of our Lord Jesus Christ of glory ″ in acception of persons. 
Pro. 24, 23. Eccl. 42, 1.  ✝ verse 2 For if there shall enter into your assembly a man having a golden ring in goodly apparel, and there shall enter in a poor man in homely attire, ✝ verse 3 & you have respect to him that is clothed with the goodly apparel, and shall say to him, sit thou here well: but say to the poor man, Stand thou there: or sit under my footstool: ✝ verse 4 do you not judge with yourselves, and are become judges of unjust cogitations? ✝ verse 5 hear my dearest brethren: hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him? ✝ verse 6 But you have dishonoured the poor man. Do not the rich oppress you by might: and themselves draw you to judgements? ✝ verse 7 do not they blaspheme the good name that is invocated upon you? ✝ verse 8 If notwithstanding you fulfil the royal la according to the scriptures, 
Leu. 19, 18. Mat. 22, 39  Thou shalt love thy neighbour as thyself, you do well: ✝ verse 9 but if you accept persons, you work sin, 
Rom. 13.  reproved of the Law as transgressors. ✝ verse 10 And * whosoever shall keep the whole Law, but offendeth in one: 
Leu. 19, 37. Deu. 1, 18.  ″ is made guilty of al. ✝ verse 11 For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill. And if thou do not commit adultery, but shalt kill: thou art made a transgressor of the Law. ✝ verse 12 So speak ye, and so do, as beginning to be judged by the la of liberty. ✝ verse 13 For ″ judgement without mercy to him that hath not done mercy. And mercy 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exalteth itself above judgement.  
✝ verse 14 ″ What shall it profit my brethren, if a man say he hath faith: but hath not works? Shall faith be able to save him? ✝ verse 15 And * if a brother or sister be naked, 
Io. 3, 17  & lack daily food: ✝ verse 16 and one of you say to them, go in peace, be warmed & filled: but you give them not the things that are necessary for the body: what shall it profit? ✝ verse 17 So faith also, if it have not works, is dead in itself. ✝ verse 18 But some man saith, Thou hast faith, and I have works: show me thy faith without works: & I will show thee by works my faith. ✝ verse 19 Thou believest that there is one God. Thou dost well: the devils also believe and tremble. ✝ verse 20 But wilt thou know 
⸬ He speaketh to all heretics that say, faith only without works doth justify, calling them vain men, and comparing them to devils.  o vain man, that faith without works is 
` dead  idle '? ✝ verse 21 ″ Abraham our father was he not justified by works, 
Gen. 22, 10.  * offering Isaac his son upon the altar? ✝ verse 22 Seest thou that ″ faith did work with his works: and by the works the faith was consummate? 
Gen. 15, 6. Ro. 4, 3. Gal. 3  ✝ verse 23 And the Scripture was fulfilled, saying, Abraham believed God, and it was reputed him to justice, and he was called ″ the friend of God. ✝ verse 24 Do you see that by works a man is justified: & ″ not by faith only? ✝ verse 25 And in like manner also * ″ Rahab the harlot, 
Ios. 2, 1. 18. and 6, 22.  was not she justified by works, receiving the messengers, and putting them forth an other way? ✝ verse 26 For even as the body without the spirit is dead: so also ″ faith without works is dead.  

ANNOTATIONS CHAP. II.  
1. In acception of persons.] 
Scripture abused by the Anabaptistes to make no distinction of persons.  The Apostle meaneth not, as the Anabaptists and other seditious persons sometime gather hereof, that there should be no difference in commonweals or assemblies, betwixt the Magistrate and the subject, the free man and the bond, the rich and the poor, betwixt one degree and an other. for, God and nature, and the necessity of man, have made such distinctions, and men are bound to observe then. But it is meant only, or specially, that in spiritual gifts and graces, in matters of faith, Sacraments, and salvation, and bestowing the spiritual functions and charge of foul, we must esteem of a poor man or a bond man, no less then of the rich man and the free, 
What the Apostle meaneth by acception of persons.  then of the Prince or the Gentleman: because as Christ himself calleth all, and endueth all sorts with his graces: so in such and the like things we must not be partial, but count all to be fellows, brethren, and members of one head. And therefore the Apostle saith with a special clause, That we should not hold or have the Christian faith with or in such differences or partialities.  
10. Is made guilty of al.] He meaneth not, that whosoever is a thief, is also a murderer, or that every murderer is an adulterer also: 
How he that offendeth in one commandment, is guilty of al.  or that all sins be equal, according to the Stoïkes and the heresy of Jovinian: much less, that he shall have as great damnation that transgresseth one commandment, as if he had offended against every precept. but the sense is, that it shall not avail him to salvation, that he seemeth to have kept certain and not broken 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 far as is required, and as is possible for a man in this life. S. Augustine disputing profoundly in his 29 Epistle to S. Hierom, of this place of S. James, expoundeth it thus: that he which offendeth in one, that is, against the general and great commandment of love or charity (because it is in manner all, as being the sum of all, the plenitude of the la, and the perfection of the rest) breaketh after a sort and transgresseth all, no sin being committed but either against the love of God, or of our neighbour.  
13. Judgement without mercy.] 
Works of mercy exceeding grateful to God.  Nothing giveth more hope of mercy in the next life, than the works of alms, charity, and mercy, done to our neighbours in this life. Neither shall any be used with extreme rigour in the next world, but such as used not mercy in this world. August. de pec. merit. li. 2. c. 3. Which is true, not only in respect of the judgement to everlasting damnation, but also of the temporal chastisement in purgatory, as S. Augustine signifieth, declaring that our venial sins be washed away in this world with daily works of mercy, 
The proud & impudent dealing of the heretics against this Epistle; because it is so plain against only saith.  which otherwise should be chastised in the next. See epist. 29. aforesaid in sine. and li. 21 de Ciu. Dei c. 17 in fine.  
14. What shall it profit, if a man say he hath faith?] This whole passage of the Apostle is so clear against justification or salvation by only faith, damnably defended by the Protestants, and so evident for the necessity, merit, & 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 nor false gloze for the text, deny the book to be Canonical Scripture. But Calvin and his companions disagreeing with their Masters, confess it to be holy Scripture. but their shifts and fond gloss for answer of so plain places, be as impudent as the denying of the Epistle was in the other. who would never have denied the book, thereby to show themselves heretics, if they had thought those vulgar evasions that the zwinglians and Caluinists do use (whereof they were not ignorant) could have served. In both sorts the Christian Reader may see, that all the heretics vaunting of express Scriptures & the word of God, is no more but to delude the world. whereas in deed, 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 see Luther, Calvin, Beza, & their fellows, sit as it were in judgement of the Scriptures, to allow or disallow at their pleasures, it is the most notorious example of Heretical pride & misery that can be. See their prefaces and censures upon this Canonical Epistle, the Apocalypse, the Maccabees, and other.  
21. Abraham was he not justified by works?] 
Only faith, an old heresy.  It is much to be noted that S. Augustine in his book de fide & operibus c. 14. writeth, that the heresy of only faith justifying or saving, was an old heresy even in the Apostles time, gathered by the false interpretation of some of S. Paul's profound disputation in the Epistle to the Romans, 
S. James & the rest inculcate good works against the error of only faith falsely gathered of S. Paul's words.  wherein he commended so highly the faith in Christ, that they thought good works were not avilable: adding further, that the other three Apostles, James, John, and Jude, did of purpose write so much of good works, to correct the said error of only faith, gathered by the misconstruction of S. Paul's words. Yea when S. Peter (Ep. 2 c. 3.) warneth the faithful that many things be hard in S. Paul's writings, and of light unlearned men mistaken to their perdition: 
joco citate.  the said S. Augustine affirmeth, that he meant of his disputation concerning faith, which so many heretics did mistake to condemn good works. And in the preface of his commentary upon the 31 psalm, he warneth all men, that this deduction upon S. Paul's speech, Abraham was justified by faith, therefore works be not necessary 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 good works, 
S. Augustine's whole disputation in this point very notable, & directly against only faith.  and the inanity and insufficiency of only faith, to correct the error of such as misconstrued S. Paul's words for the same 
* Li. 83 q. q. 76.  the said holy Doctor noteth that of purpose he took the very same example of Abraham, whom S. Paul said to be justified by faith, and declareth 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 S. Paul saith that Abraham was justified by faith, see the Annotations upon that place. Ro. 4. v. 1.  
22. Faith did work with.] 
Heresies against good works.  Some heretics hold, that good works are pernicious to salvation and justification: other, that though they be not hurtful but required, yet they be no causes or workers of salvation, much less meritorious, but are as effects and fruits issuing necessarily out of faith. Both which fictions, falsehoods, and flight's from the plain truth of God's word, are refuted by these words, when the Apostle saith, That faith worketh together with good works: 
Works concur with faith as cause of justification.  making faith to be a coadjutor or cooperator with works, and so both jointly concurring as causes and workers of justification: yea afterwards he maketh works the more principal cause, when he resembleth faith to the body, and works to the spirit or life of man.  
23. The friend of God.] By this also an other false and frivolous evasion of the heretics is overtaken, 
Works make us just in deed before God.  when they feign, that the Apostle here when he saith, works do justify, meaneth that they show us just before men, and avail not to our justice before God. For the Apostle evidently declareth that Abraham 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 before man only.  
24. Not by faith only.] 
The Protestants say, by faith only: S. James clean contrary, Not by faith only.  This proposition or 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, Man is not justified by good works, but by faith only. Neither can they pretend that there is the like contradiction or contrariety betwixt S. James speech and S. Paul's. for though S. 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, 
* Gal. ●.  as he expoundeth himself. Though concerning works also, there is a difference betwixt the first justification, whereof S. Paul specially speaketh: and the second justification, whereof S. James doth more specially treat. Of which thing 
* See the annot. Upon the epistle to the Romans c. 2. v. 13.  else where there is enough said.  
The fathers in deed use sometimes this exclusive, sola, only: but in far other sense then the Protestants. For some of them thereby exclude only the works of Moses' law, against the Jews: some, the works of nature and moral virtues without the grace or knowledge of Christ, 
The manifold meaning of certain fathers, when they say, Only faith.  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 miscreants: some exclude reason, sense, and arguing 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 refer not their actions and good deeds to God's grace. To these purposes the holy Doctors say sometimes, that only faith saveth and serveth: but never (as the Protestants would have it) to exclude from justification and salvation, the cooperation of man's free will, dispositions and preparations of our hearts by prayers, penance, and sacraments, the virtues of hope and charity, the purpose of wel-working and of the observation of God's commandments: much less, the works and merits of the children of God, proceeding of grace and charity, after they 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.  
25. Rahab.] 
S. Paul nameth faith, & S. James works, causes of justification: but neither the one, faith only: nor the other, works only.  This Apostle allegeth the good works of Rahab by which she was justified, and S. Paul (11 Hebr.) saith she was justified by faith. Which are not contrary one to the other. for both is true, that she was saved by faith, as one faith: and that she was saved by her works, as the other saith. But it were vutruely said, that she was saved either by only faith, as the heretics say: or by only good works, as no Catholic man ever said. But because some Jews and Gentil Philosophers did affirm: they, that they should be saved by the works of Moses la: these, by their moral works: therefore S. Paul to the Romans disputed specially against both, proving that no works done without or before the faith of Christ, can serve to justification or salvation.  
26. Faith without works is dead.] 
Faith without works is a true saith, but not available: as the body without the spirit is a true body, though it be dead.  S. James (as the Protestants feign) saith that faith without good works is no faith, and that therefore it justifieth 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 efficacy to justify or save. But it is a great difference, to say that the body is dead, and to say that is no body. Even so it is the like difference, to say that faith without works is dead, and to say that faith without works is no faith. And if a dead body be notwithstanding a true body, then according to S. James 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 impudency in heretics, and a hard shift, to say that the faith of which the Apostle disputeth all this while, 
What faith the Apostle speaketh of: & that he knew no special faith.  is no true or properly called faith at all. It is the same faith that S. Paul defined and commended in all the 11 chapter to the hebrews, and the same which is called the Catholic faith, and the same which being form & made alive by charity, justifieth. Marry true it is, that it is not that special faith which the heretics feign only to justify, to wit, when a man doth 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 neither he, nor S. Paul, nor any other sacred writer in all the holy Scriptures ever speak or knew of any such forged faith.    

CHAP. III.  
Against proud masters and authors of sects. 5 Of the manifold sins of the unbridled tongue. 13 The difference betwixt proud, contentious, and worldly wisdom, and that wisdom which is heavenly, peaceable, modest, and so forth.  
verse 1 BE ye not ″ many masters my brethren, 
Mat. 23, 8.  knowing that you receive the greater judgement, ✝ verse 2 For in many things we offend al. 
Eccl. 14, 1. 19, 16.  * If any man offend not in word: this is a perfect man. he is able also with bridle to turn about the whole body. ✝ verse 3 And if we put bits into the mouths of horses that they may obey us, we turn about all their body also. ✝ verse 4 And behold, the ships, whereas they be great, and are driven of strong winds: yet are they turned about with a little stern whither the violence of the director will. ✝ verse 5 So the tongue also is certes a little member, & 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  vaunteth great things. Behold how 
` little  much ' fire what a great wood it kindleth? ✝ verse 6 And the tongue, is fire, a whole world of iniquity. The tongue is set among our members, which defileth the whole body, & inflameth the wheel of our nativity, inflamed of hell. ✝ verse 7 For all nature of beasts & fowls and serpents & of the rest is tamed & hath been tamed by the nature of man. ✝ verse 8 but the tongue no man can tame, an unquiet evil, full of deadly poison. ✝ verse 9 By it we bless God & the Father: & by it we curse men which are made after the similitude of God. ✝ verse 10 Out of the self same mouth proceedeth blessing & cursing. These things must not be so done my brethren. ✝ verse 11 Doth the fountain give forth out of one hole sweet & sour water? ✝ verse 12 Can, my brethren, the fig tree yield grapes: or though vine, figs? So neither 
` can it yield salt and sweet water.  can the salt water yield ' sweet.  
✝ verse 13 Who is wise and hath knowledge among you? Let him show by good conversation his working in mildness of wisdom. ✝ verse 14 But if you have bitter zeal, and there be contentions in your hearts: glory not and be not liars against the truth. ✝ verse 15 for this is not 
⸬ The difference betwixt the human wisdom, specially of heretics: and the wisdom of the Catholic Church & her children.  wisdom descending from above: but earthly, sensual, devilish. ✝ verse 16 For where zeal and contention is: there is inconstancy, and every perverse work. ✝ verse 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. ✝ verse 18 And the fruit of justice, in peace is sowed, to them that make peace.  

ANNOTATIONS CHAP. III.  
1. Many masters.] He meaneth principally sectmaisters that make themselves several Ringleaders in sundry sorts of new devised doctrines: every one arrogating to himself to be master, 
Many masters are many proud sectmaisters.  and none so humble as to be a scholar, either to God's Church and true Pastors, or to other guides and authors of the said sects. So did Zuinglius disdain to be Luther's scholar, and Calvin to be the follower of Zuinglius.    

CHAP. four  
By concupiscence and love of this world, we are made enemies to God: but we should rather humble us to him, punishing ourselves for our sins. 11 Against detraction, and rash judging. 13 To remember always the uncertainty of our life.  
verse 1 FROM whence are wars & contentions among you? Are they not hereof? of your concupiscences which war in your members? ✝ verse 2 You covet: and have not, you kill, & envy: and can not obtain, you contend and war: and you have not, because you ask not. ✝ verse 3 You ask, and receive not: because you ask amiss: that you may consume it on your concupiscences. ✝ verse 4 adulterers, 
1. Io. 2, 15.  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. ✝ verse 5 Or do you think that the Scripture saith in vain: To envy doth the spirit covet which dwelleth in you? ✝ verse 6 And 
⸬ The boldness of Haeretikes adding here the word Scripture to the text thus, And the Scripture giveth greater grace.  giveth greater grace. 
Prou. 3, 35. 1 Pet. 5, 5.  For the which cause it saith, God resisteth the proud, & giveth grace to the humble.  
✝ verse 7 Be subject therefore to God, but resist the devil, and he will flee from you. ✝ verse 8 
c Free will & man's own endeavour necessary in coming to God.  approach to God, & he will approach to you. Cleanse your hands, ye sinners: and ″ purify your hearts, ye double of mind. ✝ verse 9 Be miserable, and mourn, & weep: let your laughter be turned into mourning: and joy, into sorrow. 
1 Pet. 5, 6.  ✝ verse 10 * Be humbled in the sight of our lord, and he will exalt you. ✝ verse 11 
c He forbiddeth detraction, evil speaking, slandering.  detract not one from an other my brethren. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that detracteth from his brother, or he that judgeth his brother, detracteth from the Law, and judgeth the Law. But if thou judge the Law, thou art not a doer of the Law, but a judge. ✝ verse 12 For there is one lawmaker, and judge that can destroy and deliver. 
Ro. 14, 4.  ✝ verse 13 But thou, * what art thou that judgest thy neighbour?  
Behold 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 (✝ verse 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 afterwards it shall vanish away) ✝ verse 15 for that you should say, 
⸬ all promises and purposes of our worldly affairs are to be made under condition of God's good liking & pleasure: and it becometh a Christian man to have usually this form of speech in that case, if God will, if God otherwise dispose not.  If our Lord will: and, If we shall live, we will do this or that. ✝ verse 16 But now you rejoice in your arrogancies. All such rejoicing, is wicked. ✝ verse 17 To one therefore knowing to do good, and not doing it: to him it is sin.  

ANNOTATION CHAP. four  
8. Purify your hearts.] Man (we see here) maketh himself clean and purgeth his own heart. 
Man's working with God's grace, is no derogation thereunto.  Which derogateth nothing to the grace of God being the principal 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.    

CHAP. 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 〈◊〉 〈◊〉 talk. Talk. ● In affliction, to pray: in prosperity, to sing: in sickness, to call for the Priests, and that they pray over them and anoile them with oil: and 〈◊〉 〈◊〉 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.  
verse 1 go to now ye rich men, weep, 
⸬ A fearful description of the miseries that shall befall in the next life to the unmerciful covetous men.  howling in your miseries which shall come to you. ✝ verse 2 Your riches are corrupt: and your garments are eaten of moths. ✝ verse 3 Your gold and silver is rusted: and their just shall be for a testimony to you, and shall eat your flesh as fire. You have stored to yourselves wrath in the last days. ✝ verse 4 Behold ″ the hire of the workmen that have reaped your fields, which is defrauded of you, crieth: and their cry hath entered into the ears of the Lord of sabbath. ✝ verse 5 You have made merry upon the earth: and in riotousness you have nourished your hearts in the day of slaughter. ✝ verse 6 You have 
` condemned  presented, and slain the just one: and he resisted you not.  
✝ verse 7 Be patiented therefore brethren, until the coming of our Lord. Behold, the husband man expecteth the precious fruit of the earth: patiently bearing till he receive 
c He meaneth either fruit or rain.  the timely and the lateward. ✝ verse 8 Be you also patiented, and confirm your hearts: because the coming of our Lord 
` is as hand.  will approach '. ✝ verse 9 Grudge not brethren one against an other: that you be not judged. Behold, the judge standeth before the gate. ✝ verse 10 Take an example, brethren, of labour and patience, the prophets: which spoke in the name of our Lord. ✝ verse 11 Behold we accounted 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. 
Mt. 5, 34  ✝ verse 12 But before 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 fall not under judgement. 
The Epistle in a votive mass for the sick.   
✝ verse 13 Is any of you in heaviness? let him pray. Is he of a cheerful heart? let him sing. ✝ verse 14 Is any man sick among you? ″ let him bring in the priests of the church, and let them pray over him, 
Mr. 6, 13  * ″ anoiling him with oil in the name of our Lord. ✝ verse 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. ✝ verse 16 
b The Epistle in Maioribus Litanijs on S. marks day, and in the Rogation days.  ″ confess therefore your sins one to an other: & pray one for an other that you may be saved. ⊢ for the continual prayer of a just man availeth much. 
the heretics translate, Acknowledge your sins. etc. So little they can abide the very word of confession.  ✝ verse 17 * Elias was a man like unto us passable: 
3 reg. 17.  and with prayer ″ he prayed that it might not rain upon the earth, 
Eccl. 48.  and it reigned not for three years and six months. 
Lu. 4, 25  ✝ verse 18 And * he prayed again: 
3. reg. 18, 41.  and the heaven gave rain, and the earth yielded her fruit.  
✝ verse 19 My brethren, if any of you shall err from the truth, & a man convert him: ✝ verse 20 he must know that he which maketh a sinner to be converted from the error of his way, ″ shall save his soul from death, and 
⸬ He that hath the zeal of converting sinners, procureth thereby mercy and remission to himself: which is a singular grace.  covereth a multitude of sins. ⊢  

ANNOTATIONS CHAP. V.  
4. The hire.] 
The sins crying to heaven.  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 vengeance at God's hand, as we see here, They be called in the catechism, Sins crying to heaven. The other four be, Murder. Gen. 18 v. 20. Usury, Exod. 22. v. 27. The sin against nature, Gen. 18. v. 20. The oppression and vexation of widows, pupils, strangers, and such like, Ib. & Exod. 3. v. 9  
12. Swear not.] 
What oaths are lawful, what are not.  He forbiddeth not all oaths, as the Anabaptists falsely say▪ for in justice and judgement we may be by our lawful Magistrate put to swear, and may lawfully take an oath, as also for the advantaging of any necessary truth when time and place require, but the custom of swearing, and all vain, light, and unnecessary oaths in our daily speech do displease God highly, and are here forbidden by the Apostle, as also by our saviour. Mat. 5.  
14. Let him bring in the Priests.] 
Heretical translation against priesthood.  The Protestants for their special hatred of the holy order of priesthood, as else where often, so here they corrupt the text evidently, translating Presbyteros, elders. As though the Apostle had meant men of age, and not such as were by holy office, Priests. S. Chrysostom who knew the sense and signification of the Greek word according to the Ecclesiastical use and the whole church's judgement, better than any Protestant alive, taketh it plainly for Sacerdotes, 
Neither their Elders (so called) nor their Ministers, can be those whom the Apostle here calleth, Presbyteros.  that is, Priests li. 3 de Sacerdotio prope initium. And if they confess that it is a word of office with them also, though they call them Elders, and not Priests: then we demand whether the Apostle mean here men of that function which they in their new Churches call Elders. If they say no, as they must needs (for Elders with their are not deputed specially to public praying or administration of the Sacraments, such as the Apostle here requireth to be sent for) than they must needs grant, that their Elders answer not to the function of those which in the new Testament are called Presbyteri in Greek and Latin, and therefore both their translation to be false and fraudulent, and also their naming of their new degrees or orders to be fond and incongruous.  
If they say their Ministers be correspondent to such as were called Presbyteri in holy write and in the primitive Church, and that they are the men whom the Apostle willeth to be called for to anoile the sick & to pray for him▪ why do they not then translate Presbyteros▪ Ministers? ●hich they might do with as good reason, 
They have no reason to call their Ministers by that name.  as call such as they have taken in steed of 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 Scripture or of the holy Church, to that higher function of public administration of the Sacraments and service, which is priesthood: 
Their Deacons should rather be called Ministers.  but to the order next under it, which is Deaconship. And therefore if any should be called Ministers, their Deacons properly should be so termed. And the Protestants have no more reason to keep the ancient Greek word of Deacon▪ appropriated to that office by the use of antiquity, then to keep the word Priest, being made no less peculiar to the state of such only as minister the holy Sacraments, & offer the Sacrifice of the Altar. But these fellows follow neither god's word nor Ecclesiastical use, nor any reason, but me●e fantasy, novelty, and hatred of God's Church▪ 
They should keep the name Priest, as well as deacon.  And how little they follow any good rule or reason in these things may appear by this, that here they avoid to translate Priests, and yet in their Communion book, in their order of visiting the sick, they commonly name the Minister, Priest.  
14. Anoiling with oils.] Here is the Sacrament of extreme unction so plainly promulgated (for it was instituted, as all other Sacraments of the new Testament, by our saviour Christ himself, and, as Venerable Bede thinketh and other ancient writers, the anoiling of the sick with oil Marc. 6. pertaineth thereunto) that some heretics, for the evidence of this place also (as of the other for good works) deny the Epistle. 
The Sacrament of EXTREME unction.  Other (as the Caluinists) through their confidence of cunning shifts and gloss, confessing that S. James is the author, yet condemn the Church of God for using and taking it for a Sacrament. But what dishonour to God is it (we pray them) that a Sacrament should be instituted in the matter of oil, more than in the element of water? Why may not grace & remission of sins be annexed to the one as well as to the other, without derogation to God?  
But they say, 
The heretics objections against the said Sacrament, answered: and withal it is proved to be a Sacrament.  Sacraments endure for ever in the Church, this but for a season in the primitive Church. What Scripture telleth them that this general and absolute prescription of the Apostle in this case, should endure but for a season? when was it taken away, abrogated, or altered? They see the Church of God hath always used it upon this warrant of the Apostle, who knew Christ's meaning and institution of it better than these deceived 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 written, then 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 them whether Christ appointed any certain creature or external element 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 appointed any of those or the like things for a general medicine or miraculous healing only, that we read not for in the beginning, for the better inducing of the people to faith and devotion▪ Christ would have miracles to be wrought by sundry of the Sacraments also. Which miraculous works ceasing, yet the Sacraments remain still unto the worlds end.  
Again we demand, whether ever they read or heard that men were generally commanded to seek for their health by miraculous means. Thirdly, whether all Priests, or (as they call them) Elders, had the gift of miracles in the primitive Church? No, it can not 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 was no such general precept for sick or dead men, as this, to call for the Apostles to heal or restore them to life again. Lastly, had any external element or miraculous practice, unless it were a Sacrament, 
Remission of sins annexed to creatures.  the promiss of remission of all kind of actual sins joined unto it? or could S. James institute such a ceremony himself, that 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 remission of venial sins to the element of water, made holy by the priest's blessing thereof in the name of Christ, 
Holy water.  and his word: and lo here they are driven to hold that S. James prescribed a miraculous oil or creature which had much more power and efficacy. Into these straits are such miscreants brought that will not believe the express word of God, interpreted by the practice of God's universal Church.  
Venerable Bede in 9 Luc. saith thus. It is clear that this custom was delivered to the holy Church by the Apostles themselves, 
Holy oil blessed by the Bishop.  that the sick mere be anointed with oil consecrated by the Bishop's blessing. See for this, and for the assertion & use of this Sacrament, S. Innocentius ep. 1 ad Decentium Eugubinum cap. 8. to. 1. Conc & Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil. Cabilonense 2. cap. 48. Conc. Wormatiense cap. 72. to. 3. Conc. Aquisgra. c. 8. Flcrentinum, and other later Councel●. 
The people's devotion toward such hallowed creatures.  S. Bernard in the life of Malachi in fine. This holy oil because the faithful saw to have such virtue in the primitive Church, divers carried it home and occupied it in their infirmities, not using it in the Sacramental sort which the Apostle prescribeth, as the adversaries unlearnedly object unto us: but as Christians now do (and then also did) concerning the water of baptism, which they used to take home with them after it was hallowed, 
The sacramental words.  and to give it their diseased to drink  
15. The prayer of faith.] He meaneth the form of the Sacrament, that is, the words spoken at the same time when the party is anoiled, which no doubt are most ancient and Apostolic. Not that the word or prayer alone should have that great effect here mentioned, but joined with the foresaid unction, as is plain.  
15. Shall save.] 
The three effects of this Sacrament.  The first effect of this Sacrament is, to save the soul, by giving grace and comfort to withstand the terrors and temptations of the enemy, going about (specially in that extremity of death) to drive men to desperation or distress of mind and other damnable inconveniences. the which effect is signified in the matter of this Sacrament specially.  
15. Shall lift him up.] When it shall be good for the salvation of the party, or agreeable to God's honour, this Sacrament restoreth also a man to bodily health again, as experience 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 second causes, which otherwise should not have had that effect, but for the said Sacrament. This is the second effect.  
15. They shall be remitted him.] What sins soever remain unremitted, they shall in this Sacrament and by the grace thereof be remitted, if the persons worthily receive it. this is the third effect. S. Chrysostom of this effect saith thus: They (speaking of Priests) do not only remit sins in baptism, 
Priests (and not Elders) are the ministers of this sacrament.  but afterwards also, according to the saying of S. james. If any be sick, let him bring in the Priests etc. Li. 3 de Sacerd. prope initium. Let the Protestant's mark that he calleth Presbyteros, sacerdotes: that is, Priests, and maketh them the only ministers of this Sacrament, and not elders or other lay men. By all which you see this Sacrament of all other to be marvelous plainly set forth by the Apostle. 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 now used: the effects be as is aforesaid. Yet this so plain a matter and so profitable a Sacrament, the enemy by heretics would wholly abolish.  
16. Confess therefore.] It is not certain that he speaketh here of sacramental Confession: yet the circumstance of the letter well beareth it, and very probable it is that he meaneth of it: and Origen doth so expound it ho. 2 in Leuit. & Venerable Bede writeth thus, In this sentence (saith he) there must be this discretion, 
In hunc locum.  that our daily and little sins we confess one to an other, 
Confession  unto our equals, and believe to be saved by their daily prayer. but the uncleanness of the greater leprosy let us according to the la open to the Priest, and at his pleasure in what manner and how long time he shall command, let us be careful to be purified. But the Protestants fleeing from the very word confession in despite of the Sacrament, translate thus, Acknowledge your faults one to an other. They do not well like to have in one sentence, Priests, praying over the sick, anoiling them, forgiving them their sins, confession, and the like.  
17. He prayed.] 
Truths unwritten and known by tradition.  The Scriptures to which the Apostle alludeth, make no mention of Elias prayer. Therefore he knew it by tradition or revelation. Whereby we see that many things unwritten be of equal truth with the things written.  
20. Maketh to be converted.] 
Converting of souls  Here we see the great reward of such as seek to convert heretics or other sinners from error and wickedness: and how necessary an office it is, specially for a Priest.  
20. Shall save.] 
Our salvation attributed to men, without derogation to Christ.  We see, it derogateth not from God, to attribute our salvation to any man or Angel in heaven or earth, as to the workers thereof under God, by their prayers, preaching, correction, counsel, or otherwise. Yet the heretics are so foolish and captious in this kind, that they can not hear patiently, that our B. Lady or others should be counted means or workers of our salvation.     

THE argument OF BOTH THE EPISTLES OF S. PETER, THE FIRST, AND THE SECOND.  
OF S. Peter we read at large, both in the Gospels, and in the acts of the Apostles: and namely▪ that Christ designed him, 
●. 10. v. 2.  and also made him his vica● (as S. Matthew for that cause in the catalogue of the Apostles, calleth him Primus, the first, and all antiquity. Princeps Apostolorum, the Prince of the Apostles) and that he accordingly executed that office after Christ's departure, plating the Church first among the Jews in Jerusalem and in all that country and coasts about, as Christ also himself before had preached to the jews alone.  
But preaching at length to the Gentiles also, according to Christ's commission (Mat. 28. v. 19) and being now come to Rome, the head city of the Gentiles, from thence he writeth this Epistle to his Christian jews, having care of them in his absence, no less than when he was present: and not to the Jews, that were at home, (belike because they had S. James, or his successor S. Simon God, resident with them) but * to them that were dispersed in Pontus, 
1 Pet. 1.  Galatia, Cappadocia, and Bythinia.  
And that he writeth it from Rome, 
1 Pet. 5.  himself signifieth, saying: The Church that is in Babylon saluteth you. 
* See the Annotation 1 Pet. 5. v. 13.  Where by Babylon he meaneth Rome, as all antiquity doth interpret him: not, that he so calleth the Church of Rome, but the heathen state of the Roman empire, which then, and 300 years after, unto the conversion of Constantinus the Emperor, did persecute the elect Church of Rome, in so much that the first 33 Bishops thereof unto S. Silvester, were all Martyrs.  
For the matter whereof he writeth, himself doth signify it in these words: This lo the second Epistle I write to you, 
2 Pet. 3.  my dearest, in which (Epistles) I stir up by admonition, your sincere mind, that you may be mindful of those words etc. So he saith there of both together. And again of the first to the same purpose, 
1 Pet. 5.  in an other 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 
* See the Annotation upon S. James epistle c. 2. v. 21.  S. August. also hath told us) who went about to teach Only faith, as though good works were not necessary, nor meritorious. there were also great persecutions, to compel them with terror to deny Christ & all his religion. He therefore exhorteth them accordingly, neither for persecution▪ neither by seduction to forsake it: though in the first, his exhortation is more principally against persecution: and in the second, more principally against seduction. The first epistle is noted to be very like to S. Paul's epistle to the Ephesians, in words also, and so thick of Scriptures, as though he spoke 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. c. 1. v. 14.   

THE FIRST EPISTLE OF PETER THE APOSTLE.  

CHAP. I.  
He comforteth them in their persecutions (being now by baptism made the children of God) with the hope of their heavenly inheritance: 6 showing how meritorious it is for them to be so constant in faith, 10 and confirming them therein with the authority of the Prophets and of the Holy Ghost▪ 15 Exhorting them to live also accordingly in all holiness. 15 considering the holiness of God▪ the uprightness of his judgement, the price of their redemption by Christ, 22 and the virtue of the seed in them (Which is grace regenerative in baptism) foretold by the Prophet also.  
verse 1 PETER an Apostle of Jesus Christ, 
The Epistle In Cathedra S. Petri. Roma. jan. 10.  to the elect strangers of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bythinia, ✝ verse 2 according to the prescience of God the Father, into sanctification of the Spirit, unto the obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.  
✝ verse 3 Blessed be God and the father of our Lord Jesus Christ, 
2 Cor. 1, 3. Eph. 1, 3.  who according to his great mercy hath regenerated us unto a lively hope, 
The Epistle for many martyrs.  by the resurrection of Jesus Christ from the dead, ✝ verse 4 unto an inheritance incorruptible, and incontaminate, and that can not fade, conserved in the heavens in you, ✝ verse 5 (who in the virtue of God are kept by faith unto salvation) ready to be revealed in the last time. ✝ verse 6 wherein you shall rejoice, a little now if you must be made heavy in diverse temptations: ✝ verse 7 that the probation of your faith much more precious than gold (which is proved by the fire) may be found unto praise and glory and honour in the revelation of Jesus Christ: ⊢ ✝ verse 8 whom having not seen, you love: in whom now also not seeing you believe: and believing you rejoice with joy unspeakable and glorified, ✝ verse 9 receiving the end of your faith, the salvation of your souls. ✝ verse 10 Of the which salvation the prophets inquired & searched, which prophesied of the grace to come in you, ✝ verse 11 searching unto which or what manner of time the Spirit of Christ in them did signify: foretelling those passions that are in Christ and the glories following: ✝ verse 12 to whom it was revealed, that not to themselves, but to you they ministered those things which 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.  
✝ verse 13 For the which cause having the loins of your 
⸬ chastity not only of body but also of mind, is required. S. Bede upon this place.  mind girded, sober, trust perfectly in that grace which is offered you, in the revelation of Jesus Christ, ✝ verse 14 as children of obedience, not configurated to the former desires of your ignorance: ✝ verse 15 but according to him that hath called you, the Holy one, be you also in all conversation holy: ✝ verse 16 because it is written: 
Leu. 11, 19 20, 7  You shall be holy, because I am holy. ✝ verse 17 And if you invocate the Father, 
Deu. 10.  him which * without acception of persons judgeth according to every one's 
c God will judge men according to every one's works, and not by faith only.  work: 
Ro. 2.  in fear converse ye the time of your peregrination. 
Gal. 2.  ✝ verse 18 Knowing that * not with corruptible things, 
1 Cor. 6, 20. 7, 23  gold or silver, you are redeemed from your vain conversation of your father's 
⸬ He meaneth the errors of Gentility. or if he write to the Jews dispersed, he meaneth the yoke of the Law with the fond and heavy additions of their later Masters, called Deuterôses The heretics, to make it sound to the simple against the traditions of the church, corrupt the text thus, Which you have received by 〈◊〉 of 〈◊〉. fathers.  tradition: ✝ verse 19 but with the precious blood as it were of an immaculate and unspotted lamb, 
Ro. 16, 25. Col. 1, 26. Tit. 1, 2.  Christ, ✝ verse 20 * foreknowen in deed before the constitution of the world, but manifested in the last times for you, ✝ verse 21 which by him are faithful in God who raised him from the dead, and hath given him glory, that your faith and hope might be in God. ✝ verse 22 Making your souls chaste in obedience of charity, in the sincere love of the fraternity from the heart love ye one an other earnestly: ✝ verse 23 borne again not of corruptible seed, but incorruptible by the word of God who liveth and remaineth for ever. 
Esa. 40, 6.  ✝ verse 24 For all flesh is as grass: and all the glory thereof as the flower of grass. the grass is withered, and the flower thereof is fallen away. ✝ verse 25 But the word of our Lord remaineth for ever, and this is the word that is evangelized among you.   

CHAP. II.  
Now after their baptism, what must be their meat: 4 and being come to Christ, how happy they be above their incredulous brethren, according to the Scriptures also. 11 whereupon he beseecheth them to shine in good life among the Heathen, so to procure their conversion: 13 to be obedient subjects to higher Powers (howsoever some misconstrue Christian liberty) 14 and servants to obey their Masters. 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 live justly.  
verse 1 LAYING away therefore all malice, 
The Epistle upon Saturday in Easter week.  and all guile, and simulations, and envies, and all detractions, ✝ verse 2 as infants even now borne, reasonable, milk without guile desire ye, that in it you may grow unto salvation. ✝ verse 3 if yet you have tasted that our Lord is sweet. ✝ verse 4 unto whom approaching, a living stone, of men in deed reprobated, but of God elect and made honourable: ✝ verse 5 be ye also yourselves superedified as it were living stones, 
` a spiritual house,  spiritual houses ', a holy priesthood, to offer ″ spiritual hosts, acceptable to God by Jesus Christ. ✝ verse 6 For the which cause the Scripture containeth, 
Es. 28, 16.  Behold I put in Zion a principal corner stone elect, precious. and he that shall believe in him, shall not be confounded. ✝ verse 7 To you therefore that believe, honour: but to them that believe not, 
Ps. 117.  the stone which the builders rejected, the same is made into the head of the corner: 
Mt. 21.  ✝ verse 8 and * a stone of offence, 
Act. 4.  and a rock of scandal, to them that stumble at the word, 
Es. 8.  neither do believe 
` whereto also they are ordained.  wherein also they are put '. 
Ro. 9, 33.  ✝ verse 9 But you are an * elect generation, 
Exo. 19  a 
c The Protestants can no more gather of this, that all Christians be Priests: then, that all be kings: as is most plain Apocalyp. 1, 6. and 5, 10. Thou hast made us a kingdom (or kings) & priests.  kingly priesthood, 
Apoc. 1.  a holy nation, a people of purchase: that you may declare his virtues which from darkness hath called you into his marvelous light. 
Ose. 2.  ✝ verse 10 Which sometime not a people: but now the people of God. 
Ro. 9  Which not having obtained mercy: but now having obtained mercy. 
Gal. 5, 16.   
✝ verse 11 My dearest I beseech you as strangers & pilgrims, 
The Epistle upon the 3 Sunday after Easter.  * to refrain yourselves from carnal desires which war against the soul, ✝ verse 12 having your conversation good among the Gentiles: that in that wherein they misreport of you as of malefactors, by the good works considering you, * they may glorify God in the day of visitation. 
Mt. 5, 16.  ✝ verse 13 * ″ Be subject therefore to every 
⸬ So is the Greek, but the Protest, in favour of temporal laws made against the Cath. religion, translate it very falsely thus, to all manner ordinance of man: themselves boldly rejecting Ecclesiastical decrees as men's ordinances.  human 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  creature for God: 
Ro. 13, 1.  whether it be ″ to king, as excelling: ✝ verse 14 or to rulers as sent by him to the revenge of malefactors, but to the praise of the good: ✝ verse 15 for so is the will of God, that doing well you may make the ignorance of unwise men to be dumb: ✝ verse 16 as free, & ″ not as having the freedom for a cloak of malice, but as the servants of God. ✝ verse 17 Honour all men. 
c In this speech is often commended the unity of all Christians among themselves.  love the fraternity. Fear God. Honour the king.  
✝ verse 18 servants be subject in all fear to your masters, not only to the good & modest, ″ but also to the wayward. ✝ verse 19 For this is thank, if for conscience of God a man sustain sorrows, suffering unjustly. ✝ verse 20 For what glory is it: if sinning, and buffeted you suffer? but if doing well you sustain patiently: this is thank before God. 
The Epistle upon the a Sunday after Easter.  ✝ verse 21 For unto this are you called: because Christ also suffered for 
` you  us ', leaving 
` us  you ', an example that you may follow his steps. 
Es. 53, 9  ✝ verse 22 who did no sin, neither was guile found in his mouth ✝ verse 23 who when he was reviled, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly. 
Es. 53, 4.  ✝ verse 24 who himself * bare our sins in his body upon the tree: 
Mt. 8, 17.  that dead to sins, we may live to justice. by whose stripes you are healed. ✝ verse 25 For you were as sheep straying: but you be converted now to the Pastor and Bishop of your souls. ⊢  

ANNOTATIONS CHAP. II.  
●. Spiritual hosts.] 
Spiritual hosts and Priests.  Here we see, that as he speaketh of spiritual hosts, which every Christian man offereth, so he speaketh not properly 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 sacrifices (properly so called) which none besides might offer.  
13. Be subject.] 
Obedience to temporal princes.  Not only our Master Christ, but the Apostles and all Christians were ever charged by such as thought to bring them in hatred with Princes, with disobedience to kings and temporal Magistrates. 
Ro. 〈◊〉.  therefore both * S. Paul and this Apostle do specially warn the faithful, that they give no occasion by their ill demeanour to secular Princes, that the Heathen should count them disobedient or seditious workers against the States of the world.  
13. To every humans creature.] So he calleth the temporal Magistrate elected by the people, or holding their sovereignty by birth & carnal propagation, 
God instituted the Spiritual governemens' in more excellent manner than the temporal.  ordained for the worldly wealth, peace, and prosperity of the subjects: to put a difference betwixt that human Superiority, and the spiritual Rulers and regiment, guiding and governing the people to an higher end, and instituted by God himself immediately. for Christ did expressly constitute the form of regiment used ever since in the Church. He made one the cheese, placing Peter in the supremacy: he called the Apostles and Disciples, 
Act. 1.  giving them their several authorities. Afterwared * God guided the lot for choice of S. Marthias in Judas place: and the Holy Ghost expressly and namely severed and chose Paul and Barnabas unto their Apostolical function: 
Act. 20,  and generally the Apostle faith of all spiritual Rulers, The 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 procureth the earthly commodity or wealth of men, by maintaining of due superiority and subjection one towards an other, and by giving power to the people and Commonwealth to choose to themselves some kind or form of Regiment, under which they be content to live for their preservation in peace and tranquillity. But Spiritual superiority is far more excellent, as in more excellent sort depending, not of man's ordinance, election, or (as this Apostle speaketh) creation, but of the Holy Ghost, who is always resident in the Church (which is Christ's body mystical, and therefore an other manner of Commonwealth than the earthly) concurring in singular sort to the creation of all necessary Officers in the said Church, 
Eph. 4.  even to the world's end, as S. Paul writeth 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 obedience toward them, 
Hebr. 13.  might neglect their duties to Temporal Magistrates, specially being infidels, and many times tyrants and persecutors of the faith, as Nero and other were then: therefore S. Peter here warneth them to be subject, for their bodies and goods and other temporal things, even to the worldly Princes both infidels and Christians, whom he calleth human creatures.  
13. To the king as excelling.] 
Heret. translation.  Some simple heretics & other also not unlearned, at the beginning, for lack of better places, 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 to the chief head. 
The King's excellency of power is in respect of the nobility and lay magistrates under him.  In the Bible of the year 1562. But it is evident that he calleth the king, the precellent or more excellent, in respect of his Vicegerents 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 kings or Emperors then, could be heads of the Church, being Heathen men and no members thereof, much less the chief members. See a notable place in S. Ignatius ep. ad Smyrnenses, where he exhorteth them first to honour God, next the Bishop, & then the king.  
This is an invincible demonstration, 
Christian Princes have no more right to be supreme heads in spiritual causes, than the Heathen.  that this text maketh not for any spiritual claim of earthly kings, because it giveth no more to any Prince then may and aught to be done and granted to a Heathen Magistrate. Neither is there any thing in all the new Testament that proveth 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 them tribute, to pray for them, and to do all other natural duties: and more no scriptures bind us to do to Christian Kings.  
16. Not as having.] There were some Libertines in those days, as there be now, that under pretence of liberty of the Gospel, 
Libertines.  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.  
18. But also the wayward.) The Wiclefistes and their followers in these days, sometimes to move the people unto sedition, 
Deadly sins of Princes or Superiors exempt not the subjects from obedience, as Wicleffe held.  hold and teach that masters and magistrates lose their authority over their servants and subjects, if they be once in deadly sin, and that the people in that case need not in conscience obey them. Which is a pernicious and false doctrine, as is plain by this place, where we be expressly commanded to obey even the il-conditioned, which must be always understood, if they command nothing against God. for then this rule is ever to be followed. We must obey God rather than men. Act. 5. 29.    

CHAP. III.  
The duty of wives and husbands to each other. 9 None to do or speak evil by their persecutors, 15 but to answer them always with modesty, and specially with innocency, after the example of Christ most innocent: whose body though they killed, yet his soul lived and preached afterwards to the souls in hell (namely to those in the time of Noës' flood being a figure of our baptism) rose again, and ascended.  
verse 1 IN like manner also * let the women be subject to their husbands: 
How wives should behave themselves toward their husbands.  that if any believe not the word, 
Eph. 5, 28. Col. 3, 18.  by the conversation of the women without the word they may be won, ✝ verse 2 considering your chaste conversation in fear. 
1 Tim. 2, 9  ✝ verse 3 Whose trimming let i● not be outwardly the plaiting of hear, 
Against the proud, curious and costly attire of women, where in this ill time of ours exceedeth.  or laying on gold round about, or of putting on vestures: ✝ verse 4 but the man of the heart that is hidden, in the incorruptibility of a quiet and a modest spirit, which is rich in the sight of God. ✝ verse 5 For so sometime the holy women also that trusted in God, 
Gen. 18.  adorned themselves, subject to their own husbands. ✝ verse 6 As * Sara obeyed Abraham, calling him lord: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose daughters you are, doing well, and not fearing any perturbation. 
How husbands should behave themselves toward their wives.  ✝ verse 7 husbands likewise, dwelling with them according to knowledge, as unto the weaker feminine vessel imparting honour, as it were to the coheirs also of the grace of life: that your prayers be not hindered.  
✝ verse 8 And 
` in faith  in fine ' all of one mind, having compassion, lovers of the fraternity, 
Pro. 17, 13. Mat. 5, 44.  merciful, modest, humble. ✝ verse 9 * not rendering evil for evil, nor curse for curse: but contrariwise, blessing: for unto this are you called, that you may by inheritance possess a benediction. 
Ps. 33, 13.  ✝ verse 10 For he that will love life, and see good days: let him refrain his tongue from evil, and his lips that they speak not guile. ✝ verse 11 Let him decline from evil, and do good: let him inquire peace, and follow it: ✝ verse 12 because the eyes of our Lord are upon the just, and his ears unto their prayers: but the countenance of our Lord upon them that do evil things. 
Mat. 5, 10.  ✝ verse 13 And who is he that can hurt you, if you be emulators of good? ✝ verse 14 But * & if you suffer aught for justice, blessed are ye. And the fear of them fear ye not, & be not troubled. ✝ verse 15 But sanctify our Lord Christ in your hearts, ready always to satisfy every one that asketh you a reason of that hope which is in you: ✝ verse 16 but with modesty and fear, having a good conscience: that in that which they speak ill of you, they may be confounded which calumniate your good conversation in Christ. ✝ verse 17 For it is better to suffer as doing well (if the will of God will have it so) then doing ill.  
✝ verse 18 Because Christ also died once for our sins, 
The Epistle upon friday in Easter week.  the just for the unjust: that he might offer us to God, mortified certes in flesh, but quickened in spirit. ✝ verse 19 In the which spirit coming he preached ″ to 
` those spirits  them ' also that were in prison: ✝ verse 20 which had been ″ incredulous sometime, * when they expected the patience of God in the days of Noë, 
Gen. 6.  when the ark was a building: 
Mat. 24.  in the which, few, that is, * eight souls were saved by water. 
Gen. 7, 7.  ✝ verse 21 whereunto baptism being ″ of the like form now saveth 
` us  you ' also: not the laying away of the filth of the flesh, but ″ the examination of a good conscience toward God by the resurrection of Jesus Christ. ✝ verse 22 who is on the right hand of God, ⊢ swallowing death, that we might be made heirs of life everlasting: being gone into heaven, Angels and Potentates and Powers subjecteth to him.  

ANNOTATIONS CHAP. III.  
19 To them that were in prison.] S. Augustine in his 99 Epistle in principio, 
Christ in soul descended unto hell, whiles his body lay in the grave.  con●e●●eth this place to be exceeding hard to understand, & to have many difficulties which he could never explicate to his own satisfaction. Yet unto heretics this and all other texts be easy, not doubting but that is that sense which themselves imagine, whatsoever other men deem thereof. S. Augustine only findeth himself sure of this, that Christ's descending into hell in soul after his death, is plainly proved hereby. Which thing he declareth there, to be conformable to divers other express words of holy Write, and namely to this same Apostles sermon Act. 2. And at length he concludeth thus, 
The Caluinists denying the same, are (by S. Augustine's judgement) infidels.  Quis ergo nisi infidelis negaverit ●uisse apud infers: Christum? that is, Therefore who but an infidel, will deny that Christ was in hell? Calvin then (you see) with all his solowers are infidels, who in steed of this descending of Christ in soul after his death, have invented an other desperate kind of Christ's being in hell, when he was yet alive on the cross. S. Athanasius also in his epistle cited by S. Epiphanius 〈◊〉. 77 in principio, and in his book de Incarnatione Verbi propius initie, S. Cyril de recta fide ad Theodosium, Oecumenius, and divers others upon this place, prove Christ's descending to Hel. As they likewise declare upon the words following. 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, 
Certain difficulties whereof S. Augustine doubteth.  or of Limbus patrum called Abraham's bosom, or some other place of temporal chastisement: and, to whom he preached there, and who by his preaching or presence there were delivered, and who they were that are called, Incredulous in the days of no: all these things S. Augustine calleth great profundities, confessing himself to be unable to reach unto it: only holding last and assured this article of our faith, that he delivered none deputed to damnation in the 〈◊〉, and yet not doubting but that he released divers out of places of pains there. 
Purgatory.  which can not be out of any other place then purgatory. See the said Epistle, where also he insinuateth other expositions for explication of the manifold difficulties of this hard text, which were to long to rehearse, our special purpose being only to note briefly the things that touch the controversies of this time.  
20. Incredulous sometime.] They that take the former words, 
What were the incredulous persons of whom the Apostle here speaketh.  of Christ's descending to hell, and delivering certain there detained, do expound this, not of such as died in their infidelity or without all faith in God, for such were not delivered: but either of some that once were incredulous, and afterwards repent before their death: or rather and specially of such as otherwise were faithful, but yet trusted not Noës' 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 chastised for their fault in the next life, were delivered by Christ's descending thither. and not they only, but all others in the like condition. For the Apostle giveth these of noah's time but for an example.  
21. Of the like form.] The water bearing up the ark from sinking, and the persons in it from drowning, 
Noës' ark & the water, a figure of Christ's cross & baptism.  was a figure of baptism, that likewise saveth the worthy receivers from everlasting perishing. As Ne (saith S. Augustine) with his, was delivered by the water and the wood, so the family of Christ by baptism signed with Christ's Passion on the cross. Li. 12. Cont. Faustum c. 14. 
Ibid. c. 17.  again he saith, that as the water saved none out of the ark, but was rather their destruction: so the Sacrament of baptism received out of the Catholic Church at heretics or schismatics hands, though it be the same water and Sacrament that the Catholic Church hath, 
Baptism received of heretics or schismatics, when damnable, when not.  yet profiteth none to salvation, but rather worketh their perdition. Which yet is not meant in case of extreme necessity, when the party should die without the said Sacrament, except he took it at an heretics or schismatics hand. Neither is it meant in the case of infants, 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 baptised, be in no small fault. S. Hierom to Damasus Pope of Rome, compareth that See to the ark, & them that communicate with it, 
Ep. 57  to them that were saved in the ark: all other schismatics and heretics, to the rest that were drowned.  
21. The examination of a good conscience.) 
The ceremonies of baptism, namely Abrenuntio. etc.  The Apostle seemeth to allude here to the very form of Catholic baptism, conceining certain 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) howsoever the caluinists' esteem of them, are the very Apostolic ceremonies used in the ministration of this Sacrament. See S. Denys in fine Ec. hierarchia. S. Cyril li. 12 in 〈◊〉. c. 64. S. Augustine ep. 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4.    

CHAP. four  
That they arm themselves to sin no more after baptism, against the temptations of the Heathen, considering that the general and now approacheth. 8 specially toward their even-christians to show their charity, hospitality▪ and grace, doing all to the glory of God. 1● And as for being persecuted because they are Christians, to rejoice, considering the reward that they shall have with Christ, and damnation that they avoid thereby.  
verse 1 CHRIST therefore having suffered in the flesh, be you also armed with the same cogitation. because he that hath suffered in the flesh, hath ceased from sins: ✝ verse 2 that now not after the desires of men, but according to the will of God he live the rest of his time in the flesh. ✝ verse 3 For the time past sufficeth (to accomplish the will of the Gentiles) them that have walked in riotousness, desires, excess of wine, banketings, porations, and unlawful services of Idols. ✝ verse 4 Wherein they marvel blaspheming, you not concurring into the same confusion of riotousness. ✝ verse 5 who shall render account to him, which is ready to judge the living and the dead. ✝ verse 6 For, for this cause also was 
⸬ It hath the same difficulty and sense that the other like words have before, Chap. 3. See the annotation there v. 19 and S. Aug. ep. 69. & Oecumenius upon this place.  it evangelized to the dead: that they may be judged in deed according to men, in the flesh: but may live according to God in the Spirit. ✝ verse 7 And the end of all 
is at hand.  ●shal approach '.  
✝ Be wise therefore: and watch in prayers. 
The Epistle upon Sunday next after the Ascension.  ✝ verse 8 But before all things, 
Prou. 10  having mutual charity continual among yourselves: because * ● charity covereth the multitude of sins. 
Ro. 12,  ✝ verse 9 * using hospitality one toward an other without murmuring. 
Heb. 13.  ✝ verse 10 * every one as he hath received grace, 
Ro. 12, 6.  ministering the same one toward an other: as good dispensers of the manifold grace of God. ✝ verse 11 If any man speak, as the words of God. if any man minister: as of the power, which God administereth. that in all things God may be honoured by Jesus Christ: ⊢ to whom is glory and empire for ever and ever. Amen.  
✝ verse 12 My dearest, think it not strange in the fervour which is to you for a tentation, as though some new thing happened to you: 
The Epistle for a Martyr.  ✝ verse 13 but communicating with the passions of Christ, be glad, that in the revelation also of his glory you may be glad rejoicing. 
Mt. 5, 11.  ✝ verse 14 * If you be reviled in the name of Christ, you shall be blessed: because that which is of the honour, glory, and virtue of God, and the Spirit which is his, shall rest upon you. ✝ verse 15 But let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. ✝ verse 16 But if as a Christian, let him not be ashamed, but let him glorify God in this name. 
Hier. 25, 29.  ✝ verse 17 for * the time is ● that judgement begin of the house of God. And if first of us: what shall be the end of them that believe not the Gospel of God? ✝ verse 18 And * ● if the just man shall scarce be saved: 
Prou. 11, 31.  where shall the impious and sinner appear? ✝ verse 19 therefore they also that suffer according to the will of God, let them commend their souls to the faithful creator, in good deeds. ⊢  

ANNOTATIONS CHAP. four  
9 Charity covereth.] Faith only cannot justify, 
Not only faith.  seeing that charity also doth cause remission of sins. And saying charity, he meaneth love and charitable works toward our neighbours, 
Works of mercy.  unto which works of mercy the Scriptures do specially attribute the force to extinguish all sins. See S. Augustine c. 69 E●chiridij and tract. 1. in ep. 1. Io. ●. 1. and venerable Bede upon this place. And in the like sense the holy Scriptures commonly commend unto us alms and deeds of mercy for redemption of our sins. Proverb. c. 10. Ecclesiastici 12. v. 2. Danielis ●. 4. v. 24.  
17. That judgement begin.] In this time of the new Testament, 
The better men most afflicted in this life.  the faithful and all those that mean to live godly (specially of the clergy) must first and principally be subject to God's chastisement and temporal afflictions, which are here called judgement. Which the Apostle recordeth for the comfort and confirmation of the Catholic Christians, who were at the time of the writing hereof, exceedingly persecuted by the heathen Princes & people.  
18. If the just.] Not that a man dying just and in the favour of God, 
The just man himself is hardly saved.  can afterward be in doubt of his salvation, or may be rejected of God: but that the just being both in this life subject to assaults, temptations, troubles, and▪ dangers of falling from God and losing their state of justice, & also oftentimes to make a strait count, & to be temporally chastised in the next life, 
Against the vain security of only faith.  cannot be saved without great watch, fear, and trembling, and much labouring and chastisement. And this is 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 in the world.    

CHAP. V.  
He exhorteth Priests to feed their flocks, only for God's sake and reward of heaven, without all lordliness. 5 the lay to obey: all to be humble one towards an other. 8 to be constant in the Catho. faith, considering it is not man, but that lion the devil that persecuteth them, 9 as he doth the whole Church also, & that God will after a while make them secure in heaven.  
verse 1 THE seniors therefore that are among you, 
The Epistle for S. Apollinaris jul. 23.  I beseech, myself a fellow signior with them and a witness of the passions of Christ, who am also partaker of that glory which is to be revealed in time to come: ✝ verse 2 feed the flock of God which is among you 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  providing not by constraint, but willingly according to God: 
⸬ Desire of jucre, or to exercise holy functions for gain, is a filthy fault in the clergy, and therefore much to be avoided.  neither for filthy lucre sake, but voluntarily: ✝ verse 3 neither as ● overruling ● the clergy, but made examples of the flock from the heart. ✝ verse 4 And when the prince of pastors shall appear, you shall receive the incorruptible crown of glory.  
✝ verse 5 In like manner ye young men be subject to the seniors. And do ye all insinuate humility one to an other, because God resisteth the proud: 
The Epistle upon the 3 Sunday after Pentecost.  and to the humble he giveth grace. ✝ verse 6 * Be ye humbled therefore under the mighty hand of God, 
Prou 3.  that he may exalt you in the time of visitation: 
jac. 4.  ✝ verse 7 * casting all your carefulness upon him, 
jac. 4.  because he hath care of you. 
Psa. 54, Mt. 6, 25  ✝ verse 8 Be sober and watch: because your adversary the devil as a roaring lion goeth about, seeking whom he may devour. ✝ verse 9 whom resist ye, strong in faith: knowing that the self same affliction is made to that your fraternity which is in the world. ✝ verse 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 establish you. ✝ verse 11 To him be glory and empire for ever and ever. Amen. ⊢  
✝ verse 12 By Sylvanus a faithful brother to you, as I think, I have briefly written: beseeching and testifying that this is the true grace of God, wherein you stand. ✝ verse 13 The Church saluteth you, ● that is in Babylon, coëlect: and mark my son. 
Ro. 16, 16. 1 Cor. 16, 20. 2 Cor. 1●, 12.  ✝ verse 14 * Salute one an other in a holy kiss. Grace be to all you which are in Christ Jesus. Amen.  

ANNOTATIONS CHAP. V.  
1. Seniors.] 
Senior in the vulgar translation is often Priest or Bishop. See Act. ●5.  Though the Latin, Senior, be not appropriated to holy order by use of speech, neither in the Latin nor in our language: yet it is plain that the Greek word Presbyter, which the Apostle here useth, is here also (as commonly in other places of the new Testament) a word of Ecclesiastical office, and not of age, and is as much to say as Priest or Bishop. For the Apostle himself being of that order, 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 Seniors and Senior: whereas otherwise we might and should say according to the Greek, The Priests therefore I beseech, myself a follow-priest with them. So doth S. Hierom read (Presbyteros compresbyter) and expound ep. 85. So translateth Erasmus, and Beza himself.  
3. Overruling.] Not superiority, 
Not superiority but tyranny and lordliness is forbidden in the clergy.  pre-eminence, sovereignty, or rule on the one side, not obedience, subjection, and inferiority on the other side, be forbidden in the clergy: but tyranny, pride, and ambitious domination be forbidden, and humility, meekness, moderation are commended in Ecclesiastical Officers. the Greek word here of ruling or overruling, being the same that our saviour useth in the Gospel of the tyrannical rule of secular Heathen Princes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saying to his Apostles, that it shall not be so among them: according as here the prince of the Apostles teacheth his brethren the Ecclesiastical rulers. 
Mat. 20. v. 25.   
3. The clergy.] Some of the English new translations turn it corruptly, 
Heret. translation.  Parishes: others heritage's: both, to avoid the most known, true, and common word in all Christian languages, to wit, clergy, a word, by use of all antiquity, & agreeably to the holy Scriptures, made proper to the Spiritualty or clergy, though in an other more vulgar acception it may agree to all Christ's chosen heritage, as well of lay people as Priests. which the Protestants had rather follow, 
The name of clergy and clerk.  because they will have no difference between the laity & the clergy. But the holy fathers far otherwise even from the beginning. Whereof see S. Cyprian ep. 4. 5. 6. etc. And S. Hierom ep. 2 to Nepotianus ●. 5. where he interpreteth this word. Therefore (saith he) Clericus, that is, a clergy man, which serveth the Church of Christ, let him first interpret his name, and the signification of the name being declared, let him endeavour to be that which he is called. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Cle●us) in Greeke, be called in Latin, Sors, therefore are they called Clerici, that is, clergy men, because they are of the lot of our Lord, or because our Lord himself is the lot or portion of clergy men etc.  
Which calling no doubt was taken out of the holy Scriptures, Numer. 18. and Deutero, 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 haereditatis meae that is, Our Lord is the portion of mine inheritance. but specially out of the new Testament, Act. 1, 17. 25. and 8, 21. Where the lot or office of the Ecclesiastical ministery is called by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cle●us. 
Priest's crowns.  See in Venerable Bede the causes why this holy state being severed by name from the Laity, doth wear also a crown on their head for distinction. Lib. 5. hist. Angl. c. 22.  
4. Crown of glory.] As life everlasting shall be the reward of all the just, 
The heavenly crown of Doctors and preachers.  so the preachers & Pastors that do well, for their doing shall have that reward in a more excellent degree, expressed here by these words, Crown of glory. according to the saying of Daniel c. 12. They that sleep in the dust of the earth, shall awake, one sort to life everlasting, others to everlasting rebuke. but such as he learned, shall shine as the brightness of the firmament: and such as instruct many to justice, shall be as stars, during all eternity.  
31. That is in Babylon.] 
S. Peter writeth from Babylon, that is, Rome.  The Protestants show themselves here (as in all places where any controversy is, or that maketh against them) to be most unhonest and partial handlers of God's word. The ancient fathers, namely S. Hierom in Catalogo de scriptoribus Ecclesiasticis verbo Marcus:, Eusebius li. 2 c. 14 hist. Oecumenius upon this place: and many more agree, that Rome is meant by the word Babylon, 
Why Rome was called Babylon.  here also as in the 16 and 17 of the Apocalypse: saying plainly, that S. Peter written this Epistle at Rome, which is called Babylon for the resemblance it had to Babylon that great city in Chaldaea (where the Jews were captives) for magnificence, monarchy, resort and confusion of all peoples and tongues, and for that it was before Christ and long after, the seat of all ethnic superstition & idolatry, & the slaughter house of the Apostles & other Christian men, the Heathen Emperors than keeping their chief residence there. See S. Leo Ser. 1. in Nati. Petri & Pauli.  
This being most plain, 
The Protestant's will have Babylon to signify Rome in other places but not here.  and consonant to that which followeth of S. mark whom all the Ecclesiastical histories agree to have been Peter's scholar at Rome, and that he there written his Gospel: yet our adversaries fearing hereby the sequel of Peter's or the Pope's supremacy 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 written this Epistle at Babylon in (haldaea, though they never read either in Scriptures 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 etc. but in the Apocalypse where all evil is spoken of Babylon, there 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. See the Annotation upon the last of the Romans v. 16. and upon the 17 of the Apocalypse. v. 5.  
And as for their wrangling upon the supputation of the time of his going thither, 
The Protestants wrangle about the time of Peter's being at Rome.  and the number of years that he was there, & the diversity that seemeth to be in the Ecclesiastical writers concerning the same, read B. Fisher and other that substantially answer all such cavils. And if such contentious reasoning might, take place, we should hardly believe the principal things recorded either in Ecclesiastical 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, & 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 diversity of opinions. Shall we therefore infer that he never died, 
Many things most true (even in the Scriptures) are not agreed upon concerning the time.  and that the other things never were? Can the heretics accord all the histories that seem even in holy Scripture to have contradiction? Can they tell us certainly, when David first came to Saul, and the like? doubt they whether the world was ever created, because the count of the years is divers? Do they not believe that Paradise ever was, because no man knoweth where it is? and such other like things infinite to rehearse? Which when they were done, were plain and known things in the world: and now for us to call them to an account, after so many years, ages, and worlds, is but sophistication and plain infidelity. And this sect of the Protestants standing only upon destruction. and negatives, & dealing with our religion even as Julian, Porphyry, and Lucian did, it is an easy thing for them to bestow their time in picking of quarrels.     

THE SECOND EPISTLE OF PETER THE APOSTLE.  

CHAP. I.  
How much God hath done for them, making them Christians: 5 and that they again must do their part, not having only faith, but all other virtues also and good works, that so they may have the more assurance to enter into the kingdom of heaven, 13 And that he is so careful to admonish them, knowing that his death is as hand, knowing also most certainly the coming of Christ by the witness of the Father himself, as also by the Prophets. Concerning whom he warneth them that they follow not private spirits, but the holy Ghost (speaking new in the Church.)  
verse 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. ✝ verse 2 Grace to you and peace be accomplished in the knowledge of God and Christ Jesus our Lord: ✝ verse 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, 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 corruption of that concupiscence which is in the world. ✝ verse 5 And you employing all care, minister ye in your faith, virtue: and in virtue, knowledge: ✝ verse 6 and in knowledge, abstinence: and in abstinence, patience: and in patience, piety: ✝ verse 7 and in piety, love of the fraternity: and in the love of the fraternity, charity. ✝ verse 8 For if these things be present with you, & abound: they shall make you not vacant, nor without fruit in the knowledge of our Lord Jesus Christ. ✝ verse 9 For he that hath not these things ready, is blind, and groping with his hand, having forgotten the purging of his old sins.  
✝ verse 10 wherefore, brethren, labour the more that ● by good works you may make sure your vocation and election. for, doing these things, you shall not sin at any time. ✝ verse 11 For so there shall be ministered to you abundantly an entrance into the everlasting kingdom, of our Lord and saviour Jesus Christ. ✝ verse 12 For the which cause I will begin to admonish you always of these things: and you in deed knowing & being confirmed in the present truth. ✝ verse 13 But I think it meet as long as I am in this tabernacle, to stir you up by admonition: ✝ verse 14 being certain that the laying away of my tabernacle is at hand, according as our Lord Jesus Christ also signified to me, ✝ verse 15 And I will do my diligence, you to have often ● after my decease also, that you may keep a memory of these things.  
✝ verse 16 For, 
The Epistle in the Transifiguration of our Lord, Aug. 6.  not having followed unlearned fables, have we made the power and 
●prescience  ●presence 'of our Lord Jesus Christ known to you: but 
c By this it is plain, that either John, James, or Peter must be the author of this epistle. for these three only were present at the Transfiguration. Mat. 17●.  made beholders of his greatness. ✝ verse 17 For, 
Mt. 17, 5  * he receiving from God his father honour and glory, this manner of voice coming down to him from the magnifical glory, This is my beloved son in whom I have pleased myself, hear him. ✝ verse 18 And this voice we heard brought from heaven, when we were with him in the 
⸬ You see that places are made holy by Christ's presence, & that all places be not alike holy. See Annot. Act. 7, 33.  holy mount. ✝ verse 19 And we have the prophetical word more sure: which you do well attending unto, as to a candle shining in a dark place, until the day dawn, and the day star arise in your hearts: ⊢ ✝ verse 20 understanding this first that no prophecy of scripture is made by ● private interpretation. 
2 Tim 3, 17.  ✝ verse 21 For, * not by man's will was prophecy brought at any time: but the holy men of God spoke, inspired with the holy Ghost.  

ANNOTATIONS CHAP. I.  
10. By good works.] Here we see, that God's eternal predestination and election consisteth with good works: 
Good works must concur with God's predestination to the effect thereof.  yea that the certainty and effect thereof is procured by man's free will 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 folly and a great sign of reprobate persons, to say, If I be predestinate, do what I will, I shall be saved. Nay, the Apostle saith, If thou hope to be one of the predestinate (for know it thou canst not) do well, that thou Mayst be the more assured to attain to that thou hopest: or, make it sure by good works. The Protestant's 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.  
15. After my decease also.] These words though they may be easily altered by construction into divers senses not untrue, yet the correspondence of the parts of the sentence going before and following, 
The heretics (according to their custom) exclude this sense altogether by their false translation.  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 endeavour that they might be mindful of the same. Signifying that his care over them should not cease by death, & 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. 
Oecum. in hunc l●●. Gagn.  This is the sense that the * Greek Scholies speak of, and this is most proper to the text, and consonant to the old use of this Apostle and other Apostolic saints and fathers of the primitive Church.  
S. Clement in his Epistle to S. James our lords brother, witnesseth, that S. Peter encouraging him to take after his decease the charge of the Apostolic Roman See, 
S. Peter's Pastoral care & protection of the Church after his death.  promised that after his departure he would not cease to pray for him & his flock, thereby to ease him of his Pastoral burden. To. 1 Concil. ep. 1. S. Clem. in initio. And S. Leo the Great one of his successors in the said See, often attributeth the good administration and government thereof to S. Peter's prayers and assistance: namely in these goodly works Ser 3 in anniuers. 〈◊〉 assumpt. ad Pontif. We are much bound (saith he) to give thanks to our Lord and Redeemer Jesus Christ, that hath given so great power to him whom he made the Prince of the whole Church: that if in our time also any thing be done well & be rightly ordered by us, it is to be imputed to his works and his gevernement, 
Luc. 22. Io. 21.  to whom it was said, And thou being converted, confirm thy brethren: and to whom our Lord after his resurrection said thrice, lead my sheep. Which now also without doubt the godly Pastor doth execute, confirming us with his exhortations, and not ceasing to pray for us, that we be overcome with no tentation. etc.  
Yea it was a common thing in the primitive Church among the ancient Christians, 
The saints in heaven pray for the living.  and always since among the faithful, to make covenant in their life time, that whether of them went to heaven before the other, he should pray for his friend and fellow yet alive. See the Ecclesiastical history of the holy virgin and Martyr Potamiaena, promising at the hour of her Martyrdom, that after her death she would procure mercy of God to Basilides one of the soldiers that led her to execution, and so she did, Euseb. li. 6. c. 4. Also S. Cyprian ep. 57 in fine. Let us, (saith he) pray mutually one for an other, and whether of us two shall by God's clemency be first called for, let his love continue, and his prayer not cease for his brethren and sisters in the world. So said this holy Martyr at that time when Christians were so far from Caluinisme (which abhorreth the prayers of saints & praying to them) that to be sure, they bargained before hand to have the martyrs & other saints to pray for them. The same S. Cyprian also in his book De disciplina & habitu virginum, in fine, after a godly exhortation made to the holy Virgins or nuns in his time, speaketh thus unto them: Tantum tunc mementote nostri, cùm incipiet in vobis virginitas honorari. that is, Only then have us in remembrance, when your virginity shall begin 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 holy Virgins in heaven. 
Feasts of holy Virgins.  S. Hierom also in the same manner speaketh to Heliodorus, saying, that when he is once in heaven, than he will pray for him that exhorted and incited him to the blessed state of the Monastical life. Ep. 1. c. 2.  
And so doth he speak to the virtuous matron Paula after her death, desiring her to pray for him in his old age▪ 
Invocation of saints.  affirming that she shall the more easily obtain, the neeres she is now joined to Christ in heaven, in Epitaph, Paul in fine. It were to long to report, how S. Augustine desireth to be helped by S. Cyprians prayers (then and long before a saint in heaven) to the understanding of the truth concerning the peace and regiment of the Church. li. 5 de Bapt. cont. Donatistas' c. 17. And in an other place the same holy Doctor allegeth the said S. Cyprian saying, that great numbers of our parents, brethren, children, friends, and other, expect us in great solicitude and carefulness of our salvation, being sure of their own. li. 1 de praedest. Sanctorum c. 14. S. Gregory Nazianzene in his orations of the praise of S. Cyprian in fine, and of S. Basil also in fine, declareth how they pray for the people, which two saints he there invocateth, as all the ancient fathers did, both generally all saints, and (as occasion served) particularly their special patrons. Among the rest see how holy Ephrem (in orat. de laud. S. Deipara) prayed to our B. Lady with the same terms of Aduocatt, Hope, Reconciliatrix, that the faithful yet use, and the Protestants can not abide. S. Basil ho. de 40 Martyribus in fine. S. Athanasius Ser. in evang. de S. Deipara in fine. S. Hilary in Psal. 124. S. Chrysostom ho. 66 ad po. Antiochenum in fine. Theodorete de curate. Graecorum affectuum li. 8 in fine. Finally all the fathers are full of these things: who better knew the meaning of the Scripture and the sense of the Holy Ghost, than these new interpreters do. 
Private fantastical interpretations.   
20. Private.] The Scriptures can not be rightly expounded of every private spirit or fantasy of the vulgar reader: but by the same spirit wherewith they were written, which is resident in the Church.    

CHAP. II.  
At not only Prophets, but also false-prophets were in the old Testament, so now likewise there shall be masters of heresy, to the damnation of themselves, and of their followers. 4 And of their damnation he pronounceth by examples (as he comforteth the virtuous Catholics or true believers with the example of Lot) because of their railing at their Superiors and Prelates, their blaspheming of Catholic doctrine, their voluptuous living, their lechery, their covetousness, their manner of seducing, and the persons seduced, 20 for whom it had been less damnable, if they had never been Christians.  
verse 1 but there were also false prophets in the people, as also in you there * shall be lying masters which shall bring in sects of perdition, 
1 Tim. 4. jude.  & deny him that hath bought them, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Lord: bringing upon themselves speedy perdition. ✝ verse 2 And 
⸬ heretics (of whom he prophesieth here) do gain scholars, by preaching liberty, and by their own licentious life, which is specially joined to the heresy of these days.  many shall follow their riotousnesses, by whom the way of truth shall be blasphemed. ✝ verse 3 and in avarice shall they 
c all the sweet words of heretics, speaking much of the word of the Lord, the Gospel, Jesus CHRIST etc. are but terms of art to buy and sell poor men's souls.  with feigned words make merchandise of you, unto whom the judgement now long since ceaseth not: and their perdition slumbereth not. ✝ verse 4 For if God spared not Angels sinning: but with the ropes of hell being drawn down into hell delivered them to be tormented, that they should be reserved unto judgement: ✝ verse 5 & he spared not the original world, but * kept the eight, 
Gen, 7.  Noë, the preacher of justice, bringing in the deluge upon the world of the impious. 
Gen. 19  ✝ verse 6 And * bringing the cities of the Sodomites and of the Gomorrheites into ashes, he damned them with subversion, putting an example of them that shall do impiously: 
Gen. 19, 16.  ✝ verse 7 and * delivered just Lot oppressed by the injury and luxurious conversation of the abominable men. ✝ verse 8 for in sight and * hearing he was just: dwelling with them who from day to day vexed the just soul with unjust works.  
✝ verse 9 Our Lord knoweth to deliver the godly from tentation, but to reserve the unjust unto the day of judgement to be tormented: 
The special properties of heretics.  ✝ verse 10 and especially them which walk after the flesh in concupiscence of uncleanness, and contemn dominion, bold, self-pleasers: they ● fear not to bring in sects, blaspheming. ✝ verse 11 Whereas Angels being greater in strength and power, bear not the execrable judgement 
* from our Lord  against them. ✝ verse 12 But these men as unreasonable beasts, naturally tending to the snare and into destruction, 
⸬ So heretics blaspheme the highest mysteries of our faith through ignorance.  in those things which they know not, blaspheming, shall perish in their corruption, ✝ verse 13 receiving the reward of injustice, esteeming for a pleasure the delights of a day: 
b coinquinationes & maecula,  coinquinations and spots, flowing in delicacies, in their feastings rioting with you, ✝ verse 14 having eyes full of adultery and incessant sin: alluring unstable souls, having their heart exercised with avarice, the children of malediction: ✝ verse 15 leaving the right way they have erred, having followed the way of Balaam of Bosor, which loved the reward of iniquity, 
Nu. 22, 23.  ✝ verse 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.  
✝ verse 17 These are fountains without water, and clouds, tossed with whirlwinds, to whom the mist of darkness is reserved. ✝ verse 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, ✝ verse 19 
⸬ Who ever promised more liberty to their followers then Luther, Calvin, & the like, taking away penance, fasting, continency or chastity, keeping of vows, necessity of good works (because faith doth all) obedience to Ecclesiastical pastors and counsels, and such like.  promising them liberty, whereas themselves are the slaves of corruption. for * wherewith a man is overcome: 
Io. 8, 34.  of that he is the slave also. ✝ verse 20 For if fleeing from the coinquinations of the world in the knowledge of our Lord and saviour Jesus Christ, 
Ro. 6, 16.  they again entangled with the same be overcome: 
Mt. 12. 45.  * the later things are become unto them worse than the former. ✝ verse 21 For it was better for them not to know the way of justice, then after the knowledge, to turn back from that holy commandment which was delivered to them. ✝ verse 22 For, that of the true proverb is chanced to them, 
Pro. 26▪ 11.  * The dog returned to his vomit: and, The sow washed 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  into her wallowing in the mire.   

CHAP. III.  
These two Epistles he writeth to confirm them in the Apostles doctrine, and warneth them of scorners that shall come, and deny doomsday. 5 Whose vain argument he answereth, and giveth the reason of Gods so long patience, 10 exhorting to all holiness of life in respect of that terrible day. 16 Finally giving warning of such as misinterpret S. Paul's Epistles & the other Scriptures, and that we must not for any thing fall from the true faith.  
verse 1 THIS lo the second epistle I write to you my dearest, 
c in quibus  in which I stir up by admonition your sincere mind: ✝ verse 2 that you may be mindful of those words which I told you before from the holy prophets, and of your Apostles, of the precepts of our Lord and saviour. ✝ verse 3 Knowing this first, that * in the last days shall come mockers in deceit, 
2 Tim. 3, 1. Jude, 18.  walking according to their own concupiscences, ✝ verse 4 saying, Where is his promise or his coming? For verse 5 since the time that the fathers slept, all things do so perseuêre from the beginning of creature. for they are wilfully ignorant of this, that the heavens were before, & the earth, out of water, and through water, consisting by the word of God: ✝ verse 6 by the which, that world then, being overflowed with water perished. ✝ verse 7 But the heavens which now are, & the earth, are by the same word kept in store, reserved to fire unto the day of judgement & of the perdition of the impious men. ✝ verse 8 But this one thing be not ignorant of, 
Ps. 89, 4  my dearest, that * one day with our Lord is as a thousand years, & a thousand years as one day. ✝ verse 9 Our Lord slacketh not his promise, as some do esteem it: 
Ezec. 33.  but he doth patiently for you, 
1 Tim. 2.  * not willing that any perish, 
Mt. 24.  but that all return to penance. ✝ verse 10 And * the day of our Lord shall come as a thief in the which the heavens shall pass with great violence, 
1 Thes. 5.  but the elements shall be resolved, with heat, 
Apoc. 3.  and the earth and the works which are in it, shall be burnt.  
✝ verse 11 therefore whereas all these things are to be dissolved: what manner of men ought you to be in holy conversations and godlinesses, ✝ verse 12 expecting and hasting unto the coming of the day of our Lord, by which the heavens burning shall be resolved, 
Esa. 65, 17. Apo. 21, 1.  and the elements shall melt with the heat of fire? ✝ verse 13 But we expect * new heavens and a new earth according to his promises, in which justice inhabiteth.  
✝ verse 14 For the which cause my dearest, expecting these things, labour earnestly to be found immaculate and unspotted to him in peace: 
Ro. 2, 4.  ✝ verse 15 and * the longanimity of our Lord, do ye account salvation, as also our most dear brother Paul according to the wisdom given him hath written to you: ✝ verse 16 as also in all epistles, speaking in them of these things, in the which are ● certain things hard to be understood, which the unlearned and unstable deprave, as also the rest of the Scriptures, to their own perdition. ✝ verse 17 You therefore brethren, foreknowing, take heed lest led aside by the error of the unwise you fall away from your own steadfastness. ✝ verse 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 CHAP. III.  
16. Certain things hard.] 
The heretical proud spirit of private interpretation of Scriptures.  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 safely, but also expounded boldly of all the people, as well unlearned as learned: and consequently every one by himself and his private spirit, without respect of the expositions of the learned fathers, or expectation of the Churches, their Pastors and prelate's judgement, may determine and make choice of such sense as himself liketh or thinketh agreeable. For this is partly their saying, partly the necessary sequel of their foolish opinion, which admitteth nothing but the bare Scriptures. And Luther said that the Scriptures were more plain than all the father's commentaries: and so all to be superfluous but the Bible. Pra●fat. assert. art. damnat.  
Against all which devilish & seditious arrogancy, tending to make the people esteem themselves learned or sufficient without their Pastors and spiritual rulers help, to guide themselves in all matters of doctrine & doubts in religion: 
The Scriptures be hard, namely S. Paul's epistles, specially where he speaketh of justification by faith.  the holy Apostle here telleth and forewarneth the faithful, that the Scriptures be full of difficulty, & specially S. Paul's epistles of all other parts of holy write, and that ignorant men and unstable or fantastical fellows puffed to & fro with every blast of doctrine and heresy, abuse, pervert, and misconstrue them to their own damnation. And 
* De fid. & op. c. 14  S. Augustine saith, that the special difficulty in S. Paul's epistles, which ignorant, and evil men do so pervert and which S. Peter meaneth, is his hard speech and much commendation of that faith which he saith doth justify. which the ignorant even from the Apostles time, and much more now, have and do so misconstrue, as though he had meant that only faith without good works could justify or save a man. Against which wicked collection and abuse of S. Paul's words, the said father faith, all these Canonical or Catholic epistles were written.  
But the Haeretikes here to shift of the matter, and to creep out after their fashion, answer, 
The Protestant's idle distinction between difficulty in the Epistles and difficulty in the things.  that S. Peter saith not, S. Paul's epistles be hard, but that many things in them are hard. Which may be to the Catholics an example of their sophistical evasions from the evidence of God's word. As though it were not all one to say, Such an author or writer is hard: and, There be many things in that writer hard to be understood. For, whether it be that the argument and matter be high and past vulgar capacity, as that of predestination, reprobation, vocation of the Gentiles, and justifying faith: or whether his manner of style and writing be obscure: all prove that his epistles be hard, and other Scriptures also: because S. Peter here affirmeth that by reason of the difficulties in them, 
The Greek copies, have both, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which things: some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which epistles.  whether in the style, or in the depth of the matter, the ignorant and unstable (such as heretics be) do pervert his writings, as also other Scriptures, to their own damnation. Whereby it is plain that it is a very dangerous thing for such as be ignorant, or for wild witted fellows, to read the Scriptures. For such conditioned men be they that become heretics, and through ignorance, pride, and private fantasy, meeting with hard places of S. Paul's epistles or other Scriptures, breed heresies.  
And that not only the things treated of in the 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, see S. Augustine li. 2 de doct. Christ. c. 6. and ep. 119. S. Ambrose ep. 44 in principio. S. Hierom to Paulinus ep. 103 c. 5. 6. 7. who also (ep. 65. c. 1.) saith, 
Not only the matter, but the style of the Scriptures is hard.  that in his old age when he should rather have taught then be taught, he went as far as Alexandria, only to hear Didymus, and to have his help for the understanding of the Scriptures, and confesseth with great thanks to the said Didymus, that he learned of him that which before he knew not. 
Ps. 118.  David saith, Give me understanding, and I will search thy la. The Eunuch in the acts said, 
Act. 8.  How can I understand with out an interpreter? The Apostles, till Christ opened their sense to understand the scriptures, 
Luc. 24. v. 45.  could not understand them. The holy Doctors by continual study, watching, fasting, and praying, had much a do to understand them: that great clerk S. Augustine confessing in the foresaid epistle 119. c. 21. that there were many more things that he understood not, then that he understood. The heretics say the fathers did commonly err▪ and how could such great wise learned men be deceived in reading and expounding the Scriptures, if they were not hard? and if they were hard to them, how are they easy to these new masters the Haeretikes? finally, why do they write so many new glosses, scholtes, commentaries, as a cart cannot carry? Why do Luther, Zuinglius, Calvin, and their Companions agree no better upon the interpretation of the Scriptures, if they be not hard? whereat stumbled all the old heretics & the new, Arîus, Macedonius, Vigilantius, Nestorius, Eutyches, Berengarius, Wicleffe, Protestants, Puritans, Anabaptists, and the rest, but at the hardness of the Scriptures? They be hard then to understand▪ and heretics pervert them to their own damnation.     

THE argument OF S. John's THREE EPISTLES.  
OF S. John was said in the Argument before his Gospel. Now here follow his three Epistles: one to all Catholics (though 
* Higinus ep. 2. to. 1. Concil. August. li. 2. evang. quaest. q. 39  some ancients do call it, Ad Parthos:) the other two being very short, unto a certain Lady, & to one Gaius. The effect of all is, to witness unto them the certainty of the Catholic faith, and to exhort them to continue still in it: 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 for ever. Therefore he saith▪ That which you have heard from the beginning, 
1. Joh. 2. v. 24.  let it abide in you. Likewise a little after. v. 27. and ep. 2. v. 6. This is the commandment, that as you have heard from the beginning, you walk in the same, because many seducers are gone out into the world. and v. 8. & 9  
And not only thus in general, but also in particular he expresseth the points which the heretics did then call in question. Some were about 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 written his Gospel also, as he there signifieth. Joh. 20. v. 31. Other points are about our justification, 
De fid. & op. c. 14.  against only faith, and for good works, as also S. Aug. noted, whose words were cited before. Hereupon he saith: If we say we have society with God, 
1. Joh. ● & 5.  and walk in darkness, we lie. Ep. 1. c. 1. Again, He that saith he knoweth God, and keepeth not his commandments, is a liar. again, This is the charity of God, that we keep his commandments, and his commandments are not heavy. Finally, Children let no man seduce you, he that doth justice, is just, even as he is just. Ep. 1. c. 3. v. 7. 8. 9 likewise c. 2. v. 29. and in deed in all the three Epistles through out, he doth inculcate good works and keeping the commandments, against the heresy of only faith.   

THE FIRST EPISTLE OF John THE APOSTLE.  

CHAP. I.  
Good cause there is to believe the Apostles preaching. 5 And this is one point of their preaching, that to have participation with God, we must not only believe, but also abstain from all mortal sin, 8 though we all sin venially.  
verse 1 THAT 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 life: (✝ verse 2 and the life was manifested: and we have seen, and do testify, and declare unto you the life eternal which was with the Father, and hath appeared to us) ✝ verse 3 that which we have seen and have heard, we declare unto you, that ● you also may have society with us, and our society may be with the Father and with his son Jesus Christ. ✝ verse 4 And these things we write to you, that you may rejoice, and your joy may be full.  
✝ verse 5 And this is the annunciation which we have heard of him, 
Io. 8, 12.  and declare unto you, That * God is light, and in him there is no darkness. ✝ verse 6 If we shall say that we have society with him, and walk in darkness: we lie, and do not the truth. 
Heb. 9  ✝ verse 7 But if we walk in the light, as he also is in the light: we have society one toward an other, 
1 Pet. 1.  and * ● the blood of Jesus Christ his son cleanseth us ● from all sin. 
Apo. 1.  ✝ verse 8 * If we shall say ● that we have no sin, 
3 Reg. 8, 46.  we seduce ourselves, and the truth is not in us. 
2 Par. 6, 36.  ✝ verse 9 If we confess our sins: he is faithful & just, for to forgive us our sins, and to cleanse us from all iniquity. ✝ verse 10 If we shall say that we have not sinned: we make him a liar, and his word is not in us.  

ANNOTATIONS CHAP. I.  
3. You may have society.] S. John showeth manifestly, that whosoever desire to be partakers with God, 
No salvation but in the society of the Church.  must first be united to the church's society, learn that faith, and receive those Sacraments, which the Disciples received of the Truth itself, conversant with them in flesh. So saith Venerable Bede upon this place. Whereby we see there is no society with God in sects or schisms, nor any where but in the unity, fellowship, and communion of that Church which can prove itself to descend from the Apostles.  
7. The blood of Jesus.] Whether sins he remitted by prayers, by fasting, by alms, by faith, by charity, 
Many means & instruments of remitting sin, but all by the force & merit of Christ's blood applied by them.  by sacrifice, by Sacraments, & by the Priests, (as the holy Scriptures do plainly attribute remission to every of these) yet none of all these do otherwise remit, but in the force, by the merit & virtue of Christ's blood: these being but the appointed means & instruments by which Christ will have his holy blood to work effectually in us. which means whosoever contemneth, depriveth himself of the commodity of Christ's own blood, & continueth still in sin and uncleanness, vaunt he himself never so much of 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 remission otherwise then by it, for that they use humbly the means appointed by Christ to apply the benefit of his holy blood unto them.  
7. From all sin.] 
All remission of sins is by the Passion of Christ though by secondary means also.  From original and actual, venial and mortal, a culpa & poena, that is, from the fault and the pain due for the same. V Bede saith, that Christ's Passion doth not only remit in baptism the sins before committed. but all other afterwards also done by frailty: yet so, if we use for the remission of them, such means as be requisite and as Christ hath appointed, whereof he reckoneth some. Bede upon this place. See S. Augustine also upon this place to. 9 and S. Jerome li. 2 con.▪ Pelag. c. 3.  
8. That we have no sin.] We gather by these words and the former, that there be two sorts of sins: 
Some sins venial.  one mortal, excluding us from light and the society of God: an other venial, which is found even in those that walk in the light, and are in the society of God. Also we note against the Pelagians, 
A man may be truly just, notwithstanding venial sins.  that we be truly called the sons of God, and so just in deed, though we be not without all sins, every one of us, as well just as unjust, being taught and bound to confess our offences, and to ask pardon daily of God, by this petition of the Pater noster, forgive us our debts. therefore S. Augustine li. de natura & great. c. 36. reckoneth up all the holy patriarchs, Prophets, and renowned just persons, to have been sinners, even when they were in grace and justice: excepting always our B. Lady, de qua propter honorem Domini, nullam prorsus, cùm de peccatis agitur, 
S. Augustine excepteth our B. Lady from sinners.  habere volo quaestionem. of whom, saith he, for the honour of our Lord. when we talk of sins, I will have no question. And Pelagius ask what sins Abel & such just men did commit, 
* c. 3●.  S. Augustine answereth, that they might laugh sometime immoderately, or jest to much, or covet somewhat intemperately, or pluck fruit over greedily, or in eating take somewhat more than afterwards was well digested, 
Examples of venial sins.  or have their intention in time of prayer somewhat distracted, and such like. thus in sense S. Augustine. Whereby we may learn which be venial sins, that consist with true justice & 
* de 〈◊〉 perseverans. c. 2.  can not always be avoided even of holy men in this life. In the book de fide ad Petrum c. 41. are excepted from this common rule of sinners, the children which be newly baptised and have not yet use of reason to sin either mortally or venially.    

CHAP. II.  
If any sin mortally, he must not despair. 3 To know God rightly, is not to believe only, but to keep his commandments: 7 and that this is no new doctrine, but the very primitive, though a new life it is. 9 therefore he that believeth must also love his brethren: 12 and that men must not love the world▪ but do that which God willeth. 18 Many are gone out of the Church and become Seducers all the ministers of Antichrist: but true Christians must continue in their old faith, considering the reward, and that they need not go to school to any heretic, the Holy Ghost himself being the schoolmaster of the Church, 29 he doth earnestly inculcate justice and good works.  
verse 1 My little children, these things I write to you, ● that you sin not. But & if any man shall sin, we have ● an 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  advocate with the Father, Jesus Christ the just: ✝ verse 2 and he is the propitiation for our sins: and not for ours only, but also ● for the whole worlds. ✝ verse 3 And in this we know that we have known him, if we observe his commandments. ✝ verse 4 ● He that saith he knoweth him, and keepeth not his commandments: is a liar and the truth is not in him: ✝ verse 5 But he that keepeth his word, in him in very deed the charity of God is perfected: in this we know that we be in him. ✝ verse 6 He that saith he abideth in him: ought even as he walked, himself also to walk.  
✝ verse 7 My dearest, I write not a new commandment to you, but an old commmaundement which you had from the beginning. The old commandment is the word which you have heard. 
Io. 13, 34 15, 12.  ✝ verse 8 again * a new commandment write I to you, which thing is true both in him and in you: because the darkness is passed, and the true light now shineth. ✝ verse 9 He that saith he is in the light, and hateth his brother: is in the darkness even until now. 
● Io. 3, 14.  ✝ verse 10 * He that loveth his brother, abideth in the light, and scandal is not in him. ✝ verse 11 But he that hateth his brother: is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.  
✝ verse 12 I write unto you little children, because your sins are forgiven you for his name. ✝ verse 13 I write unto you fathers, because you have known him which is from the beginning. I write unto you young men, because you have overcome the wicked one. ✝ verse 14 I 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 abideth in you, & you have overcome the wicked one. ✝ verse 15 love not the world, nor those things which are in the world. If any man love the world, the charity of the Father is not in him. ✝ verse 16 because 
⸬ How all sin & tentation proceed of these three, see S. Thomas sum. 1. 2. quaest. 77. art. 5.  all that is in the world, is the concupiscence of the flesh, & the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world. ✝ verse 17 And the world passeth and the concupiscence thereof. But he that doth the will of God, abideth for ever.  
✝ verse 18 little children, it is the last hour, & as you have heard, that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Antichrist cometh: now there are become ● many antichristes: whereby we know, that it is the last hour. ✝ verse 19 ● They went out from us: but ″ they 
⸬ They were of us for the time, that is, of and in the Church: otherwise they could not have gone out. but they were not of the constant sort, or of the elect & predestinate: for than they had tarried within, or returned before their death.  were not of us. for if they had been of us, they would surely have remained with us: but ● that they may be manifest that they are not all of us. ✝ verse 20 But you have 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisma. whereof Christ & Christians  the unction from the Holy one, and ● know all things. ✝ verse 21 I have not written to you as to them that know not the truth, but as to them that know it: and that no lie is of the truth. ✝ verse 22 Who is a liar, but he which denieth that Jesus is not Christ? This is Antichrist which denieth the Father and the son. ✝ verse 23 every one that denieth the son, neither hath he the Father. He that confesseth the son, hath the Father also. ✝ verse 24 You, that which you have 
⸬ keep that firmly & constantly which you have heard even from the beginning, by the mouth of the Apostles: & not that only which you have received by writing.  heard from the beginning, let it abide in you. If that abide in you which you have heard from the beginning, you also shall abide in the son & the Father. ✝ verse 25 And this is the promise which he promised us, life everlasting.  
✝ verse 26 These things have I written to you concerning them that seduce you. ✝ verse 27 And you, the unction which you have received from 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 
c or, in it.  in him. ✝ verse 28 And now little children abide in him: that when he shall appear, we may have confidence, and not be confounded of him in his coming. ✝ verse 29 If you know that he is just, know ye that every one also 
⸬ 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, & not by faith or imputation only.  which doth justice, is borne of him.  

ANNOTATIONS CHAP. II.  
1. That you sin not.] S. John (saith v Bede upon his 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 innocency: here he provoketh us to watchfulness and diligence in resisting and avoiding sins, specially the greater, which by God's grace may more easily he repelled.  
1. An advocate.] 
How Christ is our only advocate.  The calling and office of an advocate, is in many things proper to Christ, and in every condition more singularly and excellently agreeing to him then to any Angel, saint, or creature living. though these also be rightly and cruelly so called, & that not only without all derogation, but much to the honour of Christ's advocation. To him solely and only it agreeth to procure us mercy before God's face, by the general ransom, price, & payment of his blood for our delivery, as is said in the sentence following, And he is the propitiation for our sins, and not for ours only, but for the whole world's. In which sort he is our only advocate, because he is our only redeemer, and hereupon he alone immediately, by and through himself. and without the aid or assistance of any other▪ man or Angel, in his own name, right, and merits, confidently dealeth in our causes before God our judge, & so procureth our pardon, which is the highest degree of advocation that can be.  
All which notwithstanding▪ 
How Angels, saints, & men alive are our advocates.  yet the Angels, and saints▪ and our fellows alive, may and do pray for us, and in that they deal with God by intercession to procure mercy for us, may justly be called our advocates: not so as Christ is, who demandeth all things immediately by his own merits, but as secondary intercessors, who never ask nor obtain any thing for us, but per Christum Dominum nostrum, by and through Christ our common Lord, advocate, and Redeemer of mankind. And behold how S. Augustine (tract. 1 in ep. Io. upon these very words) prevented the heretics cavillations. Sed dicit aliquis etc. But some man will say, Do not the saints them pray for us? do not Bishops then or Prelates and Pastors pray for the people? Yes, saith he: Mark the Scriptures, and you shall find that the Apostles prayed for the people, and again desired the people to pray for them, and so the head prayeth for all, 
Saints in heaven pray for us.  and the members 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 father writeth upon the 85 psalm in fine. Our Lord Jesus Christ doth yet make intercession for us, all the Martyrs that be with him, pray for us: neither will their intercession cease▪ till we cease our groanings.  
In this sense therefore whosoever prayeth for us, either alive or dead, is our advocate. as S Augustine (ep. 59 to Paulinus circa med.) calleth Bishops, the people's advocates, when they give them their benediction or blessing. So doth the holy Church call our B. Lady our advocate, by the very words of S. Irenaeus, 
Iren. li. 3. c. 33. & li. 5 post med.  that you may see such speeches be no new inventions of the later ages, 
The B. virgin is our advocate.  but Apostolical. The obedient Virgin MARIE (saith he) is made the advocate of the disobedient virgin Eue. And to confound the Protestant's plainly, in that they think or pretend that the advocation or patronage of saints should be injurious to Christ, remember that * our saviour acknowledgeth Angels to be deputed for the protection (which is nothing else but advocation) of infants before the face of God, 
D. Hiero. in Mat. c. 18.  besides the plain examples in the old Testament Gen. 48. v. 16. Tob. 5. v. 27. etc. 12. v. 12. Dan. 10. And this not only the Catholic Church, 
Angels are our protectors.  but the very English Protestants themselves in their service book and in the Collect of Michaelmas day, profess, and pray for the same protection or advocation of Angels, and defend the same against their younger brethren the Puritans.  
2. For the whole world's.] S. Augustine gathereth hereof against the donatists, and all other heretics, 
The Catholic Church is the only true Church.  that would drive the Church 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, nation, or people, but to the whole world. S. Augustine upon this place to. 9 tract. 1 in ep. Io.  
4. He that saith he knoweth.] 
Not only faith  To know God here, signifieth (as it doth often in the Scriptures) 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 to know God, and yet keep not his commandments, he is a liar, as all calvinists and Lutherans, that profess themselves to be in the favour of God by only faith: affirming, that they neither keep, not possibly can keep his commandments.  
18. Many antichrists.] 
All heretics are antichrists the forerunners of the great Antichrist.  The holy Apostle S John (saith S. Cyprian) did not put a difference betwixt one heresy or schism and an other, not meant any sort that specially separated themselves, but generally called all without exception, antichrists, that were adversaries to the Church, or were gone out from the same. And a little after, It is evident that all be here called antichrists, that have severed themselves from the charity and unity of the Catholic Church. So writeth he ep. 76. nu. 1 ad 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, & which is called here immediately before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that peculiar and singular Antichrist.  
19 They went cut from us.] An evident note and mark, whereby to convince all heretics and false teachers. 
The mark of all heretics is, their going out of the Catholic society.  to wit, that being once of the common Catholic Christian fellowship, they forsook it, and went out from the same. Simon Magus, Nicolas the Deacon, Hymenaeus, Alexander, Philétus, Arîus, Macedonius, Pelagius, Nestorius, Eutyches, Luther, Calvin, 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 faith and religion together, and made themselves new conventicles. Therefore they were (as the Apostle here showeth) antichristes, 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, can not be schismatics or heretics, but must needs be true Christian Catholic men. Let our adversaries tell us, out of what Church we ever departed, 
The Catholics can not be proved to have gone out.  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.  
19 They were not of us.] He meaneth not, 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 that many of them which afterwards fall out, 
How heretics are of the Church, before they fall.  though they were before with the rest, and partakers of all the Sacraments with other their fellows, yet in deed were of naughty life and conscience when they were within, and so being rather as if humours and superfluous excrements, then true and lively parts of the body, after a sort may be said not to have been of the body at al. So S. Augustine expoundeth these words in his commentary upon this place. tract. 3. but else where, more agreeably 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 prescience 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. Li. de corrept. & gr. c. 9 & de dono persever. c. 8.  
19 That they may be manifest] God permitteth heresy to be, that such as be permanent, constant, 
By heresies constant Catholics are known.  and chosen members and children 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, when the wind and blast of every heresy or tentation driveth out the other light and unstable persons.  
20. Know all things.] 
Every good Catholic is sufficiently taught by the Church to salvation.  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 men's 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. If thou love unity (saith S. Augustine) for thee also hath he, whosoever hath any thing in it, take away envy, it is thine which I have, it is mine which thou hast. etc. Tract. 32 in evang. joan.    

CHAP. III.  
It is not for the sons of God, to sin mortally, but for the sons of the devil, whereby they are known one from an other, & not by only faith. 11 True faith is, that we also love our brethren, giving both our life and substance for them. 19 Such unfeigned love may have great confidence before God. 23 because the keeping of his commandments doth much please him, which consist in faith and charity.  
verse 1 See what manner of charity the Father hath given us, that we should be named and be 
⸬ Not by nature, as Christ is: but by grace and adoption.  the sons of God. For this cause the world doth not know us, because it hath not known him. ✝ verse 2 My dearest, now we are the sons of God: & it hath not yet appeared what we shall be. We know that when he shall appear, we shall be like to him: because we shall 
c How we shall see God, & be like unto him in the next life, see S. Augustine ep. 111. 112. & li. 12. de civit. Dei c. 29.  see him as he is. ✝ verse 3 And every one that hath this hope in him, 
⸬ This teacheth us that man sanctifieth himself by his free will working together with God's grace. S. Augustine upon this place.  sanctifieth himself, as he also is holy. ✝ verse 4 every one that committeth sin, committeth also iniquity: 
Es. 53, 4.  and ● sin is iniquity. ✝ verse 5 And * you know that he appeared to take away our sins: 
1 Pet. 2, 24.  * and sin in him there is none. ✝ verse 6 every one that abideth in him, ● sinneth not: and every one that sinneth, hath not seen him, nor known him. ✝ verse 7 little children, let no man seduce you. ● He that doth justice, is just: even as he also is just. 
Io. 8, 44  ✝ verse 8 * He that committeth sin, is of the devil: because the devil ● sinneth from the beginning. For this, appeared the son of God, that he might dissolve the works of the devil. ✝ verse 9 every one that is borne of God, committeth not sin: because his seed abideth in him, and he can not sin because he is borne of God. ✝ verse 10 In this are the children of God manifest, and the children of the devil. Every one that is not just, 
The Epistle for S. Polycarpus, jan. 26.  is not of God, and he that loveth not his brother. ✝ verse 11 because this is the annunciation, which you have heard from the beginning, 
Io. 13. 15  * That you love one an other. 
Gen. 4, 8  ✝ verse 12 Not as * Cain, who was of the wicked, and killed his brother. And for what cause killed he him? Because his works were wicked: but his brothers, just.  
✝ verse 13 marvel not brethren, 
The Epistle upon the 2 Sunday after Pentecost.  if the world hate you. ✝ verse 14 We know that we are translated from death to life, because we love the brethren. He that loveth not, abideth in death. ✝ verse 15 whosoever hateth his brother: is a murderer. And you know that no murderer hath life everlasting abiding in himself. 
Io. 15, 13  ✝ verse 16 * In this we have known the charity of God, because he hath yielded his life for us: and we ought to yield our lives for the brethren. 
Ia. 2, 15.  ⊢ ✝ verse 17 * He that shall have the substance of the world, and shall 
⸬ every man is bound to give alms according to his ability, when he seethe his brother in great necessity.  see his brother have need, and shall shut his bowels from him: how doth the charity of God abide in him?  
✝ verse 18 My little children, let us not love in word, nor in tongue, but in deed and truth. ⊢ ✝ verse 19 in this we know that we are of the truth: and in his sight we shall persuade our hearts. ✝ verse 20 For if our heart do reprehend us: God is greater than our heart, and knoweth all things. ✝ verse 21 My dearest, if our heart do not reprehend us, we have confidence toward God. ✝ verse 22 and * whatsoever we shall ask, 
Mat. 21.  ● we shall receive of him: because we keep his commandments, 
Io. 14.  and do those things which are pleasing before him. 
1 Io. 5.  ✝ verse 23 And * this is his commandment, 
Io. 17, 3. 13, 34.  that we believe in the name of his son Jesus Christ: and 
⸬ Lest any man should think by the words next before, only faith in Christ to be commanded or to please God, he addeth to saith the commandment of charity or love of our neighbour.  love one an other, as he hath given commandment unto us. 
Io. 14, 23.  ✝ verse 24 And * he 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.  

ANNOTATIONS CHAP. III.  
4. Sin is iniquity.] Iniquity is not taken here for wickedness, as it is commonly used both in Latin and in our language, as is plain by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying nothing else but a swerving or declining from the strait line of the la of God or nature. So that the Apostle meaneth, 
Concupiscence remaining after baptism is no sin, without consent.  that every sin is an obliquity or defect from the rule of the la: but not contrary, that every such swerving from the la, should be properly a sin, as the heretics do untruly gather, to prove that concupiscence remaining after baptism is a very sin, though we never give our consent unto it. And though in the 5 chapter following vers. 17. the Apostle turn the speech, affirming every iniquity to be a sin, yet there the Greek word is not the same as before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it is plain that there he meaneth by iniquity, man's actual and proper transgression which must needs be a sin. See S. Augustine cont. Julian. li. 5 c. 3. S. Ambr. li. d● Apologia David c. 13.  
6. Sinneth not.] Jovinian & Pelagius falsely; (as heretics use to do) argued upon these words, and those that follow vers. 
Heretical exposition of Scriptures.  9: the one, that the baptised could sin no more: the other, that no man being or remaining just could sin. But among many good senses given of this place, this seemeth most agreeable, that the Apostle should say, that mortal sin doth not consist together with the grace of God, & therefore can not be committed by a man continuing the son of God. and so is the like speech in the 9 verse following to be taken. 
No man in grace sinneth mortally.  See S. Hierom li. 2 cont. Lovinianum c. 1.  
7. He that doth justice.] He doth inculcate this often, that man's true justice or righteousness consisteth in doing or working justice, and that so he is just, and biddeth them not to be seduced by heretics, 
True justice.  in this point.  
8. Sinneth from the beginning.] 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, from the beginning, may be interpreted thus, from the beginning of sin, and so the Apostle will say, The devil committed the first sin. 
How the devil sinned from the beginning.  Augustine li. 11 de eiu. Dei c. 15 expoundeth it. The most simple meaning seemeth to be, that he sinned from the beginning of the world, not taking the beginning precisely for the first instant or moment of the creation, but strait upon the beginning, as it must needs also be taken in S. john's Gospel c. 8. 44.  
22. We shall receive, because.] 
Not any faith.  Let the Protestants be ashamed to say, that we obtain all of God by only faith, the Apostle here attributing it to the keeping of God's commandments. Note here also that god's commandments are not impossible to be kept, but were then, and are now observed of good men.    

CHAP. four  
We may not believe all that boast of the spirit, but try them, whether they teach Catholic articles of the faith (namely the incarnation of Christ:) whether their doctrine be not worldly, and themselves disobedient hearers of the Apostles. 7 ye must love one an other, considering the exceeding love of God in sending his son to save us. 17 An argument of perfect charity is, if we have nothing in our conscience to fear in the day of judgement. 19 And an argument that we love God is, if we love brethren.  
verse 1 MY dearest, ″ believe not every spirit, but ″ prove the spirits if they be of God: because many false prophets are gove out into the world ✝ verse 2 In this is the spirit of God known. ″ every spirit that confesseth Jesus Christ to have come in flesh, is of God: ✝ verse 3 and every spirit ″ that dissolveth Jesus, is not of God: and this is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  antichrist, of whom you have heard that he cometh, and now he is in the world. ✝ verse 4 You are of God, little children, and have overcome him▪ because greater is he that is in you, than he that is in the world. ✝ verse 5 They are of the world: therefore of the world they speak, and the world heareth them. ✝ verse 6 We are of God. 
Io. 8, 47 10, 27.  * He that knoweth God, heareth us. he that is not of God, heareth us not. ″ in this we know the spirit of truth, and the spirit of error.  
✝ verse 7 My dearest, let us love one an other: because charity is of God. And every one that loveth, is borne of God, & knoweth God. 
The Epistle upon the first Sunday after Pentecost.  ✝ verse 8 He that loveth not, knoweth not God: because God is charity. 
Io. 3, 16.  ✝ verse 9 * In this hath the charity of God appeared in us, because God hath sent his only begotten son into the world, that we may live by him. ✝ verse 10 In this is charity: not as though we have loved him, but because he hath loved us, and sent, his son a propitiation for our sins.  
✝ verse 11 My dearest, if God hath so loved us: we also ought to love one an other. 
Io. 1, 18. 1 Tim. 6, 16.  ✝ verse 12 * God 
⸬ No man in this life, nor with corporal eyes, can see the proper essence or substance of the deity. See S. August. ad Paulin. de videndo Deo. ep. 112.  no man hath seen at any time. If we love one an other, God abideth in us, and his charity in us is persired. ✝ verse 13 In this we know that we abide in him, and he in us: because he of his Spirit hath given to us. ✝ verse 14 And we have seen, and do testify, that the Father hath sent his son the saviour of the world. ✝ verse 15 whosoever shall confess that Jesus is the son of God, God abideth in him, and he in God. ✝ verse 16 And we have known and have believed the charity, which God hath in us. God is charity: and he that abideth in charity, abideth in God, and God in him. ✝ verse 17 In this is charity perfected with us, ″ that we may have confidence in the day of judgement: because as he is, we also are in the world. ✝ verse 18 ″ fear is not in charity: but perfect charity casteth out fear, because fear hath painfulness▪ and he that feareth, is not perfect in charity. ✝ verse 19 Let us therefore love God, because God first hath loved us. ✝ verse 20 If any man shall say, that I love God: and hateth his brother, he is a liar. For he that loveth not his brother whom he seethe: God whom he seethe not, 
Io. 13, 34, 15, 12.  how can he love? ✝ verse 21 * And this commandment we have from God: that he which loveth God, love also his brother. ⊢  

ANNOTATIONS CHAP. four  
1. Believe not every spirit.] 
Heretical boasting of the spirit.  That is, receive not every doctrine of such as boast themselves to have the spirit. For there be many false prophets, that is to say, Haeretikes, which shall go out of the Church, and challenge the spirit, and vaunt of God's word, Scripture, and Gospel, which in deed be seducers.  
1. Prove the spirits.] 
The Church only, not every private man, hath to prove and discern 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 discern these diversities of spirits, by taking knowledge of them to whom God hath given the gift of discerning spirits and doctrines (which S. 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. 
Io. 14, 16.  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 judgement, to our own private trial, seek nothing else but to drive us to miserable uncertainty in all our belief. 
Calvin.  as Calvin doth, who upon this place saith, that private men may examine the general counsels doctrines.  
2. Every spirit that confesseth.] 
To confess or deny any article which the Cath. Church teacheth, is at all times a certain mark of Catholic or heretic.  The Apostle speaketh according to that time, and for that part of Christian doctrine which then was specially to be confessed, taught, & maintained against certain wicked Haeretikes, Cerinthus, Ebion, and the like, that taught wickedly against the person and both natures of Christ Jesus. The Apostle therefore giveth the faithful people 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 al'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 give care only to such teachers as acknowledge Christ our saviour to be really present, and sacrificed in the B. mass, & that all such are true preachers and of God, the rest to be of the devil, or to be counted the spirit of Antichrist. Which spirit of Antichrist (he saith) was come even then, and is no doubt much more now in all Haeretikes, all being precursors of that great Antichrist which shall come towards the later end.  
3. That dissolveth.] 
Many old heresies that dissolved Christ.  To dissolve, lose, or separate Jesus a sunder, 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 Manichaeus, Cerdon, Apelles, Apollinaris and the like. And this is one place by which we may see that the common Greek copies be not ever authentical, 
The Greek text corrupted by old heretics.  and that our old approved translation 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 differeth plainly from the Greek, that in old time either all or the more approved Greek reading was otherwise, and that often the said Greeke was corrupted then or since by heretics or otherwise. For of the Greeks, S. Irenaeus li. 3. c. 18: among the Latin fathers, S. Augustine tract. 6. in fine, S. Leo ep. 10. c. 5, and Venerable Bede did read as we do. and this reading maketh more against the said heretics, then that which the common Greek now hath, to wit, Every spirit that confesseth not Christ to have come in flesh, is not of God. which is also in effect said before vers. 2. And that therefore it was corrupted and altered by heretics, see the words of Socrates also a Greek writer, very agreeable to this purpose. 
li. 9 9 3●.  Nestorius (saith he) being eloquent by nature, which is often in heretics, accounted himself therefore learned, & disdained, to study the old interpreters, counting himself better then them all: being ignorant that in S. john's Catholic epistle old (Greeke) copies had, EVERY ONE THAT DISSOLVETH Jesus, IS NOT OF God. So saith he, adding moreover that such as would separate the divinity from the, dispensation of Christ's humanity, took out of the old copies this sense. for which the old expositors noted that these which would lose Jesus, had corrupted this Epistle. See also the Tripartite li. 12. c. 4.  
6. In this, we know.] 
A sure mark of true of false teachers.  This is the most sure & 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.  
17. That we may have confidence.] Confidence called in Latin Fiducia, 
● Against the Protestant's special faith and presumptnova security of salvation.  is neither alone with faith, nor a persuasion infallible that maketh a man no less secure and certain of his salvation, then 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 the promises and grace of God, and the parties merits. And the words both following & going before, prove also evidently against the Protestants, that our confidence and hope in the day of judgement dependeth not 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. 
2 Pet. 1, 10.  And that is the doctrine of S. Peter when he said, Labour, that by good works you may make sure your vocation and election. and S. Paul's meaning, when he said, I have fought a good fight, 
2. Tim. 4. 7.  there is laid up for me a crown of justice, which our Lord will render to me in that day, a just judge.  
18. Fear is not in charity.] 
The fear of God in just men, connfisteth with charity.  The heretics very falsely understand this place so, that Christian godly men ought to have no doubt, mistrust, or fear of hell and damnation. Which is most evidently against the Scriptures, commending every where unto us the awe and fear of God and his judgements. Fear him (saith our saviour Mat. 10) that can cast body and soul into hell. And Psal. 118. Pearse my flesh with thy fear. Which fear of God's judgements caused S. Paul & all good men to chastise their bodies, 
1. Cor. 9  lest they should be reprobate and damned. 
Prou. 28.  And the wise man for this cause affirmeth him to be happy, that is ever fearful. And holy Job faith, 
job c. 9  I feared all my works. And the Apostle, With fear and trembling work your salvation. 
Phil. 2.  Which kind of fear is even in the justest men and most full of charity, consisting well with the same virtue, and is called Filialis is timer, 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, 
What fear agreeth not with charity.  and is clean against hope also, that which bringeth such perplexity and auxietie 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 external works of justice, not for any love or delight he hath in God or his laws, 
Servile fear is not ill.  but only for fear of damnation, 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 kind 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 kill the body. 
Mat. 10.     

CHAP. V.  
They that love God, must love his natural son Jesus, and his sons by adoption, and keep his commandments, 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 therefore able to give us life everlasting, 14 and all our petitions, 16 and our prayers for all our brethren that sin not unto death, dying in their mortal sins by impenitence. Last of all, he warneth them not to communicate with idols.  
verse 1 WHOSOEVER believeth that Jesus is Christ, is borne of God. And every one that loveth him which begat: loveth him also which was borne of him. ✝ verse 2 In this we know that we love the children of God: when as we love God, and keep his commandments. ✝ verse 3 For this is the charity of God, that we keep his commandments: * and ″ his commandments are not heavy. 
Mao. 11, 30.  ✝ verse 4 Because all that is borne of God, 
The Epistle upon Dominica in albis or Low Sunday.  overcometh the world. and this is the victory which overcometh the world, our faith. ✝ verse 5 Who is he * that overcometh the world, 
1 Cor. 15, 57  but he that believeth that Jesus is the son of God? ✝ verse 6 This is he that came by water and blood Jesus Christ: not in water only, but in water and blood. And it is the Spirit which testifieth, that Christ is the truth.  
✝ verse 7 For there be ″ three which give testimony in heaven, the Father, the Word, and the Holy Ghost▪ and these three be one. ✝ verse 8 And there be three which give testimony in earth: the spirit, water, and blood. and these three be one ': ✝ verse 9 If we receive the testimony of men, the testimony of God is greater. because this is the testimony of God which is greater, that he hath testified of his son. 
Io. 3, 36.  ✝ verse 10 * He that believeth in the son of God, hath the testimony of God in himself. ⊢ He that believeth not the son, maketh him a liar: because he believeth not in the testimony which God hath testified of his son. ✝ verse 11 And this is the testimony, that God hath given us life everlasting. And this life is in his son. ✝ verse 12 He that hath the son, hath life. he that hath not the son of God, hath not life.  
✝ verse 13 These things I write to you, that you may know that you have eternal life which believe in the name of the son of God. ✝ verse 14 And this is the confidence which we have toward him: that, 
Mt. 7, 7. 21, 22. 1 Io. 3, 22.  * what soever we shall ask according to his will, he heareth us. ✝ verse 15 And 
c or, if we know.  we know that he heareth us whatsoever we shall ask: we know that we have the petitions which we request of him.  
✝ verse 16 He that knoweth 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 ask. ✝ verse 17 all iniquity, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is sin. And there is a sin 
` not to death.  to death '. ✝ verse 18 We know that every one which is borne of God, sinneth not: but the generation of God preserveth him, and the wicked one toucheth him not. ✝ verse 19 We know that we are of God, and the whole world is set in wickedness. ✝ verse 20 And we know that the son of God cometh: and he * hath given us understanding, 
Luc. 24, 45.  that we may know the true God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & may be in his true son. This is the true God, & life everlasting. ✝ verse 21 My little children, keep yourselves ″ from Idols. Amen.  

ANNOTATIONS CHAP. V.  
5. His commandments are not heavy.] 
The commandments possible to be kept.  How can the Protestants say that god's commandments can not possibly be fulfilled or kept in this life, seeing the Apostle saith, they be not heavy: and Christ saith, 
Mat. ●●.  his yoke is sweet, and his burden light? See for the full understanding of this place. S. Augustine de perfectione justitia c. 10. The heretics in favour of their foresaid error, 
Heret. translation.  rather translate, His commandments are not 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grievous; then, are not heavy.  
7. Three which give testimony.] 
Three persons & one substance in the B. Trinity.  An express place for the distinction of three persons, & the unity of nature and essence in the B. Trinity: against the Arians and other like heretics, who have in divers ages found themselves so pressed with these plain Scriptures, that they have (as it is thought) altered and corrupted the text both in Greek and Latin many ways: even as the Protestants handle those texts that make against them. 
The Arians corrupt the text of Scripture.  But because we are not now troubled with Arianisme so much as with Caluinisme, we need not stand upon the variety of readings or expositions of this passage. See S. Hierom in his epistle put before the 7 Canonical or Catholic Epistles.  
16. A sin to death.] 
What is a sin to death.  A sin to death is an other thing then a mortal sin, for it is that mortal sin only, whereof a man is never penitent before his death, or in which he continueth till death, and dieth in it. I affirm (saith S. Augustine de correp. & great. c. 12) that a sin to death is to leave faith working by charity even till death. So likewise in the words before, a sin not to death, is not that which we call a venial sin, but any that a man committeth and continueth not therein till death.  
16. For that I say not.] If the sin to death where of he speaketh, be the sin wherein a man dieth without repentance, according to S. Augustine's words before rehearsed: then the prayer which he speaketh of, 
Prayer for the dead.  must needs be prayer for the dead. because he speaketh of praying, or not praying, for them that died in deadly sin, exhorting us to pray, and encouraging us to do it with confidence to be heard, if we pray, for them that departed this life not in deadly sin: and contrariwise in manner dissuading & discouraging us from praying for such as continued in wickedness even till their lives end. And S. Augustine setteth down the Churches practise agreeable to the Apostles meaning, 
Some of the dead may not be prayed for.  li. 21 c. 24. de civit. Dei. if there be any (saith he) that persist till death in impenitence of heart, doth the Church now pray for them, that is for the souls of them that so are departed? So saith he. And this is the cause, that Concilium Bracharense primum sap. 34 forbiddeth 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. 
It is proved that the Apostle speaketh of praying for the dead.   
And that the place is most properly or only meant of praying for the departed, this convinceth, that neither the Church nor any man is dehorted here from praying for any sinner yet living, not for: he 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 prayeth, and is often heard, for heretics, jews, Turks, apostates, 
The caluinists' blasphemy, to avoid this sense of the Apostle.  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 apostasy and certain other sins of the reprobate, can not be forgiven at all in this life. Which they hold, only to avoid the sequel of praying for the dead upon these words of S. John, besides that they must take upon them presumptuously, to know and discern of God's secrets, who be reprobate, and who be not, and according to that, pray for some, and not for othersome▪ all which is most wicked and absurd presumption.  
As for their allegation, that S. jeremy the Prophet was forbidden to pray for the Jews, and warned that he should not be heard, Chap. 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 S. John here speaketh. secondly, jeremy was not forbidden to pray for the remission of their sins, nor had denial to be heard therein for any man's particular case, whereof the Apostle here speaketh: but he was told that they should not escape the temporal punishment and affliction which he had designed for them, and that he would not heard him therein.  
21. From idols.] 
Heret, translation against sacred images.  It is so known a treachery of heretics to translate idola images (as here and in a number of places, specially of the English Bible printed the year 1562) that we need not much to stand upon it. As this also is seen to all the world, that they do it of purpose to seduce the poor ignorant people, and to make them think, that whatsoever in the Scriptures is spoken against the idols of the Gentiles (which the Prophet calleth Simulachra Gentium) is meant of pictures, 
Psal. 113.  sacred images, & holy memories of Christ and his saints. Against such seducers the second sacred council of Nice, 
The 2 council of Nice pronounceth anathema, that is, a curse against the Caluinists.  called the seventh synod, 
Edit. Colon. an. 1567.  decreeth thus Act. 4. pag. 122. Quicunque sententias sacrae scriptura de Idolis, contra venerendas imagines adducunt, anathema. Qui venerandas imagines idola appellant, ananthema, Qui dicuntque Christiani adorant imagines ut Deos, anathema▪ that is, Ananthema to all them that bring the sentences of holy Scripture touching Idols; against the venerable images, Anáthema to them that call the venerable images, idols. Anáthema to them that say, Christians adore images as gods.  
Now in their later translations the heretics perceiving that the world seethe their unhonest dealing, corrected themselves in some places, and in this place have put, idols, in the text: but to give the people a watchword that the church's images are to be comprised in the word, idols, The 
* Bible of the year 1577.  they have put, images, in the margin. But concerning this matter, it is most evident that neither every idol is an image, 
The great difference of idol & image.  nor every image an idol: and that, howsoever the origine or etymology of 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 differing. The great dragon that the Babylonians adored (Dan. 14) was an idol, but not an image: the Cherubins in salomon's temple were images, but not idols▪ and the face of the Queen in her coin or elsewhere, as Caesar'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 which in Scripture be named images for all that, and be so in deed, and not idols. which convinceth, that the heretics be false & corrupt translators in this place and other the like, confounding these two words as if they were all one.  
But as for the having of images or purtraites of holy things, not only in private houses, but also in Churches, 
Sacred images in Churches, by Gods own warrant.  God himself doth warrant us, 
Exod. 25.  who * commanded even the Jews themselves (a people most prone to idolatry, and that after he had given them a special precept of not having, making, or worshipping of idols) to make the images of Angels (the Cherubins) and that in the sovereign holiest place of adoration that was in the Temple, & about the ark▪ yea and in respect of which sacred images partly, they did (as S. Hierom saith ep. 17 c. 3) so great reverence to the holy place called Sancta sanctorum. If they then were warranted and commanded to make and have in so great reverence the images of mere spirits or Angels, whose natural shape could not be expressed▪ 
The 2 council of Nice was gathered against image-breakers.  how much more may we Christians have and reverence the images of Christ, his B. 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 strait counted heretics, that began to speak against images, and that council was called purposely for them, and condemned them for heretics, 
The antiquity of holy images.  & confirmed the former ancient reverence and use of sacred images. which began even in our saviours time or little after, when good religious folk for love and reverence made his image, namely the woman that he healed of the bloody flux. which image was also approved by miracles, as the Ecclesiastical history telleth, and namely Eusebius Eccl. hist. li. 7 c. 14. 
* 〈◊〉 citato.  who also witnesseth that the images of Peter and Paul were in his days. as you may see also in S. Augustine (li. d. consens. Evangelist. c. 10) that their pictures commonly stood together in Rome, even as at this day. Of our Lady's image see S. Gregory li. 7. ep. 5. indict. 2 ad januar. & ep 53. In whom also (li. 7. ep. 109) you may see the true use of images, & that they are the books of the unlearned, and that the people ought to be instructed and taught the right use of them, 
The use and fruit of holy images.  even as at this day good Catholic folk do use them to help & increase their devotion, in all Catholic Churches: yea the Lutherans themselves retain them still. S. Damascene written three books in defence of sacred images against the foresaid heretics.     

THE SECOND EPISTLE OF John THE APOSTLE.  
He commendeth the lady and her sons for continuing in the old saith, bidding them so to do hereafter also, lest they lose the reward of their works in the day of judgement: and to Jove the true believers, but with heretics to have no society: expressing also the points then in controversy.  
verse 1 THE Senior to the lady Elect and her children, whom I love in truth, and not I only, but also all that have known the truth, ✝ verse 2 for the truth which abideth in us, and shall be with us for ever. ✝ verse 3 Grace be with you, mercy, peace from God the Father, and from Christ Jesus the son of the Father in truth, and charity.  
✝ verse 4 I was exceeding glad, because I have found of thy children walking in truth, as we have received commandment of the Father. ✝ verse 5 And now I beseech thee Lady, not as writing a new commandment to thee, but that which we have had ″ from the beginning, 
Io. 15, 12.  * that we love one an other. 
1 Io. 3, 11.  ✝ verse 6 And this is charity, that we walk according to his commandments. For this is the commandment, that as you have heard from the beginning, you walk in the same: ✝ verse 7 because many seducers are gone out into the world, which do not confess Jesus Christ to have come into flesh: this is a seducer and an antichrist.  
✝ verse 8 look to yourselves, that you lose not the things which you have wrought: but that you may receive a full 
⸬ Reward for keeping fast the Catholic faith.  reward. ✝ verse 9 every one that 
c To go back or revolt from the received truth and doctrine Apostolical, it damnable.  revolteth, and persisteth not in in the doctrine of Christ: hath not God. He that persiteth in the doctrine: the same hath both the Father, and the son. ✝ verse 10 If * any man come to you, 
Ro. 16, 17.  and bring not ″ this doctrine: ″ receive him not into the house, ″ nor say, God save you, unto him. ✝ verse 11 For he that saith unto him, God save you, communicateth with his wicked works.  
✝ verse 12 having more things to write unto you: I would not by paper and ink: for I hope that I shall be with you, and speak mouth to mouth: that your joy may be full. ✝ verse 13 The children of thy sister elect salute thee.  

ANNOT.  
6. From the beginning.] This is the rule of a Christian Catholic man, to walk in that faith and worship of God which he hath received from the beginning. 
To hold fast the old received faith.  Which is that which we now call according to the 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.  
10. This doctrine.] 
To bring wilfully an other doctrine than the Catholic Church setteth down, is always a mark of seducers and heretics.  The Apostles, and true Pastors their lawful successors, and the Church 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 an heretic or false teacher by, but that he cometh with an other doctrine then that which is set down to them. Neither can the heretics shift themselves, as now a days they would do, saying, o let us first be proveds heretics by the Scriptures, let them define an heretic. No, this is not the Apostles rule. Many a good honest shepherd knoweth a wolf, that can nor 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 etc. If therefore he bring not this doctrine, he is a seducer, and an heretic and we must avoid him, whether in his own definitions and censures he seem to himself an heretic or no.  
10. Receive him not.] Though in such times and places where the community or most part be infected, 
When & wherein to converse with heretics, is tolerable: when & wherein, it is damnable.  necessity often forceth the faithful to converse with such in worldly affairs, 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 communicating in worldly affairs with any in this kind, except they be by name excommunicated or declared to be heretics yet even in worldly coonuersation and secular acts of our life, we must avoid them as much as we may, because their familiarity is many ways contagious and nolsome to good men, namely to the simple: but in matter of religion, in praying, reading their books, hearing 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.  
10. Nor say, God save you.] 
S. John would not be in one bath with Cerinthus the heretic.  S. John 〈…〉 anotable story of this holy Apostle touching to is point out of S. Polycarpus, which is this. There be some (saith he) that have heard Polycarpe say, that when John the disciple of our Lord was going to Ephesus, into a bath, to wash himself, and saw Corinthus the heretics within the same, he so denly skipped out, saying that he feared lest the bath should fall, because Corinthus the enemy of truth was within. So saith he of S. John, and addeth also a like worthy example of S. Polycarpe himself: who on a time meeting Martion the heretic, 
The like zeal of S. Polycarpe, and other Apostolic men in not communicating with heretics.  and the said Martion calling upon him, and ask him whether he knew him not: Yes, quoth Polycarpe, I know thee for Satan's sound and heir. So great fear (saith S. Irernaeus) had the Apostles and their disciples to communicate in word only, 
Tit. 3.  with such as were adulterers or corrupters of the truth, as S. Paul also uvarned, when he said, A man that is an heretic, after the first and second admonition avoid. So far Irenaeus. If then, to speak with them or salute them, is so earnestly to be avoided according to this Apostles example & doctrines what a sin is it to flatter them, to serve them, to marry with them, and so forth?    

THE THIRD EPISTLE OF John THE APOSTLE.  
He commendeth Gaives, for continuing in the truth, and for sustaining or succouring true preachers, 9 noting Diotrepes for the contrary, and praising Demétrius.  
verse 1 THE senior to Gaius the dearest, whom I love in truth.  
✝ verse 2 My dearest, concerning all things I make my prayer that thou proceed prosperously, and far well, as thy soul doth prosperously. ✝ verse 3 I was exceeding glad when the brethren came, and gave testimony to thy truth, even as thou walkest in truth. ✝ verse 4 Greater 
` pleasure.  thank ' have I not of them, then that I may hear my children do walk in truth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ✝ verse 5 My dearest, thou dost faithfully whatsoever thou workest on the brethren, 
⸬ A great grace to be beneficial to strangers, specially to them that be of our Catholic faith and suffer for the same.  and that upon strangers. ✝ verse 6 they have rendered testimony to thy charity in the sight of the Church: whom, thou shalt do well, bringing on their way in manner worthy of God. ✝ verse 7 For, for his name did they departed, taking nothing of the Gentiles. ✝ verse 8 We therefore ought to receive such: that we may be coadjutors of the truth.  
✝ verse 9 I had written perhaps to the Church: but he that loveth to bear 
b It seemeth (saith S. Bede) he was an arch-heretic or proud Sectmaister.  primacy among them, Diótrepes, doth not receive us. ✝ verse 10 For this cause, if I come, 
c That is, I will rebuke them and make them known to be wicked. Bede.  
c commonebo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will advertise his works which he doth: with malicious words chatting against us. and as though these things suffice him not: neither himself doth receive the brethren, and them that do receive, he prohibiteth, and casteth out of the Church. ✝ verse 11 My dearest, do not imitate evil, but that which is good. He that doth well, is of God: he that doth ill, hath not seen God. ✝ verse 12 To Demetrius testimony is given of all, and of the truth itself, yea and we give testimony: and thou knowest that our testimony is true.  
✝ verse 13 I had many things to write unto thee: but I would not by ink and pen write to thee. ✝ verse 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 argument OF THE EPISTLE OF S. judas.  
IN the Gospel these are called Fratres jesus, 
Mat. 1●.  the brethren of Jesus: James and Joseph, and Simon, and jude. Their father is called Alphaeus, 
Mat. 1●.  where James is termed, james of Alphaeus: 
Mat. 1●.  a●d their mother, Maria jacobi minoris. Marry the mother of James the younger and of Joseph. Which Marie in an other place being called Maria Cleophae, 
joh. 19  we perceive their father was named both Alphaeus and also Cleophas. And that this Cleophas was brother to Joseph our Lady's husband, 
* Euseb. hist. li. 3. c. 10.  Hegesippus telleth us. therefore because Joseph was called the father of Christ, his brother's children, were called the brethren, that is (according to the custom of the scripture also) the kinsmen of our Lord: and not because they were the children of Joseph himself by an other wife, much less (as helvidius the heretic did blaspheme) by our B▪ Lady the perpetual virgin MARIE. Howbeit some good authors say, that their mother Marie was the natural sister of our Lady, and that therefore they are called, Fratres Domini, the brethren of our Lord.  
Howsoever that be, 
Luc. ●.  three of them are reckoned among the 12. Apostles, James, and Simon Cananaeus, 
Mat. 10.  and jude. Yea and that they were somewhat more than Apostles, though less than Peter, S. Paul signifieth, where he saith speaking of himself and Barnabas: As also the other Apostles, and the brethren of our Lord, and Cephas. 1. Cor. 9  
And as S. Luke calleth this Jude, Jude of James, so he calleth himself in this Epistle of his, Jude the servant of Jesus Christ, and the brother of james. 
Mat. 10.  S. Matthew and S. 〈…〉, as Lebbaeus also in the Greek. 
Mar. 3.  His feast and his 〈…〉 Church keepeth Octob. 28. called Simon and judes day.  
His Epistle is an 〈◊〉 against all heretics (as it were a commentary of 2 Pet. 2.) and namely (as * ●. Aug. hath told us) against those, 
pag. 379. 646.  which misconstred S. Paul's Epistles and held Only faith. whom he calleth therefore, Men that transfer or 〈…〉 grace of God into riotousness▪ v. 4. exhorting Catholics to be constant and 〈◊〉 from their old faith, and to contend for the keeping thereof, v. 3. 〈…〉. Heretics ● saith he) segregate themselves from the Church and from 〈…〉 v. 19   

THE Catholic EPISTLE OF judas THE APOSTLE.  
He exhorteth them to stand to their old faith, showing them by examples, that it is damnable not to continue and be constant: 8 inveighing against the lechery, blasphemy, apostasy, banqueting of the heretics, 14 and that their damnation was long foretold. 17 Catholics therefore to be unmovable, to reprove the obstinate, to recover all not desperate, to confirm the weak, and to live themselves virtuously and without mortal sin, which by God's grace they may do.  
verse 1 judas the servant of Jesus Christ, and brother of James: to them that are in God the Father beloved, and in Jesus Christ preserved, and called. ✝ verse 2 mercy to you, and peace and charity be accomplished.  
✝ verse 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. ✝ verse 4 For there are certain men secretly entered in (which were long ago prescribed unto this judgement) impious, transferring the grace of our God 
⸬ divers heretics abuse the liberty of Christ's grace and Gospel, to the fulfilling of their carnal lusts and concupiscences.  into riotousness, and denying the only Dominator, and our Lord Jesus Christ. 
2 Pet. 2.  ✝ verse 5 * But I will admonish you, that once know all things, that 
c This is our saviour, not josuè, as S. Hierom noteth ep. 17. see Abac. c. 3. v. 18.  Jesus, saving the people out of the land of Egypt, 
Nu. 14, 37.  * secondly destroyed them which believed not. ✝ verse 6 But the Angels which kept not their principality, but forsook their own habitation, he hath reserved under darkness in eternal bonds unto the judgement of the great day. 
Gen. 19  ✝ verse 7 As * Sodom and Gomorrhe, and the city adjoining in like manner having 
c exf●rnicat●.  fornicated, and going after other flesh, were made an example, sustaining the pain of eternal fire. ✝ verse 8 In like manner these also defile the flesh, and 
⸬ Such be heretics, that will not be subject to any 〈…〉 refuse to obey the laws either of Spiritual or Temporal rulers. in which kind (specially in blaspheming the supreme Spiritual Magistrate) the Protestants do pass.  despise dominion, & blaspheme majesty. ✝ When Michael the Archangel, disputing with the devil, made altercation ″ for the body of Moses: he durst not infer judgement of blasphemy, but said, Our Lord 
` rebuke.  command ' thee. ✝ verse 10 But these, what things so ever certes they are ignorant of, ″ they blaspheme: and what things so ever naturally, as dumb beasts, they know, in those they are corrupted.  
✝ verse 11 woe unto them, 
` because they.  which ' have gone in the way of * ″ Ca●n: and with the error of * Balaam, have for reward powered out themselves, 
Gen. 4, 8.  and have perished in the contradiction of Corè. 
Nu. 22.  ✝ verse 12 These are in their banquets, 
Nu. 16.  spots, feasting together without fear, feeding themselves, clouds without water which are carried about of winds, trees of autumn, unfruitful, twice dead, plucked up by the roots, ✝ verse 13 raging waves of the sea, foaming out their own confusions, wandering stars: to whom the storm of darkness is reserved for ever. ✝ verse 14 And of these prophesied Enoch, the seventh from Adam, saying, Behold our Lord is come in his holy thousands, ✝ verse 15 to do judgement against all, and to reprove all the impious, of all the works of their impiety whereby they have done impiously, and of all the hard things which impious sinners have spoken against him. ✝ verse 16 These are murmurers, full of complaints, walking according to their own desires, and their mouth speaketh pride, admiring persons for gain sake.  
✝ verse 17 But you may dearest, be mindful of the words which have been spoken before by the Apostles of our Lord Jesus Christ, 
1 Tim. 4.  ✝ verse 18 who told you, * that in the last time shall come mockers, 
2 Tim. ●.  according to their own desires walking in impieties. 
2 Pet. 3.  ✝ verse 19 ″ These are they which segregate themselves, sensual, having not the Spirit. ⊢ ✝ verse 20 But you my dearest, building yourselves upon 
` your.  our ' most holy faith, in the holy Ghost, praying, ✝ verse 21 keep yourselves in the love of God, expecting the mercy of our Lord Jesus Christ unto life everlasting. ✝ verse 22 And these certes reprove being judged: ✝ verse 23 but them save, pulling out of the fire. And on other have mercy in fear: hating also that which is carnal, the spotted cote.  
✝ verse 24 And to him that is able to preserve you without sin, and to set you immaculate before the sight of his glory in exultation in the coming of our Lord Jesus Christ, ✝ verse 25 to the only God our saviour by Jesus Christ our Lord be glory and magnificence, empire and power before all worlds, and now and for all worlds evermore. Amen.  

ANNOT.  
9 For the body of Moses.] 
Truths unwritten, and known by tradition.  When, why, or how this altercation or combat was between S. Michael 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 faithful, that were not written in Scriptures canonical, as this was among the Jews.  
10. They blaspheme.] He speaketh of heretics, who being ignorant in Gods mysteries and the divine doctrine of his Church, 
Ignorance maketh heretics blaspheme.  when they can not reprove the things, than they fall to execrations, irrisions, and blasphemies against the Priests, Church, and Sacraments, and whatsoever is godly.  
11. Cain, Balaam, Corè.] The Apostle would have heretics specially to be known by the resemblance they have, 
Heretics resembled to Cain, Balaam, and Corè.  first to Cain, in that for envy that his brother's service and sacrifice was accepted and his rejected, slew his said brother, and was a fugitive from the face and city of God, which is the Church. Secondly, by their resemblance to Balaam, who for money was induced to curse God's people, as covetousness is commonly the cause that first maketh heretics and false Prophets. Whereupon S. Augustine saith, He is an heretic that for temporal commodities sake either coi●ath or followeth new opinions. S. August. li. de Vtil. cred. cap. 1. And lastly by the resemblance they have with the ancient and notorious schismatic Corè, and his companions, who forsook the ordinary priesthood appointed by God, and would needs do sacrifice themselves without lawful calling.  
Such in deed be all heretics, and such be all their sacraments, service, and offices in their Church, as Cores were in his schismatical tabernacles. And as pride was the cause of his revolting from the obedience of Moses and Aaron his Priests and true governors: so is intolerable pride the cause of all heretics forsaking their lawful Pastors and Rulers, and namely of forsaking Christ's own Vicar in earth, our true Aaron, as S. Bernard calleth him. De consid. li. 2. cap. 8. To all such forsakers the Apostle here giveth the curse and Valerio due to the said three, Cain, Balaam, and Corè, and telleth them that the storm of darkness and eternal damnation is provided for them: most lively describing all heretics (as in some we to our woe have experience by their manners in our days) in all this passage even to the end of the epistle.  
19 These are they which segregate themselves.] 
All heretics segregate themselves.  The conditions in the later days, that is, ever since Christ's time, not of these only of our age. For there were many that forsook God's Church and segregated themselves from the fellowship of the faithful even in the primitive Church: that we may the less marvel at these men's segregating themselves, and going out from the rest into several sects, which S. Augustine therefore calleth Segregations.    

THE argument OF THE APOCALYPSE OF S. John.  
THAT which the old Testament foretold of Christ himself, the Apostles could report the fulfilling thereof in the new Testament, by way of an history, even from his Conception to his Glorification. But of his Church, they could not do the like: because in their time it did but begin: being to continue long after them, even to the end of the world, and then at length to be glorified, as Christ her Spouse already is, hereupon God would have S. Luke to report in the acts of the Apostles, the story of the church's beginning▪ and for the rest of it to the end, (that we might receive this benefit also by the Apostles hands) he would S. John to tell us of it in this book by way of a prophecy.  
Of which book S. Jerome saith: 
Hier. ad Paulin.  The Apocalypse of S. John hath as many sacrament or mysteries, as words. Yea more than that, In every word there are hid manifold and sundry senses. therefore it is very little that can here be noted, in respect. Yet to give the good Catholic (whose comfort is here) some little help, the book may be divided into five parts.  
The first (after the proem) containeth seven Epistles from Christ now in glory, 
Ca 1. 2. 3.  to seven Churches of Asia, 
1 part.  or (for, these he maketh all one) to the seven Bishops of those Churches: meaning no to those only, but to all his Churches & Bishops throughout the world: saying therefore in every one of them, to all in general: He that hath an ear, let him hear what the Spirit saith to the Churches. As also in every one he exhorteth us to fight manfully (in this spiritual warfare of ours against sin) for the victory, and in every one accordingly promiseth us a reward in heaven. But before this, in the beginning of every one, be partly commendeth, partly reprehendeth, and exhorteth to penance. Where 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 & the sixth. In the beginning also of every one, he taketh some piece out of the apparition going before, to frame thereof his slyle agreeably to the matter of each Epistle.  
After this admonition to Pastors and their flocks: 
Ca 4. to the 8.  the second part followeth, 
2.  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 which, he seethe praise sung now in heaven and earth, not only to the Godhead, as before, but also (after a new manner) to Christ according to his manhood. And here, when he is come to the opening of the last seal, signifying doomsday, he letteth that matter alone for a while, and to speak more fully yet of the said course of the Church, 
Ca 8. to the 12.  he bringeth in an other pageant (as it were) of seven Angels with seven Trumpets. The effect of both the seals & Trumpets, in this: That the Church beginning and proceeding, there should be raised against it, cruel persecutions, and pestilent heresies: and at length after all heresies, a certain most blasphemous apostasy, being the next preparative to the coming of Antichrist: After all which, Antichrist himself in person shall appear in the time of the sixth seal, and sixth trumpet, persecuting and seducing (for the short time of his reign) more than all before him. The Church notwithstanding shall still continue, and wade through all▪ because Christ her Spouse is stronger than all these adversaries, who also strait after the said sixth time, shall in the seventh, come in majesty and judge al.  
Of the which judgement, 
3.  differing yet a while to speak at large, 
C. 12. 13. 14.  he doth first in the third part entreat more fully of the devils working by Antichrist and his company against the Church, that the justice of Christ afterwards in judging, may be more manifest.  
At length, 
4.  therefore in the fourth part he cometh to the seven last plagues, 
C. 15. to the 21.  the seventh of them containing the final damnation of the whole multitude society or corpse of the wicked, from the beginning of the world to the end. Which multitude, in the Gospel and first Epistle of this same S. John (as also in the other Scriptures commonly) is often called Mundus, 
1 Io. 2,  the world, 
Apoc. 17.  and here he calleth it partly, Meretricem, a whore or harlot, because with her concupiscence she enticeth the carnal and earthly men away from God: partly, Civitatem Babylon, the city of Babylon, because it maketh war against Jerusalem the city of God, and laboureth to hold God's people captive in sin, as it was shadowed in Nabuchodonosor & his Babylonias, leading and holding the Jews with their Jerusalem, in captivity, until Cyrus (in figure of Christ) delivered them. But whether all these seven plagues should be understood (as the seventh) of doomsday itself, it is hard to define. More like it is, that the first six are to go before doomsday: 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 them corporally, as also the plagues wherewith Elias and his fellow shall in the time of Antichrist plague the wicked (which peradventure shall be the same last plagues) where of we read in this book c. 11. v. 6. But not content to have described thus the damnation of the whole adulterous & bloody 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, 
5.  on the other side, 
C. 21. 22.  in the fifth part he reporteth the unspeakable and everlasting glory, that the Church after all this suffering, shall by Christ her glorious Spouse be assumpted unto. And so he concludeth the book.   

THE APOCALYPSE OF John THE APOSTLE. 
The Church readeth this book at matins from the 3 Sunday after Easter unto the 4.   

CHAP. I.  
9 S. John being banished in the isle Patmos▪ 
The 1 part. Seven epistles to the Churches.  is commanded to write to the seum Churches of Asia (signified by the seven candlesticks) that which he saw upon a Sunday, round about the son of man: 13 whose manner of apparition is described.  
verse 1 THE ″ Apocalypse of Jesus Christ which God gave him, 
The Epistle upon Michaelmas day Septemb. 29, & on the Apparition of S. Michael Mai. 8.  to make manifest to his servants the things which must be done quickly: and signified, sending by his Angel to his servant John, ✝ verse 2 who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen. ✝ verse 3 Blessed is he that readeth and heareth the words of this prophecy: and 
⸬ There be many (specially now a days) that be great readers, hearers and talkers of Scriptures▪ but that is not enough to make them good or blessed before God, except they keep the things prescribed and taught therein▪ according to our saviours saying (Luc. 11.) Blessed are they that hear the word of God, and keep it.  keepeth those things Which be written in it▪ for the time is nigh.  
✝ verse 4 John ″ to the seven churches which are in Asia. Grace to you and peace from * him that is, 
Exo. 3, 14.  and that was, and that shall come, and ″ from the seven spirits which are in the sight of his throne, 
Col. 1.  ✝ verse 5 and from Jesus Christ who is the faithful witness, the * first borne of the dead, & the prince of the kings of the earth, 
Heb. 9  who hath loved us, 
1 Pet. 1.  and * washed us from our sins in his blood, 
1 Pet. 2.  ⊢ ✝ verse 6 and hath made us * ″ a kingdom and priests to God and his father, to him be glory and empire for ever and ever. Amen. ✝ verse 7 Behold he cometh with the clouds, 
Zach. 12.  and every eye shall see him, and * they that pricked him. And all the tribes of the earth shall, bewail themselves upon him. 
Esa. 44.  yea, Amen. ✝ verse 8 * I am Alpha and Omega, the beginning and end, 
Apo. 21. 22, 13.  saith our Lord God, which is, and which was, and which shall come, the omnipotent.  
✝ verse 9 I John your brother and partaker in tribulation, and the kingdom, and patience in Christ Jesus, was in 
⸬ Banished thither for religion by Nero, or rather by Domitian, almost 60 years after Christ's Ascension.  the island, which is called Patmos, for the word of God and the testimony of Jesus. ✝ verse 10 I was 
c I had a vision, and not with my corporal eyes, but in spirit I beheld the similitudes of the things following.  in spirit ″ on the Dominical day, and heard behind me a great voice as it were of a trumpet ✝ verse 11 saying, That which thou feast, write in a book: and send to the seven churches which are in Asia, to Ephesus, and Smyrna, and Pergamus, and Thiatîra, and Sardis, and Philadelphia, and Laodicia. ✝ verse 12 
b The I GENERAL VISION of the 7 according to S. Ambrose.  And I turned, to see the voice that spoke with me. And being turned I saw seven candlesticks of gold: ✝ verse 13 & in the mids of the seven candlesticks of gold, one 
⸬ It seemeth not to be Christ himself, but an Angel bearing Christ's person, & using divers speeches proper to Christ.  like to the son of man, ″ vested in a 
c podére Sap. 18, 24.  priestly garment to the foot, and girded about near to the paps with a girdle of gold. ✝ verse 14 and his head and hears were white, as white wool, & as snow, and his eyes as the flame of fire. ✝ verse 15 and his feet like to latten, as in a burning furnace▪ and his voice as the voice of many waters: ✝ verse 16 and he had in his right hand seven stars▪ and from his mouth proceeded a sharp two edged sword: and his face, as the sun shineth în his virtue. ✝ verse 17 And when I had seen him, I fell at his feet as dead. And he put his right hand upon me, saying, fear not, 
Esa. 41, 4. 44, 6.  * I am the first and the last, ✝ verse 18 and alive, and was dead, and behold I am living for ever and ever, and have the keys of death and of hell. ✝ verse 19 writ therefore the things which thou hast seen, and that are, and that must be done after these. ✝ verse 20 The sacrament of the seven stars, which thou hast seen in my right hand, and the seven candlesticks of Gold. ″ the seven stars, are ″ the angels of the seven churches▪ and 
⸬ S. Irenaeus alluding to this saith, The Church every where preacheth the truth, and this is the sevenfold candlestick, bearing the light of Christ etc. Li. 5. aduers●haer.  the seven candlesticks, are the seven churches.  

ANNOTATIONS CHAP. I.  
1. APOCALYPSE.] 
An admonition to the reader concerning the difficulty of this book.  Of the Apocalypse thus writeth the ancient father Denys. Bishop of Corinth▪ as Eusebius allegeth him li. 7 c. 20 hist. Eccl. Of this book (saith he) this is my opinion, that the matter thereof is far more profound than my wit can reach unto, and I doubt not but almost in every sentence of it, there lieth hidden a certain sense exceeding mystical and marvelous, which though I understand not, yet I conceive that under the words there is a deep meaning, and I measure not the matter by reason, but attribute all to faith, taking it to be more high and divine, than I can by cogitation comprise: not reproving that which I understand not, but therefore I admire with reverence, because my wit can not attain to it. Again S. Augustine saith, that in the Apocalypse many things are obscurely spoken, to exercise the mind of the reader: and yet some few things left evident, that through them a man may with labour search out the rest, specially for that the author so repeateth the same things in divers sorts, that seeming to speak of sundry, matters, in deed is found bus to utter the same things divers ways. li. 20 de civit. Del c. 17.  
Which we set down here in the beginning, to warn the good Christian reader, to be 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 chiefly note unto 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 matter of edification, and that as briefly as may be, for that the volume groweth great.  
4. To the 7 Churches.] That certain numbers may be observed as significative and mystical, it is plain by many places of holy Scripture, 
Numbers mystical.  and by the ancient Doctors special noting of the same to many purposes. Whereby we see the rashness of our adversaries, in condemning generally all religious respect of certain numbers in our prayers, fasts, or actions. Namely the number of seven, is mystical; and prophetical, perfect, and which (as S. Augustine saith.) the Church knoweth by the Scriptures, to be specially dedicated to the Holy Ghost: and to appertain to spiritual mundation, as in the Prophets appointing of Naam in to wash seven times in lordan, and the sprinkling of the blood seven times against the tabernacle. 
The number of seven mystical: specially in this book.  li. 4 qu●st. in number. q. 33, See li. 5. c. 5 de Gen. ad lit. & li. 5 quest in Deuter. q. 42. all these visions stand upon sevens. Seven Churches, seven Angels, seven stars, seven spirits, seven candlesticks, seven lamps, seven trumpets, seven vial●, seven horne● of the lamb, seven hills, seven thunders, seven heads of the Dragon, signifying the Di●el: 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 & 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 Angels, for all the Angels or governors of the whole Catholic Church: and so forth in the rest, because the number of seven, hath the perfection of universality in it, as S. Augustine saith li. 5 qu●st. in Deuter. q. 42.  
4. From the 7 spirits.] The Holy Ghost may be 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 Augels, by comparing this to the like in the 5 Chapter following: where he seemeth to call these, 
Grace & peace from God & the holy Angels.  the seven spirits sent into all the world, as S. Paul to the hebrews (c. 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 that benediction cometh one way of God, and an other way of his Angels or saints, being but his creatures. And so they may learn, that the faithful often loyning in one speech, 
God and our Lady save us, and the like.  God and our Lady, our Lord and any of his saints, to help us or bless us, is not superstitious, but an Apostolical speech. and so the Patriarch said (Gen. 48. v. 16.) The Angel that delivereth me from all evils, bless these children. See the Annot. Act. 25, 28.  
6. A kingdom and Priests.] As all that truly serve God, and have the dominion and superiority over their concupiscences and whatsoever would induce them to sin, 
How all Christians be both kings & Priests.  be kings: so all that employ their works and themselves to serve God & 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, be were a seditious heretic, even so are they that upon this or the like places where all Christians, be called priests in a spiritual sort, would therefore infer, 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 Corè, saying to Moses and Aaron, Let it suffice you, that all the multitude is of holy ones, and the Lord is in them. Why are you extolled over the people of the Lord! Num. 16.  
10. On the Dominical day.] 
Difference of holy days and workedays.  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 different, though not by nature, yet by use and benediction, from other profane or (as we call them) workedays.  
Secondly, 
Sunday made holiday by the Apostles & the church's authority.  that the Apostles and faithful abrogated the sabbath which was the seventh day, and made holy day for it, the next day following, being the eight 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 then was by the Law observed, but plainly otherwise then was prescribed by God himself in the second commandment, yea and otherwise then he ordained in the first creation, 
Other feasts ordained by the Church.  when he sanctified precisely the sabbath day, & not the day following. Such great power did Christ leave to his Church, and for such causes gave he the holy Ghost to be resident in it, to guide it into all truths, even such as in the Scriptures are not expressed. And if the Church had authority & inspiration from God, 
As Saturday was in memory of the creation, so Sunday of Christ's resurrection.  to make Sunday (being vials workday beforehornes an everlasting holy day: and the Saturday, that before was holy day, now a common devil: why may not the same Church prescribe & appoint the other holy feasts of Easter, Whitsuntide. Christmas, and the rest? for the same warrant she hath for the one▪ that she hath for the other.  
Thirdly, it is to be noted that the cause of this change was, for that now we Christians esteeming more our redemption, than our first creation, have the holy day which was before for the remembrance of God's accomplishment of the creation of things, now for the memory of the accomplishment of our redemption. Which therefore is kept upon that day on which our Lord rose from life to death, 
The Church useth not the Heathenish names of days: but Dies Dominicus, feriae, Sabbatum.  which was the day after the sabbath, being called by the Jews; una or prima Sabbathi, the first of or after the sabbath. Mat 28. Act. 10. 1 Cor. 16. Fourthly, it is to be marked, that this holy day by the Apostles tradition also, was named Dominious dies, our lords day, or, the dominic, which 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 after the names of planets, as in the Romans time: some by the name of certain Idols that the Saxons did worship, & to which they dedicated their days before they were Christians. Which names the Church useth not, but hath appointed to call the first day, the dominic, after the Apostle here: the other by the name of Feries, until the last of the week, which she calleth by the old name, sabbath, because that was of God, and not by imposition of the heathen. See the marginal Annotation Luc. 24, 1.  
Lastly observe, 
God giveth greater grace at holy times of prayer & fasting.  that God revealeth such great things to Prophets, rather upon holy days, and in times of contemplation, sacrifice, and prayer, then on other profave days. and therefore as S. Peter (Act. 10) had a revelation at the six: hour of prayer, and Zacharie (Luc. 1) at the hour of incense, and Cornelius (Act. 10) when he was at his prayers the ninth hour, so here S. John noteth that he had all these marvelous visions upon a Sunday.  
13. Vested in a Priestly garment.] 
Priestly garments.  He appeared in a long garment or vestment proper unto Priests (for so the word, poderes, doth signify, as Sap. 18, 24) and that was most agreeable for him that represented the person of Christ the high Priest, and appeared to John being a most holy Priest, and who is specially noted in the Ecclesiastical history for his Priestly garment called, pé●alon or lamina. Euseb. li. 3 hist. Eccl. c. 25. & li. 5 c. 23.  
20. The seven stars.] 
The true religion manifest as the light on a candlestick.  The Bishops are the stars of the Church, as the Churches themselves 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, 
Mat. 5. 15.  in corners or conventicles of heretics, but at the Bishop's hands, and * upon the candlestick which shineth to all in the house.  
20. The Angels of the Churches.] 
Angel's Protectors.  The whole Church of Christ hath S. Michael for her keeper and Protector, and therefore keepeth his holy day only by name, among all Angels. And as earthly kingdoms have their special Angels Protectors, as we see in the 10 Chapter of Daniel: so much more the particular Churches of Christendom. 
Bishops & Priests are called Angels.  See S. Hierom in 34 Ezech. But of those Angels it is not here meant, as is manifest. And therefore Angels here must needs signify the Priests or Bishops specially of the Churches here, and in them, all the governors of the whole & of every particular Church of Christendom. They are called Angels, for that they are Gods messengers to us, interpreters of his will, our keepers and directors in religion, our intercessors, the carriers and offerers of our prayers to him, 
Malach. 2, 7.  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.    

CHAP. II.  
He is commanded to write divers things to the churches of Ephesus, Auicenna, Pergamus, and Thyatira: praising them that had not admitted the doctrine of the heretics called Nicola●ta, 22 and calling others by threats unto penance: 26 and promising reward to him that manfully overcometh.  
verse 1 AND 
⸬ That which before he willed him to write to the church, he now willeth 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.   to the Angel of the Church of Ephesus write, Thus saith he which ″ holdeth the seven stars in his right hand, which walketh in the mids of the seven candlesticks of gold, ✝ verse 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: ✝ verse 3 and thou hast patience, and hast borne for my name, and hast not fainted. ✝ verse 4 But I have against thee a few things, because 
⸬ By this we see is plainly refuted that which some heretics hold, that a man once in grace or charity can never fall from it.  thou hast left thy first charity. ✝ verse 5 Be mindful therefore from whence thou art fallen: and do penance, and do the first works. But if not: I come to thee, and ″ will move thy candlestick out of his place, unless thou do penance. ✝ verse 6 but this thou hast, ″ because thou hatest the facts ″ of the Nicolaïtes, which I also hate. ✝ verse 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.  
✝ verse 8 And to the Angel of the Church of Smyrna write, Thus saith * the first and the last, 
Apoc. 1, 17.  who was dead, and liveth, ✝ verse 9 I know thy tribulation and thy 
⸬ This Church representeth the state of them that are spoiled of their goods, imprisoned, & manifoldly afflicted for the Catholic faith.  poverty, but thou art rich: and thou art blasphemed of them that say themselves to be Jews and are not, but are the synagogue of Satan. ✝ verse 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 death: and I will give thee 
⸬ The singular reward of Martyrdom.  the crown of life. ✝ verse 11 He that hath an ear, let him hear what the Spirit saith to the Churches, He that shall overcome, shall not be hurt of the 
⸬ 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.  second death.  
✝ verse 12 And to the Angel of the Church of Pergamus write, Thus saith he that hath the sharp two edged sword, ✝ verse 13 I know where thou dwellest, where the seat of Satan is: and thou holdest my name, and hast not denied my faith. And in those days Antipas my faithful witness, who was slain among you, 
⸬ The special residence of Satan is where the faithful are persecuted for Christ's truth▪ where not to deny the Cath. faith for fear, is much here commended.  where Satan dwelleth. ✝ verse 14 But I have against thee a few things: because thou hast there, them that hold the doctrine of Balaam, 
Nu. 24, 14. 25, 2.  who taught Balac ″ to cast a scandal before the children of Israel, to eat and commit fornication: ✝ verse 15 so hast thou also them that hold the doctrine of the Nicolaïtes. ✝ verse 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. ✝ verse 17 He that hath an ear, let him hear what the Spirit saith to the Churches, To him that overcometh I will give the hidden manna, and will give him a white 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcul●̄.  counter: and in the counter, a new name Written, which no man knoweth, but he that receiveth it.  
✝ verse 18 And to the Angel of the Church of Thyatíra write, Thus saith the son of God, which hath eyes as a flame of fire, and his feet like to latten. ✝ verse 19 I know thy 
⸬ None of these are any thing worth without the other.  works, and faith, and thy charity, and ministery, and thy patience and thy last works more than the former. ✝ verse 20 But I have against thee a few things: because thou permittest ″ the woman * Iezabel, 
3 Reg. 18.  who calleth herself a prophetess, to teach, and to seduce my servants, to fornicate, and to eat of things sacrificed to idols. ✝ verse 21 And I gave her a time that she might do penance: and ″ she will not repent from her fornication. ✝ verse 22 Behold I will cast her into a bed: and ″ they that commit adultery with her, shall be in very great tribulation, unless they do penance from their works: ✝ verse 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, 
1 Reg. 16.  and I will give to every one of you 
⸬ Who 〈◊〉 nor here that good works deserve all ution, as ill works damnation: and that it is not faith alone that God rewardeth but that faith which worketh by charity?  according to his works. 
Ps. 7, 10.  ✝ verse 24 But I say to you the rest which are at Thyatira, whosoever have not this doctrine, 
jer. 11, 20.  which have not known the 
` depths.  depth 'of Satan, as they say, I will not cast upon you an other weight. ✝ verse 25 Yet that which you have, hold till I come. ✝ verse 26 And he that shall overcome and keep my works unto the end: ″ I will give him power over the nations, ✝ verse 27 and * he shall rule them with a rod of iron, 
Ps. 2, 9  and as the vessel of a potter shall they be broken, ✝ verse 28 
⸬ This great privilege of saints riseth of the power and pre-eminence of Christ, which his father gave him according to his humanity and therefore to deny it to saints, is to deny it to Christ himself.  as I also have received of my father: and I will give him the morning star. ✝ verse 29 He that hath an ear, let him hear what the Spirit saith to the Churches.  

ANNOTATIONS CHAP. II.  
1. Holdeth the seven.] 
Christ's care of his Church.  Much to be observed, that Christ hath such care over the Church and the Bishops thereof, that he is said here to bear them up in his right hand, and to walk in the mids of them: no doubt to uphold and preserve them and to guide them in all truth.  
2. Thy works, labour, patience etc.] Things required in a Bishop▪ first, good works, and great patience in tribulation▪ 
Special virtues required in a Bishop.  next, zeal and sharp discipline toward offenders is here commended in them▪ thirdly, wisdom & diligence in trial of false Apostles and preachers coming in sheepskins: where is signified the watchful providence that ought to be in them, that heretics enter not into their flocks.  
5. Will move.] 
Sin is the cause that God taketh the Cath. faith from countries.  Note that the cause why God taketh the truth from certain countries, and removeth their Bishops or Churches into captivity or desolation, is the sin of the Prelates and people. And that is the cause (no doubt) that Christ hath taken away our golden candlestick, that is, our Church in England. God grant us to remember our fall, to do penance and the former works of charity which our first Bishops and Church were notable and renowned for.  
6. Because thou hatest.] 
Zeal against heretics.  We see here that of all things, Christian people (specially Bishops) should have great zeal against heretics and hate them, that is, their wicked doctrine and conditions, even as God hateth them▪ for which only zeal, our Lord saith here that he beareth with some Churches and Prelates, and saveth them from perishing.  
6. Of the Nicolaites.] 
Nicolaites the first heretics so called, as a pattern of Arians, Lutherans, and the like peculiar callings.  heretics have their callings of certain persons, as is noted at large Act. 11, 26. These had their name of Nicolas, one of the 7 first Deacons that were chosen Act. 6. Who is thought to have taught community of women or wives, and that it was lawful to eat of meats offered to idols. Which later point is such a thing, as if one should hold it lawful to receive the bread or wine of the new Communion, which is a kind of Idolothytae, that is, idolatrous meats. for though such creatures be good by creation, yet they be made execrable by profane blessings of heretics or Idolaters. And concerning the name of Nicolaites 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, 
Balaam overcoming God's people by persuasion of lechery and bellicheere, was a type of heretics.  that should be called after the like sort, Arians, Macedonians, Nestorians, Lutherans, zwinglians, etc. See S. Hierom cont. Lucifer, in fine.  
14. To cast a scandal.] 
li. 4. Antiq. c. 6.  Josephus writeth that when Balaam could not curse God's people, nor otherwise annoy them, he taught Balaca way how to overthrow them: to wit▪ by presenting unto them their Heathen women very beautiful, and delicate dishes of meat offered to Bel-phego●: that so being tempted they might fall to heathenish manners and displease God. 
2. Pet. 2, 15. Juda v. 11.  To which crafty counsel of Balaam the Apostle resembleth heretics fraud, who by offering of liberty of meat, women, Church goods, breach of vows, and such other licentious allurements, cause many more to fall, then by their preaching.  
20. The woman Jezabel.] He warneth Bishops to be zealous and stout against false Prophets and heretics of what sort soever, 
Zeal against heretics.  by alluding covertly to the example of holy Elias that in zeal killed 450 false prophets of Jezabel, 
3 Reg. 18.  and spared not Achab nor Jezabel themselves, 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, 
Achab and Jezabel.  a furtherer and promoter of the Nicolaites, whom the prophet should here mean, it is hard to say.  
21. She will not repent.] See free will here most plainly, and that God is not the proper cause of obduration or impenitence, 
Free will. God is not author of evil.  but man himself only. Our Lord giveth sinners so long life, specially to expect their amendment: but Jezabel (to whom the Apostle here alludeth) would never repent.  
22. They that commit adultery with her.] 
They that communicate with heretics, shall be damned with them.  Such as communicate with heretics, shall be damned (alas) with them, for, not only such as were in their hearts, of Jezabels' religion, or inwardly believed in Baal, but such as externally for fear worshipped him (which the Scriptures call, bowing of their knees to Baal) are culpable▪ 
3 Reg. 19 v. 18. Ro. 11.  as now many bow their knees to the Communion, that bow not their hearts.  
26. I will give him power.] observe that not only Angels have power and regiment over Countries under God, 
Saint's also are patrons, not only Angels.  but now for the honour of Christ human nature, and for his ministery in the world, the saint's deceased also, being in heaven, have government over men and provinces, and therefore have to do with our affairs in the world. Which is against the heretics of these days, that to take away our prayers to saints, would spoil them of many sovereign dignities, wherein the Scriptures make them equal with Angels.    

CHAP. III.  
He is commanded to write to the Churches of Sardis, Philadelphia, and Laodicia: recalling them that err to penance by threatening, but praising the rest, and promising reward to him that overcometh: 15 detesting also the cold indifferent Christian. 20 He saith that God knocketh at the door of men's hearts by offering his grace, for to enter in to him that will open unto him by consent of free will.  
verse 1 ANd to the Angel of the Church of Sardis, writ, Thus saith he that hath the seven spirits of God, and the seven stars, I know thy works, that thou hast the name that thou livest, and thou art dead. ✝ verse 2 Be vigilant, and confirm the rest of the things which were to die. For I find not thy works full before my God. ✝ verse 3 have in mind therefore in what manner thou hast received and heard: and keep, and do penance. If therefore thou watch not, * I will come to thee as a thief, 
1 Thes. 5, 2. 2 Pet. 3, 10.  & thou shalt not know what hour I will come to thee. 
Apo. 16, 15.  ✝ verse 4 But thou hast a few names in Sardis, 
c Such as have not committed deadly sin after baptism.  which have not defiled their garments: and they shall walk with me in whites, because they 
⸬ Note that there is in man a worthiness of the joys of heaven, by holy life. & this is a common speech in holy Scripture, that man is worthy of God, of heaven, of salvation.  are worthy. ✝ verse 5 ″ He that shall overcome, shall thus be vested in white garments, and I will not put his name out of the book of life, and I will confess his name before my father, and before his Angels. ✝ verse 6 He that hath an ear, let him hear what the Spirit saith to the Churches.  
✝ verse 7 And to the Angel of the Church of Philadelphia write, Thus saith the Holy one and the True one, he that hath the * key of David: 
Esa. 22, 22.  he that openeth, and no man shutteth: shutteth, and no man openeth. ✝ verse 8 I know thy works. Behold I have given before thee a door opened which no man can shut: because thou hast a little power, and hast kept my word, and hast not denied my name. ✝ verse 9 Behold I will give of the synagogue of Satan, which say they be Jews, and are not, but do lie. Behold I will make them come and ″ adore before thy feet▪ and they shall know that I have loved thee. ✝ verse 10 because thou hast kept the word of my patience, and I will keep thee from the hour of tentation, which shall come upon the whole world to tempt the inhabitants on the earth. ✝ verse 11 Behold I come quickly: hold that which thou hast, ″ that no man take thy crown. ✝ verse 12 He that shall overcome, I will make him a pillar in the temple of 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 my God, new Jerusalem which descendeth out of heaven from my God, and my new name. ✝ verse 13 He that hath an ear, let him hear what the Spirit saith to the Churches.  
✝ verse 14 And to the Angel of the Church of Laodicia write, Thus saith 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastici 24, 9 14. Col. 1, 15.  Amen, the faithful and true witness, * which is the beginning of the creature of God. ✝ verse 15 I know thy works, that thou art neither cold, nor hot. I would thou were cold, or hot. ✝ verse 16 But because thou art ″ lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth. ✝ verse 17 Because thou sayest, That I am rich, and enriched, and lack nothing: and knowest not that thou art a miser, and miserable, and poor, and blind, and naked. ✝ verse 18 I counsel thee to buy of me gold fire-tried, that thou Mayest be made rich: and Mayest be clothed in white garments, that the confusion of thy nakedness appear not: and with eye salve anoint thine eyes, that thou Mayest see. ✝ verse 19 I, * whom I love, 
Prou. 3, 12. Heb. 12, 6.  do rebuke and chastise. Be zealous therefore and do penance. ✝ verse 20 Behold I stand at the door and 
⸬ 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 helped also by his grace.  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. ✝ verse 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. ✝ verse 22 He that hath an ear, let him hear what the Spirit saith to the Churches.  

ANNOTATIONS CHAP. III  
5. He that shall overcome.] In all these speeches to divers Bishops and their Churches, 
Doing well in respect of reward.  he continually encourageth them to constancy in faith and good life, by setting before their eyes the reward of the next life. And yet the Caluinists would have no man do good in respect of such reward.  
9 Adore before thy feet.] You see this word of adoration is in Scriptures used for worship of creatures also, 
Adoration of creatures, called Dulia.  and that to fall before the feet of holy men or Angels for duty and reverence, is not idolatry, except the proper honour due to God, be given unto them. See the Annotations upon the 19 & 22 Chapter concerning the Apostles prostration before the Angel. And the adversaries evasion, saying that the adoration was of God only: and that, before the feet of the party, signifieth nothing else but, in his presence, is false and against the phrase of Scriptures. as 4 Reg. 4. where the Sunamite adored Elisaeus, falling down before his feet▪ and 4 Reg. 2. the sons of the Prophets adored him in the same sort. and here this adoration can not be meant but of the Bishop or Angel of Philadelphia, because he promiseth this honour as a reward, and as an effect of his love towards him, saying▪ And they shall know that I have loved thee. And that which he saith in the 22 Chapter, I fell down to adore before the feet of the Angel: the very same he expresseth thus in the 19 Chapters, I fell before his feet to adore him: making it all one, to adore before his feet, and to adore him.  
11. That no man take thy crown.] 
Perseuêrance in good & continuing to the end.  That is, his crown of everlasting life and glory, if he perseuêre not to the end in faith & good works: otherwise an other shall enter into his place, as Mathias did both to the dignity of the Apostleship, & to the heavenly crown due for the well using and executing of the same function: which Judas might and should have had, if he had perseuêred 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.  
16. Lukewarms.] Zeal and fervour is commendable, 
Neuters of indifferents in religion.  specially in God's cause: and the Neuters that be neither hot nor cold, are to Christ and his Church burdenous and loathsome, as lukewarm water is to a man's stomach, provoking him to vomit, and therefore he threateneth to void up such Neuters out of his mouth.    

CHAP. four  
1. A door being open in heaven, 
The 2 part. first, the book with 7 seals: secondly, 7 Angels with trumpets.  he saw one sitting in a throne, 4 and round about him four and twenty seniors sitting, 6 and the four beasts here described▪ 9 which with the 24 seniors continually glorified him that sat in the throne.  
verse 1 AFTER these things I looked, 
THE 2 VISION.  and behold a door open in heaven, 
In which is represented unto us the glory and majesty of God in heaven, and the incessant honour & praises of all Angels and saints assisting him. Which is resembled in the daily honour done to him by all orders and sorts of holy men in the Church militant also.  and the first voice which I heard, was as it were of a trumpet speaking with me, saying, Come up hither, and I will show thee the things which must be done quickly after these. ✝ verse 2 immediately I was in spirit: and behold there was a seat set in heaven, and upon the seat one sitting. ✝ verse 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 sight of an Emeraud. ✝ verse 4 And round about the seat, four and twenty seats: and upon the thrones, four and twenty seniors sitting, clothed about in white garments, and on their heads crowns of gold. ✝ verse 5 And from the throne proceeded lightnings, and voices, and thunders: and seven lamps burning before the throne, which are the seven spirits of God. ✝ verse 6 And in the sight of the seat, as it were a sea of glass like to crystal: and in the mids of the seat and round about the seat 
⸬ These four beasts, and the like described Ezaech, 1, by the judgement of the holy Doctors signify the 4 evangelists, and in them all true preachers▪ the man, Matthew. the lion, mark: the call, Luke: the eagle, John? See the causes hereof in the sum of the 4 evangelist. pag. 1. S. Gregoin 1. Ezech.  four beasts full of eyes before and behind. ✝ verse 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. ✝ verse 8 And the four beasts, every one of them had six wings round about: and within they are full of eyes▪ and they had no rest day and night, saying, ″ Holy, Holy, Holy, 
Es. 6, 3.  Lord God omnipotent, which was, and which is, and which shall come. ✝ verse 9 And when those beasts gave glory and honour and benediction to him that sitteth upon the throne, that liveth for ever and ever: ✝ verse 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, ✝ verse 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.  

ANNOTATIONS CHAP. four  
8. Holy, holy. holy.] This word is thrice repeated here, and Esa. 6: and to the imitation thereof, in the service of the holy Church, 
The Sanctus thrice repeated.  at Te Deum, and at mass, specially in the Preface next before the great mysteries, for the honour of the three persons in the B. Trinity, and that the Church militant may join with the triumphant, and with all the orders of Angels, who also are present at the consecration, and do service there to our common Lord and Master. as S. Chrysostom writeth li. 6 de Sacerdotie. and h●. 1. de verb. Esa. to. 1. The Greeks call it, the hymn Trisagies, that is, Thrice holy.    

CHAP. V.  
4. S. John weeping, because no man could open the book sealed with seven seals: ● the lamb that was slain, opened it: which being done, 8 the four beasts and four and twenty seniors, with an innumerable multitude of Angels & all creatures, did glorify him exceedingly.  
verse 1 AND I saw in the right hand of him that sat upon the throne, 
THE 3 VISION.  a 
⸬ S. Gregory taketh it to be the book of holy Scripture. li. 4. Dialog. c. 42.  book written within and without, sealed with seven seals. ✝ verse 2 And I saw a strong Angel, preaching with a loud voice, Who is worthy to open the book, & to lose the seals thereof? ✝ verse 3 And no man was able neither in heaven nor in earth, nor 
⸬ He speaketh not of the damned in hell, of whom there could be no question: but of the faithful in Abraham's bosom, & in purgatory.  under the earth, to open the book, nor look on it. ✝ verse 4 And I wept much because no man was found worthy to open the book, nor to see it. ✝ verse 5 And one of the seniors said to me, weep not: behold 
c So did Jacob (Gen. 49.) call Christ▪ for his kingly fortitude in subduing the world unto him.  the * lion of the tribe of Juda, the root of David, hath won, 
Gen. 49, 9  to open the book, and to loose the seven seals thereof.  
✝ verse 6 
b The Epistle upon all-hallows eve.  And I saw, and behold in the mids of the throne and of the four beasts and in the mids of the seniors, 
⸬ So Christ is called for that he is the immaculate host or sacrifice for our sins.  a lamb standing as it were slain, having seven horns & seven eyes: which are the seven spirits of God, sent into all the earth. ✝ verse 7 And he came, and received the book out of the right hand of him that sat in the throne. ✝ verse 8 And when he had opened the book, the four beasts and the four and twenty seniors fell before the lamb, having every one haps, and golden vials full of odours, which are ″ the prayers of saints: ✝ verse 9 and they sang a new canticle, saying, Thou art worthy o Lord to take the book, and to open the seals thereof: 
⸬ This maketh against the calvinists who are not content to say that we merit not, but that Christ merited not for himself. Calu. Philip. 2. v. 9  because thou waste slain, and hast redeemed us to God in thy blood out of every tribe and tongue and people and nation, 
1 Pet. 2.  ✝ verse 10 and * haste made us to our God ″ 
` Kings.  a kingdom' and priests, and we shall reign upon the earth.  
✝ verse 11 And I looked, and heard the voice of many Angels round about the throne, 
The Epistle in a votive mass of the holy Angels.  and of the beasts & of the seniors: and the number of them was * thousands of thousands, 
Dan. 7. 10.  ✝ verse 12 saying with a loud voice, The lamb that was slain, is worthy to receive power, and 
` riches.  divinity ', and wisdom, & strength, and honour, and glory, and benediction. ⊢ ✝ verse 13 And ″ every creature that is in heaven, and upon the earth, and under the earth, and that are in the sea, and that are therein: all did I hear saying, * To him that sitteth in the throne, & 
⸬ all the said creatures are bound to give honour, not only to God, but to Christ as man, and our redeemer: & so they here do.  to the lamb, 
Apoc. 4, 11.  benediction and honour and glory and power for ever and ever. ✝ verse 14 And the four beasts said, Amen. And the four and twenty seniors fell on their faces: and adored him that liveth for ever and ever. ⊢  

ANNOTATIONS CHAP. V.  
8. The prayers of saints.] 
The saints in heaven offer our prayers to God.  Hereby it is plain 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 & 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 laudes and prayers of the faithful, ascending and offered up to God 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 desires.  
10. A kingdom and priests.] 
Spiritual kings and Priests.  To serve 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 nor the other in proper speech. See the Annotation before Chap. 1. v. 6.  
13. Every creature.] 
Limbus Patrum and purgatory.  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 can not speak in this case:) lastly, of the peoples in islands (here called the sea) which the Prophets use often to name severally, when they foretell the spreading of Christ's glory through the world. as Esa. c. 49. Hear ye islands and you people a far of▪ etc.    

CHAP. vi  
1 four seals of the seven being opened, there follow diverse effects against the earth. 9 when the fifth seal was opened, the souls of martyrs desire that the judgement may be hastened: 12 and at the opening of the sixth, there are signs showed of the judgement to come.  
verse 1 AND I saw that the lamb had opened one of the seven seals, and I heard one of the four beasts, saying, as it were the voice of thunder, Come, and see. ✝ verse 2 And I saw: And behold a white horse, and he that sat upon him had a bow, and there was a crown given him, and he went forth conquering that he might conquer.  
✝ verse 3 And when he had opened the second seal, I heard the second beast, saying, Come, & see. ✝ verse 4 And there went forth an other horse, red: and he that sat thereon, to him it was given that he should take peace from the earth, and that they should kill one an other, and a great sword was given to him.  
✝ verse 5 And when he had opened the third seal, I heard the third beast, saying, Come, and see. And behold a black horse, and he that sat upon him, had a balance in his hand. ✝ verse 6 And I heard as it were a voice in the mids of the four beasts saying: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny, and wine and oil hurt thou not.  
✝ verse 7 And when he had opened the fourth seal, I heard a voice of the fourth beast, saying, Come, & see. ✝ verse 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 four parts of the earth, to kill with sword, with famine, and with death, and with beasts of the earth.  
✝ verse 9 And when he had opened the fifth seal: I saw ″ under the altar the souls of them that were slain for the word of God, and for the testimony which they had. ✝ verse 10 ″ and they cried with a loud voice, saying, How long Lord, holy & true, judgest thou not and ″ revengest thou not our blood of them that dwell on the earth? ✝ verse 11 And white stoles were given, to every one of them 
⸬ This one stole signifieth the glory or bliss of the soul only. but at the day of judgement they shall have it doubled by adding the glory of their body also.  one: and it was said to them, that they should rest yet a little time, ″ till their fellow-seruamtes be complete, and their brethren, that are to be slain even as they.  
✝ verse 12 And I saw, when he had opened the sixth seal, and 
c The tribulation that shall fall in the time of Antichrist.  behold there was made a great earthquake, and the sun became black as it were sack cloth of hear: and the whole moon became as blood: ✝ verse 13 and the stars from heaven fell upon the earth, as the fig tree casteth her green figs when it is shaken of a great wind: ✝ verse 14 and heaven departed as a book folded together: and every hill, and islands were moved out of their places. ✝ verse 15 And the Kings of the earth, & princes, and, tribunes, and the rich, and the strong, and every bondman, and freeman * hid themselves in the dens and the rocks of mountains. ✝ verse 16 And they say to the mountains and the rocks: 
Osee. 10.  * Fall upon us, and hide us from the face of him that sitteth upon the throne, 
Lu. 23, 50.  and from the wrath of the lamb: ✝ verse 17 because the great day of their wrath is come, and who shall be able to stand?  

ANNOTATIONS CHAP. vi  
9 Under the altar.] Christ as man (no doubt) is this altar, under which the souls of all Martyrs live in heaven, 
Consecration of altars with saints' relics.  expecting their bodies, as Christ their head hath his body there already. And for correspondence to their place of state in heaven, the Church saith commonly their bodies also or relics near or under the altars, where our saviour: body is offered in the holy mass: and hath a special proviso that no altars be erected or consecrated without some part of a saint's body or relics. Con●. Asrican, can. 50. Carthag. 5. can. 14. See S. Hierom cont. vigilant c. 3. S. Augustine the civit. li. 8. c. 27. S. Gregory li. 5. ep. 50. li. 1. ep. 52. li. 2 ep. 58. where unto the Prophet seemeth here to allude, making their souls also to have their being in heaven, as it were under the altar. But for this purpose note well the words of S. Augustine (or what other ancient writer soever was the author thereof) Ser. 11 de Sanctis. Under the altar (saith he) of God I saw the souls of the slain. What is more reverent or honourable, then to rest under that altar on which sacrifice is done to God, and in which our Lord is the Priest: as it is written, Thou art a Priest according to the order of Melchisedec? Rightly do the souls of the just rest under the altar, because upon the altar our lords body is offered. neither without cause do the just there call for revenge of their blood, where also the blood of Christ is shed for sinners. and many other goodly words to that purpose.  
This place also the wicked heretic Vigilantius (as S. Hierom writing against him witnesseth c. 2) abused to prove, 
Saint's be present at their tombs and relics.  that the souls of Martyrs and other saints were included in some certain place, that they could not be present at their bodies and monuments (where Christian people used in the primitive Church to pray unto them, as Catholic men do yet) nor be where they list, 
The calvinists heresy concerning the saints confuted by S. Hierom long ago.  or where men pray unto them. To which the holy doctor answereth at large, that they be wheresoever Christ is according to his humanity: for under that altar they be. Part of his words be these, that you may see how this blessed father refuted in that heretic the calvinists so long before they were borne. dost thou (saith he) prescribe laws to God? Dost thou fetter the Apostles, that they may be kept in prison till the day of judgement, and be kept from their Lord, of whom it is written, They follow the lamb whither soever he goeth. 
Apoc. 14.  If the lamb be in every place, than they that he with the lamb, must be every where. And if the devil and wicked spirits gadding abroad in the world with passing celerity, be present every where: shall holy Martyrs after the shedding of their blood, be kept close under an altar, that they can not stir out from thence? So answereth this learned doctor.  
Which misliketh our calvinists so much, 
They unlearnedly accuse S. Hierom as an Vbiquiste.  that they charge him of great error, in that he saith, Christ according to his humanity is every where, as though he were an Vbiquetarie Protestant. Where, if they had any judgement, they might perceive that he meaneth not, that Christ or his saints should be personally present at once in every place alike, as God is: but that their motion, speed, and agility to be where they list, is incomparable, and that their power and operation is accordingly. which they may learn to be the holy doctor's meaning, 
How S. Hieron saith, Christ & his saints are every where.  by the words that follow of the devil and his ministers: who he affirmeth to be every where no otherwise but by their exceeding celerity of being and working mischief now in one place, now in an other, and that in a moment. For though they be spirits, yet are they not every where at once according to their essence. And for our new divines it were a hard thing to determine, 
job. 1.  how long Satan (that told our Lord he had circuited the earth) was in his journey, and in the particular consideration and tentation of Job: and how many men he assaulted in that 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.  
10. And they cried.] S. Hierom also against the said Vigilantius reporteth, that he used an argument against the prayers of saints out of this place, 
That saints pray for us, S. Hierom proveth against the heretic Vigilantius.  for that these Martyrs cried for revenge, and could not obtain. But we will report his words, that you may see how like one heretic is to an other, these of our days to those of old. Thou sayest in thy book (saith S. Hierom c. 3.) that whiles we be alive, one of us may pray for an other: but after we be dead, no man's prayer shall be heard for an other: specially seeing the Martyrs ask revenge of their blood, could not obtain. So said the heretic. Against which the holy Doctor maketh a long refutation, proving that they pray much more after they be in heaven, than they did here in earth: and that they shall be much sooner heard of God, then when they were in the world.  
But for the heretics argument framed out of these words of the Apocalypse thus, These Martyrs did not obtain, 〈◊〉 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 that the Martyrs here were heard, and that their petition should be fulfilled in time appointed by God (whereunto they did and do always conform themselves:) for it was said unto them, That they should rest yet a little time, till etc. And that martyr's prayers be heard in this case, our saviour testifieth Luc 18 saying, And will not God revenge his elect that cry to him day and night? I say to you, he will quickly revenge them. And if God do not hear the saint's sometime nor grant their requests, is it therefore consequent that they do not or may not pray? Then Christ himself should not have prayed his father to remove the bitter cup of death from him, because that petition was not granted.  
10. Revengest thou not?] 
How Martyrs cry for revenge.  They do not desire revenge upon their enemies for 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 accelerate his general judgement, that so they might attain the perfect crown of glory promised 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 the enemy's confusion.  
11. Till their fellow servants be complete.] There is a certain number that God hath ordained to die for the testimony of truth and the Catholic faith, for conformity of the members to the head CHRIST our chief Martyr, and till that number be accomplished, the general condemnation of the wicked persecutors shall not come, nor the general reward of the elect.    

CHAP. VII.  
The earth being to be punished, 3 they are commanded to save them that are signed in their foreheads: 4 which are described and numbered both of the Jews and Gentiles, blessing God. 13 Of them that were clothed in white stoles or long robes.  
verse 1 AFTER these things I saw four Angels standing upon the four corners of the earth, holding the four winds of the earth that they should not blow upon the land, nor upon the sea, nor on any tree. ✝ verse 2 
b The Epistle upon Al hallows day.  And I saw an other Angel ascending from the rising of the sun, having the sign of the living God: & he cried with a loud voice to the four Angels, to whom it was given to hurt the earth and the sea, ✝ verse 3 saying, Hurt not the earth and the sea, nor the trees, till 
⸬ It is an allusion to the sign of the cross which the faithful bear in their foreheads, to show they be not ashamed of Christ. S. August. tract. 43. in Io.  we sign the servants of our God in their foreheads.  
✝ verse 4 And I heard the number of them that were signed, an hundred forty four thousand were signed, 
c Of all the tribes put together, so many, 144000.  of every tribe of the children of Israel. ✝ verse 5 Of the tribe of Juda, twelve thousand signed. Of the tribe of Reuben, twelve thousand signed. Of the tribe of God, 
He signifieth by these thousands and the multitude following all the elect: but the elect of the Jews, to be in a certain number: the elect of the Gentiles to be innumerable.  twelve thousand signed. ✝ verse 6 Of the tribe of Aser, twelve thousand signed. Of the tribe of Nephthali, twelve thousand signed. Of the tribe of Manasses, twelve thousand signed. ✝ verse 7 Of the tribe of Simeon, twelve thousand signed. Of the tribe of Levi, twelve thousand signed. Of the tribe of Issachar, twelve thousand signed. ✝ verse 8 Of the tribe of Zabulon, twelve thousand signed. Of the tribe of Joseph, twelve thousand signed. Of the tribe of Benjamin, twelve thousand signed.  
✝ verse 9 After these things I saw 
c The elect of the Gentiles.  a great multitude which no man could number, of all nations, and tribes, and peoples, & tongues: standing before the throne, and in the sight of the lamb, clothed in white robes, and 
⸬ boughs of the palm tree be tokens of triumph and victory.  palms in their hands: ✝ verse 10 And they cried with a loud voice, saying, salvation to our God which sitteth upon the throne, and to the lamb. ✝ verse 11 and all the Angels stood in the circuit of the throne and of the seniors and of the four beasts: and they fall in the sight of the throne upon their faces, and adored God, ✝ verse 12 saying, Amen. Benediction, and glory, and wisdom, & thanksgiving, honour and power, and strength to our God for ever and ever. Amen. ⊢  
✝ verse 13 And one of the seniors answered, 
The Epistle for many Martyrs.  & said to me, These that are clothed in the white robes, who be they? & whence came they? ✝ verse 14 And I said to him, 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. 
The glory of Martyrs.  ✝ verse 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. 
Esa. 49, 10.  ✝ verse 16 * they shall no more hunger nor thirst, neither shall the sun fall upon them, nor any heat. ✝ verse 17 because the lamb which is in the mids of the throne, shall rule them, and shall conduct them to the living fountains of waters, 
Es. 25, 8.  and * God will wipe away all tears from their eyes. 
Apo. 21, 4.  ⊢   

CHAP. VIII.  
1 The seventh seal being opened, there appear Angels with trempets: 5 and when an other Angel powered out fire taken from the altar, upon the earth, there follow divers tempests. 7 In like manner, whiles four Angels of the seven sound their trempets, there fall sundry plagues.  
verse 1 AND when he had opened the seventh seal, 
THE 4 VISION.  there was made silence in heaven, as it were half an hour. ✝ verse 2 And I saw seven Angels standing in the sight of God: and there were given to them seven trumpets. ✝ verse 3 And an other Angel came, and stood 
⸬ The Priest standing at the altar praying & offering for the people in the time of the high mysteries, Christ himself also being present upon the altar, is a figure of this thing, & thereunto he alludeth.  before the altar, having a golden censar: 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. ✝ verse 4 And the smoke of the incenses 
c If this be S. 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 wvord, saints, is taken here for the holy persons on earth, as often in the Scripture: though it be not against the Scriptures, that the inferior saint or Angel in heaven should offer their prayers to God by their superiors there. But hereby we conclude against the Protestants, that it derogateth not from Christ, that Angels or saints offer our prayers to God▪ as also it is plain of Raphael Tob. 12, 12.  of the prayers of the saints ascended from the hand of the Angel before God. ✝ verse 5 And the Angel took the censar, and filled it, of the fire of the altar, and cast it on the earth, and there were made thunders & voices and lightnings, and a great earthquake. ✝ verse 6 And the seven Angels which had the seven trumpets, prepared themselves to sound with the trumpet.  
✝ verse 7 And the first Angel sounded with the trumpet, and there was made hail and fire, mingled in blood, and it was cast on the earth, & the third part of the earth was burnt, & the third part of trees was burnt, and all green grass was burnt.  
✝ verse 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 of the sea was made blood: ✝ verse 9 and the third part of those creatures died, which had lives in the sea, and the third part of the ships perished.  
✝ verse 10 And the third Angel sounded with the trumpet, and a great star fell from heaven, burning as it were a torch, and it fell on the third part of the floods, and on the fountains of waters: ✝ verse 11 and the name of the star is called wormewod. and the third part of the waters was made into worm would: and many men died of the waters, because they were made bitter.  
✝ verse 12 And the fourth 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 of 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. ✝ verse 13 And I looked, and heard the voice of one eagle flying through the mids of heaven, saying with a loud voice, woe, woe, woe to the inhabiters on the earth: because of the rest of the voices of the three Angels which were to sound with the trumpet.   

CHAP. IX.  
The fifth Angel sounding the trumpet, a star falleth. 3 The issuing forth of locusts from the smoke of the deep pit to vex men, 7 and the description of them. 13 The sixth Angel sounding, four Angels are let lose, 18 which with a great troop of horsemen do murder the third part of men.  
verse 1 AND the fifth Angel sounded with the trumpet, 
Most understand all this of heretics.  and I saw 
⸬ The fall of an Arch heretic, as Arius, Luther, Calvin, out of the Church of God. Which have the key of hell to open & bring forth all the old condemned heresies buried before in the depth.  a star to have fallen from heaven upon the earth, and there was given to him the key of the pit of bottomless depth. ✝ verse 2 And he opened the pit of the bottomless depth: and the smoke of the pit ascended, as the smoke of a great furnace: and the sun was darkened & the air with the smoke of the pit. ✝ verse 3 And from the smoke of the pit there issued forth 
c Innumerable petty heretics following their masters after the opening & the smoke of the bottomless pit.  locusts into the earth▪ and power was given to them, as the scorpions of the earth have power: ✝ verse 4 and it was commanded them that they should not hurt the grass of the earth ● not any green thing, nor any tree: but only men which have not the sign of God in their foreheads. ✝ verse 5 and it was given unto them that they should not kill them: but that they should be tormented five months: and their torments as the torments of a scorpion when he striketh a man. ✝ verse 6 And * in those days men shall seek for death, 
Apoc. 6, 16.  and shall not find it: and they shall desire to die, & death shall flee from them.  
✝ verse 7 And the similitudes of the locusts, like to horses ″ prepared into battle: and upon their heads as it were crowns like to gold: & their faces as the faces of men. ✝ verse 8 And they had hear as the hear of women: & their teeth were as of lions. ✝ verse 9 And they had habbergions as habbergions of iron, and the voice of their wings as the voice of the chariotes of many horses running into battle. ✝ verse 10 and they had tails like to scorpions, and stings were in their tails: and their power was to hurt men five months. 
The chief master of heretics.  ✝ verse 11 and they had over them a king, the Angel of the bottomless depth, whose name in Hebrew is Abaddon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In English, destroyer.  and in Greek Apollyon: in Latin having the name Exterminans. ✝ verse 12 One woe is gone, & behold two woes come yet after these.  
✝ verse 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, ✝ verse 14 saying to the sixth Angel which had the trumpet, lose the four Angels which are bound in the great river Euphrates. ✝ verse 15 And the four Angels were loosed, who were prepared for an hour, and a day and a month and a year: that they might kill the third part of men. ✝ verse 16 And the number of the army of horsemen was twenty thousand times ten thousand. And I heard the number of them. ✝ verse 17 And so I saw the horses in the vision: & they that sat upon them, had habbergions of fire and of hyacinth and brimstone▪ & the heads of the horses were as it were the heads of lions: & from their mouth proceedeth fire, & smoke, and brimstone.  
✝ verse 18 And by these three plagues was slain the third part of men, of the fire and of the smoke and of the brimstone, which proceeded from their mouth. ✝ verse 19 For the power of the horses is in their mouth, and in their tails▪ for, their tails be like to serpents, having heads: and in these they hurt.  
✝ verse 20 
c Pagans, Infidels, and sinful impenitent Catholics must be condemned also.  And the rest of men which were not slain with these plagues, neither 
⸬ This phrase being the like both in Greek and latin, signifieth such sorrowful & penal repentance as causeth a man to forsake his former sins and departed from them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See the same phrase. c. 2, 21, 22. & Act. ●. v. 22.  have done penance from the works of their hands, not to adore devils and ″ Idols of gold and silver and brass and stone and wood, which neither can see, not hear, nor walk, ✝ verse 21 & have not done penance from their murders, nor from their sorceries, nor from their fornication, nor from their thefts.  

ANNOTATIONS CHAP. IX.  
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, 
Who are seduced by heretics.  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 of the cross (which is God's mark) in the forehead of his body, nor the note of election in his soul.  
7. Prepared into battle.] heretics being ever ready to contend, do pretend victory, and counterfeit gold: 
The manifold hypocrisy of heretics.  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: their doctrine as pestiserous and full of poison, as the tail and sting of a scorpion, but they endure for a little season.  
20. Idols of gold.] Here again the new translators abuse the people, for idols saying images: 
Heret. translation.  the place being plainly against the pourtiates of the Heathen Gods, which are here and in the psalm 95 called, damenia, devils.    

CHAP. X.  
another strong Angel crying out, 3 seven thunders do speak. 6 The Angel sweareth that there shall be time no more, but at the voice of the seventh Angel the mystery shall be fully accomplished, 9 He giveth John a book to devour.  
verse 1 AND I saw an other Angel, 
CHRIST the valiant Angel is here described.  strong, descending from heaven, clothed with a cloud, and a rainbow on his head, and his face was as the sun, and his feet as 
` pillars  a pillar of fire. ✝ verse 2 and he had in his hand a little book opened: and he put his right foot upon the sea, and his left upon the land. ✝ verse 3 and he cried with a loud voice, as when a lion roareth. And when he had cried, the seven thunders spoke their voices. ✝ verse 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 
⸬ Many great mysteries and truths are to be preserved in the Church, which for causes known to God's providence are not to be written in the book of holy Scripture.  write them not.  
✝ verse 5 And * the Angel which I saw standing upon the sea and upon the land, 
Dan. 12, 7.  
c This was the manner of taking an oath by the true God. as 〈◊〉 32.  lifted up his hand to heaven, ✝ verse 6 and he swore by him that liveth for 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 shall be time no more: ✝ verse 7 but in the days of the voice of the seventh Angel, when the trumpet shall begin to sound, the mystery of God shall be consummate, as he hath evangelized by his servants the prophets.  
✝ verse 8 And I heard a voice from heaven again speaking with me, and saying: go, and take the book that is opened, of the hand of the Angel standing upon the sea and upon the land. ✝ verse 9 And I went to the Angel, saying unto him, that he should give me the book. 
Ezec. 3, 1  And he said to me, * Take the book, and 
c By earnest study and meditation.  devour it: and it shall make thy belly to be bitter, but in thy mouth it shall be 
⸬ sweet in the reading, but in fulfilling, somewhat bitter, because it commandeth works of penance and suffering of tribulations.  sweet as it were honey. ✝ verse 10 And I took the book of the hand of the Angel, and denoured it: & it was in my mouth as it were honey, sweet▪ and when I had devoured it, my belly was made bitter, ✝ verse 11 and he said to me, Thou must again prophecy to Nations, and peoples, and tongues, and many Kings.   

CHAP. XI.  
S. John measuring the Temple, 3 heareth of two witnesses that shall preach: 7 whom the beast coming up from the sea shall kill, 12 but they rising again ascend into heaven, 13 and seven thousand persons are slain with an earthquake: 15 and as the sound of the seventh Angel, the sour and twenty seniors give praise, and thanks to God.  
verse 1 AND there was given me a reed like unto a rod: and it was said to me, Arise, and measure the temple of God, and the altar, and them that adore in it. ✝ verse 2 but the court which is without the temple, cast forth, & measure not that: because it is given to the Gentiles, & they shall tread under foot the holy city 
⸬ Three years and a half▪ which is the time of Antichrists reign and persecution.  two and forty months: ✝ verse 3 and I will give to ″ my two witnesses, and they shall prophecy a thousand two hundred sixty days, clothed with facke-clothes. ✝ verse 4 These are the two olive trees and the two candlesticks that stand in the sight of the Lord of the earth. ✝ verse 5 And if any man will hurt them, fire shall come forth out of their mouths, and shall devour their enemies. and if any man will hurt them: so must he be slain. ✝ verse 6 These 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 plague as often as they will.  
✝ verse 7 And when they shall have finished their testimony: the 
⸬ The great Antichrist.  beast which ascended from the depth, shall make war against them, and shall overcome them, and kill them. ✝ verse 8 And their bodies shall lie in the streets of the 
c He meaneth Jerusalem, named Sodom and Egypt for the imitation of them in wickedness. So that we see his chief reign shall be there, though his tyranny may extend to all places of the world.  great city, which is called spiritually Sodom and Egypt, where their Lord also was crucified. ✝ verse 9 And there shall of tribes, and peoples, and tongues, and Gentiles, see their bodies for three days and a half: and they shall not suffer their bodies to be laid in monuments. ✝ verse 10 and the inhabitants of the earth 
⸬ The wicked rejoice, when holy men are executed by the tyrants of the world, because their life and doctrine are hurdenous unto them.  shall be glad upon them, and make merry: and shall send gifts one to an other, because these two prophets tormented them that dwelled upon the earth. ✝ verse 11 And after three days and a half, the spirit of life from God entered into them. And they stood upon their feet, and great fear fell upon them that saw them. ✝ verse 12 And they heard a loud voice from heaven saying to them, Come up hither. And they went up into heaven in a cloud: and their enemies saw them. ✝ verse 13 And in that hour there was made a great earthquake: and the tenth part of the city fell: and there were slain in the earthquake names of men seven thousand: and the rest were cast into a fear, and gave glory to the God of heaven.  
✝ verse 14 The second woe is gone: and behold the third woe will come quickly. ✝ verse 15 And the seventh Angel sounded with a trumpet: and there were made loud voices in heaven saying, 
⸬ The kingdom of this world usurped before by Satan & Antichrist, shall afterwards be Christ's for ever.  The kingdom of this world is made our Lords & his Christ's, and he shall reign for ever and ever. Amen.  
✝ verse 16 And the four and twenty seniors which sit on their seats in the sight of God, fell on their faces, and adored God, ✝ verse 17 saying: We thank thee Lord God omnipotent, which art, and which wast, and which shalt come: because thou hast received thy great power, and hast reigned. ✝ verse 18 And the Gentiles were angry, and thy wrath is come, and the time of the dead, to be judged, and 
⸬ To repay the hire or wages (for so both the Greek word and the latin signify) due to holy men, proveth against the Protestant's, that they did truly merit the same in this life.  to tender reward to thy servants the prophets and saints, and to them that fear thy name, ″ little and great, and to destroy them that have corrupted the earth.  
✝ verse 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 an earthquake and great hail.  

ANNOTATIONS CHAP. XI.  
3. My two witnesses.] Enoch and Elias, 
Enoch & Elias yet alive, shall preach in the time of Antichrist.  as it is commonly expounded▪ for, that Elias shall come again before the later day, it is a most notorious known thing (to use S. Augustine's words) in the mouths and hearts of faithful men. See li. 20 de civit. Dei c. 29. Tract. 4 in joan. and both of Enoch and Elias, Lib. 1 de pec. merit. c. 3. So the rest of the Latin Doctors. as, S. Hierom ad Pammach ep. 61 c. 11. & in Psal. 20. S. Ambrose in Psal. 45. S. Hilary 20 can. in Mat. Prospet li. vltim● de Promissionibus c. 13. S Gregory li. 14. Moral. c. 11. & he. 12 in Ezech. Beda in 9 Marci. The Greek fathers also, as S. Chrysostom he. 58 in Mat. & ho. 4 in 2 Thessaly. & ho. 21 in Genes. & ho. 22 in ep. ad Hebr. Theophylacte and Occumenius in 17 Matthai. S. Damascene li. 4 de Orthodoxa fide c. 27.  
Furthermore, that they live also in Paradise, it is partly gathered out of the Scripture Ecclici 44. 16. where it is plainly said of Enoch, that he is translated into Paradise, as all our Latin exemplars do read: and of Elias, that he was taken up alive, it is evident 4 Reg. 2. And S. Irenaeus saith, it is the tradition of the Apostles, that they be both there. li. 5 in initio. Dicunt Presbyteri (saith he) qui sunt Apostolorum Discipuli. So say the Priests or ancients that are the scholars of the Apostles. See S. Justine q. 85 ad orthodoxos. Finally, that they shall return into the company of men in the end of the world, to preach against Antichrist, and to inutie both Jews and Gentiles to penance, and so be martyred, as this place of the Apocalypse seemeth plain, so we have in part other testimonies hereof. Malac. 4. Ecclci 44, 16. 48, 10. Mat. 17, 11. See also Hippolytus book of Antichrist and the end of the world. all which being well considered, the heretics are to contentious and incredulous, to discredit the same, as they commonly do.    

CHAP. XII.  
4 The great dragen (the devil) watching the woman that brought forth a man child, to devour it, God took away the child to himself, and fed the woman in the desert. 7 Michael fight with the dragon overcometh him. 13 who being thrown down to the earth, persen●teth the woman & her seed.  
verse 1 AND a great sign appeared in heaven: 
THE 3 PART.  
⸬ This is properly & principally spoken of the Church: and by allusion, of our B. Lady also.  a woman clothed with the sun, 
The dragon's incredulous & persecuting multitude, and Antichrist the chief head thereof.  and the moon under her feet, & on her head a crown of twelve stars: ✝ verse 2 & being with child, she cried also traveling, and is in anguish to be delivered. ✝ verse 3 And there was seen an other sign in heaven, and behold 
c The great devil Lucifer.  a great red dragon having seven heads; & ten horns: and on his heads seven diadems, ✝ verse 4 & his tail drew 
⸬ The spirits that fall from their first state into apostasy with him and by his means.  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 
c The devils endeavour against the church's children, and specially our B. Ladies only son the head of the rest.  devour her son. ✝ verse 5 And she brought forth a man child, 
Ps 2, 9  who was * to govern all nations in an iron rod: & her son was taken up to God and to his throne, 
Apoc. 2, 27.  ✝ verse 6 & ″ the woman fled into the wilderness where she had a place prepared of God, that there they might feed her a thousand two hundred sixty days.  
✝ verse 7 And there was made ″ a great battle in heaven, Michael and his Angels fought with the dragon, and the dragon fought and his Angels: ✝ verse 8 and they prevailed not, neither was their place found any more in heaven. ✝ verse 9 And that great dragon was cast forth, the old serpent, which is called the devil and Satan, which seduceth the whole world: and he was cast into the earth, & his Angels were thrown down with him. ✝ verse 10 And I heard a great voice in heaven saying: Now is there made salvation and force, and the kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before the sight of our God day and night. ✝ verse 11 And 
⸬ When the Angels or we have the victory, we must know it is by the blood of Christ, and so all is referred always to him.  they overcame him by the blood of the lamb, and by the word of their testimony, and they loved not their lives even unto death. ✝ verse 12 therefore rejoice o heavens, and you that dwell therein. woe to the earth and to the sea, because the devil is descended to you, having great wrath, knowing that he hath a little time.  
✝ verse 13 And after the dragon saw that he was thrown into the earth, he persecuted the woman which brought forth the manchild: ✝ verse 14 and there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for This 
⸬ often insinuation that Antichrists reign shall be but three years & a half (Dan. 7, 25. Apoc. 12, 2. 3. & in this chap. v. 6. c. 13, 5.) proveth that the heretics be exceedingly blinded with malice, that hold the Pope to be Antichrist, who hath ruled so many ages.  a time & times, & half a time, from the face of the serpent. ✝ verse 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. ✝ verse 16 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. ✝ verse 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 Jesus Christ. ✝ verse 18 And he stood upon the sand of the sea.  

ANNOTATIONS CHAP. XII.  
6. The woman fled.] This great persecution that the Church shall flee from, is in the time of Antichrist, and shall endure but three years and a half, as is noted v. 14 in the margin. In which time for all that, 
The Church shall flee as to a desert in Antichrists time, but not decay or be unknown, no not for so short a time.  she shall not want our lords 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 Antichrist, as heretics do 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 in deed none such for many ages together. And this is true, if we take this flight for a very corporal retiring into wilderness. Where in deed 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 enlarging the sense, it may also very well signify the desolation and affliction that the Church suffereth and hath suffered from time to time in this wilderness of the world, by all the forerunners and ministers of Antichrist, Tyrants and heretics.  
7. A great battle.] 
S. Michael fight with the dragon.  In the Church there is a perpetual combat betwixt S. Michael (protector of the Church militant as he was sometime of the Jews Synagogue Dan. 10, 21) and his Angels, and the devil and his ministers the perfect victory over whom, shall be at the judgement. Mark here also the cause why S. Michael is commonly painted fight with a dragon.  
15. To be carried away.] 
Antichrists attempts to draw from the true faith.  By great persecution he would draw her, that is, her children from the true faith: but every one of the faithful elect, gladly bearing their part thereof, overcome his tyranoie At whose constancy he being the more offended, worketh malicious attempts in assaulting the frailer sort, who are here signified by the rest of her seed that keep the commaundemants, but are not so perfect as the former.    

CHAP. XIII.  
1 A beast rising up out of the sea, having seven heads and ten horns & ten diadems, 5 blasphemeth God. 7 and warreth against the saints & destroyeth them. 11 And an other beast rising out of the earth with two horns, was altogether for the foresaid beast, constraining men to make and adore the image thereof, and to have the character of his name.  
verse 1 AND I saw ″ a beast coming up from the sea, having seven heads, and ten horns, & upon his horns ten diadems, and upon his heads names of blasphemy. ✝ verse 2 And the beast which I saw, was like to a libbart, and his feet as of a bear, and his mouth, as the mouth of a lion. And the dragon gave him his own force and great power. ✝ verse 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 
⸬ They that now follow the simplest & grossest heretics that ever were without seeing miracles, would then much more follow this great seducer working miracles.  in admiration after the beast. ✝ verse 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 shall be able to fight with it? ✝ verse 5 And there was given to it a mouth speaking great things and blasphemies: and power was given to it to work two and forty months. ✝ verse 6 And he opened his mouth unto blasphemies toward God, 
⸬ No heretics ever liker Antichrist, them these in our days, specially in blasphemies against God's Church, Sacraments, saints, ministers, and all sacred things.  to blaspheme his name, and his tabernacle, and those that dwell in heaven. ✝ verse 7 And it was given unto him ″ to make battle with the saints, & to overcome them. And power was given him upon every tribe and people, and tongue, and nation, ✝ verse 8 and all that inhabit the earth, 
Apoc. 3. 5  adored it, * whose names be not written in the book of life of the lamb, which was slain from the beginning of the world.  
✝ verse 9 If any man have an ear, let him hear. ✝ verse 10 He that shall lead into captivity, 
Gen. 9, 6  goeth into captivity: * he that shall kill in the sword, 
Mt. 26, 52.  he must be killed with the sword. here is the patience and the faith of saints.  
✝ verse 11 And I saw 
⸬ another false prophet inferior to Antichrist, shall work wonders also, but all referred to the honour of his Master Antichrist. So doth Calvin & other arch-heretics pervert the world to the honour of Antichrist, and so do their scholars also for the honour of them.  an other beast coming up from the earth: and he had two horns, like to a lamb, & he spoke as a dragon. ✝ verse 12 And all the power of the former 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. ✝ verse 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. ✝ verse 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. ✝ verse 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. ✝ verse 16 And he shall make all, little & great, and rich, and poor, and freemen, and bondmen, to have a character in their right hand, or in their foreheads. ✝ verse 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. ✝ verse 18 Here is wisdom. He that hath understanding, ″ let him count the number of the beast. For ″ it is the number of a man: & ″ the number of him is six hundred sixty six.  

ANNOTATIONS CHAP. XIII.  
8. A beast coming up.] 
Many mysteries expounded.  This beast is the universal company of the wicked, whose head is Antichrist: & the same is called (Apoc. 17) the whore of Babylon. The 7 heads be expounded (Apoc. 17) seven kings: five before Christ, one present, and one to come. The 10 horns be also there expounded to be to kings that shall reign a short while after Antichrist. This dragon is the devil, by whose power the whore or beast or Antichrist worketh▪ for in the words following (v. 3 & 4) Antichrist is called the beast, to whom the dragon, that is, the devil giveth that power of feigned miracles▪ and as we adore God for giving power to Christ and his followers, so they shall adore the devil for assisting Antichrist and giving him power.  
7. To make battle with the saints.] 
Great persecution by Antichrist and his ministers.  He shall kill the saints then living, Elias and Enoch, and infinite more that profess 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, 
Their blessedness that continue constant.  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 written 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 Gods elect, and their names written in the book of life.  
14. The image of the beast.] 
The honour of Christ's image is for the honour of Christ.  They that now refuse to worship Christ's image, would then worship Antichrists. And we may note here, that as the making or honouring of this image was not against the honour of Antichrist, but wholly for it, as also the image erected of Nabuchodo nosor, 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 Protestants madly imagine.  
17. The character or the name.] 
Antichrists triple honour against the honour of Christ.  As belike for the perverse imitation of Christ, whose image (specially as on the rood or crucifix) he seethe honoured and exalted in every Church, he will have his image adored (for that is Antichrist, in emulation of like honour, adversary to Christ) so for that he seethe all true Christian men to bear the badge of his cross in their foreheads, he likewise will force all his to have an other mark, to abolish the sign of Christ. By the like emulation also and wicked opposition he will have his name and the letters 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 Jesus is and aught to be among Christian men. And as the ineffable name of God was among the Jews expressed by a certain number of 4 characters (therefore called tetragrammmaton) so it seemeth the Apostle alludeth here to the number of Antichrists name. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
The Protestant's by abolishing of Christ's image, & cross and irreverence to the name Jesus, make a ready way to the honour of Antichrist.   
And here it is much to be noted, that the Protestants plucking down the image of Christ out of all Churches, & his sign of the cross from men's foreheads, and taking away the honour and reverence of the name Jesus, do make room for Antichrists image, & mark, and name. And when Christ's images and ensigns or arms shall be abolished, and the Idol of Antichrist set up in steed thereof, as it is already begun: then is the abomination of desolation which was foretold by Daniel and our saviour.  
18. Let him count.] Though God would not have it manifest before hand to the world, who in particular this Antichrist should be: yet it pleased him to give such tokens of him, that when he cometh, the faithful may easily take notice of him, according as it is written of the event of other prophecies concerning our saviour. 
Io. 14, 29.  That when it is come to pass, 
Antichrists name secret.  you may believe. In the mean time we must take heed that we judge not over rashly of God's secrets, the holy write, here signifying, that it is a point of high understanding▪ illuminated extraordinarily by God's spirit, to reckon right and decipher truly before hand, Antichrists name and person.  
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 S. Paul 2 Thessal. 2. where he is called, 
Antichrist shall be one special man, and of a peculiar name.  the man of sin. Again, he must be one particular person, & not a number, a succession, or whole order of any degree of men: because his proper name▪ and the 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 cheese 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 Jesus is. And whosoever he be, these Protestants undoubtedly are his precursors for as they make his way by ridding away Christ's images, cross, and name, so they exceedingly promote the matter by taking away Christ's chief minister, that all may be plain for Antichrist.  
If the Pope had been Antichrist, 
The Pope can not be Antichrist.  and had been revealed now a good many years sithence, as these fellows say he is to them, than the number of this name would agree to him, and the prophecy being now fulfilled, it would evidently appear that he bore the name and number here noted▪ for (no doubt) when lie 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 them these thousand years to be Antichrist, and the rest before even from S. Peter, foreworkers toward his kingdom?  
1●. The number 666.] Forasmuch as the ancient expositors and other do think (for certain knowledge thereof no mortal man can have without an express revelation) that his name consists of so many, 
All scaming of letters to express Antichrists name, is uncertain.  & such letters in Greek, as according to their manner of numbering by the alphabet make 666, and forasmuch as the letters making that number, may be found in divers names both proper & common: 
Irem. li. 5 in fine.  (as S. Irenaeus findeth them in Latino's and Teitan, Hippolytus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aretas in Lampetis, & some of this age in Ludérus, which was Luther's name in the Alman tongue:) therefore we see there can be no certainty, and every one frameth and apply the letters to his own purpose▪ and most absurd folly it is of the heretics, to apply the word, Latino's, to the Pope: neither the whole order in common, nor ever any particular Pope being so called▪ and S. Irenaeus the first that observed it in that word, applied it to the Empire and state of the Roman Emperor, which then was Heathen, and not to the Pope of his days or after him: and yet preferred the word, Teitan, as more agreeable, with this admonition, 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 undoubtedly one of Antichrists precursors, but not Antichrist himself.    

CHAP. XIIII.  
2 Virgins follow the lamb whithersoever, singing a new canticle. 6. One Angel Euangelizeth the Gospel: 8 an other Angel telleth the fall of Babylon: 9 the third declareth their tormants that have adored the beast, moreover two having sickles, 15 one of them is commanded to reap down the corn, 18 the other to gather the grapes as in vintage, which are trodden in the lake of God's wrath.  
verse 1 AND I looked, 
The Epistle upon S. Innocents day in Christmas.  & behold 
⸬ Christ, and the same number of elect that were signed chap. 7.  a lamb stood upon mount Zion, and with him an hundred forty four thousand having his name, and the name of his Father written in their foreheads. ✝ verse 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 haps. ✝ verse 3 And they sang as it were a new song before the seat and before the four beasts, and the seniors, and no man could learn 
` 〈◊〉.  say ' the song, but those hundred forty four thousand, that were bought from the earth. ✝ verse 4 These are they which were not defiled with women. For they are 
⸬ One state of life more excellent than an other and virgins for their purity passing the rest, & always accompanying Christ according to the church's hymn out of this place, Quecunque pergis, virgins sequuntur etc.  virgins. These follow the lamb whithersoever he shall go. These were bought from among men, 
c This the Church apply to the holy Innocents that died first for Christ.  the first fruits to God and the lamb: ✝ verse 5 and in their mouth there was found no lie. for they are without spot before the throne of God. ⊢  
✝ verse 6 And I saw an other Angel flying through the mids of heaven, having the eternal Gospel, to evangelize unto them that sit upon the earth, and upon every nation, and tribe, & tongue, & people: ✝ verse 7 saying with a loud voice, fear our Lord, and give him honour, because the hour of his judgement is come: 
Ps. 145.  and adore ye him * that made heaven and earth, the sea and all things that are in them, 
Act. 14.  and the fountains of waters.  
✝ verse 8 And an other Angel followed, 
Esa. 21.  saying, * Fallen fallen is that great 
⸬ The city of the devil, which is the universal society of the wicked misbelievers & ill livers in the world.  Babylon, 
jer. 51.  which of the wine of the wrath of her fornication made all nations to drink. 
Apo. 18.   
✝ verse 9 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: ✝ verse 10 
⸬ The great damnation that shall follow them that forsake Christ & the Church, & worship Antichrist or his image.  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 & brimstone in the sight of the holy Angels and before the sight of the lamb. ✝ verse 11 and the smoke of their torments shall ascend for ever & ever: neither have they rest day and night, which have adored the beast, and his image, and if any man take the character of his name. ✝ verse 12 Here is the patience of saints, which 
⸬ Faith is not enough to salvation, without fulfilling of God's commandments.  keep the commandments of God and the faith of Jesus.  
✝ verse 13 
b The Epistle in a daily mass for the dead.  And I heard a voice from heaven, saying to me, writ, Blessed are the dead which die in our Lord. ″ from hence forth now, saith the Spirit, that they rest from their labours▪ for their works follow them.  
✝ verse 14 And I saw, and behold a white cloud: and upon the cloud one sitting like to the son of man, having on his head a crown of gold, and in his hand a sharp sickle.  
✝ verse 15 And an other Angel came forth from the temple, crying with a loud voice to him that sat upon the cloud, 
joel 3.  * Thrust in thy sickle, 
Mat. 13.  and reap, because the hour is come to reap, for the harvest of the earth is dry. ✝ verse 16 And he that sat upon the cloud, thrust his sickle into the earth, and the earth was reaped. ✝ verse 17 And an other Angel came forth from the temple which is in heaven, himself also having a sharp sickle. ✝ verse 18 And an other Angel came forth from the altar, which had power over the fire: 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. ✝ verse 19 And the Angel thrust his sharp sickle into the earth, and gathered the vineyard of the earth, & cast it into the great 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacum. fat, trough, lake.  press of the wrath of God: ✝ verse 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.  

ANNOTATIONS CHAP. XIIII.  
13. From hence forth now.] This being specially spoken of Martyrs (as not only S. Augustine seemeth to take it, 
Beza.  but the Caluinists themselves, translating, in domino, 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, 
Praying for the dead, and unto saints, at the altar.  that all Martyrs are strait after their death, in bliss, and need no prayers. Whereof this is S. Augustine's known sentence, He doth injury to the Martyr, that prayeth for the Martyr. Ser. 17 de verb. Apost. c. 1. and again to this purpose he writeth thus most excellently tract. 84 in joan. We keep not a memory of Martyrs at our Lord's table, as we do of other that rest in peace, that is, for the intent to pray for them, but rather that they may pray for us etc.  
But if we take the words generally for all deceased in state of grace, as it may be also, than we say that even such, though they be in purgatory and god's chastisement in the next life, and need our prayers, 
The place abused against purgatory, answered.  yet (according to the foresaid words of S. Augustine) do rest in peace. being discharged from the labours, afflictions, and persecutions of this world, and (which is more) from the daily dangers of sin and damnation, and put into infallible security of eternal joy with unspeakable comfort of conscience. and such in deed are more happy and blessed then any living, who yet are usually in the Scriptures called blessed, even in the mids of the tribulations of this life. Whereby we see that these words, from hence forth they shall rest from their labours, may truly agree to them also that are in purgatory, and so here is nothing proved against purgatory. Lastly, this adverb, 
` á modo  á modo, in Latin, as in the Greek 
` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not properly signify, from this present time forward, 
Photius in Lexico.  as though the Apostle had said, that after their death and so forward they are happy: but it noteth and joineth the time passed 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 Patrum, as they were want before Christ's time, but are in case to go strait to bliss, except the impediment be in themselves. Therefore they are here called blessed, that die now in this state of grace & of the new Testament, in comparison of the old faithful and good persons.    

CHAP. XV. 
THE 4 PART   
2 They that had now overcome the beast and his image and the number of his name, 
Of the 7 last plagues & final damnation of the wicked.  do glorify God. 6 To seven Angels having the seven last plagues, are given seven cups full of the wrath of God.  
verse 1 AND I saw an other sign in heaven great and marvelous: 
The tribulations about the day of judgement.  seven Angels having the seven last plagues. Because in them the wrath of God is consummate. ✝ verse 2 And I saw as it were 
c baptism.  a sea of glass mingled with fire, and them that overcame the beast and his image and the number of his name, standing upon the sea of glass, having the haps of God: ✝ verse 3 and singing 
⸬ The song of Moses and Christ, is the new Testament and the old.  the song of Moses the servant of God, and the song of the lamb, saying, Great and marvelous are thy works Lord God omnipotent: just and true are thy ways King of the 
` saint's  worlds '. ✝ verse 4 Who shall not fear thee o Lord, and magnify thy name? because thou only art holy, because all nations shall come, & adore in thy sight, because thy judgements be manifest.  
✝ verse 5 And after these things I looked, 
THE EIETH VISION.  and behold the temple of the tabernacle of testimony was opened in heaven: ✝ verse 6 and there issued forth the seven Angels, having the seven plagues, from the temple: revested with clean and white 
linen  stone ', & girded about the breasts with girdles of gold. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ✝ verse 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 for ever and ever. ✝ verse 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 plagues of the seven Angels were consummate.   

CHAP. XVI.  
Upon the pouring out of the seven cups of God's wrath, on the land, the sea, the fountains, the seat of the beast, Euphrâtes and the air: there arise sundry plagues in the world.  
verse 1 AND I heard 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. ✝ verse 2 And the first went, and poured 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.  
✝ verse 3 And the second Angel poured out his vial upon the sea, and there was made blood as it were of one dead: and every living soul died in the sea.  
✝ verse 4 And the third poured out his vial upon the rivers & the fountains of waters: and there was made blood. ✝ verse 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: ✝ verse 6 
⸬ The great revenge that God will do at the later day upon the persecutors of his saints.  because they have shed the blood of the saints and Prophets, & thou hast given them blood to drink, for they are worthy. ✝ verse 7 And I heard an other saying: Yea Lord God omnipotent, true and just are thy judgements.  
✝ verse 8 And the fourth Angel poured out his vial upon the sun, and it was given unto him to afflict men with heat and fire: ✝ verse 9 and men boiled with great heat, and 
⸬ The desperate and damned persons shall blaspheme God perpetually▪ which shall be such only as do not repent in this life.  blasphemed the name of God having power over these plagues, neither did they penance to give him glory.  
✝ verse 10 And the fift 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: ✝ verse 11 & they blasphemed the God of heaven because of their pains and wounds, & 
c See chap. 9 v. 20 in the margin.  did not penance from their works.  
✝ verse 12 And the sixth Angel poured out his vial upon that great river Aristotiles: and dried up the water thereof that a way might be prepared to the kings from the rising of the sun.  
✝ verse 13 And I saw from the mouth 
⸬ The dragon, is the devil: the beast, Antichrist, or the society whereof he is head: the false-prophet, either Antichrist himself, or the company of heretics and seducers that follow him.  of the dragon, and from the mouth of the beast, and from the mouth of the false-prophet 
` issue forth three  three ' unclean spirits in manner of frogs. ✝ verse 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. ✝ verse 15 Behold * I come as a thief: 
Apoc. 3.  Blessed is he that watcheth, & keepeth his garments, 
2 Cor. 5, 3.  that he * walk not naked, and they see his turpitude. ✝ verse 16 And he shall gather them into a place which in Hebrew is called 
c The hill of thieves, by S. Hieroms interpretation.  Armagedon.  
✝ verse 17 And the seventh Angel poured out his vial upon the air, and there came forth a loud voice out of the temple from the throne, saying: It is done. ✝ verse 18 And there were made lightnings, and voices, and thunders, and a great earthquake was made, such an one as never hath been since men were upon the earth, such an earthquake, so great. ✝ verse 19 And 
⸬ The city or commonwealth of the wicked divided into three parts: into infidels, heretics, and evil Catholics. This city is here called Babylon, whereof see the Annorat. Upon the next chapter v. 5.  the great city was made into three parts: and the cities of the Gentiles fel. And Babylon the great came into memory before God, 
jer. 25, 15.  * to give her the cup of wine of the indignation of his wrath. ✝ verse 20 And every island fled, and mountains were not found. ✝ verse 21 And great hail like a talon came down from heaven upon men: and men blasphemed God for the plague of the hail: because it was made exceeding great.   

CHAP. XVII.  
The harlot Babylon clothed with divers ornaments, 6 and drunken of the blood of Martyrs, sitteth upon a beast that hath seven heads and ten horns: 7 all which things the Angel expoundeth.  
verse 1 AND there came one of the seven Angels which had the seven vials, & spoke with me, saying, Come, I will show thee 
⸬ The final damnation of the whole company of the reprobate, called here the great whore.  the damnation of the great harlot, which sitteth upon 
c These many waters are many people's. v. 15.  many waters, ✝ verse 2 with whom the kings of the earth have fornicated, and they which inhabit the earth have been drunk of the wine of her whoredom. ✝ verse 3 And he took me away in spirit in to the desert. And I saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, having seven heads, and ten horns. ✝ verse 4 And the woman was clothed round about with purple and scarlet, and gilted with gold, and precious stone, and pearls, having a golden cup in her hand, full of the abomination & filthiness of her fornication. ✝ verse 5 And in her forehead a name written, ″ mystery: ″ Babylon the great, mother of the fornications and the abominations of the earth. ✝ verse 6 And I saw the woman ″ drunken of the blood of the saints, and of the blood of the martyrs of Jesus. And I marveled when I had seen her, with great admiration. ✝ verse 7 I And the Angel said to me, Why dost thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns.  
✝ verse 8 The beast which thou sawest, 
⸬ It signifieth the short reign of Antichrist, who is the chief horn or head of the beast.  was, and is not, and shall come up out of the bottomless depth, and go into destruction: and the inhabitants on the earth (whose names are not written in the book of life from the making of the world) shall marvel, seeing the beast that was, and is not. ✝ verse 9 And here is understanding, that hath wisdom. The seven heads: are ″ seven hills, upon which the woman sitteth, and they are seven kings. ✝ verse 10 five are fallen, one is, and an other is not yet come: & when he shall come, he must tarry a short time. ✝ verse 11 And the beast which was, & is not: ″ the same also is the eight, and is of the seven, & goeth into destruction. ✝ verse 12 And the ten horns which thou sawest: are 
⸬ Some expound it of ten small kingdoms, into which the Roman Empire shall be divided, which shall all serve Antichrist both in his life and a little after.  ten kings, which have not yet received kingdom, but 
` do  shal' receive power as kings one hour after the beast. ✝ verse 13 These have one counsel and force: and their power they shall deliver to the beast. ✝ verse 14 These shall fight with the lamb, and the lamb shall overcome them, 
1 Tim. 6, 15. Apo. 19, 16.  because * he is Lord of Lords, and King of Kings, & they that are with him, called, and elect, and faithful. ✝ verse 15 And he said to me, The waters which thou sawest where the harlot sitteth: are peoples, and nations, and tongues. ✝ verse 16 And the ten horns which thou sawest in the beast: these shall hate the harlot, and shall make her desolate and naked, and shall ear her flesh, and her they shall burn with fire. ✝ verse 17 for 
⸬ Not forcing or moving any to follow Antichrist, but by his just judgement, & for punishment of their sins, permitting them to believe and consent to him.  God hath given into their hearts, to do that which pleaseth him: that they give their kingdom to the beast, till the words of God be consummate. ✝ verse 18 And the woman which thou sawest: is ″ the great city, which hath kingdom over the Kings of the earth.  

ANNOTATIONS CHAP. XVII.  
5. Babylon.] 
The Protestant's here will needs have Babylon to be Rome, but not in S. Peter's epistle.  In the end of S. Peter's first Epistle, where the Apostle dateth it at Babylon, which the ancient writers (as we there noted) affirm to be meant of Rome: the Protestants will not in any wise have it so, because they would not be driven to confess that Peter ever was at Rome, but here for that they think it maketh for their opinion, that the Pope is Antichrist, and Rome the seat and city of Antichrist, they will needs have Rome to be this Babylon, this great whore, and this purple harlot. for such fellows, in the exposition of holy Scripture, be led only by their prejudicate opinions and heresies, to which they draw all things without all indifferency and sincerity.  
But S. Augustine, Aretas, and other writers, most commonly expound it, neither of Babylon itself a city of Chaldaea or Egypt, 
By Babylon (according to all the fathers) is signified, partly the whole society of the wicked, partly the city of Rome, only in respect of the terrene & heathenish state of them that persecuted the Church  not of Rome, or any one city, which may be so called spiritually, as Jerusalem before chap. 11 is named spiritual Sodom and Egypt: but of the general society of the impious, & of those that prefer the terrene kingdom and commodity of the world, before God & eternal felicity. The author of the Commentaries upon the Apocalypse set forth in S. Ambrose name, writeth thus: This great whore sometime signifieth Rome, specially which at that time when the Apostle written this, did persecute the Church of God, but otherwise it signifieth the whole city of the devil, 
li. adverse. Judan.  that is, the universal corpse of the reprobate. Tertullian also taketh it for Rome, thus, Babylon (saith he) in S. John is a figure of the city of Rome, being so great, so proud of the Empire, and the destroyer of the saints. Which is plainly spoken of that city, when it was heathen, the head of the terrene dominion of the world, the persecutor of the Apostles and their successors, the seat of Nero, Bomitian, and the like, Christ's special enemies, the sink of idolatry, sin, and false worship of the Pagan gods. Then was it Babylon, when S. John written this, and then was Nero and the rest figures of Antichrist, and that city the resemblance of the principal place (wheresoever it be) that Antichrist shall reign in, about the later end of the world.  
Now to apply that 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 the seat of Peter, when it did slay above 30 Popes Christ's Vicars, one after an other, & endeavoured to destroy the whole Church: that is most blasphemous and foolish.  
The Church in Rome was one thing, 
The Church of Rome is never called Babylon.  & Babylon in Rome an other thing. Peter sat in Rome, and Nero sat in Rome, but Peter, as in the Church of Rome: Nero, as in the Babylon of Rome. Which distinction the heretics might have learned by S. Peter himself ep. 1. chap. 5. writing thus, The Church saluteth you, that is in Babylon, coëlect, 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 can not signify the Church of Rome: which is now, and ever was, differing from the terrene Empire of the same. And if, as in the beginning of 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, nor the Pope of Rome be Antichrist, but shall be persecuted by Antichrist, and driven out of Rome, if 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.  
S. Hierom epist. 17. c. 7. to Marcelia, to draw her out of the city of Rome to the holy land, warning her of the manifold allurements to sin and ill life, that be in so great and populous a city, alludeth at length to these words of the Apocalypse, and maketh it to be Babylon, and the purple whore, but strait way, lest some naughty person might think he meant that of the Church of Rome, which he spoke of the society of the wicked only, he addeth: There is there in deeds the holy Church, there are the triumphans monuments of the Apostles, and Martyrs, there is the true confession of Christ, 
Ro. 1.  there is the faith praised, * of the Apostle, and gentility trodden under foot, the name of Christian daily advancing itself on high. Whereby 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, in so much that the said holy Doctor (li. 2. adverse. Jovinian. c. 19) signifieth, that the holiness of the Church there, hath wiped away the blasphemy written in the forehead of her former iniquity. But of the difference of the old state and dominion of the Heathen there, for which it is resembled to Antichrist, and the Priestly state which now it hath, read a notable place in S. Leo serm. 1 in natali Petri & Pauli.  
5. Mystery.] S. Paul calleth this secret and close working of abomination, 
Mystery.  the mystery of iniquity. 2. Thessal. 2. and it is called a little after in this chapter vers. 7. the Sacrament (or mystery) of the woman, and it is also the mark of reprobation and damnation.  
6. Drunken of the blood.] 
This woman signifieth all persecutors of saints.  It is plain that this woman signifieth the whole corpse of all the persecutors that have and shall shed so much blood of the just: of the Prophets, Apostles, and other Martyrs from the beginning of the world to the end. The Protestants foolishly expound it of Rome, for that there they put heretics to death, and allow of their punishment in other countries: but their blood is not called the blood of saints, 
Putting heretics to death, is not to shed the blood of saints.  no more than the blood of thieves, mankillers, and other malefactors: for the shedding of which by order of justice, no Commonwealth shall answer.  
9 Seven hills.] The Angel himself here expoundeth these 7 hills to be all one with the 7 heads and the 7 kings: & yet the heretics blinded exceedingly with malice against the Church of Rome, are so mad 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, 
The Protestants madness in expounding the 7 hills, of Rome: the Angel himself expounding it otherwise.  But if they had any consideration, they might mark that the prophet's visions here are most of them by sevens, whether he talk of heads, horns, candlesticks, Churches, kings, hills, or other things: and that he alluded not to the hills, because they were just seven, but that seven is a mystical number, as sometimes Ten is, signifying universally all of that sort whereof he speaketh, as, that the seven heads, hills, or kingdoms (which are here all one) should be all the kingdoms of the world that persecute the Christians: being heads and mountains 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, (hanaan, Babylon, the Persians, and Greeks, which be five-sixtly of the Roman Empire which once persecuted most of all other, and which (as the Apostle here saith) yet is, or standeth. but the seventh, then when S. John written this, was not come, neither is yet come in our days: which is Antichrists state, which shall not come so long as the Empire of Rome standeth, as S. Paul did prophecy. 2 Thessal. 2.  
13. The same is the eight.] 
What is the eight beast.  The beast itself 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 be 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, & therefore is named the eight. Some take this beast called the eight, to be the devil.  
18. The great city.] If it be meant of any one city, and not of the universal society of the reprobate (which is the city of the devil, as the Church & the universal fellowship of the faithful is called the city of God) it is most like to be old Rome, 
The double interpretation of Babylon.  as some of the Greeks expound it, from the time of the first Emperors, till Constantine's days, who made an end of the persecution▪ for by the authority of the old Roman Empire, Christ was put to death first, and afterwards the two chief Apostles, & the Popes their successors, and infinite Catholic men through out the world, by lesser kings which then were subject to Rome. All which Antichristian persecutions ceased, when Constantine reigned, and yielded up the city to the Pope, who holdeth not the kingdom or Empire ovet the world, as the Heathen did, but the fatherhod 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 S. Augustine, declareth.    

CHAP. XVIII.  
The fall of Babylon, her judgement, plagues and revenges: for the which, 9 the kings, 16 and merchants of the earth that sometime did cleave unto her▪ shall mourns bitterly: 20 but heaven, and the Apostles and Prophets shall rejoice.  
verse 1 AND after these things I saw an other Angel coming down from heaven, having great power: & the earth was illuminated of his glory. ✝ verse 2 And he cried out in force, 
Apo. 14, 8.  saying, * Fallen fallen is Babylon the great: and it is become the habitation of devils, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the custody of every unclean spirit, and the custody of every unclean and hateful bird: ✝ verse 3 because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have fornicated with her: and the merchants of the earth were made rich by the virtue of her delicacies.  
✝ verse 4 And I heard an other voice from heaven, saying, go out from her my people: that you be not partakers of her sins, and receive not of her plagues. ✝ verse 5 Because her sins are come even to heaven, and God hath remembered her iniquities. ✝ verse 6 Render to her as she also hath rendered to you: & double ye double according to her works: In the cup wherein she hath mingled, mingle ye double unto her. ✝ verse 7 As much as she hath glorified herself, & hath been in delicacies, 
⸬ The measure of pains & damnation, according to the wicked pleasures or unlawful delights of this life▪ which is a fore sentence for such people as turn their whole life to lust and riot.  so much give her torment and mourning: because she saith in her heart, 
Es 47, 8.  * I sit a Queen, & Widow I am not, and mourning I shall not see. ✝ verse 8 therefore in one day shall her plagues come, death, and mourning, and famine, and with fire she shall be burnt: because God is strong that shall judge her.  
✝ verse 9 And Kings 
⸬ and merchants are most encumbered, dangered and drowned in the pleasures of this world: whose whole life & traffic is (if they be not exceeding virtuous) to find variety of earthly pleasures. Who seeing once the extreme end of their joys and of all that made their heaven here, to be turned into pains & damnation eternal, then shall howl & weep to late.  the kings of the earth, which have fornicated with her, & have lived in delicacies, shall weep, & bewail themselves upon her, when they shall see the smoke of her burning: ✝ verse 10 standing far of for the fear of her torments, saying, woe, woe, that great city Babylon, that strong city: because in one hour is thy judgement come.  
✝ verse 11 And the merchants of the earth shall weep, & mourn upon her: because no man shall buy their merchandise any more, ✝ verse 12 merchandise of gold and silver and precious stone, and of pearl, and fine linen, and purple, and silk, & scarlet, and all thine wood, and all vessels of ivory, and all vessels of precious stone and of brass and iron and marble, ✝ verse 13 and cinnamon, and of odours, and ointment, and frankeincense, and wine, and oil, and flower, & wheat, and beasts, & sheep, and horses, and chariotes, & slaves, and souls of men. ✝ verse 14 And the apples of the desire of thy soul are departed from thee, & all fat and goodly things are perished from thee, and they shall no more find them. ✝ verse 15 The merchants of these things which are made rich, shall stand far from her for fear of her torments, weeping and mourning, ✝ verse 16 & saying, woe, woe, that great city, which was clothed with silk, and purple, and scarlet, and was gilted with gold, and precious stone, & pearls: ✝ verse 17 because in one hour are so great riches made desolate: and every governor, and every one that saileth into the lake, and the shipmen, and they that work in the sea, stood a far of, ✝ verse 18 and cried seeing the place of her burning, saying, What other is like to this great city? ✝ verse 19 And they threw dust upon their heads, and cried weeping and mourning, saying: woe, woe, that great city, in the which all were made rich that had ships in the sea, of her prices: because in one hour she is desolate.  
✝ verse 20 
c The Angels and all saints shall rejoice and laud Cod to see the wicked confounded, and God's justice executed upon their oppressors & persecutors▪ and this is that which the Martyrs prayed for, chap. 6.  rejoice over her, heaven, and ye holy Apostles and prophets: because God hath judged your judgement of her. ✝ verse 21 And one strong Angel took up as it were a great millstone, and threw it into the sea, 
jer. 51. 63.  saying, * With this violence shall 
⸬ By this it seemeth clear that the Apostle meaneth not any one city, but the universal company of the reprobate, which▪ shall perish in the day of judgement: the old prophets also naming the whole number of God's enemies mystically, Babylon▪ as jerem. ●. 52.  Babylon that great city be thrown, and shall now be found no more. ✝ verse 22 And the voice of harpers, & of Musicians, and of them that sing on shawm and trumpet, shall no more be heard in thee, & 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, ✝ verse 23 and the light of the lamp shall no more shine in 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. ✝ verse 24 And in her is found the blood of the Prophets and saints, and of all that were slain in the earth.   

CHAP. XIX.  
● The saint's glorifying God for the judgement pronounced upon the harlot, 7 the marriage of the lamb is prepared. 10 The Angel refuseth to be adored of S. John. 1● There appeareth one (who is the word of God, and the King of kings and Lord of lords) sitting on a horse, with a great army, and fight against the beast and the kings of the earth and their armies▪ 17 the birds of the air being in the mean time called to devour their flesh.  
verse 1 AFTER theses things I heard as it were the voice of many multitudes in heaven saying, 
The Epistle for many martyrs.  Allelu-ia▪ 
ALLELVIA.  Praise, and glory, and power is to our God: ✝ verse 2 because true & just are his judgements which hath judged of the great harlot, that hath corrupted the earth in her whoredom, and hath revenged the blood of his servants, of her hands. ✝ verse 3 And 
⸬ This often repeating of Allelu-ia. in times of rejoicing, the Church doth follow in her service.  again they said, Allelu-ia. And her smoke ascendeth for ever and ever. ✝ verse 4 And the four and twenty seniors fell down, and the four beasts, & adored God sitting upon the throne, saying: ● ″ Amen, Allelu-ia. ✝ verse 5 And a voice came out from the throne, saying: Say praise to our God all ye his servants: and you that fear him, little and great. ✝ verse 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, & as the voice of great thunders, saying Allelu-ia: because our Lord God the omnipotent hath reigned. ✝ verse 7 Let us be glad and rejoice, and give glory to him: because 
⸬ At this day shall the whole Church of the elect be finally & perfectly for ever joined unto Christ in marriage inseparable.  the marriage of the lamb is come, and his wife hath prepared herself. ✝ verse 8 And it was given to her that she cloth herself with silk glittering and white. For the silk are ● the justifications of saints.  
✝ verse 9 And he said to me, 
Mat. 22▪ Lu. 14,  writ, * Blessed be they that are called to the 
⸬ That is the feast of eternal life prepared for his spouse the Church.  supper of the marriage of the lamb. ⊢ And he said to me, 
Apoc. 22. 9  These words of God, be true. ✝ verse 10 ● And * I fell before his feet, to adore him. And he saith to me, See thou do not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus. Adore God. For the testimony of Jesus, is the spirit of prophecy.  
✝ verse 11 And I saw heaven opened, and behold a white horse: and he that sat upon him, was called Faithful and True, and with justice he judgeth & fighteth. ✝ verse 12 And his eyes as a flame of fire, and on his head many diadems. Having a name written, which no man knoweth but himself. ✝ verse 13 * And he was clothed with a garment sprinkled with blood: 
Es. 63, 1.  & his name is called, 
c The second person in Trinity, the son of the Word of God, which was made flesh. Io. 1.  THE WORD OF God. ✝ verse 14 And the hosts that are in heaven followed him on white horses clothed in white and pure silk. ✝ verse 15 And out of his mouth proceedeth a sharp sword: 
Apoc. 2, 27.  that in it he may strike the Gentiles. And * he shall rule them in a rod of iron: and he treadeth the wine press of the fury of the wrath of God omnipotent. ✝ verse 16 And he hath in his garment and in his thigh written, 
Apo. 17, 14.  * 
⸬ even according to his humanity also.  KING OF Kings AND LORD OF Lords.  
✝ verse 17 And I saw one Angel standing in the sun, & he cried with a loud voice saying to all the birds that did fly by the mids of heaven, Come and assemble together to the great supper of God: ✝ verse 18 that you may eat the flesh of kings, and the flesh of tribunes, and the flesh of valiants, and the flesh of horses & of them that sit on them, & the flesh of all freemen and bondmen, and of little and great.  
✝ verse 19 And I saw the beast and the kings of the earth, & their armies gathered to make war with him that sat upon the horse and with his army. ✝ verse 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 his image. These two were cast alive into the pool of fire burning also with brimstone. ✝ verse 21 And the rest were slain by the sword of him that sitteth upon the horse, which proceedeth out of his mouth: and all the birds were filled with their flesh.  

ANNOTATIONS CHAP. XIX.  
4. Amen, Alleluia.] These two Florentine words (as other else where) both in the Greek & Latin text are kept religiously, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & not translated, unless it be once or twice in the psalms. Yea and the Protestants themselves keep them in the text of their English Testaments in many places. 
Amen▪ Alleluia, not translated.  and marvel it. is why they use them not in all places, but sometimes turn, Amen, into, verily, where of see the Annotation joan. 8. v. 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 in deed properly used) as it hath in the text of the Scripture.  
The Church Catholic doth often and specially use this sacred word, to join with the Church triumphant, 
Alleluia often used in the Church, specially in Easter time.  consisting of Angels and saints, who here are said to laud and praise God with treat rejoicing, by this word Alleluia, and by often repetition thereof: as the Catholic Church also useth, namely in Easter time even till Whi●-sontide, for the joy of Christ's resurrection, which (as S. Augustine declareth ep. ad januarium) was the general use of the primitive Church, 
Epist. ad jan. c. 17. etc. 15.  making a greater mystery and matter of it, than our Protestant's now do. At other times of the year also he saith it was sung in some Churches, but not in all, and S. Hierom numbereth it among the heresies of Vigilantius, That Alleluia could not be sung but at Easter. Adverse. Vigilant. c. 1.  
The truth is, by the use of the Scriptures it hath more in it then, Praise ye the Lord, signifying with laud, 
It signifieth more than (as the Protestants translate it) praise ye the lord.  glorifying, and praising of God, a great rejoicing withal, mirth, and exultation of heart in the singers thereof, and that is the cause why the holy Church saith, Laus tibi Domine, Praise be to thee o Lord, in Lent and times of penance and mourning, but not Alleluia▪ which (as S. Augustine also declareth) is a term of signification and mystery, joined with that time, and then used specially in the Church of God, when she representeth to us in her service, the joys and beatitude of the next life: which is done specially at Easter, by the joyful celebrating of Christ's glorious Resurrection and Ascension, after the penal time of Lent which representeth the misery of this life. See S. Augustine Ser. 1. & 5. c. 9▪ & 6. c. 9 de diversis to. 10. and his ena●tation upon the 148 psalm. for in the titles and ends of diverse holy psalms this Alleluia is full of mystery & sacred signification. 
●Palse translation.  Where we must ask the Protestants, why they have left it out altogether, being in the Hebrew, saying neither Alleluia, nor, Praise the Lord, in the Bible 1577: & that nine times in the six last psalms.  
Moreover the said holy Doctor li. 2 de doct, Christ▪ c. 11) affirmeth that Amen & Alleluia be not translated into any other language, 
Amen and Alleluia should not be translated into vulgar tongues.  propter sanctiorem authoritatem, for the more sacred authority of the words so remaining▪ and ep. 178. he saith that it is not lawful to translate them. Nam sciendum est etc. for it is to be known (saith he) that all nations do sing Amen and Alleluia in the Hebrew words, which neither the Latin man not the Barbarous may translate into his own language. See S. Hierom also epist. 137. And namely for our Nation, S. Gregory will bear us witness that our country received, the word Alleluia with their christianity, 
All nations in the primitive Church sang Amen and Alleluia.  saying thus li. 27 Moral. c. 6. Lingua Britannia qua nihil aliud noverat quim barbarum frendere, iamdudum in divinis laudibus Hebraeum coepit resonare Alleluia. that is, The Britan tongue, which knew nothing else but to mutter barbarously, hath begone of late in Gods divine laudes and praises to sound the Hebrew Alleluia. And for jury, S. Hierom ep. 17. c. 7 writeth, that the husbandmen at the plough sang Alleluia, which was not then their vulgar speech. Yea he saith that in Monasteries the singing of Alleluia was in steed of a bell to call them together ad Collectam. in Epitaph. Paulle. c. 10.  
This word is a sacred, Christian, mystical, and Angelical song. and yet in the new service book it is turned into, 
The Protestant's profane this word by translating it, and diminish the signification thereof.  Praise ye the Lord, and Alleluia is quite gone, because they list neither to agree with the Church of God, not with the use of holy Scriptures, no not with their own translations, but no marvel, 
Psal. 136.  that they can not sing the song of our Lord and of Angels in a strange country, that is, out of the Catholic Church, in the captivity of schism & heresy, Lastly, we might ask them whether it be all one to say Mat. 21, Hosanna, &, Save us we beseech these whereas Hosanna is withal a●word of exceeding congratulation and joy which they expressed toward out saviour, even so Alleluia hath an other manner of sense and signification in it, then can expressed by, Praise ye the Lord.  
8. Justifications of saints. Here the heretics in their translations▪ could not alter the word justifications into ordinances, 
justifications are good works, not as the effects of saith justifying, but because themselves also with faith justify a man.  or constitutions, as they did falsely in the first of S. Luke, whereof see the Annotation there vers. 6. but they are forced to say in Latin, iustificationes, as Beza: and in English, righteousness, (for justifications they will not say in any case for fear of inconvenience▪) yea and they can not deny but these justifications be the good works of saints. 
Beza.  but where * they make this gloze, that they be so called, because are the fruits of effect of faith and of the justice which we have by only faith, it is most evidently false, & against the very text, and nature of▪ the word. for there is no cause why any thing should be called a man's justification▪ but for that it maketh him just, so that, justifications, be the virtues of faith, hope, charity, and good deeds, justifying or making a man just, and not effects of justification, neither faith only, but they all together be the very ornaments and inward garments, beauty, and justice of the soul, as here it is evident.  
10. And I fel.] The Protestants abuse this place, and the example of the Angels forbidding John to adore him being but his fellow servant, 
S. john's adoring of the Angel, explicated against the Protestant's abusing the same.  and appointing him to adore God, against all honour, reverence, and adoration of Angels, saints, or other sanctified creatures, teaching that no religious worship ought to be done wto 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 Angel or other creature. S. August. 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, not would have given divine honour unto an Angel (for so he had been an Idolater) and therefore that he was not reprehended for that, 
The Protestant's are refelled by their own reason.  but for doing any religious reverence or other honour whatsoever to his fellow-servant 〈◊〉 ve answer that by the like reason, S. John being so great an Apostle, if this later kind of reverence had been unlawful and to be reprehended, as the Protestants hold it is no less than the other, could not have been ignorant thereof, not would have done it.  
Therefore they might much better have learned of S. Augustine (q. 61 in Genes.) how this fact of S. John was corrected by the Angel, 
S. John erred only in the person, mistaking the Angel to be Christ himself, and so adoring him as God.  and wherein he error was. In effect it is thus, That the Angel being so glorious and full of majesty, presenting Christ's person, and in his name using divers words proper to God▪ 
Apoc. c. 1.  as, I am the first and the last, and alive and was dead, and such like, might well be taken of S. John, by error of his person, to be Christ himself, and that the Apostle presuming him to be so in deed, adored him with divine honour: which the Angel 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: not so ill, to commit idolatry by doing undue worship to any Angel in heaven: and therefore was not culpable at all in his fact, but only erred materially (as the schoolmen call it) that is, by mistaking one for an other, thinking that which was an Angel, to have been our Lord: 
Esa. 9 in Graco.  because he knew that our Lord himself is also * called an Angel, 
Malac. 3.  and hath often appeared in the visions of the faithful.  
And the like is to be thought of the Angel appearing in the 22 of the Apocalypse, whether it were the same or an other▪ 
S. John sinned not in this adoration.  for that also did so appear, that John not tell whether it were Christ himself or no, till the Angel told him. Once this is certain, that John did not formally (as they say) commit idolatry, not sin at all herein, knowing all duties of 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. 
another explication of this place.  Which perhaps may be the cause (and consequently an other explication of this place) that the Angel knowing his great greaces and merits before God, would not accept any worship or submission at his hands, though John again of like humility did it, as also immediately afterwards chap. 22. which belike he would not have done, if he had been precisely advised by the Angel but a moment before, of error & undutifulness in the fact. Howsoever that be, this is evident, that this the Angels refusing of adoration, taketh not away the due reverence and respect we ought to have to Angels or other sanctified persons and creatures, and so these words, See thou do it not, 
The Protestant's by conference of Scriptures might find religious adoration of creatures.  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 conference and comparing of Scriptures that themselves so much of only require. We will give them occasion and a method so to do, thus. He that doubteth of this place, findeth out three things 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 any creatures▪ taking the word religion or religious worship not for that special honour which is properly and only due to God, 
Aug. de vera relig. c. 55.  as S. Augustine sometimes useth it, 
Three points herein examined and proved by Scriptures.  but for reverence due to any thing that is holy by sanctification or application to the service of God. The second thing is, whether by use of Scriptures, that honour be called adoration in latin, or by a word equivalent in other, languages, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebrew, Greek, or English. Lastly, whether we may by the Scriptures fall down prostrate before the things, or at the feet of the persons that we so adore. For of civil duty done to our Superiors by capping, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  kneeling, or other courtesy, I think the Protestants will not stand with us: though in deed, their arguments make as much against the one as the other.  
But for religious worship of creatures (which we speak of) let them see in the Scriptures both old and new: first, 
Ps. 5. 137.  whether the Temple, 
1 Religious worship of creatures.  the tabernacle, the ark, the propitiatory, the Cherubins, 
Dan. 6.  the altar, the bread of proposition, the sabbath, and all their holies, 
3 Reg. 8.  were not reverenced by all signs of devotion and religion: whether the Sacraments of Christ, 
Ios. 7. Ps. 98. 131.  the Priests of our Lord, the Prophets of God, the Gospel, Scriptures, the name of Jesus, such like (which be by use, signification, or sanctification made holy) are not now to be reverenced: and they shall find all these things to have been reverenced of all the faithful, 
2 The same is called adoration.  without any dishonour of God, and much to his honour. Secondly, that this reverence is named adoration in the scriptures, these speeches do prove Ps. 93. Adore ye his footstool, because it is holy. and Hebr. 11. He adored the top of 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, 
3 Falling prostrate before the persons or things adored.  to fall flat on the ground at the presence of such things, and at the feet of holy persons, specially Angels, as John doth here, these examples prove. 
Gen. 18.  Abraham adored the Angels that appeared to him, Moses also the Angel that showed himself out of the bush, 
Exod. 3.  who were creatures, though they represented God's person, as this Angel here did, that speak to S. John Balaam adored, the Angel that stood before him with a sword drawn. 
joshua 5.  Num. 22. 
Adoring of Angels.  josuè adored falling flat down before the feet of the Angel, calling him his Lord, knowing by the Angels own testimony, that it was but an Angel. Who refused it not, but required yet more reverence, commanding him to pluck of his shoes, because the ground was holy, no doubt so made by the presence only of the Angel.  
Yea not only to Angels, 
Adoring of Prophets and holy persons.  but even to great Prophets this devotion was done, as to Daniel by Nabuchodonosor, 
Dan. 2.  who fell flat upon his face before him, and did other great offices of religion, which the Prophet refused not, because they were done to God rather than to him, as S. Hierom defendeth the same against Porphyry, who charged Daniel with intolerable pride therein, and the said holy doctor allegeth the fact of Alexander the great, that did the like to 
* or, Jaddus.  Joiadas the high priest of the ●ewes. Howsoever that be (for of the sacrifice there mentioned there may be some doubt, which the Church doth always immediately to God, and to no creature) the fact of the prophets (4 Reg. 2) to Elizeus, is plain: where they perceiving that the double grace and spirit of Elias was given to him, 
4 Reg. 4. Judith. 13.  fell flat down at his feet and adored. So did * the Sunamite. to omit that Achior adored Judith, falling at her feet, as a woman blessed of God, and infinite other places.  
All which things, by comparing the Scriptures, our adversaries should have found to be lawfully done to men, and Angels, and sovereign holy creatures. Whereby they might convince themselves, & perceive, that that thing could not be forbidden S. John to do to the Angel, which they pretend: though the Angel for causes might refuse even that which S. John did lawfully unto him, as S. Peter did refuse the honour given him by Cornelius, according to S. Chrysostoms' opinion. he. 23 in c 10 Act. yea even in the third chapter of this book (if our adversaries would look no further) they might see where this Augel prophesieth & promiseth that the Jews should fall down before the feet of the Angel of Philadelphia and adore, See the Annot▪ there.    

CHAP. XX.  
An Angel casteth the dragon (or devil) bound, into the depth for a thousand years, in which the souls of martyes in the first resurrection shall reign with Christ, 7 After which years, Satan being let lose, shall raise Gog and Magog, an innumerable army, against the beloved city: 9 but a fire from heaven shall destroy them. 12 Then books are opened, and he that sitteth upon the throne, judgeth all the dead according to their works.  
verse 1 AND I saw an Angel descending from heaven, 
See in S. Augustine (li. 20. de civit. c. 7. 8. & seq.) the exposition of this chapter.  having the key of the bottomless depth, and a great chain in his hand. ✝ verse 2 And he apprehended the dragon the old serpent, which is the devil and Satan, and ● bound him for a thousand years. ✝ verse 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 after these things he must be loosed a little time.  
✝ verse 4 And ● I saw seats: and they sat upon them, & judgement was given them, ● and the souls of the beheaded for the testimony of Jesus, and for the word of God, and that adored not the beast, not his image, nor received his character in their foreheads or in their hands, and have lived, and reigned with Christ 
⸬ Quid in millenario numero nisi ad proferandam novam sobolem perfecta universitas praescita generationis exprimitur 〈◊〉 hinc per 〈◊〉 dicitur, It regnabunt cum 〈◊〉 millo annis, 〈◊〉 regnum sancta Ecclesia, universitatis perfectione solidatur. D. Gregor. li. 9 Moral. c. 1.  a thousand years. ✝ verse 5 ● The rest of the dead lived not, till the thousand years be consummate. ″ This is the first resurrection. ✝ verse 6 Blessed and holy is he that hath 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.  
✝ verse 7 And when the thousand years shall be consummate, ● Satan shall be loosed out of his prison, and shall go forth, and seduce 
⸬ S. Augustine thinketh that these do not signify any certain nations but all that shall then be joined with the devil and Antichrist against the Church. li. 20. de civit. c. 11. See S. Hierom in Exech. li. 11.  the nations that are upon the four corners of the earth, 
Ezec. 38, 14. 39, 2.  * Gog, and Magog, and shall gather them into battle, the number of whom is as the sand of the sea. ✝ verse 8 And they ascended upon the breadth of the earth, and compassed ● the camp of the saints, and the beloved city. ✝ verse 9 And ● there came down fire from God out of heaven, and devoured them: ✝ verse 10 and the devil which seduced them, was cast into the pool of fire and brimstone, 
See S. Hierom in Exech. li. 11.  where both the beast and the false-prophet shall be tormented day and night for ever and ever. 
THE 6 VISION.   
✝ verse 11 And I saw a great white throne, and one sitting upon it, from whose sight 
⸬ They shall then be new, not the substance, but the shape changed. 2 Pet. 3. See S. Augustine. li. 20. de civit. c. 14.  earth and heaven fled, and there was no place found for them. ✝ verse 12 And I saw the dead, great and little, standing in the sight of the throne, and 
c The books of men's consciences, where it shall plainly be read what every man's life hath been.  books were opened: 
Apoc. 3, 5. 21, 27.  and * ● an other book was opened, which is of life: and the dead were judged of those things which were written in the books according to their works. ✝ verse 13 and the sea gave the dead that were in it, and death and hell gave their dead that were in them, and it was judged of every one according to their works. ✝ verse 14 And hell and death were cast into the pool of fire. This is the second death. ✝ verse 15 And 
⸬ Such as do no good works, if they have age and time to do them, are not found in the book of life.  he that was not found written in the book of life, was cast into the pool of fire.  

ANNOTATIONS CHAP. XX.  
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 Antichrists time, when he shall be loosed again, that is, be permitted to deceive the world, but for a short time only, to wit, three years and a half.  
4▪ I saw seats.] S. Augustine (li. 20 de civit. Dei c. 9) taketh this to be spoken, not of the last judgement, 
Bishop's consistories & judicial power.  but of the Sees or Consistories of Bishops and Prelates, and of the Prelates themselves, by whom the Church is now governed. As the judgement here given, can be taken no otherwise better, then of that which was said by our saviour Mat. 18. Whatsoever you bind in earth, 
1. Cor. 5.  shall be bound in heaven▪ and therefore the Apostle saith, What have I to do to judge of them that are with out?  
4. And the souls.] 
During a thousand years (that is the time ofthis militant Church) saints reign with Christ in soul only.  He meaneth (saith S. Augustine in the place alleged) the souls of Martyrs, that they shall in the mean time, during those thousand years; which is the time of the Church militant, be in heaven without their bodies, and reign with 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 as the altar of God in the communicating of the body of Christ: neither should it avail to hasten to baptism in the perils of death, for fear of ending our life without it: nor to hasten to be reconciled, if we fortune for penence or of ill conscience to be separated from the same body. And why are all these things done, but for that the faithful departed also be members of the Church? And though for an example the Martyrs be only named here, yet it is mean● of others also that die in the state of grace.  
5. The rest lived not.] 
The rest are dead and damned in soul, during the same time.  The rest which are not of the happy number aforesaid, but lived and died in sin, reign not with Christ in their souls during this time of the new Testament, but are dead in soul spiritually, and in body naturally, till the day of judgement. S. August. ibidem.  
3. This is the first resurrection.] As there be two regenerations, one by faith, which is now in baptism: and an other according to the flesh, when at the later day the body shall be made immortal and incorruptible: 
The first resurrection, of the soul only.  so there are two resurrections, the one now of the souls to salvation when they die in grace, which is called the first, the other of the bodies at the later day. S. August. li●. 20 de Ciui●. c. 6.  
6. They shall be Priests.] It is not spoken (saith S. Augustine li. 20 de civit. c. 10) of Bishops and priest's only, 
Priests, some properly so called, some unproperly.  which are properly now in the Church called Priests: but as we call all, Christians, for the mystical chrism or ointment, 
1. Pet. ●.  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 then all Christian men and women, and a confusion to them that therefore have turned the name Priests into Ministers.  
7. Satan shall be loosed.] 
The binding and losing of Satan, explicated by S. Augustine.  In the whole 8 chapter of the said 20 book de civitate Dei in S. Augustine, is a notable commentary of these words. Where first he declareth, that neither this binding nor losing of Satan is in respect of seducing or not seducing the Church of God: proving that whether he be bound or lose, 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 was instituted. the same hath it been & shall be at all time in her children that succeed each other by birth & death. And a little after. This I thought was therefore to be mentioned, left any man should think, that during the little time wherein the devil shall be loosed, the Church shall not be upon the earth, he either not finding it here when he shall be let lose, or consuming it when be shall by all means persecute the same. Secondly he declareth, that the devil to be bound, is nothing else but not to be permitted by God to exercise all his force or fraud in temptations: 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 temptations against the Church and her children, and yet not to prevail against them. Thirdly this Doctor showeth 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: & with what wisdom he permitteth him to break lose that little time of three years and six months, 
The short reign of Antichrist.  toward the later day, which shall be the reign of Antichrist. Lastly he showeth what kind of men shall be most subject to the devils seduction, (even such as now by tentation of heretics go out of the Church) and who shall avoid it.  
By all which we may confute divers false expositions of old & late heretics▪ 
Millenarij or chiliasts  first, the ancient sect of the Millenaries, that grounded upon these thousand years named by the Prophet, this heresy, that there should be so many years after the resurrection of our bodies, in which we should reign with Christ in this world, in our bodies, in all delights and pleasures corporal, of meats, drinks, and such like, which they called the first resurrection. of which heresy Cerinthus was the author. Epiph. haer. 77. in fine. Hiero. Comment. in c. 19 Mat. August. har. 8 ad Quodvult Deum. Eus●bius also (li. 3 historia c. 33) showeth that some principal men were in part (though after a more honest manner concerning those corporal delicacies) of the same opinion by meant of these words of S. John. 
The Scriptures hard.  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 alloweth of.  
The late heretics also by the said S. Augustine's words are fully refuted, affirming not only that the Church may be seduced in that great persecution of the devils losing, 
By S. Augustine's foresaid explication, is evidently deduced against the Protestant's, that the church can not err, and that the Pope can not possibly be Antichrist.  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 S. Augustine's exposition, testify, shall reign but a small time, and that toward the last judgement,) Priests 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 lose, and Antichrist 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 Testament: (which is against this and other Scriptures evidently, appointing that, to be the time of the devils binding:) Yea it is to make Antichrist and the devil weaker toward the day of judgement then before, 
An invincible demonstration.  and the truth better to be known, and the faith more common▪ the nearer we come to the same judgement: which is expressly * against the Gospel▪ and this prophecy of S. John.  
We see that the sects of Luther, 
Mat. 24.  Calvin, and other, be more spread through the world than they were ever before, 
Lu. 18, 8.  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 his adversaries, diminished. How then is the Pope Antichrist, Whose force shall be greater at the later end of the world, than before? or how can it be otherwise, but these sect-masters should be Antichrists near precursors, that make Christ's chief Ministers & the Churches chief govelnours that have been these thousand years and more, to be Antichristes: ● and themselves and their sects to be true, that come so near the time of the devils losing and seduction & of the personal reign of Antichrist?  
8. The camp of the saints.] 
The camp of saints is the Catho. Church through the world.  S. Augustine in the said 20 book de Clui●. Dei cap. 11. It is not, saith he, to be taken that the persecutors shall gather to any place, as though the camp of the saints or the beloved city should be but in one place, which in deed are no other thing but the Church of Christ spread through the whole world. And therefore wheresoever the Church shall then be (which shall be in all Nations even them, for so much is insinuated by this latitude of the earth here specified) there shall the tents of saints be, and the beloved city of God, and there shall she be besieged by all her enemies, which shall be in every country where she is, 
As now heretics in particular countries, so Antichrist shall persecute the Churches of all nations.  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 foresaid are, and much more, for that the general persecution of the whole, shall be greater▪ then the particular persecution of any Churches in the world.  
9 There came down a fire.] 
What is meant by fire from heaven.  It is not meant of the fire of hell (saith S. Augustine ib. c. 12) into which the wicked shall be cast after the resurrection of their bodies, but of an extraordinary help that God will send from heaven, to give succourse 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 of that great persecution.  
12. another book.] This is the book of God's knowledge or predestination, 
The book of every man's works, opened in the day of judgement.  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 judgement diversly according to their works, and not according to faith only, or lack of faith only. for, all infidels (as turks, obstinate Jews, and heretics) shall never come to that examination, being otherwise condemned.    

CHAP. XXI.  
Heaven and earth being made new, 
THE 5 PART.  S. John seethe the new city Jerusalem prepared and adorned for the spouse of the lamb. 6 The just are glorified, 
The final glorification of the Church.  7 and the wicked thrust into the pool of fire. 12 The wall and gates and foundations of the city are described and measured: 18 all which are gold and crystal, precious stones and pearls.  
verse 1 AND I saw a new heaven and a new earth. 
Esa. 63, 17. 66, 21.  for * the first heaven, 
The Epistle upon the dedication of a Church.  and the first earth was gone, & the sea now is not. 
2 Pet. 3, 13.  ✝ verse 2 And I John saw 
c The Church triumphant.  the holy city Jerusalem new descending from heaven, prepared of God, as a bride adorned for her husband. ✝ verse 3 And I heard a loud voice from the throne saying: Behold 
⸬ This tabernacle is Christ according to his humanity.  the tabernacle of God with men, and the will dwell with them. And they shall be his people: 
Es. 25. 8.  and he God with them shall be their God. 
Apoc. 7, 17.  ✝ verse 4 and * God shall 
c This happy day shall make an end of all the miseries of this mortality.  wipe away all tears from their eyes: and death shall be no more. not mourning, nor crying, neither shall there be sorrow any more, 
` because the  which ' first things are gone.  
✝ verse 5 And he that sat in the throne, 
Esa. 43, 19  said: * Behold I make all things new. ⊢ And he said to me: writ, because these words be most faithful and true. ✝ verse 6 And he said to me: It is done, 
Apoc. 1, 8. 22, 13.  * I am Alpha and Omega: the beginning and the end. To him that thirsteth I will give of the fountain of the water of life, gratis. ✝ verse 7 He that shall overcome, 
⸬ He that hath the victory against sin in the Church militant, shall have his reward in the triumphant.  shall possess these things, and I will be his God: and he shall be my son. ✝ verse 8 But 
c all that commit mortal sins and repent not, shall be damned.  to the fearful, and incredulous, and execrable, and murderers, and fornicators, and sorcerers, and Idolaters, and all liars, their part shall be in the pool burning with fire and brimstone, which is the second death.  
✝ verse 9 And there came one of the seven Angels that had the vials full of the seven last plagues, 
THE 7 AND LAST VISION.  and spoke with me, saying: Come, & I will show thee the bride, the wife of the lamb. ✝ verse 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 God, ✝ verse 11 
⸬ The glory of the Church triumphant.  having the glory of God. and the light thereof like to a prerious stone, as it were to the iaspetr stone, even as crystal. ✝ verse 12 And it had a wall great and high, having twelve gates, and in the gates twelve Angels, & names written thereon, which are 
c The names of the patriarchs and Apostles honourable and glorious in the triumphant Church.  the names of the twelve tribes of the children of Israel. ✝ verse 13 On the East, three gates: and on the North, three gates: and on the South, three gates: and on the West, three gates. ✝ verse 14 And the wall of the city having twelve foundations: and in them, twelve names, of the twelve Apostles of the lamb.  
✝ verse 15 And he that spoke with me, had a measure of a reed, of gold, to measure the city and the gates thereof, and the wall. ✝ verse 16 And 
⸬ See S. Hierom ep. 17. touching this description of the heavenly Jerusalem, which is the Church triumphant, teaching that these things must be taken spiritually, not carnally.  the city is situated quadrangle-wise, and the length thereof is as great as also the breadth: and he measured the city with the reed for twelve thousand furlongs, & the length and height and breadth thereof be equal. ✝ verse 17 And he measured the wall thereof of an hundred forty four cubits, the measure of a man which is of an Angel. ✝ verse 18 And the building of the wall thereof was of jasper stone: but the city itself ● pure gold, like to pure glass. ✝ verse 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 emerald: ✝ verse 20 the fifth, the sardonix: the sixth, the sardius: the seventh, the chrysolithus: the eight, the beryllus: the ninth, the topazius: the tenth, the chrysoprasus: the eleventh, the hyacinth: the twelfth, the amethys●e. ✝ verse 21 And the twelve gates: there are twelve pearls, one to every one: & every gate was of one several pearl. & the street of the city pure gold, as it were transpárent glass. ✝ verse 22 And 
⸬ all external sacrifice which now is necessarie●dutie of the faithful, shall then cease and therefore there shall need no material temple.  temple I saw not therein. for our Lord the God omnipotent is the temple thereof, 
Esa. 60, 19,  and the lamb. ✝ verse 23 And * the city needeth not sun nor moon, to shine in it. for the glory of God hath illuminated it, and the lamb is the lamp thereof. 
Es. 60, 3.  ✝ verse 24 And * the Gentiles shall walk in the light of it: and the Kings of the earth shall bring their glory and honour into it. 
Esa. 60, 11.  ✝ verse 25 And * the gates thereof shall not be shut by day: for there shall be no night there. ✝ verse 26 And they shall bring the glory and honour of nations into it. ✝ verse 27 There shall 
⸬ None not perfectly cleansed of their sins, can enter into this heavenly Hieruselem.  not enter into it any polluted thing, nor that doth abomination and maketh lie, 
Apo. 20, 12.  but * they that are written in the book of life of the lamb.  

ANNOTATION CHAP. XXI.  
18. Pure gold.] 
The state of glorified bodies. ●  S. Gregory (li. 18. Moral. 6, 28) saith, the heavenly state is resembled to gold, precious stone, crystal, glass, and the like, for the purity, clarity, glittering of the glorious bodies: where one man's body, conscience, and cogitations are represented to an other, as corporal things in this life are seen through crystal or glass.    

CHAP. XXII.  
The tree of life being watered with living water, yieldeth 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 into the city, but the rest 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.  
verse 1 AND he showed me a river of 
′ water of life,  ● living water', clear as crystal, proceeding from the seat of God and of the lamb. ✝ verse 2 In the mids of the street thereof, and on both sides of the river, 
⸬ Christ is our tree of life: in the Church, by the B. Sacramé: & in heaven, by his visible presence and influence of life ever lasting both to our bodies and souls: of w●on Solomon saith, The tree of life to all that apprehended him. Prou. 3.  the tree of life, yielding twelve fruits, rendering his fruit every month, and the leaves of the tree for the curing of the Gentiles. ✝ verse 3 And no curse shall be any more: and the seat of God and of the lamb shall be in it, and his servants shall serve him. ✝ verse 4 And they shall see his face: and his name in their foreheads. 
Apo. 21. Esa. 60  ✝ verse 5 And * night shall be no mo●e: and they shall not need the light of lamp, nor the light of the sun, because our Lord God doth illuminate them, and they shall reign for ever and ever. ✝ verse 6 And he said to me, 
THE conclusion.  These words are most 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. ✝ verse 7 And behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book.  
✝ verse 8 And I John which have heard, and seen these things. And * after I had heard and seen, 
Apo. 19, 10.  I fell down 
⸬ You see it is all one to adore before the feet of the angel, & to adore the Angel: though, to adore him, be not expressed as in the 19 chap. See the anotation there v. 10.  to adore before the feet of the Angel which showed me these things: ✝ verse 9 and he said to me, See thou do not, for I am thy fellow-servant, and of thy brethren, the prophets, and of them that keep the words of this book. Adore God. ✝ verse 10 And he saith to me, seal not the words of the prophecy of this book. for the time is near. ✝ verse 11 He that hur●eth, let him hurt yet: and he that is in filth, let him be filthy yet: and he that is just, 
c Man by God's grace & doing good works, doth increase his justice.  let him be justified yet: and let the holy be sanctified yet. ✝ verse 12 Behold I come quickly▪ and my reward is with me, * to render to every man 
⸬ heaven is the reward, hire, & repayment for good works, in all the Scriptures. yet the adversaries will not see it.  according to his works, 
Ro. 2, 6.  ✝ verse 13 I am * Alpha and Omega, 
Apo. 21, 6. 1, 8.  the first and the last, the beginning and the end. ✝ verse 14 Blessed are they that wash their stoles: that their power may be in the tree of life, and they may enter by the gates into the city. ✝ verse 15 Without are dogs and sorcerers, and the unchaste, and murderers, and servers of Idols, & every one that loveth and maketh a lie.  
✝ verse 16 I Jesus have sent mine Angel, to testify to you these things in the Churches. I am the root and stock of David, the bright and morning star. ✝ verse 17 And the Spirit & the bride say, 
Es. 55, 1.  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.  
✝ verse 18 For I testify to every one hearing the words of the prophecy of this book, ● If any man shall add to these things, God shall add upon him the plagues written in this book. ✝ verse 19 And 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. ✝ verse 20 saith he that giveth testimony of these things. Yea I come quickly: Amen. ● Come Lord Jesus. ✝ verse 21 The grace of our Lord Jesus Christ be with you al. Amen.  

ANNOTATIONS CHAP. XXII.  
11. He that hurteth.] It is not an exhortation, but a commination or threatening, that how far soever the wicked increase in naughtiness▪ God hath provided answerable punishment for them.  
18. If any man shall add.] 
The curse against adding or diminishing, is against heretics, not Catholic expositors.  The author of the commentaries upon this book, bearing the name of S. Ambrose, saith thus of this point. He maketh not this protestation against the expositors of his prophecy, but against heretics, for the expositor doth add or diminish nothing, but openeth: the obscurity of the narration, or showeth the moral or spiritual sense. He curseth therefore heretics, that used to add somewhat of their own that was false, and to take away other things that were contrary to their heresies. So saith this ancient writer. And this was the property of them in all ages, and so is it 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 Apostles curse is fallen upon them, and may beware of them.  
20. Come Lord Jesus.] 
A brief petition unto Jesus Christ, to come quickly, as S. John here speaketh, and to judge the cause of Catholics & Protestants.  And now o Lord Christ, most just and merciful, we they 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 QUICKLY, and judge betwixt us and our adversaries, and in the mean time 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.     

❧ A TABLE OF THE EPISTLES AND GOSPELS, AFTER THE Roman use, upon Sundays, holidays, and other principal days of the year, for such as are desirous to know and read them according to this translation. And therefore the Epistles taken out of the old Testament are omitted, till the edition thereof.  

Upon Sundays, Imber days, and other Feries.  
THE 1. Sunday in advent, Epistle pag. 415. Gospel pag. 199.  
The 2. Sunday in advent, Ep. 419. Gosp. 18.  
The 3 Sunday in Aduent, Ep. 533. God's. ●17.  
Wednesday Imber in advent, 
* The Epistles omitted are taken out of the Old Testament.  Gos● 135.  
Fridday Imber in advent, Gosp. 136.  
Saturday Imber in advent, Ep. 554. God's. 143.  
The 4 Sunday in advent, Ep. 432. Gosp. 143.  
Christmas eve, Ep. 38●. Gosp. 4.   

CHRISTMAS day at the 

first mass, Ep. 597. Gosp. 139.  
second mass, Epist. 598. Gosp. 140.  
third mass, Ep. 603. God's. 216.     

S. Steven, Ep 305. Gosp▪ 66.  
S. John the evang. Gosp, 279.  
Childermas day, Ep. 724, Gosp. 5.  
S. Thomas of Canterbury, Ep. 608. God's. 248.  
The Sunday within the octave of Christmas, Ep. 504. as on Twelfth eve. Gosp. 14. verse 33 unto 41.  
The circumcision of our Lord, Ep. 597. Gosp. 140.  
Twelfth Eve, Ep. 504. Gosp. 6.  
The epiphany of our Lord called Twelfth day, Gosp. 5.  
The 1 Sunday after the epiphany. Ep. 412. Gosp. 141.  
The 2 Sunday after the epiphany, Ep. ●●3. Gosp. 220.  
The 3 Sunday after the epiphany, Epis. 413. Gosp. 19  
The 4 Sunday after the Epiph. Ep. 414. Gosp. 20.  
The 5 Sunday after the Epiph. Ep. 542. Gosp. 35.  
The 6 Sunday after the Epiph. Ep. 546. Gosp. 36.  
The Sunday of Septuagesme, Ep. 443. Gosp. 56.  
The Sunday of Sexagesme. Ep. 489. Gosp. 159.  
The Sunday of Quinquagesme, Epist. 456. Gosp. 191.  
Upon Ash wenesday, Gosp. 15.  
Thursday after Ashwenesday, Gosp. 10.  
Friday after ash wenesday, Gosp. 13.  
Saturday after Ashwenesday, Gosp. 103.  
The 1 Sunday in lent, Ep. 481, Gosp. 9  
Monday in the 1 week of lent, gosling. 73.  
Tuesday, Gosp. 59  
Wednesday Imber, gosp. 32.  
Thursday, gosp. 42.  
Friday Imber, gosp. 229.  
Saturday Imber. gosp. 48.  
The 2 Sunday in lent, Ep 549. Gosp. 48.  
Monday, Gosp. 243.  
Tuesday, gosp. 64.  
Wednesday, Gosp. 56. vers. 17. the same that is upon the day of the Holy cross.  
Thursday, gosp. 186.  
Friday, gosp. 60.  
Saturday. gosp. 183.  
The 3 Sunday in lent, Ep. 521, gosp. 170.  
Monday, gosp. 146.  
Tuesday, gosp. 51.  
Wednesday, gosp. 41.  
Thursday, gosp. 147.  
Friday gosp. 225.  
Saturday, gosp. 242.  
The 4 Sunday in lent, Ep. 505. Gosp. 232.  
Monday, gosp. 220.  
Tuesday, gosp. 239.  
Wednesday, gosp. 245.  
Thursday, gosp. 156.  
Friday, gosp. 250.  
Saturday, gosp. 242.  
PASSION Sunday, Epist. 621. Gospel 244.  
Monday in Passion week, gosp. 240.  
Tuesday, gosp. 239.  
Wednesday, gosp. 245.  
Thursday, gosp. 157.  
Friday, gosp. 252.  
Saturday, gosp. 254.  
PALM Sunday, before the benediction of the palms, gosp. 58.  
At mass, Ep. 528. Gosp. 74.  
Monday in holy week, gosp. 253.  
Tuesday, gosp. 124.  
Wednesday, gosp. 201.  
Thursday, Ep. 449. Gosp. 256.  
Friday, gosp. 268.  
Saturday, Ep. 542 Gosp. 84.  
EASTER Day, Ep. 433. Gosp▪ 131.  
Monday in Easter week, Ep. 319, Gosp, 211.  
Tuesday, Ep. 328. Gosp. 212.  
Wednesday, Ep. 297, Gosp. 278.  
Thursday, Ep. 311. Gosp. 274.  
Friday, Ep. 660. Gosp. 85.  
Saturday, Ep. 657. Gosp. 274.  
The 1 Sunday after Easter, called Low Sunday, Ep. 685. Gosp. 275.  
The 2 Sunday after Easter, Ep. 658. Gosp. 248.  
The 3 Sunday after Easter, Ep. 657. Gosp. 264.  
The 4 Sunday after Easter, Ep. 642. gosp. 264.  
The 5 Sund. after Easter, Ep. 642. gos. 265▪  
The Rogation days, Ep 651. Gosp. 170.  
The Ascension eve, Ep. 518. Gosp. 266.  
The ASCENSION day, Ep. 289. Gosp. 132.  
The Sunday within the octave of the Ascension, Ep. 662. Gosp. 263.  
Whitsun-eve, Ep. 347. Gosp. 260.  
WHIT Sunday, Ep. 293. Gosp. 260.  
Monday in whitsun week, Ep. 319. Gosp. 223.  
Tuesday, Ep. 311 gosp▪ 248.  
Wednesday Imber in whitsun week, Ep. 301. Gosp. 234.  
Thursday, Ep. 310. Gosp. 162.  
Friday Imber in Whitsun week, goes. 149.  
Saturday Imber, Ep. 393. Gosp. 147.  
TRINITY Sunday, Ep. 411. Gosp. 85.  
The 1 Sunday after Pentecost, Ep. 683. Gosp▪ 153.  
CORPUS CHRIST 1 day, Ep. 449. Gosp. 235.  
The 2 Sunday after Pentecost, Ep. 681. Gosp. 181.  
The 3 Sunday, Ep. 664. Gosp. 182.  
The 4 Sunday, Ep. 400. Gosp. 148.  
The 5 Sund. Ep. 660▪ s v. 8. unto 15. Gosp. 12▪  
The 6 Sunday, Ep. 395. Gosp. 107.  
The 7 Sunday, Ep. 396. Gosp. 18.  
The 8 Sunday, Ep. 400. Gosp. 185.  
The 9 Sunday, Ep. 445. Gosp. 194. vers. 41 unto 47.  
The 10 Sunday Ep. 454. Gosp. 190.  
The 11 Sunday, Ep. 464. Gosp. 106.  
The 12 Sunday, Ep. 476. Gosp. 167.   

The 13 Sunday, Ep. 503. gosp. 188.  
The 14 Sunday, Ep. 509. gosp. 15.  
The 15 Sunday, Ep. 509. gosp. 556.  
The 16 Sunday, Ep. 517. gosp. 180.  
The 17 Sunday, Ep. 115. gosp. 63.  
Wednesday Imber in September, Gosp▪ 110.  
Friday Imber in September, Gosp. 157.  
Saturday Imber in September, Ep. 621. Gosp. 178.  
The 18 Sunday after Pentecost, Ep. 425. v. 4 unto the 9 gosp. 22.  
The 19 sunday, Ep. 519. vers. 23 unto the 29. gosp. 62.  
The 20 sunday, Ep. 521. gosp. 227.  
The 21 sunday Ep. 524. gosp. 52.  
The 22 sunday, Ep. 526, Gosp. 62. vers. 15 to the 22.  
The 23 sunday, Ep 531. gosp. 23.  
The 24 sunday after Pentecost. Ep. 536. Gosp. 68   

For saints and festival days, peculiar and proper.  
S. Andrew's eve, Gosp. 217.  
S. Andrew's day, Ep. 408. Gosp. 10.  
S. Nicolas, Ep. 636. v. 7 to the 18. Gosp. 72. v. 14 to the 24.  
The CONCEPTION of our Lady, Gosp. 3.  
S. Thomas the Apost. Ep. 516. Gosp. 275.  
In Cathedra S. Petri Romae, Ep 655. gosp. 44.  
The conversion of S. Paul, Ep. 315. Gosp. 54.  
CANDL●NAS day, Gosp. 140.  
S. Mathias, Ep. 290. Gosp. 29.  
The annunciation of our Lady, Gosp. 135.  
S. George, Ep. 588▪ v. 8 to the 11. & p. 591. v. 10 to the 13. Gosp. 262.  
S▪ mark, Gosp. 166.  
In maioribus Litaniis upon S. marks day, Ep. 651. Gosp 170.  
SS. Philip. & Jacob. Gosp. 259.  
HOLY Rood day in May, or the invention of the holy cross, Epist, 528. Gosp. 222.  
S. Barnabas day, Ep. 322. Gosp. 262.  
S. John Baptists Eve, Gosp. 134.  
S. John Baptists Day called midsummer, Gosp. 137.  
SS. peter's & Paul's eve, Ep. 296. Go. 279.  
SS. Peter and Paul's day, Ep. 324. God's. 44.  
The Commemoration of S. Paul, Ep. 495. Gosp. 26.  
The VISITATION of our Lady, gosp. 136.  
S. marry Magdalene, Gosp. 157.  
S. James, Ep. 432. gosp 57  
S. dominic, Ep. 592. gosp. 175.  
The transfiguration of our Lord, Ep. 667. Gosp. 48.  
S. Laurence. Ep. 486. gosp. 254.  
Assumption eve, gosp. 171.  
ASSUMPTION of our Lady, Gosp. 168.  
S. Bartholomew, Ep. 456. vers. 26 to the 30. Gosp. 152.  
S. Lewis king of France, Gosp. 193.  
The Decoll. of S. John Bapt. Gosp, 101.  
The NATIVITIS of our Lady, Gosp. 3.  
HOLY rood day in September, or the Exaltation of the holy cross, Ep. 528. Gosp. 255.  
S. Matthewes eve, Gosp. 149.  
S. Matthewes day, Gosp. 22.  
Michaelmas day, Ep. 698. Gosp. 50.  
S. Francis, Ep. 511, Gosp. 29.  
S. Dionysius Areopagita, Ep. 343. Gosp. 152. as upon Alhalowes eve.  
S. Luke, Ep. 484. Gosp. 166.  
SS. Simon and Jude, Ep. 518. Gosp. 262.  
Alhalowes eve. Ep. 708. Gosp. 152.  
ALHALOWES day, Ep. 712. Gosp. 11.  
Al-soules' day, Ep. 466. Gosp. 230.  
S. Martin, Gosp. 171. verse 33 to the 37.  
S. Clement, Ep. 531. Gosp. 70.  
S. Catharine, Gosp. 71. verse 1 to the 14. which is the Gospel for holy virgins.   

For saint's generally and in common.  
Apostles eve, gosp. 262.  
For a Martyr that is a Bishop, Ep. 469. & 642. gosp. 181. and 45.  
For a Martyr that is no Bishop, Epistle as upon S. George's day. gosp. 62.  
For one Martyr, Ep. 641. 662. gosp. 254. and 262.  
For many Martyrs, Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp. 11. 29. 68 152. 172. 199. 265.  
For a Confessor that is a Bishop, Ep. 608. 615. 636. Gosp. 70. 72. 123. 171.  
For a Confessor that is no Bishop, Ep. 432 and 531. Gosp. 175. 193. 254.  
For holy Abbots, Gosp. 54.  
For holy Virgins Martyrs, Gosp. 36. 71.  
For holy Virgins not Martyrs, Ep. 438. 488. vers. 17, to the 3 of the chapter following. Gosp. as for holy Virgins Martyrs.  
For other holy women not Virgins. Gosp. 36.  
For holy widows. Ep. 578. Gosp. as for holy women not virgins.  
The DEDICATION of a Church, or church holiday. Ep. 741. Gosp. 195.   

IN votive Masses, that is, such as are said according to men's devotion for divers peculiar causes.  
Of the B. Trinity, Ep. 493. Gosp. 263.  
Of the holy Ghost, Ep. 311. Gosp. 260.  
Of the Passion of our Lord, Gosp. 272.  
Of the holy cross, Ep. 528. Gosp. 56.  
Of our B. Lady, Ep. 598. Gosp. 135. 140. 171. 272.  
Of the holy Angels, Ep. 708. Gosp. 218.  
Of the blessed Apostles Peter & Paul, Ep. 301. Gosp. 54.  
For any necessity, Gosp. 117.  
For remission of sins, Ep. 398. Gosp. 170.  
For choosing of the Pope, Epist▪ 607. Gosp. 260.  
Upon the Pope's creation & coronation day, Ep. 655. Gosp. 44.  
Against schism, or for any necessity of the Church, Ep. 518. Gosp. 266.  
Against the pagans, Gosp. 170.  
In time of war, Gosp. 68  
For peace, Gosp. 275. vers. 19 to the 24.  
Against the plague, Gosp. 147. as upon Saturday in whitsun week.  
For the sick, Ep. 651. Gosp. 20.  
For marriage, Ep. 521. Gosp. 53.   

In Masses of Requiem.  
Epist. 466. 550. 725. Gosp. 230. 234. 235. 251.    

AN AMPLE AND particular TABLE DIRECTING THE READER TO all Catholic truths, deduced out of the holy Scriptures, and impugned by the adversaries.  

A  
ABSOLUTION of a Priest. The excellency of this power above the power of Angels & Princes. 47. 277. What is to lose and bind. 47.  
Abstinence. See Fasting.  
Adoration of God, Latrîa: and adoration of creatures, Dulia. pag. 11. nu. 11. pa. 321. nu. 25. pa. 332. nu. 12. p. 633. nu. 21. Adoration of the ark, crucifix, Images, relics, and the like. pag. 633. nu. 21. of Angels, saints, and holy persons. pag. 706. 737 at large. 744 mark S. john's adoring of the Angel, explicated. 736. 737. What is, to adore in spirit & truth, 218. Reverence to holy persons, even to the kissing of their feet, 300.  
Alleluia. 735 and 736 at large. Not to be translated. ibid. The song both of the church militant and triumphant. ibid. 734 mark A word of marvelous joy, and so used in the church's service, even in the primitive Church. 736. Sung in our country at our first conversion. ib. Sung in all Christian Nations. ib. The Protestants had rather say, Praise ye the Lord. ib. In translating six psalms they have lest it out nine times. ibidem.  
Alms redeem sins etc. pa. 143. marg. 173. nu. 41. They procure us patrons in heaven, 
☞  pag. 186. nu. 9 release of pains after our death. 317 mark increase grace. 486 mark Great Almes-men happy. pag. 353. nu. 35. pa. 486. nu. 6. 174 marg. 317 mark Alms and hospitality to priests and other holy men. 28. 163. marg. 186. 485. 486. 487. 511. 534. 588. 637. to Catholic prisoners. 341 marg. 600 m. See, works. The more able, the greater must our alms be. 121 mark When a man is bound to give alms. 681 mark  
Altars. pag. 638. nu. 10. Altars sanctified by the sacrifice of Christ's body. 
☞  pag. 67. Altar why called table sometime. pa. 638. Dedication or consecration of altars with saint's relics. 711.  
Amen amen doubled, what it signifieth. pa. 244. nu. 34. Amen not to be translated & ib. 234 marg. 735. 736.  
Angels, Protectors of men. pag. 52. nu. 10. pag. 326. nu. 15. 679. of countries, 701. of churches, ibidem. The Protestants also hold this against the Puritans. 679. They help us. pag. 604. marg. 541. S. Paul's place of the religion of Angels explicated. pag. 14. nu. 18. Praying to Angels. ibid. Peace from God and the holy Angels. 700. Nine orders of Angels. pag. 514. nu. 21. S. Michael patron of the Church. 721. fight with the dragon. ibid.  
Anoiling. See E. Entrem● V●cti●.  
Antichrist. 
☞  pag. 556. 557. 558. 718. 723 at large. why so called pa. 558. He shall be one singular man. 556. nu. 3. p. 724. He shall come near the worlds end. 557. nu. 4. His reign three years and a half. p. 71. nu. 22. 29. 123 marg. 718 marg. 711 marg. 740. He shall abolish the mass. p. 558. suffer no worship but of himself only. p. 557. nu. 4. All framing letters to expnesse his name, uncertain. 724. Heretics his forerunners, specially these of our days. pa. 556. 558. 722 marg. 723. 741. The apostasy of him & his from the Cath. Church. p. 556. His persecution of the same. 720 marg. 721. 723. 741. His attempts to draw from the true faith. 721. Many Antichristes, 556. The Pope can not be Antichrist. p. 554 mark pa. 557. p. 231 marg. 721 marg. 724. 740. The Protestants make S. Leo and S. Gregory furtherers of Antichrist. pa. 557. They place Antichrist in the See of Rome in S. Paul's days. p. 557. 240 mark Not to be with the See of Rome, is to be with Antichrist. p. 323. 556. nu. 3.  
Apostles. their name, dignity, authority. 
☞  pag. 154. nu. 13. p. 37. nu. 11. p. 53. nu. 18. p. 488. Their number of twelve mystical. p. 94. nu. 14. p. 290 mark Some of them more principal Apostles. p. 492. The acts of SS. Peter and Paul in two several tables. 374. 375. They left their wives. p. 21. nu. 14. p. 55 marg. 191 mark p. 148. nu. 38. So did S. Philip the Deacon. 354 mark See Priests. They vowed poverty. 55. nu. 27. p. 481. They made the Creed. 376. Their creed. ibidem. Their learning, wisdom, constancy, after they received the holy Ghost. 299. m. Their honour & dread among the first Christians. 300 and 301 mark The Apostles precepts. 336 ma▪ 440. Apostolical traditions. See, Tradition. The style of Apostolical salutation. 384. Heretics usurp it to seem Apostles. Ibid.▪ To be saluted only of them giveth grace▪ 421 mark The Pope's office is called his Apostleship. pa. 520. The Apostles of divers countries. 154. nu. 13. Their glory in heaven that convert souls. 471. 529. m. 548 m. S. Augustine our Apostle. 432 mark   

B  
BAbylon, 
☞  what it signifieth. 725 marg. 728 and 729 marg. 730. 732.  
Baptism healeth the soul. 
☞  pa. 231. nu. 2. taketh away sin. 357. mark it justifieth. pag. 395 mark p. 397. nu. 3 and mark Necessary to salvation except some cases. p. 89. 224. nu. 5. Baptism of infants necessary. p. 395. nu▪ 12. p. 440 nu. 14. The effects thereof and of Confirmation differ pag. 313 nu. 17. Exorcisms and other ceremonies of baptism pa. 107. nu. 34 p. 314. nu. 38. pag. 661. nu. 21. Ephetha. 107 Abrenuntio. 661. The character thereof pa. 471 nu. 22 baptism received of heretics and schismatics p. 661. nu. 21. john's baptism inferior to Christ's. pa. 8. nu. 11. p 87 mark p. 89. nu. 8 p. 224 nu. 3●. p. 143 marg. 2●7 marg. 289 mark 347 mark The Protestants make them equal: and why. 8. nu. 11. Names given in baptism, and what manner of names. pa. 139. nu. 63. Whether Christ himself baptised. 225 mar. Figures of baptism. 231. 245 marg. 225 marg. 661. The sending of the holy Ghost on whitsunday, called baptism 289 mark  
Beatitudes eight. pag▪ 11. mark  
Beza maketh God author of sin. p. 17. 266. controlleth the evangelists. pa. 139. 144 marg. 201. marg. 205. 314. imagineth according to his sansie corruptions of the Greek text. 27 See the preface. He translateth for Christ's soul in hell his carcase in the grave. 296.  
Bishops. 
☞  their spiritual power. p. 53. nu. 18 pa ●88. to punish heretics. ibid. Calvin confesseth the said power ib. Their consistories 739. They must be obeyed pa. 43 nu 9 pa. 322 mark ●98. mark (See church.) honoured & feared. 301 mark their blessing. p. 27. p. 55. p. 616. They may deal in worldly affairs, and when▪ pag. 177. 589. Superior to Priests and distinct in office. 166 mark pag. 312. nu. 17. 332 mark pag. 528. pag. 596. though the names of Bishop and Priest were at the first indifferently used. 352 mark They only can consecrate Bishops, Priests, etc. pa. 596. nu. 5. p. 332 mark Bishoping why so called. pag 314. Bishop's visitations 335 mark Many worthy Bishops that can not preach. 582. Special virtues required in a Bishop. 703  
Blessing of creatures effectual and operative pa. 79. 
☞  233 marg. 109. 163 marg. 575 576. Blessing the table. pag. 575. Blessing a pre-eminence of the better person. p. 5●5 616 Bishops & Priests belssing ibid. The fathers & mother's blessing pa 616. nu. 6. Blessing with the sign of the cross, pa. 213. 576. Christ blessed the children, 113 mar. & his Apostles. 275 mark   

C  
CAluins blasphemy against the divinity of Christ. pag 219 nu. ● p. 250. Against Christ's own merits pag. 529. 708. 605 mark Against the saints in heaven. pa. 187. that God is author of sin pa. 37. Concerning Christ's suffering the pains of the damned & that he was abandoned of his father. 83 130 mark Against remission of sins. 612 marg. 613▪  
Caluinisme tendeth to the abomination of desolation 124.  
Canonical hours pa. 320 pag. 296 marg. 55● mark They answer to the time of Christ's Pas●●ion and agonies pag▪ 76 marg. 78. 80▪ 81▪ 82. 83. pag. 190 ma. See prayer.  
Catholic. This name discerneth true believers from heretics it is the surname of true Christians By this name. Heretics themselves understand them of the Roman faith. pa. 324. S. Augustine's high estimation of this name▪ ibid. The Protestants mock at this name pag. 324. So did the donatists. ibid. Some leave it out in the creed, pag. 324. Some in the titles of the Catholic Epistles. pag. 641. The Catholic Epistles why so called. ib. & 377. Catholic terms & speeches 584. 585. 588. To have Catholic parents is a great blessing 587. Catholic Church. See Church. Catholic faith. See faith. The Catholic faith is taken from countries for sin. 703 The Catholic simple man is sufficiently learned. 169. 177. 680. Catholic men's obedience to their Pastors 322 m. to counsels. 339 Catholic assemblies to God's service in time of persecution. See persecution.  
Censures of the Church. See Ecclesiastical. Ceremonies used in the Church by Christ's example. 
☞  pa. 247. External elements in the Sacraments pa. 506. S. Augustine's estimation of the Catho. Church's ceremonies. pag. 506. he is falsely alleged against them. ibid. They are not burdenous, but sweet and to edification. p. 506. They are neither Heathenish nor Judacial. pag. 506. 507. The Apostles borrowed some ceremonios of the Jews law. 677. nu. 14.  
Charity the greatest virtue, & more principal in our justification then faith. 457. See justification. How faith worketh by charity. 510.  
chaste or single life, Angelical. pa. 64 more apt for the service of God. pag. 142. nu. 38. pa. 439. nu. 5. pag. 440. nu. 32. See Priests. Holy Orders. Monastical life. It is not impossible. pag. 55. nu. 11. pa. 439. nu. 7. The Protestants complain they have not the gift. pa. 439. nu. 7. pag. 571. 597. All may that will. pag. 55. nu. 11. p. 439. nu. 7. Chastity of mind also is required. 656 mar. The chastity of Virgins, widows, married folk, differ in merit and dignity. pag. 37. nu. 8.  
CHRIST a Priest as he is man. See Priest. his descending into Hel. See Hel. He is the only Mediator. See saints. How he maketh now intercession for us. 615. mark Following of Christ diversely. 151. 163 m & 165. Christ & Messiah and Anointed, all one. 218 mark His marvelous grace in preaching. 147. m.  
The name of CHRISTIANS. p. 323. 324. True Christian liberty. See Gospel.  
CHURCH the Spouse of Christ, her other titles & prerogatives pag. 572. Christ's exceeding love and benefits toward her. pag. 522. The marvelous union between them. 455 m. She was builded of Christ's side. 273. gathered of all nations pag. 85. Upholden by his continual protection. 39 40 m. 703. Catholic or universal. 69 mark pag. 213. pag. 324. 572. 96. marg. 212 marg. 679. 382. marg. 536. mark The principal creature. pag. 522. What this article signifieth, I believe the Catholic Church. pag. 572. 227 mark It is more blindness not to see the Church, than not to believe in Christ. pa. 477. Heretics blinder than the Jews. ib. The unity thereof. pag. 456. 501. nu. 9 pa. 519. 447. nu. 17. Christ prayed for the unity thereof. 266. ma. His coat without seam a figure thereof. 272. mark often commended. 658 marg. 419. mark See schism. The Protestants at the first avoided the name of Church, and thrust it out of the Bible. pag. 521. 522 mark It can never fail not err. pag. 11. nu. 23. pag. 70. 85. 192. 238. nu. 68 pag. 261. 264 marg. 266. 267. 522. 523. 555. 572. 573▪ 721. 740. 303. m. 536. mark The Protestants blasphemy concerning the church's apostasy and revolt from God. pag. 555. nu. 3. Christ without his Church as the head without a body. 514. mark Always visible, pag. 14. 290 marg. 295 marg. 296. 298 marg. 323. 555. 556. 572. 573. 701. Elias words make nothing to the contrary, pag. 411. The state thereof in Antichrists time. 721. Small in the beginning & growing great afterwards. pag. 38. nu. 32. pa. 71, nu. 14. pag. 97. nu. 27. 31. 32. pag. 150. nu. 6. 7. 10. p. 213. nu. 46. pag. 175 marg. 178 marg. 295 marg. 296. 298 marg. 316. ma. 536. mark Her laws, customs, & governors must be obeyed. p. 43. nu. 9 p. 51. mark p. 53. 336. marg. 337. nu. 20. 450. nu. 2. 16. p. 471. nu. 24. p. 480. 550. 562. nu. 14. p. 639. 262. mark, She only hath the true sense of Scriptures. pag. 477. 429. mark She judgeth all, and is judged of none. p. 429. She judgeth between canonical Scriptures & not canonical. p. 499. which are Sacraments, which not. 258. 259. She consisteth of good and bad. p. 9 nu. 12. p. 37. mark 38. 62 marg. 64. 74. 262 mark not without wrinkle in this life. p. 522. nu. 35. The sevenfold candlestick in the Apocalypse. 699 mark The woman clothed with the sun, whom the dragon persecuteth. 720 mark The wife of the lamb. 734. The camp of saints. 741. The true Church is proved by succession. pag. 228. 520. 303 m. Christ left many things to be taught by the Church. 265. 717 mark The custom of the Church is a good answer against all wranglers 450. Out of the Church no salvation. p. 522. 676. p. 573. all blindness & lack of understanding. 95 mark no prayer available. 262 m. Christ head of the Church in a most excellent sort. 514. 515. The B. of Rome the ministerial head. 515. No temporal prince can be head 47. 64. 639. nu. 17. pa. 659. No woman. 280. 463. The Church, that is, the Prelates and chief Pastors of the Church. 51 marg. 701 m. To contemn their words, is to contemn Christ. 262 mark The church's order of divine service in reading the Scriptures, & that it is according to the primitive Church. 268. in 288. 289 m. 382. 641. 698. See the table of Epistles and Gospels at the end of the book. Church militant resembleth the triumphant in heaven 707 m. and nu. 8. 736. The triumphant Church (called the new city of Jerusalem) & the state and glory thereof. 741. 742. 743. 635 mark  
Material churches. The building of them pa. 158. Dedication of churches, 250. Cost in adorning them p. 78. nu. 8. 10. p. 106 nu. 11. p. 128. 256. God will be honoured in them rather than else where p. 309. 471. nu. 11. p. 254 mark How he dwelleth not in material temples. 309. 343 mark Not to be profaned. p. 59 m. 118. 222. Our parents, and other necessities of poor men are sometime to be preferred before the adorning of Churches. 106. 92. nu. 25.  
Clergy. The name. p. 665. their difference from the laity. ib. nu. 3. The manner & dignity of their calling. p. 330. nu. 4. p. 352 mark Degrees of superiority among themselves and over other. p. 57 marg. 58. nu. 28. p. 206. nu. 24. p. 472. 492. 665. Their good life much edifieth. p. 14. nu. 17. their exemption and privileges. p. 50. 416. They may not exercise holy functions for filthy lucre. 664 mark  
Commandments, 
☞  possible to be kept. p. 30. 138. nu. 6. p 169. 260 marg. 682 nu 22 p. 686. 400 mark 415 mark Keeping the commandments profitable, and necessary to salvation. 14. nu. 20. p. 440. nu. 19 p. 645. 54 marg. 114 mark 191. m. 725 m. They differ from Counsels. 114 marg. 191 mark By keeping of them man is justified. 138. 400 mark Commandments of men, what they are, and that they make nothing against the Apostles and Churches traditions. 406. See Tradition.  
Heretical laws and doctrines are commandments of men. 43. nu. 9 p. 106. Communion. The protestants Communion. p. 451. 452. 453. 454. They imitate not in the same, Christ's institution. ib. p. 451. much less the Apostles traditions. p. 454. Coming to the Communion against our conscience 442. They call it unproperly the Communion. p. 452. and the supper of the Lord. p. 451. nu. 20. Their communion bread profane. p. 453 n 29. Caluins' bread 228. It is the very table & cup of devils p 448. & is accordingly to be abhorred. ibid.  
Community of life and goods in the first Christians, used now of the religious only. p. 296. not a commandment, but a counsel only. ibidem.  
Concupiscence after baptism is of itself no sin without consent. 
☞  p. 397. 399. 643. 682. It moveth to sin. 642. mar. How the Apostle calleth it sin. pag. 397. It maketh not all the actions of a just man, sins. p. 399. nu. 25.  
Confession in particular. 
☞  p. 8. nu. 6. p. 89. 276. 348 m. Secret or auricular confession. p. 277. to a priest. 190. 277. 653. of all mortal sins. 653. before the receiving of the B. Sacrament. 453. The English Ministers hear confessions. and absolve, against their own doctrine. pag. 277. See Penance.  
Confessing of Christ, & his religion, highly esteemed. 27. 702. m. See Faith. They that dare not confess and profess the Cath. religion, to whom they are like. 255 mark To deny that thou art a Catholic, is to deny Christ. 269.  
Confirmation other wise called Bishoping. 
☞  pag. 314. It is a Sacrament. pag. 313. The grace and effect thereof. 241 m. 313. nu. 17. p. 514 mark The old and new heresies against this Sacrament. pag. 313. Chrism or holy oil in confirmation. ib. Conscience. Doing against our conscience. p. 83. 109. 131. nu. 15. Horror of conscience for shedding innocent blood. 83. 131. nu. 15.  
Continency. See chastity. Examples of notable persons that lived continently from wives, 596. The continency of married folk for prayer sake. pag. 439. for the more worthy receiving of the B. Sacrament. p. 463. Perpetual continency of man ad wife. p. 439. 440.  
Contrition. 483. See, Penance.  
Corporals for the B. Sacrament. p. 84.  
Counsels. of what persons they consist. p. 336. They represent the whole Church. ibid. Peter and his successors precedents in counsels. p. 337. Counsels of no force with out their confirmation. p. 337. Controversies in religion to be decided by counsels. p. 336. They have the assistance of the holy Ghost. p. 337. 338. 138. nu. 3. 263. nu. 27. p. 265. 266. 388 mark of Christ. 51 mark 53. This assistance taketh not away due examination of matters and disputation. pag. 138. nu. 3. p. 338. All good Christians rest upon their determination. p. 339. How the ancient father's esteem of general counsels. p. 338. The decrees of counsels are diligently to be put in execution. 336. and 339 mark Heretics only blaspheme them, and will not be tried by them. pag. 336. nu. 1. 338. 339. How later counsels alter the former. p. 337. nu. 13. 20. Heretical or Schismatical synods p. 53. nu. 20. 339.  
Counsels evangelical. Things not commanded as necessary, but counciled as the better. p. 55. nu. 14. 21. p. 296. nu. 44. p. 440. tending to perfection, followed by religious men. p. 55. 114 m. See Works of supererogation. Religious.  
CROSS. 
☞  The honour of the holy cross. p. 273. 622. Called the sign of the son of man. p. 69 m. The sign of the cross in blessing. p. 213. 576. In Sacraments, and other hallowed creatures, ibid., Why in our forehead. 213. 712 marg. 511 mark The crucifix or rood with Marie and John. pa. 337. The virtue of the sign of the cross. 112. nu. 38. p. 577. The appearing thereof at the later day, shall no less confound the calvinists than the Jews, pag. 69 mark   

D  
days, distinction of days. 418. one day more sanctified than an other. See feasts and festivities. The week days called feriae, not by their prosane names. 210. and 211 marg. 701.  
Deacons. The election of the 7 Deacons. 304. 305. their office. ibid. See Orders.  
Devotion. Uttered by external signs. 23. marg. 93 m. 198. 195. 219. nu. 14. pag. 530. 652. 116. mark See Pilgrimage. God is served and adored in spirit, notwithstanding external devotion. 384, 228. devotion falsely of the Protestants called superstition. 343. marg. 344. Devotion toward relics and holy things, a token of greater faith. 23. marg. 384. Holy women's devotion. 132. 162. Marry Magdalene's devotion. 253. mark Zachaeus devotion toward Christ, 193. 195. Devotion to see and to be near to the B. Sacrament. 195. Kneeling at Verbum caro factum est, and, Et homofactus est. etc. 216. 219.  
Doctors of the Church. pag. 232. nu. 34. We must have regard to their doctrine. pag. 636. marg. 638. S. Augustine's estimation of the holy Doctors, pag. 638. nu. 7. Their aureola or crown in heaven. pag. 534. nu. 1. pag. 665. The heretics contempt of them. 490. See heretics.  
Dulia. See Adoration.   

E  
ECclesiastical censures, pag. 47. 433. nu. 21. pag. 434. See Excommunication. Ecclesiastical power and jurisdiction. pag. 47. 222. 488. 493 mark See Bishop. Clergy.  
Elias yet alive and shall be the precursor of Christ's second coming. pag. 30. 50. 112. 719.  
Enoch also yet liveth. 630. & shall preach in Antichrists time with Elias. 719.  
Eremites why so called. pag. 8. their profession and life. ib commended by the example of Elias, S. John Baptist, and Christ himself, pag. 8. 112. 10. 30. 40. 90. 137 marg. 200 mark Innumerable Eremites and monks in the primitive Church. pag. 40. See monks and Monastical life.  
Excommunication, a spiritual punishment. pag. 434. nu. 5. pag. 473. most terrible pag. 53. 247. nu. 22. pag. 303. 434. 566. When and where to be executed. pa. 488. Excommunicate persons to be avoided. pag. 435. 562. The heretics use a certain ridiculous excommunication. pag. 247.  
Extreme unction, a Sacrament. 506. 652. The preparative to this Sacrament. 101. mark   

F  
FAith. See justification, works.  
Faith only doth not justify. 
☞  pag. 19 25. nu. 28. 54. marg. 64. nu. 11. 40. pag. 42 m 67. 74. nu. 1. 42. pa. 67. 88 marg. 118. and 119 marg. 120 mark pag. 132. 138. nu. 6. pag. 397. 504. 611. nu. 9 pa. 633. 157 marg. 178 ma. 230 marg. 243. 663. 679. 681 marg. 682. 703 marg. 725. ma. 319 marg. 341. marg. 362. marg. 158. 169. nu. 28. pag. 263. 385. 388. nu. 26. pag. 456. marg. 457 marg. 483. marg. 517. and 524 marg. 551 marg. 564. mark S. Augustine's whole book de fide & operibus, against only faith. 646. Only faith an old heresy. pag. 314. nu. 18. pag 379. 646. 654. S. James calleth such heretics, vain men, and compareth them to devils. 645. m. S. Paul's doctrine concerning faith & good works. 378. He often joineth faith and charity. 587 marg. 600 mark His words of faith, misconstrued by old heretics and new. pag. 379. 389. 390. other Scriptures falsely alleged for faith only. 100 188 mark The Protestants special faith or vain security of salvation. pag. 403. 444. 445 mark p. 632. pag. 393. nu. 24. p. 173 marg. 663. 684. 410 marg. 531. mark See salvation. The 7 Catholic Epistles written against the heresy of only faith. pag. 379. 640. 646. 674. Why faith is so often named in the case of justification. 502. See justification.  
In what sense some fathers say, Only faith, pag. 646. How it is said, Believe only. pag. 100 161. mark What manner of faith doth justify. pag. 334. marg. 385. 393. 509. 632. nu. 1. 6. pag. 646. nu. 24. pag. 389 m. 502 m. Faith may be had and lost again, which the Protestants deny. 159. 410. marg. 565. marg. 606. ma. So may grace and charity. 702. The Apostles analogy or prescript rule of faith. pag. 413. 612. To hold fast the first received saith of our Apostles and fathers. p. 37. nu. 25. p. 397. 423. nu. 17. p▪ 492. 496. nu 8. p. 584. 587. 591 to. 678 m. 689. ma. and nu. 5. 10. 464 marg. 489 m. 495 m. 502 m. 636 m. External profession of every point & article of faith. p. 27. 28. nu. 37. pa. 109. nu. 35. 36. p. 176. 409. 630. nu. 34. Neuters or indifferent men, of no faith. pa. 33. 706. One man's faith obtaineth for an other. 22 marg. 150. nu. 20. The more devotion the greater faith. See devotion. To believe without sensible argument or reason, is a more blessed thing. 275 marg. 382 mark  
Fasts or Fasting. 
☞  An act of religion. p. 135 marg. 142. Meritorious. pag. 43. 466. A work of justice. p. 15 mark The force thereof. 111 mark Prescript days of fasting. 43. 330. 507. Imber days. p. 25. nu. 38. p. 154. nu. 12. p. 330. Aërius the heretic. p. 330. Fasting from certain kinds of meats. p. 43. nu. 11. 18. pag. 106. 135 marg. 330. nu. 3. p. 417. 418. 574. 575. 582. nu. 23. S. John Baptist and the Nazarates. 135 mark Scriptures grossly abused by the protestants against the church's fasts. p. 43. 106. 417. 418. 441. 442. 540. 541. 573. m. 574. mark and nu. 3. p. 575. 596. m. Heretical fasting. p. 142. nu. 37. pa. 541. 574. The Lent fast, & the origin thereof. pag. 10. 90, nu. 12. It is sin not to fast the lent. p. 10. It is an Apostolical tradition. ibidem, and 145 mark It is the imitation of our saviours fasting. p. 10. By keeping thereof, true Christians (saith S. Aug.) are known from infidels. ibid. The doctor's sermons of Lent fast. ib. public fasts. 17. The church's fasts foresignified by Christ himself. 23 mar. S. John Baptists and his Disciples fasting. 24.  
Fear. Many kinds of fear. 685. The iustent men do fear. 685. See in F special faith. and the word. Salvation. Servile fear not ill, though not sufficient. 685. 362 mark Fear of hell profitable. 173 mark  
Feasts or festival days. 
☞  pag. 7. nu. 16. pag. 250. nu. 22. p. 295. 335. 507. 638. 668. 700. prefigurated by the Jews feasts 239. mark Scriptures grossly abused by the Protestants against the church's festivities and holidays, pa. 418. 507. 540. Easter, whit-suntide. 295. 353. 467 marg. 507. 700. Sunday. 353. 467 marg. 507. 700. 250. 211 mark called dies Dominica, because of our lords resurrection. 274 m. 700. 701. Greater grace given upon these solemn days. 701.  
Free will. pag. 32 marg. 47. 55. nu. 11. pag. 58. nu. 16. pag. 72. marg. 74. nu. 34. pag. 142. 169. nu. 30. pag. 219. 236. 370. 387. nu. pag. 399. nu. 15. 19 pag. 406. 407. nu. 21. pag. 409. 466. 477. 482. 530. 568. nu. 4. pag. 590. 650. nu. 8. 179 marg. 704. 706 marg. 509 marg. 589 mark Man's free will worketh with God's grace. 477. 464 marg. 680 marg. 329 ma. 466. 519 m. 649 m. 650. God and his grace force no man. pag. 58. nu. 16. pag. 236. nu. 44. 400 mark God's grace maketh man's will more free. 243 marg. 706 m. Predestination, reprobation, concupiscence, take not away free will. pag. 370. 399. 406. 407. 329 marg. 404 marg. 509 mark The Jews blindness and reprobation was through their own free will. 179 marg. 255 marg. 329. marg. 372 marg. 405 mark So was their betraying and crucifying of Christ, and Judas treason. 296. the refusing of the Gospel when it is preached. 408. mark   

G  
GOD, not author of sin. pag. 17. 36 marg. 37. 97. 142. nu. 34. pag. 296. nu. 23. pag. 385. 387. nu. 4. pag. 390. 406. 412. 643. 188 marg. 255 ma. 704. 730 marg. 404 marg. 642 mark  
See Reprobation. Free will.  
The meaning of those places that sound as though God were author of sin. 37. 97. 255 marg. 296. 730 marg. 308 marg. 390. 554 mark How the death of Christ was by God's determination. 296. 300. mark  
Gospel. It is not only the written word. pag. 109. nu. 35. pag. 384. 486. 549 m. See Tradition. The pre-eminence of the new Testament. 477. 615. 618. 620. 623. The true liberty of the Gospel. 477. 508. 510. 566. nu. 9 pag. 643. 659. nu. 16. pag. 396 and 398. m. He suffereth for the Gospel, that suffereth for any article of the Catholic faith. 109.  
Grace. See Free will.  
God offereth his grace, and man may refuse it. 706. 408 m. 519. m. 635 m. To consent thereunto is also by grace. ib. 589. mar. The valour of merits proceedeth of God's grace. See merits. A man may fall from grace once had. 702. Grace or gifts called gratis data, 455 mark  
The Greek text corrupted. c▪ 84. See the Preface.   

H  
Hallowing or sanctifying of creatures. pag. 576. The force of the same. 577. holy places. pag. 49. 309. 667 mark See Pilgrimage. Church. The holy land. pag. 50. 309. 577. the holy Mount. 667 mark holy bread. pa. 576. holy water. pag. 576. Holidays. See feasts. Holy things not to be profaned. See Sacrilege.  
Hell, taken sometime for Limbus Patrum. 296. Christ in soul descended into Hel. 187. 296. 518 marg. 661. to deliver thence the fathers and just men of the old Testament. 187. The Caluinists deny this article. 83. 661. S. Augustine calleth them Infidels that deny it. 661. 294 mark Their heretical translation for that purpose. 296. Fear of hell profitable. 173 marg. 362 mark  
Henoch. See Enoch  
Heretics. Who is an heretic. pag. 599. Marks to knov them. p. 19 353. 566. 591. 684. Going out of the Cath. Church. pag. 337. 519. 520. 574. nu. 1. pag. 599. 189 marg. 678 marg. 679. 675. divers names of sects and Sectaries. 323. 648. Nicolaites a pattern of them. 704. Running not sent. 61. 154. nu. 13. pag. 250. 330. nu. 2. pag. 409. 496. nu. 1. pag. 609. nu. 4. 248 marg. 489 mark Their dissension. pag. 31. 32. marg. 67. 94. 339. nu. 37. pag. 532. Preaching otherwise & contrary to the faith received. 455 marg. 496. 497. 565. 582 mark Hypocrisy and sweet words. 70. 154. nu. 26. pag. 384. nu. 7. pag. 490. 591. nu. 6. 9 p. 593. 669 marg. 716. 421 marg. 489. mark Vanity in preaching, and vain glory. 154. Preaching licentiousness and liberty. 669 marg. 670 marg. 704. Meretricious and painted eloquence. 582. nu. 17. p. 539 m. Teaching new doctrine. 565. 689. 636 mark New terms and speeches. 584. 585. Vaunting great knowledge specially of the Scriptures. 154. 232. 488. nu. 4. pag. 566. 585. Their ignorance. ib. and pag. 121. nu. 24. pag. 670 marg. 695. Boasting of the spirit. 684. Contempt of counsels and fathers. pag 338. 339. 499. 585. nu. 20. pag. 625. Corrupting of Scriptures. 475. 478 Denying the books of Scriptures and Doctors. pag. 645. nu. 14. pag. 345. nu 34. Controlling of the very text of Scripture, and the sacred writers thereof. pa. 139. 205. 314. nu. 27. pag. 144 mark Their foul shifts and wrangling to avoid the evidence of Scriptures. 219. 277. 672. 580. 581. 613. nu. 10. pag. 687. 313. Slandering the Church. pag. 237. nu. 53. Hatred of the See of Rome. 423. Acknowledging no judge of controversies. p. 472. 499. Despising of Rulers, specially Ecclesiastical. 693 & 694 mark Lack of faith. 261. 492. 319 mar. Mutability in faith and inconstancy, pag. 471. 591. nu. 13. Voluptuousness. pag. 423. 693 mark Several and secret conventicles. pag. 71. 96 m. 213. 189 m. 695. Synods. 53 nu. 20. pag. 339. Their clergy or Ecclesiastical orders. p. 571. How Heresies profit the Church. 450. 680. Their many faiths. 520. many analogies & rules of faith. 414. Their doctrine, fables. 565. They come to nought, though supported a while by never so mighty Princes. 303 mar. Their marks agree to the Protestants. 599. They may be forced to the Cath. faith. p. 182. They may be punished by death. p. 166. nu. 53. 731. nu. 6. p. 364 m. 626 m. To avoid their books, sermons service. 94. 599. Not to marry with them. 481. mar. Not to communicate with them. 598. marg. 599. 689. 690. The examples of S. John, S. Polycarpe & other Apostolic men. 690. It is to dony Christ. 27. nu. 32. It is damnable. 704. When and wherein it is tolerable to converse with them. 689. Their books to be burnt. pag. 350. They are judged already. 224. Who are easily seduced by them. 716. Women. 591. Women great promoters of heresy. 568. Zeal against heretics 497. 690. 703. 704. arch-heretics signified by the star that sell from heaven. 715. m. Simon Magus the father of them al. p. 314. nu. 18. Their king, Abaddon. that is, destroyer, 715. They are resembled to Cain, Balaam, Corè. 695. 704. to the devil himself. 244 mark Al, the forerunners of Antichrist. p. 123. 124. 240 marg. 556. 558. 679. 741. False-prophets, false Christ's, lying masters, foretold in the new Testament. 119 marg. 68 and 69 and 669 mark Many masters. 648. Many antichrists. 679, nu. 18. Ravening wolves. 19 353. thieves not entering by the door. 248 m. 250. Prophesied of, and lively described by S. Paul, S. Peter, S. Jude, etc. 352. 573. 574. 669. 670. 672. 693. locusts. 715. The causes that men fall to heresy. 565. mar. 583.  
Heaven, shut until the Passion of Christ. p. 9 nu. 16. p. 621. mark p. 633.  
See Limbus patrum.  
Differences of rewards and glory in heaven. p. 37. 58. 430. 465. marg. 534. nu. 1. 259. mark  
See merits, works, Reward.  
Hospitality toward the afflicted for religion. 27 marg. 28. nu. 41. 505 mark  
See alms. What a heinous salt it is, not to receive and harbour Catholic Preachers and Priests. 163. mark   

I  
JESUS, in English, saviour. 4 mark This name is to be adored and reverenced. 530. It worketh miracles. 112. 299▪ mark The force thereof against devils. ibid. and 577. Answers to the sophistical arguments used by heretics against the reverence done to this name. 530. By irreverence thereunto, they prepare the way to Antichrist. 723.  
Idols in all the Bible, signify the false Gods of the Pagans. 687, 383 mar. The calvinists applying the word against sacred Images, are condemned long since by the 2 council of Nice. 687.  
See Images. They are ashamed of their translating, image, for idol. ibid. Heresies are the idols of the new Testament. pag. 448.  
Images. 
☞  345. 623. 687. 688. They have Gods own warrant. 623. 688. Their difference from idols. 687. 688. How they are adored. 530. 633. Their antiquity. 24. 688. Their fruit and commodity. 345. 688. Images of the B. Trinity and of Angels. 345. Image-breakers old condemned heretics by the 2 Nicene council. 687. 688. They are accursed by the same council, that apply the places of Scripture that speak of the pagan's Idols, against sacred images. 687. Miracles wrought by the image of Christ. p. 24. The abolishing of Christ's image, a preparation to set up the image of Antichrist. 723. The honour of Christ's image is the honour of Christ himself. 723.  
Indulgences. See Pardons.  
justification, 
☞  or to be justified, what it signifieth. 387. nu. 13. The first and second justification. 387. The first justification, of mere grace without works. 392. 409. 412. nu. 32. 516. 389. mark Justification by works, pag. 16. 138. 387. pag. 645. 646. 647. 682. 736. Not by faith only. See faith.  
What works justify not. pag. 390. nu. 20. 28. p. 392. 411. 632. nu. 6. 633. 499. mark Justification attributed to hope, charity, etc. 402. 633. nu. 33. Charity the principal virtue in justification. 509. 566. How the Protestants admit charity & good works to justification. 509. Why it îs so often attributed to saith. 394. 632. 502▪ marg. 606. mark S. Paul's meaning when he commendeth faith. 633. The justice of faith. 408. True inherent justice, not imputative. 14. 138. 139. 387. 390. 394. marg. 395. nu. 5. pag. 427. nu. 30. pag. 511. 513▪ marg. 517. mar. 519. mar. 524▪ marg. 543. 682. 398 mark How it is said, None just. 390. How it is said, Reputed to justice. 391▪ mark Increase of justice. 744 marg. 396 marg. 550 mark How it is called God's justice. 383 marg. 390 nu. 22. pag. 480. 481. 531. How Christ is our justice. 427. The Protestants avoid the word, justifications. 138. nu. 6. p. 736. nu. 8. The justice of Moses' Law, what, 408 mark   

L  
Our B. Lady without sin. 94. 395. 676. 
☞  Her perpetual virginity. 4. 5. nu. 25. She vowed virginity. 138. Her life, death, Assumption. pag. 291. Her blessedness. 171 mark Her festivities. 291. Her excellency, titles, prerogatives. 138. 139. 173. 221. 273. 291. 292. 171▪ mark Her honour. 139. 291. 292. She is our advocate. 292. 679. our hope. 292. 548. mark The meaning of the terms and titles given unto her. 292. God and our Lady save us. 337. The often saying of the ave Marie. 138. The ancient fathers used the same. 291. 292. Holy Simeon prophesied of her sorrows. 145. She was always partaker of sorrows with Christ. ibidem. 272 mark Full of deep contemplations. 142. The meaning of Christ's speeches unto her that may seem hard. 221. nu. 4. & 5. The Protestants keep no Holiday of her. 191. They keep not the day of her death, as they do of all other chief saints in the new Church of England. ibidem. They are not of those generations that she prophesied should call her blessed. 136 mark They derogate from her honour. 138. 295.  
Lay men must not judge of their Pastors, of the sense of Scriptures, of questions in religion. pag. 344. They must receive the Sacraments etc. not at their own hand, but of their clergy and Pastors. 40. nu. 19 42. mark  
See Priests. Clergy.  
Limbus patrum, 
☞  or Abraham's bosom. 186. marg. 187. 296. 633. 708 marg. 621. mar. A third place. 162. 708 mark The just men of the old Testament were not in heaven till Christ's Ascension. 186. Christ descended into hell, to deliver them. 187. See Hell heaven.   

M  
MAchabees Canonical Scripture, 138. See p. 250.  
MARRY See our B. Lady. L.  
Marriage a Sacrament. 55. nu. 6. p. 187. nu. 18. p. 221. nu. 2. p. 523. Indissoluble, both parties living. 14. 55. 113 marg. 116. 187. 221. 397. marg. 440. and not lawful after divorce. ibidem. Honoured by Christ's presence. p. 221. Perfect & best without carnal copulation. 4. nu. 16. See Chastity. Continency. How it is honourable in al. 637. Inferior to virginity and widowhod. 4. 438. marg. 439 marg. 440. See chastity. Marriage of Priests and votaries unlawful. See Priests Vow. Old heresies against marriage. 574. Catholics falsely charged with the same. 574. 575. They esteem of marriage more than the Protestants. 523.  
Martyrs, true and false p 13. p 457. No true Martyrdom out of the Cathol. Church. p. 457. Martyrdom a most acceptable sacrifice. 592. Their reward, & glory. 702 and 713 mark How they cry for revenge. 712. Their cheerful and constant countenance before the persecutors. 305 mark Their comfort at the very time of death & torments. 309 mark  
MASS. 
☞  See Sacrifice.  
The word Mass. 447. The liturgy or mass of the Apostles. 330. of the Greek fathers. ibidem. It is agreeable to Christ's institution. 451. 452. 453. to the Apostles tradition, 454. to S. Paul concerning the prayers and petitions therein. 567. Kyrie eleison. 463. Gloria in excelsis. pag. 140 inner mark Sanctus thrice repeated. 707 and 708. Hosanna. 61. Sursum corda. 463. The Canon. 267. The Pater noster. 567. Agnus Dei. 217 inner marg. 453 nu. 29. Kissing the Pax. 423. Domine non sum dignus. 21. 453. nu. 29. Communio. 452. How Antichrist & his Ministers shall abolish the mass. 71. 124. nu. 14. pag. 558.  
Mediator. 
☞  See saints. How Christ is the only mediator. 568.  
Merit and Meritorious. 72 mark It hath correspondence and relation to merces, hire, or reward. 13. 16. 112 marg. 430. 719 mar. 744 marg. 543 mark Both the meaning and word are in the scriptures. 197 m. 198. 430. 639 m. 537 m. 705 m. 553 m. Whence the merit of works riseth. 72 marg. 402. 411. 430. 594. 470. Difference of merits. 58. 37. 486. 430. 193 m. We merit not our first justification. See justification. To be worthy, & to merit, is all one. 198. 197 m. 705. marg. 537 marg. 553 mar. The time of meriting is in this life only. 245 m. See works. The Protestants avoid the word merit. 639. The Caluinists deny Christ's own merits 529. 708 m.  
Miracles, 
☞  necessary to cofirme new doctrine. 27. nu. 1. p. 263. nu. 24. p. 298. nu. 82. p. 492. nu. 12. True miracles only in the Cath. Church. 50. nu. 19 20. p. 124. nu. 22. When heretics may work true miracles. p. 112. nu. 38. Forged or lying miracles. 7●. nu. 84. p. 559. nu. 9 p. 722 mark  
Miracles wrought by application of creatures, by the name of Jesus, of the Apostles & other holy men, by saints and their relics, S. Peter's shadow, S. Paul's napkin. 112. 104. nu. 13 231. 261 298. 304. 312. 326. 350. 372. By touching Christ and whatsoever belonged to him. 93 marg. 106. 108.  
Miracles in one place and at one time more than in other. 147. 231. 456 mark Peculiar to certain countries. 370 m. 372. The Protestants as faithless to believe such miracles, as the old Pagans. 261. They attribute them to the devil as the heathen did. p. 24 in mark They pretend Pharisaically God's honour in derogating from the miracles of saints. 246 mark The gift of miracles in the Church for edification. 132. Christ's miracles significative. 247 m.  
Monks & Monastical life. Whether they should work with their hands. 561. 562. They were shaven în the primitive Church: and nuns clipped of their hear, 562. See Exemites. Religious.   

N  
NAmes of CHRISTIANS. 323. of the authors of sects. ibid. of the first instituters of several religious orders. ibidem.  
Neuters. 33. 706.  
Novelties of words & phrases. 584. not all new that are not in Scriptures, ibid. How they are to be tried novelties of words. ibid.  
Numbers mystical. 94. 700. The Protestants rashness in condemning numbers of prayers, fasts, Masses etc. 700.   

O  
ORiginal sin. See sin.  
Orders. 
☞  The three holy orders bound to chastity. 571. Bigami excluded from holy orders. 570. 579. 596. All seven orders have been from the Apostles time. 572. The institution and office of Deacons. 305. Holy orders is a Sacrament. 577. instituted by Christ at his last supper. 204. 452. given by imposition of hands. 330. 332. 577. 586 mark by a Bishop not by the people's voices. 332. It giveth grace. 586 mark none to be admitted without good examination. 579 mark Prayer and fasting at the time of giving holy Orders. 154. 332. mark See Imber days.  
Oaths that are unlawful, must not be kept. pag. 38 marg. 361.   

P  
PArdons or indulgences grounded upon Christ's own words. 474. upon his example. 
☞  210. 474. upon his merits, and the mutual satisfaction of one for an other. pag. 538. practised by S. Paul. 473. 474. by the holy Bishops of the primitive Church. 474. A pardon is only a remission of temporal punishment due for sin. 473. 474. 475. Why pardons more common now then in old time, ibid. to whom this authority of pardoning pertaineth. 47. nu. 19 pag. 473. 474. 475. 538. All pardons are given in the virtue and name of Christ. 474.  
Parents. The duty toward them. 142. 106. Carnal parents & friends in what cases less esteemed. 159 marg. 176 mar. 181 mark duty toward our spiritual parents. 600 mark See Priests.  
Penance, is perfect repentance, 
☞  that is, not only amendment of life, but implying also confession, sorrowful contrition, and painful satisfaction. pag. 8. 30. 167 mark That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify this penance. p. ●. 30. 171 mark 177 marg. 716 marg. 492 m. S John Baptist first, than Christ, and his Apostles preached penance. 7. 8. 88 mark 143 marg. 295 marg. 352 marg. 366 mark S. John Baptists penance. 8. 156 mark Marry magdalen's penance. 157 mark The great penance in the primitive Church. 475. 492 mark The old Canonical discipline. ib. S. Paul's chastening of his body by penance. 444. Temporal pain remaineth due, when the sin is remitted. 635. Satisfaction or works of Penance. pag. 8. nu. 8. 143 marg. 195. 314. 454. 473. 482. 630. 645. nu. ●3. 717 mark They deerogate nothing from Christ's satisfaction, but are requisite because of the same. 402. 473. 538. 611. The body chastised by penance, is a grateful sacrifice to God. 413.  
The Sacrament of Penance. handled at large. 276. The necessity thereof, as of baptism. pag. 277. it is secunda tabula post naufragium. 277. The contempt thereof a sin against the holy Ghost. 33. nu. 31. The parts thereof, Contrition, Confession, Satisfaction. 276. What is Contrition. 483. 294 mark Luther's heresy of Contrition. 483. It worketh salvation. ibidem. We are bound to confess. 276. See Confession. All sins may be remitted by this Sacrament. 613. 629. It is the old heresy of the novatians to deny that Confession to a Priest is necessary, and his Absolution 276. 277. See Absolution. Priests. God's wondered mercy toward penitent sinners. 183 mark Penance before baptism. 295 mark  
Perfection double: one in this life, an other in the life to come. 532. The state of perfection. See Monastical life. Religious.  
Permission of some things that are not allowed or approved. 116. Toleration of the evil. 256.  
Persecution. Catholic men's comfort in persecution. 26 marg. 154. 163 m. 202 m. 663. nu. 17. pag. 702 m. 723. nu. 7. Their secret assembling in persecution. 71. Their praise in whose houses such Assemblies are kept. 325 marg. 342 marg. 421 mark There shall be great persecution of Catholic men toward the end of the world. 122. and 199. marg. 727 mark Constancy in persecution necessary. ibidem. marg. 706. highly commended. 702. marg. 723. To look back upon their losses, is dangerous, 166.  
To forsake all rather than the Cathol. faith is necessary. 181 and 182 m. The better men most afflicted in this life. 663. The Church persecuted by heretics, and contrariwise. 505 m. Fleeing in time of persecution. 325 mark wise evasions to escape dangers, by S. Paul's example. 358. nu. 25. 359 mar. 341. nu. 37. pag. 364 mark Not to forsake our Pastors imprisoned. 529 mark Happy Gailers that show mercy to their Catho. prisoners. 341 mark The courtesy of heathen officers in this case. 359 m. To consent by any means to the persecution of such, is a great offence. 357 mark Persecution an occasion of much good. 310 mark The Church increased by persecution. 316 mark  
Peter. 
☞  Cephas, rock, all one. 218 marg. 44. 47. 216. Christ by giving him this name, designed him before hand to be the rock & foundation of his Church. ibidem. 47. nu. 18. p. 79. nu. 75. He promiseth to build his Church upon him, that is, his person, 46. 47. at large. He prayeth that his faith shall not fail. 206. The Church was builded upon him, & he receiveth the primacy. 279. 516. nu. 20. pag. 654. Upon him, not upon his faith only or confession. 45. 46. 47. Peter's manifold dignity & pre-eminence, 27. 40. 50. 52. nu. 1. p. 94. 128. 131 m. 150. 154. 161 m. 206. nu. 31. 224 m. 497. 500 nu. 7. p. 278 m. 326. 442. m. S. Paul submitteth his doctrine to his approbation. 499. The keys given to him, & what authority is signified by them. 47. His authority to bind and loose. 47. He doth practise his primacy. 292. 293. 303. marg. 337. 499. 501. nu. 9 pag. 654. His successors the Bishops of Rome have the same primacy & authority. 45. nu. 17. p. 46. 47. 206. 280. 337. 499. 501. By the rock is signified not only Peter's person, but his chair and See, the Church of Rome. 46. 47. He breaketh the church's unity, that forsaketh this See or chair. 501. 520. Christ is the rock, foundation, and head of the Church on way, Peter an other way. 46. 514. 515. 516. Peter's ship signifieth the Church. 150. He governeth and protecteth the Church continually. 304. 668. The Protestants and Puritans disagree about his pre-eminence or primacy, 280 mark They denied it before, and now confess it. 280 mark They derogate from Peter as much as is possible. 501. Beza thinketh the Greek text of the scripture falsified in favour of Peter's primacy. 27. Their foolish arguments against Peter's primacy. 312. 421 m. 501. Their impudent assertion that he was never at Rome. 422. 500 665. For this purpose only, they deny that Babylon signifieth Rome. 665. Their wrangling about the time of his being there. 665. Their foolish and greatest reason against his being there. 421 marg. 422. He and S. Paul planted the Church at Rome. 288. 500 383 marg. 421 mar. 370. He wrote from Rome. 665. He was crucified there, 280. A table of S. Peter's acts 374.  
Pilgrimage pag. 6. 311 mark 
☞  to the holy land in the primitive Church. 49. to the holy Sepulchre. 85. to the memories of saints. 231. The devotion of pilgrims and the manner of their devotion in holy places. 158. nu. 44. pag. 85. See relics.  
Pope. The succession of Popes, 
☞  is an argument used by the Fathers, against heretics. 520. Popes 33 Martyrs. pag. 654. and pag. 556.  
Their room and dignity called an Apostleship, 520. Their supremacy. 280. 515. 572. The practice thereof by S. Leo the great. and S. Gregory the great. 280. How they refused the name of universal Bishop. 280. The council of Chalcedon called the Pope universal Bishop 280. They writ themselves, servos servorum Dei. 280. He is the ministerial head of the Church under Christ 515. S. Peter's successor. 280. 520. Not to communicate with him, is to be against Christ or with Antichrist. 33. nu. 30. See Antichrist. The Pope can not be Antichrist. 71. nu. 22. 29. pag. 231 marg. 554 mark See Antichrist. He may err personally, not judicially. 206. 253. 266. nu. 13. pag 388 m. p. 502. nu. 11. We may not respect the Pope's person, but the privileges of his office. 66. 67. 206. The privileges and dignities of his office. See Roman Church, and Peter.  
Prayer. See Canonical hours. Long prayer not forbidden. pag 16. nu. 7. To pray always. 190 mark The Churches collects brief. 16. nu. 7. Service & prayer in the Latin tongue, much better than in the vulgar. 461. at large. S. Augustine our Apostle brought us the service in the Latin tongue. 461. It was always in Latin through out the west Church. 463. Our people at their first conversion sang Alleluia, not, praise ye the Lord. 463. Sursum corda. Kyrie eleison. ibidem. See mass. The people's private prayers in Latin. 462. It is not necessary that they understand either public or private prayers. 461. 463. They understand them not being in the English tongue, neither are they any thing the more edified. 461. 463. Their intention & devotion is as great, & acceptable in the one, as in the other. 462. 463. 43. hu. 8. pag. 61. They are edified and take profit of the Priests functions, though they neither hear nor see what he doth 134. and 135 m. They are taught the meaning of ceremonies and service, and do know them perfectly in all Cath. countries. 461. 462. Latin prayers are and may be translated. 462. S. Paul's place falsely alleged against the latin service or prayer, explicated at large: and that he speaketh of no such thing, much less against it. 460. 461. 462. 493. another objection answered, and what it is to pray with the lips only. 43. num. 8. Faith in prayer. 643. What is to pray without intermission. 382 marg. 551 mark Our Lord's prayer or the Pater noster. 15. 170. It is the first and last in all the church's prayers, and said most often. The ave Maria. See L. our B. Lady. Prayer for the dead. 361. 480. 687. The Saducees seem to have denied it 361. Aërius an old condemned heretic denied it. Other men's prayers & intercessions for us. 150. 420 mark Praying one for an other is of great force. 420 marg. 543. To pray for our persecutors. 209. nu. 34. Public prayers more available than private. pag. 471. The priest's prayers more available. pag. 610. At the time of prayer specially, God sendeth comfortable visitations. 319 mark  
Preachers that preach well, must live accordingly. 104 marg. 112 marg. 386. mark Catholic preachers in time of persecution, what is their comfort. 547.  
Predestination and reprobation declared at large. pag. 406. 407. They consist with free will. 370. 403. 406. 407. The mystery of predestination and reprobation is humbly to be reverenced, not curiously searched. 402. 403. 407. nu. 20. 21. 412. No man must by occasion thereof be reckless and desperate in neglecting his salvation. 403. 406. 359 mark Good works must concur with God's predestination. 668. What and how far we may and should learn herein. 403. 412. Heretical and presumptuous books of Predestination. 407. 412.  
Priest. The name in all languages almost the same. 333. heretically changed into Elder. ibidem. The word Senior, ancient, in the vulgar Latin translation, is always in the Greek, Presbyter, Priest. 334 marg. 664. 351 mark His office and vocation. 609. 610. His dignity. 609. They are called Angels. 701. They are coadjutors with, and under Christ, and work in his name 92. 190. 444. 474. 480. 482. 429 mark Their authority to remit sins. 21▪ 24. 53. nu. 18. p. 92. 151. 162 m 190. 276. 480. 252 mark The Protestants carp at this authority, as the Jews did at Christ for the same. 158 mark They (and not lay men) are the dispensers of Christ's mysteries. 40. nu. 19 42 mark pag. 109. nu. 6. pag. 321. nu. 40. pag. 463. nu. 34. pag. 4●0. He that despiseth them, despiseth Christ. 167 ma. The honour of priesthood. 67. 89 marg. 360. 578 m. pre-eminence before other. 571. nu. 4 pag. 616. 566. nu. 20. pag. 484 mark Hospitality and alms toward them. 163. marg. 533 mark See Alms. Hospitality. The Protestants make it an odious and reproachful name. 67. nu. 13. pag. 130. They avoid the word in their English translations of the new Testament. 333. Their perpetual continency requisite. 138. 570. nu. 2. pag. 579. 580. 589. nu. 4. 596. 437 marg. 569 mark Marriage of Priests unlawful. 21. 570. at large. 575. contrary to the ancient Canons. 571. to the council of Nice. 570. None ever lawfully married after holy orders. 21. 570. Paphnutius and the Nicene council concerning this matter. 21. 570. Married men being made Priests, must no more company with their wives: and that according to the example of the Apostles. 21. 290 marg. 444. nu. 5. according to the custom of the primitive Church. 570. 571. The Church may annex perpetual chastity to holy orders. 580. nu. 4. in the mark The forbidding of such persons to marry, is no condemnation of marriage. 575. Jovinians old heresy could never induce any one Priest. to marry. 582. Vigilantius and his followers much like to the Protestants in this point. 570. See Vow. Priest's crowns. 665. Priest's garments. 701. Priests some properly so called, some unproperly. 740. All Christians are no more Priests, than they are also kings, that is, unproperly: 657 marg. 700. 709. Their spiritual hosts. 658.  
CHRIST'S priesthood and the excellency thereof. 609. 610. 615. 616. 617. 618. 131. A Priest as he is man, not as he is God. 610. The Caluinists, either Arrians, or ignorant, in avouching the contrary. ibid. His priesthood eternal, and how. 131. 617. 618. 619. & nu. 3. in mark He concurreth still in all priestly actions, and is the principal worker. 619 mark He is not the only Priest of the new Testament. 609. 618. Many Priests of the new Testament properly and peculiarly so called, and their priesthood external, not only spiritual, 609. 616. 617. 618. 619.  
Princes, how and wherein to be obeyed. 64. 121. 197 marg. 415. 416. 658. 659. They may not usurp Ecclesiastical functions. 64. 403. 609. nu. 1. pag. 639. They have no more right of supremacy in spiritual causes, then Heathen Princes. 659. Christ and his Apostles charged with disobedience to Princes. 658 nu. 13. Peter & John disobeyed the magistrates commanding them not to preach in the name of Jesus. 299 mark So must Catholic preachers. ib. In things lawful not to obey them, is a mortal sin. 415. Heretical tumults & disobedience against their Princes. 28. 488. Heresies against rule & superiority. 416. 659. nu. 16. and 18. The obedience of Catholics in all temporal causes. 416. The deadly sins of Princes & superiors exempt not the subjects from their obedience, as the Wi●●fistes teach. 659. Prince's themselves must obey & be subject in matters of saith & religion. 639. All are under Peter & his successors. 279. 280. 364 m. Their election & creation far inferior to God's institution of the spiritual Magistrate. 658. The temporal Magistrate is called, an human creature, and why. 658. nu. 13. Praying for kings and Princes, namely in the mass. 566. marg. 567.  
Procession on Palme-Sunday. 61.  
Prosperity no sign of the true religion. 13. mark  
Protestants. See heretics.  
Purgatory. 12. mark pag. 34. 94. nu. 29. 
☞  pag. 121. nu. 24. pag. 187. 430. 431. 645. nu. 13. pag. 661. None not perfectly cleansed, can enter into heaven. 743. mark Purgatory fire passeth all the pains of this life. 431. The same is released by the prayers of the living. 317. A third place. 162. 708 mark The Scripture abused against purgatory, answered. 726. See Prayer, Sacrifice for the dead.   

R  
REconciliation to the Cathol. Church. 14. nu. 24. p. 471. nu. 5. 〈◊〉 schism.  
Religion. Men of no religion, Neuters, atheists. 33. Most happy that suffer any loss for religion. 114. m. 116. They that forsake their religion to save their lands, are like Esau▪ 635. mark See Persecution.  
Religious life. 561. Their profession is according to Christ's counsel, and the Apostles example. 55. 151. 191 marg. 296. nu. 44. to the saints of the primitive Church. 410 marg. 296. Vigilantius' heresy against such as forsook all for Christ, 420 mark divers Religions, of Dominicans, Franciscans etc. are not divers sects. 323. Their divers rules and imitation of divers holy men, is the imitation of Christ himself, 531 marg. 547. Their living in common, Apostolical. 296. Their rising in the night to pray. 79. nu. 41. Their blessing. 55. The contemplative life preferred before the active by our saviour himself, in the persons of Marie and Martha. 169. Both always in the church. ibid. See monks and Monastical life. Eremities.  
Relics. 
☞  The touching of relics, their virtue, miracles. 23 m. 24. 100 133. 309. 312. 326. 350. 372. 577. 622. The touching of Christ's person or whatsoever belonged to him. 93 m. The hem of Christ's garment. 23 m. 24. 40 marg. 100 His sepulchre. 85. 622. Mount Thabor and all the holy land. 49. 577 his holy cross. See cross. S. Peter's shadow. 261. nu. 12 302. 304. his chains. 326. S. Paul's napkins, or the napkins that had touched his body. 350. His chains. 61. nu. 12. 372. His blessing and virtue in the isle Malta. 372. His prison and other memories there. 370 mark The relics of S. John Baptist, Elias, Abdias. 40. S. Steuens relics. 309. 312. S. Augustine of relics. 309. 312. S. Chrysostom. 261. 350. S. Hierom. 85. 133. 622. S. Gregory. 372. nu. 20. The greater virtue of relics, the more is the honour of Christ. 261. 350. 246 mark Saint's relics of greater force after their death. 350. Eliseus' body. 4. Reg. 13. Miraculous reservation of relics from putiefaction. 622. Relics reserved in the old Testament. 622. Vigilantius' heresy against relics, condemned of old, and refuted by S. Hierom. 133. 350. nu. 12. The devotion of the old Christians toward relics. 40. 372. 622. 274 mark The devotion toward Christ's body when it was dead. 131. 132. The Pagans abused holy relics, as the Protestants do now. 40. Translation of relics. 133. 631 marg. 307.  
Reprobation. at large. 405. 406. Sin is always the cause thereof. ib. 127 mar. It taketh not away free will. 406. 707. How God raised Pharaoh. 406. 407. How he is said to indurat. ib. to give up into a reprobat sense. 383 marg. 385. nu. 26. pag. 308 mark See God. Free will. Predestination.  
Restitution of goods il gotten. 195.  
Reward. 
☞  Differences of rewards in heaven. 37. 193 mark See heaven. Respect of reward. 16. nu. 4. pag. 55. nu. 27 pag. 631 marg. 181 marg. 706 mark Reward, what it signifieth. 430. Reward for relieving Catholic prisoners. 27 m. 28. nu. 21. 587 m. 588. for visiting them in prison. 587 m. for confessing of Christ openly. 27. for all works of mercy. 181 m. for forsaking and losing aught, for God's sake. 116. 191 marg. 202. m.  
Rome called Babylon, 
☞  and why. 654. 665. 730. 731. The Church there, never called Babylon. 654. 665. 731. The Protestants sometime will not have Babylon to signify Rome. 665. 730. Their malice in expounding the 7 hills, of Rome, when the Angel himself expoundeth it otherwise. 731. The commendation of the Church of Rome, and the faith thereof. 381. 384. The Gospel transported from Jerusalem thither. 287. 348 mark The Roman faith and the Catholic faith all one. 384. The privilege of that See, not to err. 66. 67. 206. 250. nu. 3. God's providence towards the same, more than to all other states. 370. 556. That See is the rock of the Church, and S. Peter's chair, and See Apostolic. 46. 47. 67. It standeth unmovable against all Turks, Tyrants, heretics, schismatics. 556. Princes and Emperors stand in awe thereof. 364 mark The ancient fathers of all Countries sought unto it for resolution of doubts. 206. So ought all true preachers. 499. Heretics only refuse so to do. 499. They hate this See. 423. They bark about it in vain. 47. They place Antichrist there in S. Paul's time. 557. The great apostasy which S. Paul speaketh of 2 Thes. 2 shall be from this See of Rome. 556. The Romans devotion in visiting the Churches and Martyrs relics in their Stations and Pilgrimages, is a sign of greater faith. 384.   

S  
SAcraments. 
☞  seven. 506. 259. See Confirmation. Penance. Orders. Marriage Extreme unction. Few and easy in respect of the Jews Sacraments. 506. More effectual and beneficial. ibidem. 446. 623. 619 marg. 627. 228. External elements in the same, not burdenous, not judaical, nor Heathenish. 506. 228. Christ used external elements. 247. what is to adore in spirit. 228. S. Augustine falsely alleged for two Sacraments only. 506. Grace is given in & by the Sacraments, 224. 228. 276. 313. 357 marg. 393. 39● marg. 504. 577. 586 marg. 598 marg. 523. 627. 652. 653. 262 marg. 586 mark They flowed out of Christ's side, & thence have their virtue. 273. Contempt of the Sacraments damnable. 157 marg. 321. 316 mark We may not the less esteem the Sacraments because of the ministers of them. pag. 4. nu. 3. pag. 89. nu. 9 The Sacraments first to be called for in sickness. 92.  
The B. SACRAMENT of the altar. 236. 
☞  The great mystery, and institution thereof by our saviour. 78. 79. 125. 128. 201. 204. 449. 451. The Catholics imitate Christ's institution thereof and the Apostles traditon, the Protestants do not. 451. 452. 454. The Protestants have taken away the B. Sacrament altogether. 452. 237. nu. 58. The real presence. 78. 79. 128. 204. 205. 236. 237. nu. 55. pag. 238. 291. 446. nu. 16. pag. 447. 453. 624. 628. 466 m. The Gospel so plain for the real presence, the Beza controlleth it. 205. 201 mark Transubstantiation. 79. 128. 238. nu. 66. pag. 220 mark Christ's miraculous & supernatural dealing with his body many ways, and that it is not to be measured by sense and natural reason. 40. nu. 26. pag. 49. nu. 2. pag. 55. nu. 26. p. 121. nu. 24. pag. 132. 148. 236. nu. 52. pag. 238. 275. 276. 315 marg. 540. 632. Faith necessary in this Sacrament. 128. The Protestants judge thereof by sense and reason. 238. They are like the gross Capharnaites. 238. To ask, how it may be, is a jewish word. 238. Their scoffing at it. 38. nu. 55. pag. 83. 103. nu. 3. 129 mark The real presence is by consecration. 79. 128. 446. not by receiving, or in the receiving only ibidem. and 452. The heretics arguments answered. 124 and 254 mark Adoration of the B. Sacrament. p. 6. 21. nu. 8. pag. 453. 604. The honour thereof by solemn processions. 61. by costly altars, chalices, ornaments. 78. 128. by clean corporals. 84. by many other means. 453. 116 mark The Angels are present. 707. nu. 8. It sanctifieth the altar. 67. 309. nu. 33. It is the supersubstantial and daily bread, specially desired in the PATER NOSTER. 15. 16. The pre-eminences thereof above Manna. 236. The wondered effects thereof in the receivers. 237. 447. In what sense it is called sometime a figure. 79. nu. 26. How it is both a figure and yet the thing itself. 205. 604. How it is called bread after the consecration, 79. 236. Whether S. Paul saying, the supper of our Lord, mean the B. Sacrament. 451. Receiving in one kind. 57 & 125 marg. 213. 236. 237 at large. The authority of Scriptures and primitive Church for the same. 237. 295 mark 351 mark It is indifferent, in one or both kinds, according to the church's ordinance. 237. 259. The causes why the Church appointed one kind. 237. The whole grace in one kind, & therefore the people not defrauded. 237. The heretics arguments answered ibid. & 125 mark Priests saying mass, must receive both kinds. 237. The purity and preparation required to the worthy receiving thereof. 222. 258. 453. nu. 27. 28. 29. Confession of every mortal sin, necessary before we receive. 453. Evil men receive the true body & blood, though unworthily. 453. The danger and punishment of unworthy receiving. 453. nu. 27. pag. 454. nu. 30. 31. pag. 449 mark It is both a Sacrament and a Sacrifice, and why. 78. 184.  
The SACRIFICE of the altar. 21. nu. 4. 204 and 447 and 616. 617. 623. 627. 628 at large. 228. nu. 23. 332. nu. 12. 638. Christ sacrificed his body and blood at his last supper. 79. nu. 28. 204. 205. The sacrifice of the altar is the self same that was upon the cross. 624. 628. Christ is often offered, 
☞  and in many places. 628. It is a commemorative sacrifice, yet a true sacrifice. 205. It succeeded in the place of all the sacrifices of the old Law. 447. num. 21. 617. 628. Christ did not take away all sacrifice by the new Testament, but change them into a better. 617. 623. 628. The external religion of the new Testament is principally in the Sacrifice of the altar. 205. Christ's eternal priesthood consisteth in this sacrifice. 617. The fathers call it, the unbloody sacrifice. 625. they call it the Mass. 447. Why it is called the Eucharist. 638. The general redemption upon the cross, particularly applied in this sacrifice. 629. The caluinists' argument against this sacrifice, maketh no less against the sacrifices of Moses. 624. 205. nu. 19 Their argument against Christ's body often offered and in many places, was answered by the father's long ago. 628. It is offered to God only. 332. in the memory and honour of saints. 332. 454. 726. for the living and the dead. 454. 447. nu. 21. pag. 726. See mass.  
Sacrilege. Taking away of holy things or profaning them. 303. 222. 92 n. 25. In what cases holy jewels and ornaments may be broken and otherwise employed. 78. nu. 10. pag. 92. nu. 25.  
Saints know our doings & hearts, 
☞  & hear our prayers. 64. 184. 186. m. 187. 428. 457. m. They are as Angels. 198. They may be present with the living. 49. 110. m. at their own tombs & monuments. 711. Praying to saints, & that they pray for us. 380 m. 186. 304. 471. 668 at large. 679. 709. 711. 717. 309. m. They are our mediators an advocates without any derogation to Christ. 471. 568. 678. 679. 714 m. How Christ is our only Mediator and only advocate. 568. 678. 679. The conclusion of all prayers is, Per Christum Dominum nostrum. 265 mark The Protestants arguments answered. 409. 607. 608. 611. nu. 9 568. 678. Vigilantius their father & founder of this heresy refuted by S. Hierom. 711. How S. Hierom saith, that Christ & his saints are every where. ibidem. Their festivities or holidays. 7. nu. 16. 75. m. 507. at large. 668. Their memories or commemorations in the sacrifice of the mass. 332. 454. 726. Canonizing of saints. 7. Their miracles. 33. nu. 24. See Miracles. Relics. The great honour of saints, and that it is no derogation to Christ's honour. 55. nu. 28. pag. 350. nu. 16. pag. 553 marg. 577. 601. 653. 703 marg. 704. 714 marg. 720 marg. 742 mark They are patrons of men and countries. 404. They are called saviours, redeemers, etc. without derogation to Christ. 569. 577. 653. 308 mark our hope. 548 mark God and our Lady save us, & the like speeches. 337. 700. To believe in saints. 409. nu. 14. pag. 601.  
Salvation. No man sure of his salvation but in hope. 263. 394. 402. nu. 16. pag. 403. 418. 433. 444. 493. 530. 393. mark See F. The Protestants special faith.  
Satisfaction. See Penance. Satisfactory works of one for an other. 474. 485. 538. Satisfaction enjoined. 143 m.  
Schism. Prefigured in the jews Schismatical temples. 166. 227. 228. 448. in jeroboams calves and altars. 448. in Corè, Darhan, Abiron. 482. 695. contrary to the unity of the Church 456 501. nu. 9 pag. 519. 520. detestable and sacrilegious. 520. The beginning of all schisms. 426 mark In schism no work available to salvation. 14. nu. 24. pag. 180. 263. nu. 4. pag. 457. num. 1. See Church.  
Schismatics, Schismatical service & sermons to be avoided 94. 482. 590. 225 mark Specially the Communion. 442. 447. 448. See heretic and heresy.  
Scandal. 112 mark 356. 386 mark  
Scripture Canonical and not Canonical discerned and judged by the Church. 499. 500 See pag. 2 after the preface, S. Augustine's sentences cited at large. The Scripture and Church, Whether is elder and of more authority. 500 The Protestants deny many books of the Scripture, because they are repugnant to their heresies. See heretics. They many ways corrupt the Scriptures. See heretics. Private fantastical interpretation of Scriptures. 669. 672. All heretics and the devil himself allege Scriptures, but falsely. p. 5. nu. 25. p. 11. nu. 6. p. 34. 145 m. 162. nu. 20. p. 261. 402. 14. nu. 35. 39 pa. 613. 645. 651. nu. 12. p. 646. nu. 21. p. 682. 711. 740. Women great tattler & talkers of Scripture. 568. Not the great talkers and hearers thereof, but the doers are blessed. 698 m. The Scripture is full of profound senses, 232. 508. hard to understand, 151 marg. 311 marg. 558. nu. 6. pag. 613. nu. 4. pag. 672. 673. 661. nu. 19 p. 662 marg. 740. S. Paul's epistles hard about justification by faith, and therefore misconstrued of old and new heretics. 389. 646. 672. The Epistle to the Romans heard concerning predestination. 404 mark The difficulty of the Apocalypse. 699. The Protestants count all Scriptures easy for every man to understand by his private spirit, & therefore they reject the doctor's expositions, & admit nothing but Scripture. 672. Their foolish distinction that S. Paul's epistles are not hard, but the matter he writeth of. ibid. The self same scriptures, alleged by the old heretics and the Protestants, and answered by the father's long ago. 444. nu. 5. pag. 575. 646. 711. 712. The Scripture consists in the true sense thereof, which is only in the Cath. Church. 477. nu. 6. p. 669. nu. 20. The bare letter killeth both Jew & heretic. 477. They search not the Scriptures deeply, but superficially. 232. Who be the little ones that best understand the Scriptures. 30. nu. 25. p. 169. nu. 21. The ancient father's humility in reading and expounding the Scriptures. 67●. 5●8. 661. nu. 19 pag. 699. Catholic Doctors only are right handlers of the Scriptures. 590. The curse for adding and diminishing thereof: and that it pertaineth to heretics, not to Catholic expositors. 45. The interpretation of Scripture is called prophecy. 413 mark when the same is according to the rule of faith. ibid. Of the translating and reading the holy Scriptures in the vulgar tongue, of the difficulty of them, & with what humility they ought to be read, & of many others points concerning the sacred Scriptures, see the Preface to the reader. The text corrupted by old heretics. 684. 687. Scriptures have not only a literal sense, but also a mystical and allegorical. 7. nu. 15. pag. 508. 607 marg. 614 mark The Protestant's deride the mystical interpretations of the ancient Doctors. 614 mark The people may not judge of the sense of Scriptures, or of their pastor's expositions. 344. The comfort and profit of Christian Cathol. men in reading and hearing the Scriptures. 344. 419 marg. 592. What they find in searching the Scriptures. 230. Not only Scriptures. but tradition also. 622. marg. 559. 592. 279 marg. 678 marg. 717 mark The Apostles and Churches precepts. 336 mark See Tradition. The church's order in reading the Scriptures in her divine service. See church.  
Sect taken sometime in good part, but now in the evil. 373. 362 mark  
Simony. what, and why so called. 314. What a heinous sin. ibid. nu. 22.  
Sin, original & actual, 395. nu. 14. 676. nu. 7. All conceived and borne in original sin, Christ excepted, and his B. mother. 395. No man liveth without sin. 676. nu. 8. pag. 16. S. Augustine excepteth our B. Lady. ibidem. sins mortal and venial. 14. 16. 385. 643. 676. Not God, but the devil is author of sin. 36 m. See God. How the devil sinned from the beginning. 682. Concupiscence cause of sin. 642 m. all sin proceedeth of three special things mentioned by S. John. 677 mark The la did not cause sin. 395. 398 m. Mortal sin excludeth grace and justice. 682. Venial sins consist with grace and true justice. 676. Examples of venial sins. 676. How they are taken away without any Sacrament 258. they may be forgiven after death. 94. All remission of sins is by the Passion of Christ. 676. Many secondary means & instruments of remission, by which the Passion of Christ is applied. 676. What is meant by, sins covered and not imputed. 392. Sins against the holy Ghost. 33. nu. 31. sins crying to heaven. 651. No sin but in this life it may be remitted. the contrary is the heresy of the Caluinists. 686. See Penance. They are worse in this point then the novatians. 613. What is (in S. john's Epistle) a sin to death. 687. Three degrees of sins signified by the three dead that Christ raised to life. 100 Sin the cause of sickness and other plagues. 132.  
Spirit. To adore and serve God in spirit. 228. Boasting of the spirit. 684. Not to credit every spirit, and how to try them. 552. The Church only hath to discern spirits. 684. The testimony of the Spirit in us. 402.  
Superiority and difference of degrees not forbidden. 57 marg. 165 mark  
Superstition not allowed in the Catholic Church. 344. 539 mark The Protestants falsely call devotion, superstition. 344.  
Supremacy of temporal Princes in matters Ecclesiastical, See Princes.   

T  
Tithes due to God and his Priests. 615. Given by the inferior to the superior. ibid. paid in the Law of nature & Moses. ib. How due to the Priests of Christ's Church 616.  
Tongues. Prayers in an unknown tongue. See prayers. The 14 chap. of the first to the Corinthians explicated concerning tongues. 460. The Protestants vain boasting of tongues. 457 mark The three principal tongues in the title of the cross of Christ. 271 mark The holy Scriptures most conveniently preserved in them. ibid.  
Traditions not written. 
☞  559. at large. 413. 414. 476. 612. 653. 279 marg. 353. 451. 454. 43. 106. 464 marg. 695. 591 mark Apostolical traditions. 413. 414. 451. 476. 559. 560. 612. 464 mark Particular traditions of the Apostles. the Lent. 12. 145 mark the administration of the B. Sacrament. 451. 454. a commemoration & invocation of saints in the mass. ibid. prayer for the dead. ibid. and 560. mingling water with wine. ibid. Baptizing of infants. 559. the Apostles creed. 560. See other particular traditions, pag. 454. 559. Pater noster in the mass. 567. keeping of Sunday, Easter, whitsuntide, etc. 43. 467 mar. How to know Apostolical traditions. 560. 559. Ignatius book of the Apostles traditions. ib. The father's estimation of traditions. 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture. 559. 560 mark They are called, Depositum. 414. 581 mar. descending from the Apostles by Bishop and Bishop unto the end. 584. The Protestant's can show no such Depositum. 584. Heretics convicted by tradition. 5. 559. Jewish and heretical traditions. 43. 106.  
Translation of the Bible into Greek, called Septuaginta. 633. cited of the evangelists, and authentical in the Greek Church, ibid. The authentical Latin translation. 633. Beza preferreth it before all the rest. See the preface. translators of holy Scripture must be exact and sincere. 221. See the preface.   

V  
Virginity, better than marriage, more meritorious and grateful to God, fit for his service. 4. 55. 440. 725 m. 356. The contrary was jovinians old condemned heresy. 582. Virginity counseled, not commanded. 55. 440. 438 mark See marriage. Professed virgins may not marry. See Vow. The state of virgins passeth the rest. 725 m.  
Visions recorded in the Scriptures. 315. 318. 319. 368. 492. Visions have no credit with heretics, specially with the Protestants. 319 marg. 492. Some have been rapt to see the state of the next life. 491 mark  
Extreme unction. See Extreme.  
Vow, an act of sovereign worship. 169. Never true religion without vows and votaries. ib. The Protestants have abandoned all vows and votaries. ib. Vow of monastical and religious life. 169. 304. Vow of virginity or chastity, lawful, possible etc. 55. 580. 581. 582. Young women may vow Religion. 581. Our B. Lady vowed virginity. 138. The daughters of Philip the Deacon were vowed virgins. 356. The Apostles vowed poverty and professed the religious state of perfection. pag. 55. nu. 21. 27. Breach of vows damnable. 304. 439. 440. It is to break their first faith. 580. It is to go after Satan. 581. It is the highest kind of Sacrilege. 304. It is worse than adultery. 582. What virgins & widows the Apostle alloweth to marry. 440. 581. Jovinian for persuading nuns to marry, is called of S. Augustine. a monster: & of S. Hierom, he and his followers, Christian Epicures. 582. The Protestants call jovinians heresy, God's word. 582. What vows are unlawful, and not to be kept. 361.  
Usury not to be used among Christians. 255. Spiritual usury in the better sense. 74. nu. 27.   

W  
widowhood. 579 at large. This state more blessed than the state of matrimony. 439 m. Their continual prayer & continency. 578 m. The example of holy Anne. 141. 142. S. Ambrose and S. Augustine wrote whole books in commendation of the state of widowhod. 579. The church's widows called Diaconissaes, and their office. 579. They must have had but one husband. ibid. The caluinists' most absurd exposition of these words, The husband of one wife. 580. The Apostle forbiddeth not all young widows to vow. 581. See continency.  
The word of God, is not only that which is written in the Scriptures. 548. See Gospel. Tradition.  
Works meritorious of life everlasting. 
☞  17. 177. 387. 430. 593. 594. 613. 703 mar. No works of themselves, without faith and the grace of God, are meritorious. 378. 594. Such are the works that S. Paul excludeth from justification. 378. 387. 390. 411. 385. 499 mark We presume not upon our own works or merits, as of ourselves, but as of God's grace. 516 marg. 594. The Protestants make no difference between Christian men's works done in grace, and the works of Jews & Pagans. 411. They are injurious to God's grace which maketh vorkes meritorious. 594. The Scriptures which they falsely allege, answered. 189. 402. We are justified by works also, and not by faith only. 16. 643. 645 and 646 at large. 153 marg. 678 marg. 510 m. 538. m. See faith. Good works before faith, though not meritorious, yet are preparatives to the first justification. 320. 389 m. That every man shall be rewarded according to his works, is a common phrase in Scripture. 47. 386 marg. 387. 430. 656 marg. 744 mark not according to faith only or lack of faith. 741. nu. 12. All good works rewarded in heaven. 630 marg. 413. nu. 1. pag. 587. 524 marg. 543 marg. 191 mark Heaven is due for them according to God's justice. 593. 594. 613. 553 mar. They give great confidence before God. 630. 627 mark Works may be done in respect of reward. 16. nu. 4. pag. 631. mark pa. 444. The three works of justice. 14. 15. 16. Works of mercy how acceptable to God. 663. 317. m. 341 mark See alms. Works of perfection or supererogation. 444. 485. 168 m. See C. evangelical Counsels. Works satisfactory. 143 m. See faith. Justification. Merit. Reward. heaven prepared for them only that deserve it by good works. 58. nu. 23. pag. 73 mark Without good works a man shall be demned. 143 marg. 153 marg. 739 mark The book of every man's works opened in the day of judgement. 741.  
Worldly friends. 93. 94. 176 mark   

Z  
Zeal against heretics. See heretics. in God's cause: 706. nu. 16. pag. 741. nu. 9 Zeal in religion, counted of worldly men, madness, 93. See Neuters. Zeal and servor to hear and follow Christ. 106. Zeal of saving souls. 150. 182. and 183 marg. 529 marg. 544 m. 651 mark Zeal against sin. 433 mar. The mad zeal of heretics. 342 m.    

THE EXPLICATION OF certain words IN THIS TRANSLATION, NOT FAMILIAR to the vulgar reader, which might not conveniently be uttered otherwise.  

A  
Abstracted, drawn away. pag. 642.  
Acquisition, Getting, purchasing. pag 514.  
advent, The coming. pag 69.  
Adulterating, Corrupting. See pag. 475. 478  
Agnition, knowledge or acknowledging. p. 600.  
Allegory, a Mystical speech, more thou the bare letter. pag. 505. See the Annot. p. 508.  
Amen, expounded pag. 244.  
Anathema, expounded p. 405.  
Archisynagogue, expounded pag. 99  
Assist. pag. 135, signifieth the Angels standing and attending, always ready to do their ministery.  
Assumption, p. 165, Christ's departure out of this world by his death and Ascension.  
Azymes, unleavened bread. p. 75.   

C  
Calumniate, By this word is signified violent oppression by word or deed. pag. 143.  
Catechizeth, and catechised. p. 510. He catechizeth that teacheth the principles of the Christian faith: and they that hear and learn, are catechised, and are therefore called often in the Annotations, Catechumens.  
Character, a mark or stamp. pag. 7●3.  
Commesssations, Immoderate banquets, and belly cheer, with wanton riotousness. p. 509.  
Condign, comparable. p. 400.  
Contristate, This word signifieth to make heavy and sad. pag 519.  
Cooperate, signifieth working with others, p. 401.  
likewise Cooperation, Cooperateurs.  
Corbana, expounded pag. 80.   

D  
Depositum. p. 582. See the Annot. pag. 584. It may signify also, God's graces given us to keep, pa. 587. v. 14. Also v. 12 ibid. See the Annot.  
Didrael. me, expounded pag. 49.  
Dominical day, Sunday. See Annot, p. 701. 702.  
Donaries, gifts offered to God for his Temple, etc. 199.   

E  
Evacuated from Christ, that is, Made void and having no part with him. p. 508.  
The 〈◊〉 of the cross evacuated, that is, made void, clean taken away. ibidem.  
evangelize, signifieth such preaching of good tidings, as concerneth the Gospel. See the preface,  
eunuchs, gelded men  
Euro-aquilo. A north-eastwinde. p. 368.  
Exinanited, abased exceedingly. p. 528.   

G  
Gratis, an usual word to signify, for nothing, freely, for godamercy, without desert.   

H  
Holocauste, a kind of sacrifice where all was burnt in the honour of God. p. 625.  
Hosts, sacrifices. p. 445.   

I  
Invocated, called upon, prayed unto. p. 316. Hereof we say, Invocation of saints, and to invocate.  
Issue, good event. pag. 445.  
justice, taken in the new Testament, not as it is contrary to wrong or injury, but for that quality where of a man is just and justified. p. 391.   

N  
Noophyte, expounded p. 569.   

P  
Paraclete, expounded pag. 260.  
, the jews sabboth-eve, Good friday. p. 130. v. 43. See the Preface.  
Pasche, Easter, and, the Paschal Jambe. p. 201.  
Pentecost, whitsuntide, & the space of fift days.  
Prefinition, A determination before. p. 517.  
Prepuce, expounded pag. 387.  
Prescience, foreknowledge. p. 294.  
prevaricator, transgressor: and prevarication, transgression. p. 386. 387.  
Loaves of Proposition, so called, because they were proposed and for upon the table in the Temple, before God. pag. 31.   

R  
Repropitiate the sins. pag. 605. that is, make a roconcillation for them.  
Resolution, the separation of the body and the soul, the departing out of this life. p. 592.  
Resuscitate the grace, that is, Raise, quicken, renew and revive the grace which otherwise languisheth and decayeth. pag. 586.   

S  
Sabbatismt, A time of resting and ceasing from labours. pag. 607.  
Sacrament, for mystery. p. 513.  
Sancta Sanctorum, The holies of holies, that is, the inmost and holiest place of the Jews Temple, as it were the chancel. pag. 621.  
Superedified, builded upon Christ the principal stone pag. 657.   

T  
Tetrarch, governor or Prince of the 4 part of a country. p. 33.  
Thrones, an higher order of Angles. p. 537.   

V  
Victims, Sacrifices. p. 308.   

The faults correct thus.  Pag. 8. 1 Cor. 7. 2 Cor. 7. 38 Tetrarch, Tetrarch. 42 fifth week, first week. 78 If the Sacrament, In the Sacrament. 148 Matth. 9, Matth. 19 188 Scandal, Scandals. 204 Ignat. ep. 5. ep. 7. Ibid. in 3 copies the Greek set amiss.   read 213 li. 39 de consens. li. 3. 215 Eighteth year, Eighth. 238 Transubstantion, Transubstantiation. 409 Cathee. 17. Catech. 18. 440 Continency, Incontinency. 446 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 449 Is it not now, It is not now. 552 Beguile v, Beguile us. 576 Eusebius li. 5. c. 2. Theodorete.  
LAUS DEO.