THE NEVV TESTAMENT OF IESVS CHRIST, TRANS­LATED FAITHFVLLY INTO ENGLISH, out of the authentical Latin, according to the best cor­rected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages: Vvith ARGVMENTS of bookes and chapters, ANNOTA­TIONS, and other necessarie helpes, for the better vnder­standing of the text, and specially for the discouerie of the CORRVPTIONS of diuers late translations, and for cleering the CONTROVERSIES in religion, of these daies: IN THE ENGLISH COLLEGE OF RHEMES.

Psal. 118.

Da mihi intellectum, & scrutabor legem tuam, & custodiam illam in toto corde meo.

That is, Giue me vnderstanding, and I vvil searche thy lavv, and vvil keepe it vvith my vvhole hart.

S. Aug. tract. 2. in Epist. Ioan.

Omnia qua leguntur in Scripturis sanctis, ad instructionem & salutem nostram intentè oportes audire: maxime tamen memoria commendanda sunt, qua aduersus Hareticos valent plu­rimùm: quorum insidia, infirmiores quosque & negligentiores circumuenire non cessant.

That is, Al things that are readde in holy Scriptures, vve must heare vvith great attention, to our instruction and saluation: but those things specially must be commended to me­morie, vvhich make most against Heretikes: vvhose deceites cease not to cir­cumuent and beguile al the vveaker sort and the more negligent persons.



CVM huius versionis ac aeditionis autho­res, nobis de fide & eruditione 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 ciuili repugnet, sed omnia potius veram fidem, Reip. bonum, vitaeue ac mo­rum probitatem promouere: ex ipsorum fide cen­semus ista vtiliter excudi & publicari posse.

  • PETRVS REMIGIVS Archidiaconus maior Metropolitana insignis Ecclesia Rhemensis, Iuris Canonici Doctor, Archiepiscopatus Rhemensis generalis Vicarius.
  • HVBERTVS MORVS, Rhemensis Ecclesiae Decanus, & Ecclesiastes, & in sacratissimae Theologiae facultate Doctor.
  • IOANNES LE BESGVE, Canonicus Rhemensis, Doctor Theologus, & Cancellarius Academiae Rhemensis.
  • GVLIELMVS BALBVS, Theologiae professor, Collegij Rhemensis Archimagister.
S. August. lib. 1. c. 3. de serm. Do. in monte.‘Paupertate spiritus peruenitur ad Scripturarū cognitionem: vbi opor­tet hominem se mitem praebere, ne peruicacibus concertationibus indoci­lis reddatur.’‘Vve come to the vnderstanding of Scriptures through pouertie of spirit: vvhere a man must shevv himself meeke-minded, lest by stubburne contentions, he become incapable and vnapt to be taught.’

THE PREFACE TO THE READER TREATING OF THESE THREE POINTS: OF THE TRANS­LATION OF HOLY SCRIPTVRES INTO THE vulgar tongues, and namely into English: of the causes vvhy this nevv Testament is translated ac­cording to the auncient vulgar Latin text: & of the maner of translating the same.

THE holy Bible long since translated by vs into English, and the old Testament lying by vs for lacke of good meanes to publish the vvhole in such sort as a vvorke of so great charge and importance requi­reth: vve haue yet through Gods goodnes at length fully finished for thee (most Christian reader) all the NEVV TESTAMENT, vvhich is the principal, most profitable & comfortable peece of holy vvritte: and, as vvel for all other institution of life and doc­trine, as specially for deciding the doubtes of these daies, more propre and pregnant then the other part not yet printed.

Vvhich translation vve doe not for all that publish,Translation of the Scriptures into the vulgar tōgues, not ab­solutely neces­sarie or profita­ble, but accor­ding to the time. vpon erroneous opi­nion of necessitie, that the holy Scriptures should alvvaies be in our mother tonge, or that they ought, or vvere ordained by God, to be read indifferently of all, could be easily vnderstood of euery one that readeth or heareth them in a knovven language: or that they vvere not often through mans malice or infirmitie, pernicious and much hurtful to many: or that vve generally and ab­solutely deemed it more conuenient in it self, & more agreable to Gods word and honour or edification of the faithful, to haue them turned into vulgar tonges, then to be kept & studied only in the Ecclesiastical learned languages: Not for these nor any such like causes doe vve translate this sacred booke, but vpon special consideration of the present time, state, and condition of our countrie, vnto vvhich, diuers thinges are either necessarie, or profitable and medicinable novv, that othervvise in the peace of the Church vvere neither much requisite, nor perchance vvholy tolerable.

In this matter,The Churches vvisedom and moderatiō con­cering vulgar translation. to marke onely the vvisedom & moderatiō of holy Church and the gouernours thereof on the one side, and the indiscerete zeale of the [Page] popular, and their factious leaders, on the other, is a high point of prudence, These later, partly of simplicitie, partly of curiositie, and specially of pride and disobedience, haue made claime in this case for the common people, vvith plausible pretences many, but good reasons none at all. The other,Mat. 24, 45, 1 Cor. 4, 1. to vvhom Christ hath giuen charge of our soules, tho dispensing of Gods mysteries and treasures (among vvhich holy Scripture is no smale store) and the feeding his familie in season vvith foode fit for euery sort, haue neither of old nor of late, euer vvholy condemned all vulgar versions of Scripture, nor haue at any time generally forbidden the faithful to reade the same: yet they haue not by pu­blike authoritie prescribed, commaunded, or authentically euer recommended any such interpretation to be indifferently vsed of all men.

The Armenians say they haue the Psalter and some other peeces translated by S. Chrysostom into their language,The Scriptures in the vulgar languages of di­uers nations. vvhen he vvas banished among them:Bib. Sāct. li. 4. and George the Patriarch,Hiero, ep. 134. in vvriting his life, signifieth no lesse. The Saluo­nians affirme they haue the Scriptures in their vulgar tongue, turned by S. Hie­rom, and some vvould gather so much by his ovvne vvordes in his epistle to Sophronius,Bib. Sāct. lib. 4. but the place in deede proueth in not. Vulpilas surely gaue the Scriptures to the Gothes in their ovvne tonge, and that before he vvas an Ar­rian.Aūcient Catho­like translations of the Bible in­to the Italian, Frenche, & En­glish tongue. It is almost three hundred yeres, since Iames Archbishop of Genua, is said to haue translated the Bible into Italian. More then tvvo hundred yeres agoe, in the daies of Charles the fifth, the Frenche king, vvas it put forth faithfully in Frenche, the sooner to shake out of the deceiued peoples hādes, the false he­retical translations of a secte called Vvaldenses. Li. 1 hist. Angl. c. 1. In our ovvne countrie, not­withstanding the Latin tonge vvas euer (to vse Venerable Bedes vvordes) common to all the prouinces of the same for meditation or studie of Scriptu­res, and no vulgar translation commonly vsed or occupied of the multitude, yet they vvere [...]xtant in English euen before the troubles that Vvicleffe and his folovvers raised in our Church, as appeareth, as well by some peeces yet remaining,An aunciēt pro­uincial cōstitu­tion in England concerning En­glish translati­ons. See Lin­vvod li. 5 tit. de Magistris. as by a prouincial Constitution of Thomas Arundel Archbishop of Canturburie, in a Councel holden at Oxford. vvhere straite prouision vvas made, that no heretical version set forth by Vvicleffe, or his adherentes, should be suffered, nor any other in or after his time be published or permitted to be readde, being not approued and allovved by the Diócesan before: alleaging S. Hierom for the difficultie and danger of interpreting the holy Scripture out of one tonge into an other, though by learned and Catholike men. So also it is there insinuated, that neither the Translations set forth before that Here­tikes time, nor other aftervvard being approued by the lavvful Ordinaries, were euer in our countrie wholy forbidden, though they were not (to say the truth) in quiet and better times (much lesse when the people vvere prone to al­teratiō, heresie, or noueltie) either hastily admitted, or ordinarily readde of the vulgar, but vsed onely, or specially, of some deuout religious and contempla­tiues persons, in reuerence, secrecie, and silence, for their spiritual com­forte.

Now since Luthers reuolt also,The like Catho­like and vulgar translations in many coūtries, since Luthers time. diuers learned Catholikes, for the more speedy abolishing of a number of false and impious translations put forth by sundry sectes, and for the better preseruation or reclaime of many good soules endangered thereby, haue published the Bible in the seueral languages of almost all the principal prouinces of the Latin Church: no other bookes in the world being so pernicious as hereticall translations of the Scriptures, poiso­ning the people vnder colour of diuine authoritie, & not many other remedies [Page] being more soueraine against the same (if it be vsed in order, discretion, and humilitie) then the true, faithful, and sincere interpretation opposed therevnto.

Vvhich causeth the holy Church not to forbid vtterly any Catholike trans­lation,The Churches order & deter­minatiō concer­ning the rea­ding of Catho­like translatiōs of the Bible in vulgar tōgues. though she allow not the publishing or reading of any absolutely and without exception, or limitation: knowing by her diuine and most sincere wisedom, how, where, when, and to whom these her Maisters and Spouses giftes are to be bestowed to the most good of the faithful: and therfore neither generally permitteth that which must needes doe hurt to the vnworthy, nor absolutely condemneth that which may doe much good to the worthie. Vvherevpon, the order which many a wise man wished for before, was taken by the Deputies of the late famous Councel of Trent in this behalfe,Ind. lib. prohibit. regula 4. and con­firmed by supreme authoritie, that the holy Scriptures, though truely and Ca­tholikely translated into vulgar tonges, yet may not be indifferētly readde of all men, nor of any other then such as haue expresse licence therevnto of their lawful Ordinaries, with good testimonie from their Curates or Confessors, that they be humble, discrete and deuout persons, and like to take much good, and no harme thereby. Vvhich prescript, though in these daies of ours it can not be so precisely obserued, as in other times & places, where there is more due respecte of the Churches authoritie, rule, and discipline: yet, we trust all wise and godly persons will vse the matter in the meane while, with such modera­tion, meekenes, and subiection of hart, as the handling of so sacred a booke, the sincere senses of Gods truth therein, & the holy Canons, Councels, reason, and religion do require.

Vvherein, though for due preseruation of this diuine worke from abuse and prophanation, and for the better bridling of the intolerable insolencie of proude, curious, & contentious wittes, the gouernours of the Church guided by Gods Spirit,The holy Scrip­tures neuer read of al persons in­differently, at their pleasure. as euer before, so also vpon more experience of the maladie of this time the [...] before, haue taken more exacte order both for the readers and translatours in these later ages, then of old: yet we must not imagin that in the primitiue Church, either euery one that vnderstoode the learned tonges wherein the Scriptures were written, or other languages into which they were translated, might without reprehension, reade, reason, dispute, turne and tosse the Scriptures: or that our forefathers suffered euery schole-maister, scholer, or Grammarian that had a litle Greeke or Latin, straight to take in hand the holy Testament: or that the translated Bibles into the vulgar tonges, were in the handes of euery husbandman, artificer, prentice, boies, girles, mistresse, maide, man: that they were sung, plaies, alleaged, of euery tinker, tauerner, rimer, minstrel: that they were for table talke, for alebenches, for boates and barges, and for euery prophane person and companie. No, in those better times men were neither so ill, nor so curious of them selues, so to abuse the blessed booke of Christ: neither was there any such easy meanes before printing was inuented, to disperse the copies into the handes of euery man, as now there is.

They were then in Libraries,Vvhere and in vvhose handes the Scriptures vvere in the primitiue Church. Monasteries, Colleges, Churches, in Bishops, Priests, and some other deuout principal L [...]y mens houses and handes: who vsed them with seare and reuerence, and specially such partes as perteined to good life and maners, not medling, but in pulpit and schooles (and that mode­rately to) with the hard and high mysteries and places of greater difficultie. The poore ploughman, could then in labouring the ground, sing the hymnes [Page] and psalmes either in knowen or vnknowen languages,Hovv the [...] of those daies did read them, vvith what hu­militie and reli­gion, and enfor­mation of life and maners. as they heard them in the holy Church, though they could neither reade nor know the sense, mea­ning, and mysteries of the same. Such holy persons of both sexes, to whom S. Hierom in diuers Epistles to them, commendeth the reading and meditation of holy Scriptures, were diligent to searche all the godly histories & imitable examples of chastitie, humilitie, obedience, clemencie, pouertie, penance, re­noūcing the world▪ they noted specially the places that did breede the hatred of sinne, feare of Gods iudgement, delight in spiritual cogitations: they re­ferred them selues in all hard places, to the iudgement of the auncient fathers and their maisters in religion, neuer presuming to contend, controule, teach or talke of their owne sense and phantasie, in deepe questions of diuinitie. Then the Virgins, did meditate vpon the places and examples of chastitie, mo­destie and demurenesse: the maried, on coniugal faith and continencie: the pa­rents, how to bring vp their children in faith and seare of God: the Prince, how to rule: the subiect, how to obey: the Priest, how to teach: the people, how to learne.

Then the scholer taught not his maister,The fathers sharply repre­hend as an ab­use, that al indifferenly should reade, expound, and talke of the Scriptures. the sheepe controuled not the Pa­stor, the yong student set not the Doctor to schoole, not reproued their fathers of error & ignorance. Or if any were in those better daies (as in al times of he­resie such must needes be) that had itching eares, tikling tonges and wittes, curious and contentious disputers, hearers, and talkers rather then doers of Gods word: such the Fathers did euer sharply reprehend, counting them vnworthy and vnprofitable readers of the holy Scriptures. S. Hierom in his Epistle to Paulinus, after declaration that no handy craft is so base, nor liberall science so easy, that can be had without a maister (which S. Augustine also affirmeth,Hiero. ep. 103 [...]. 6. De vtilitate cred. cap. 7.) nor that men presume in any occupation to teach that they neuer learned, Only (saith he) the art of Scripture is that vvhich euery man chalengeth: this the chatting old vvife, this the doting old man, this the brabling sophi­ster, this on euery hand, men presume to teach before they learne it. Againe, Some vvith poise of lofty vvordes deuise of scripture matters among vvomen: othersome (phy vpon it) learne of vvomen, vvhat to teach men, and lest that be not ynough, by facilitie of tong, or rather audacitie, teach that to others, vvhich they vnderstand neuer a vvhit them selues. to say nothing of such as be of my facultie: vvho stepping from secular learning to holy scriptures, and able to tickle the eares of the multitude vvith a smothe tale, thinke all they speake, to be the Law of God. This he wrote then, when this maladie of arro­gancie and presumption in diuine matters, vvas nothing so outragious as now it is.

S. Gregorie Nazianzene made an oration of the moderation that vvas to be vsed in these matters:In orat. de moderatio. in disputa. seruanda. where he saith, that some in his time thought them selues to haue all the wisedom in the world, when they could once repeat tvvo or three wordes, and them ill couched together, out of Scriptures, but he there diuinely discourseth of the orders and differences of degrees: how in Christes mysticall body, some are ordeined to learne, some to teach: that all are not Apostles, all Doctors, all interpreters, all of tonges and knovvledge, not all learned in Scriptures & diuinitie: that the people went not vp to talke with God in the mountaine, but Moyses, Aaron, & Eleazar: nor they neither, but by the difference of their callings: that they that rebell against this ordinance, are guilty of the conspiracie of Corè & his cōplices: that in Scripture there is both milke for babes, and meate for men, to be dispensed, not according to euery ones [Page] greedines of appetit or vvilfulnes,The Scriptures must be deli­uered in mea­sure and discre­tion, according to eche mans neede and ca­pacitie. but as is most meete for eche ones necessitie and capacitie: that as it is a shame for a Bishop or Priest to be vnlearned in Gods mysteries, so for the common people it is often times profitable to sal­uation, not to be curious, but to folovv their Pastors in sinceritie & simplicitie: vvhereof excellently saith S. Augustine,De [...]gone Christ. c. 33. Fidei simplicitate & sinceritate lactati, nutriamur in Christo: & cum parui sumus, maiorum cibos non appetamus. that is, Being fed vvith the simplicitie and sinceritie of faith, as it vvere vvith milke, so let vs be nourished in Christ: De bono perseuer. c. 16. and vvhen vve are litle ones, let vs not couet the meates of the elder sort. Vvho * in an other place testifieth, that the vvord of God can not be preached nor certaine mysteries vttered to all men alike, but are to be deli­uered according to the capacitie of the hearers:1 Cor. 3. as he proueth both * by S. Paules example, vvho gaue not to euery sort strong meate, but milke to many, as being not spiritual,Io. 16. but carnal and not capable: and * by our lordes also, vvhho spake to some plainely, and to others in parables, & affirmed that he had many things to vtter vvhich the hearers vvere not able to beare.

Hovv much more may vve gather, that all thinges that be vvritten, are not for the capacitie and diet of euery of the simple readers, but that very many mysteries of holy vvritte, be very far aboue their reach, & may and ought to be (by as great reason) deliuered them in measure & meane most meete for them? vvhich in deede can hardly be done,Ia orat. de modera. in disp. serua. in fine. Hiero. in prooem. cō. mentar. in Ezachi. vvhen the vvhole booke of the Bible lieth before euery man in his mother tonge,The Ievves lavv for not reading certaine boo­kes of holy Scripture vntil a time. to make choise of vvhat he list. For vvhich cause the said Gregorie Nazianzen vvisheth the Christians had as good a lavv as the Hebrues of old had: vvho (as S. Hierom also vvitnesseth) tooke order among them selues that none should read the Cantica Canticorum nor certaine other pieces of hardest Scriptures, till they vvere thirtie yeres of age.

And truely there is no cause vvhy men should be more loth to be ordered and moderated in this point by Gods Church and their Pastors, then they are in the vse of holy Sacraments: for vvhich as Christ hath appointed Priestes and ministers, at vvhose handes vve must receiue them, and not be our owne car­uers:Eph. 4. so hath he giuen * vs doctors, prophetes, expoūders, interpreters, teachers and preachers, to take the lavv and our faith at their mouthes: because our faith and religion commeth not to vs properly or principally by reading of Scrip­tures,Ro. 10, 17. but (as the Apostle saith) by hearing of the preachers lavvfully sent: though reading in order and humilitie, much confirmeth and aduanceth the same. Therfore this holy booke of the Scriptures, is called of S. Ambrose, Liber sacerdotalis, the booke of priestes, at vvhose handes and disposition vve must take and vse it. Li. 2. ad Grat.

The vvise vvil not here regard vvhat some vvilful people do mutter,The popular obiections of vvithholding the Scriptures from the peo­ple, ansvvered. that the Scriptures are made for all men, and that it is of enuie that the Priestes do keepe the holy booke from them. Vvhich suggestion commeth of the same serpent * that seduced our first parents,Gen. 3. vvho persuaded them, that God had for­bidden them that tree of knovvledge, lest they should be as cunning as him self,Vvhy the Church permit­teth not euery one at their pleasure to re­ade the Scrip­ture. and like vnto the Highest. No, no, the church doth it to keepe them from blind ignorant presumption, and from that vvhich the Apostle calleth falsi no­minis scientiam knovvledge falsely so called: 1 Tim. 6, 20. and not to embarre them from the true knovvledge,Ro. 12, 3. of Christ. She vvould haue all vvise, but vsque ad sobrietatem, vnto sobrietie, as the Apostle speaketh: she knovveth the Scriptures be ordained for euery state, as meates, elements, fire, vvater, candle, kniues, svvord, & the like: [Page] vvhich are as needful (most of them) for children as old folkes, for the simple as the vvise: but yet vvould marre all, if they vvere at the guiding of other then wise men, or vvere in the handes of euery one, for whose preseruation they be profitable. She forbiddeth not the reading of them in any language, enuieth no mans commoditie, but giueth order hovv to doe it to edification, and not destruction:The holy Scrip­tures to carnal men & Hereti­kes, are as pear­les to svvine. hovv to doe it without casting the holy to dogges, Mat. 7, 6. or pearles to hogges: (See S. Chrysost. ho. 24 in Matth, declaring these hogges & dogges to be carnal men & Heretikes, that take no good of the holy mysteries, but thereby do both hurt them selues & others:) how to doe it agreably to the soueraine sinceritie, maiestie, & depth of Mysterie conteined in the same. She vvould haue the pre­sumptuous Heretike, notvvithstanding he alleage them neuer so fast, flying as it vvere through the whole Bible, and coting the Psalmes, Prophets, Gospels Epistles, neuer so readily for his purpose, as Vincentius Lirinensis saith such mens fashion is:Li. de pre­scriptioni­bus. yet she vvould according to Tertullians rule, haue such mere vsurpers quite discharged of all occupying and possession of the holy Testa­ment, which is her old and onely right and inheritance, and belongeth not to Heretikes at all,Orig. in 2 ad Ro. vvhom Origen calleth Scripturarū fures, theeues of the Scriptures. She would haue the vnvvorthy repelled, the curious repressed, the simple mea­sured, the learned himbled, and all sortes so to vse them or absteine from them, as is most conuenient for euery ones saluation: with this general admonition, that none can vnderstand the meaning of God in the ScripturesLuca 24. except Christ open their sense, and make them partakers of his holy Spirit in the vnitie of his mystical bodie: and for the rest, she committeth it to the Pastor of euery pro­uince and people, according to the difference of time, place, and persons, how and in vvhat sort the reading of the Scriptures is more or lesse to be procured or permitted.

Vvherein,S. Chrysostoms exhortations to the reading of holy Scriptures, and vvhen the people is so to be exhorted. the varietie of circūstances causeth them to deale diuersly: as we see by S. Chrysostoms people of Constantinople, vvho vvere so delicate, dull, vvorldly,In vita Athanasij. and so much giuen to dice, cardes, specially stage-plaies or theaters (as S. Gregorie Nazianzene witnesseth) that the Scriptures & all holy lections of diuine things were lothsome vnto them: whereby their holy Bishop was for­ced Ho. 2 in Mat. & ho. 3 de Lazaro. et ho. 3 in 2 ad Thess. & alibi sapè.in many of his sermons to crie out against their extreme negligence and contempt of Gods vvord, declaring, that not onely Eremites and Religious (as they alleaged for their excuse) but secular men of all sortes might reade the Scriptures, and often haue more neede thereof in respect of them selues, then the other that liue in more puritie and contemplation: further insinuating, that though diuers thinges be high and hard therein, yet many godly histories, liues, examples, & precepts of life and doctrine be plaine: and finally, that when the Gentiles vvere so cunning and diligent to impugne their faith, it were not good for Christians to be to simple or negligent in the defense thereof. as (in truth) it is more requisite for a Catholike man in these daies vvhen our Aduer­saries be industrious to empeache our beleefe, to be skilful in Scriptures, then at other times vvhen the Church had no such enemies.

To this sense said S, Chrysostom diuers thinges,S. Chrysostom maketh nothing for the popular and licentious reading of Scri­ptures vsed a­mong the Pro­testants novv a daies. not as a teacher in schole, making exact and general rules to be obserued in all places & times, but as a pul­pit man, agreably to that audiēce & his peoples default: nor making it therfore (as some peruersely gather of his wordes) a thing absolutely needful for euery poore artificer to reade of studie Scriptures, nor any vvhit fauouring the pre­sumptuous, curious, and contentious iangling and searching of Gods secretes, reproued by the foresaid fathers, much lesse approuing the excessiue pride and [Page] madnes of these daies,Euery simple artificer among them readeth much more the deepest & har­dest question̄s of holy Scripture, then the moral partes. vvhen euery man and vvoman is become not only a reader, but a teacher, controuler, and iudge of Doctors, Church, Scriptures and all: such as either contemne or easily passe ouer all the moral partes, good examples, and precepts of life (by vvhich as vvell the simple as learned might be much edified) & only in a maner, occupie them selues in dogmatical, mystical, high, and hidden secretes of Gods counsels, as of Predestination, reprobation, election, prescience, forsaking of the Ievves, vocation of the gentiles, & other incomprehensible mysteries,1. Tim. 6. Languishing about questions of onely saith, fiduce, nevv phrases and figures,2 Tim. c. 3 euer learning, but neuer comming to knovvledge, reading and tossing in pride of vvitte, conceit of their ovvne cunning, and vpon pre­sumption of I can tell vvhat spirit,2 Pet. 3. such bookes specially and Epistles, as S. Pe­ter foretold that the vnlearned and instable vvould depraue to their ovvne damnation.

They delight in none more then in the Epistle to the Romans,They presup­pose no difficulties, which al the learned fa­thers felt to be in the Scrip­tures. the Cantica canticorum, the Apocalypse, which haue in them as many mysteries as wordes. they find no difficultie in the sacred bookeApoc. 5, 1. clasped vvith seuē seales. they aske for no expositorAct. 8. Confess. lib. 12. cap. 14. vvith the holy Eunuch. they feele no such depth of Gods science in the scriptures, as S. Augustine did, vvhen he cried our, Mira profunditas eloquiorum tuorum, mira profunditas (Deus meus) mira profunditas: horror est intendere in eam, horror honoris, & tremor amoris. that is, O vvonderful profoundnes of thy vvordes: vvonderful profoundnes, my God, vvonderful profoundnes: it maketh a man quake to looke on it: to quake for reuerence, and to tremble for the loue thereof. they regard not that vvhich the same Doctor affirmeth,See ep. 3. Aug. that the depth and profunditie of vvise­dom, not only in the vvordes of holy Scripture, but also in the matter & sense, is so vvonderful, that, liue a man neuer so long, be he of neuer so high a vvitte, neuer so studious, neuer so seruēt to attaine the knovvledge thereof, yet vvhen he endeth,Hiero, ep. 13. c. 4. he shall confesse he doth but begin. they feele not vvith S. Hierom, that the text hath a hard shel to be broken before vve come to the kirnel. they vvill not stay them selues in only reading the sacred Scriptures thirtene yeres together,Ruff. Ec. hist. li. 2. c. 9. vvith S. Basil & S. Gergorie Nazianzene, before they expound them, nor take the care (as they did) neuer othervvise to interpret them, then by the vniforme consent of their forefathers and tradition Apostolike.

If our nevv Ministers had had this congitation and care that these and all other vvise men haue,Maners and life nothing amen­ded, but much worse, since this licentious tossing of holy Scriptures. and euer had, our countrie had neuer fallen to this mise­rable state in religion, & that vnder pretence, colour, and coūtenance of Gods vvord: neither should vertue and good life haue bene so pitifully corrupted in time of such reading, toiling, tumbling and translating the booke of our life and saluation: vvhereof the more pretious the right and reuerent vse is, the more pernicious is the abuse and prophanation of the same: vvhich euery man of experience by these fevv yeres proofe, and by comparing the former daies and maners to these of ours, may easily trie.

Looke vvhether your men be more vertuous, your vvomen more chast, your childrē more obedient, your seruants more trustie, your maides more mo­dest, your frendes more faithful, your laitie more iust in dealing, your Cleargy more deuout in praying: vvhether there be more religion, feare of God, faith and conscience in all states novv, then of old, vvhen there vvas not so much reading, chatting, and iangling of Gods vvord, but much more sincere dealing, doing, and keeping the same. Looke vvhether through this disorder, vvomen teach not their husbands, children their parents, yong fooles their old and vvise fathers, the scholers their maisters, the sheepe their pastor, and the People [Page] the Priest.Scriptures as profanely cited as heathen poë­tes. Looke vvhether the most chast and sacred sentences of Gods holy vvord, be not turned of many, into mirth, mockerie, amorous ballets & detes­table letters of loue and leudnes: their delicate rimes, tunes, and translations much encreasing the same.

This fall of good life & prophaning the diuine mysteries, euery body seeth: but the great corruption & decay of faith hereby,Scriptures er­r [...]neously ex­pounded accor­ding to euery vvicked mans priuate fansie. none see but vvise men, who onely knovv, that, vvere the Scriptures neuer so truely translated, yet Heretikes and ill men that follovv their ovvne spirit and knovv nothing, but their pri­uàte fantasie, and not the sense of the holy Church and Doctors, must needes abuse them to their damnation:1 Cor. 2,and that the curious simple and * sensual men vvhich haue no tast 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 haue no error, yet (saith S. Ambrose) the Arrian, or (as vve may novv speake) the Cal­uinian interpretation hath errors. lib. 2 ad Gratianum ca. 1. and Tertullian saith, The sense adulserated is as perilous as the style corrupted. De Praescript. S. Hilarie also speaketh thus: Heresie riseth about the vnderstanding, not about the vvriting: the fault is in the sense, not in the vvord. lib. 2 de Trinit. in principio. and S. Augustine saith, that many hold the scriptures as they doe the Sacraments, ad speciem, & non ad salutem: to the outvvard shevv, and not to saluation. de Baptis. cont. Donat. lib. 3 ca. 19. Finally all Sect-maisters and rauening vvolues,Mat. 4. yea * the diuels them selues pre­tend Scriptures,Al Heretikes pretend Scrip­tures. alleage Scriptures, and vvholy shroud them selues in Scriptures, as in the wooll and fleese of the simple sheepe. Vvhereby the vulgar, in these daies of generall disputes, can not but be in extreme danger of error, though their bookes vvere truely translated, and vvere truely in them selues Gods ovvne vvord in deede.

But the case novv is more lamentable:The Scriptures haue been false­ly and hereti­cally translated into the vulgar tongues, and sundrie other vvaies sacrile­giously abused, and so giuen to the people to reade. for the Protestants and such as S. Paul calleth ambulantes in astutia, 2 Cor. 4. vvalking in deceitfulnes, haue so abused the people and many other in the vvorld, not vnvvise, that by their false translations they haue in steede of Gods Lavv and Testament, & for Christes vvritten vvill and vvord, giuen them their ovvne vvicked vvriting and phantasies, most shame­fully in all their versions Latin, English, and other tonges, corrupting both the letter and sense by false translation, adding, detracting, altering, transposing, pointing, and all other guileful meanes: specially vvhere it serueth for the aduantage of their priuate opinions, for vvhich, they are bold also, partly to disauthorise quite, partly to make doubtful, diuers vvhole bookes al­lovved for Canonical Scripture by the vniuersal Church of God this thousand yeres and vpward: to alter al the authentical and Ecclesiastical vvordes vsed sithence our Christianitie, into nevv prophane nouelties of speaches agreable to their doctrine: to change the titles of vvorkes, to put out the names of the authors,Bezaan not. in c. 1. Lu. v. 78. to charge the very Euangelist vvith follovving vntrue translation, to adde whole sentences proper to their sect, into their psalmes in meter,See the tenth arti­cle of their Creede in meter. euen into the very Creede in rime.Al this their dealing is no­ted (as occasion serueth) in the Annotations vpon this Te­stiment: and more at large in a booke la­tely made pur­posely of that matter, called, A DISCOVERIE &c. al vvhich the poore deceiued people say and sing as though they vvere Gods ovvne vvord, being in deede through such sacrile­gious treacherie, made the Diuels vvord.

To say nothing of their intolerable liberty and licence to change the accu­stomed callings of God, Angel, men, places, & things vsed by the Apostles and all antiquitie, in Greeke, Latin, and all other languages of Christian Nations, into nevv names, sometimes falsely, and alvvaies ridiculously and for ostenta­tion taken of the Hebrues: to frame and fine the phrases of holy Scriptures after the forme of prophane writers, sticking not, for the same to supply, adde, alter or diminish as freely as if they translated Liuie, Virgil, or Terence. Ha­uing [Page] no religious respect to keepe either the maiestie or sincere simplicity of that venerable style of Christes spirit, as S. Augustine speaketh, vvhich kind the holy Ghost did choose of infinite vvisedom to haue the diuine mysteries ra­ther vttered in, then any other more delicate, much lesse in that meretricious maner of vvriting that sundrie of these new translators doe vse: of vvhich sort Caluin him selfe and his pue-fellovves so much complaine,Caluin cōplai­neth of the new delicat trā ­slators, namely Castalion: him self & Beza be­ing as bad or vvorse. that they professe, Satan to haue gained more by these nevv interpreters (their number,Pref. in no­uū Testa. Gal. 1567. leuitie of spirit, and audacitie encreasing daily) then he did before by keeping the word from the people. And for a paterne of this mischeefe, they giue Castalion, ad­iuring all their churches and scholars to bevvare of his translation, as one that hath made a very sport and mockery of Gods holy vvord. so they charge him: them selues (and the Zuinglians of Zuricke,Iost [...] Sim lerus in vita Bullin­geri. vvhose translations Luther ther­fore abhorred) handling the matter vvith no more fidelitie, grauitie, or sinceritie, then the other: but rather vvith much more falsification, or (to vse the Apostles vvordes) cauponation and adulteration of Gods vvord, then they, besides many vvicked gloses,2 Cor. 2. 17. prayers, confession of faith, conteining both blasphemous errorsSee the 4 arti­cle of their Creede in me­ter, vvhere they professe that Christ descēded to deliuer the fathers, & after­ward in their cōfessiō of their faith, they deny Limbus patrum. and plaine contradictions to them selues and among them selues, all priuileged and authorised to be ioyned to the Bible, and to be said and sung of the poore people, and to be beleeued as articles of faith and vvholy consonant to Gods vvord.

Vve therfore hauing compassion to see our beloued countrie men, vvith extreme danger of their soules, to vse onely such prophane translations, and erroneous mens mere phantasies, for the pure and blessed vvord of truth, much also moued therevnto by the desires of many deuout persons: haue set forth, for you (benigne readers) the nevv Testament to begin vvithal,The purpose & commoditie of setting forth this Catholike edition. trusting that it may giue occasion to you, after diligent perusing thereof, to lay avvay at lest such their impure versions as hitherto you haue ben forced to occupie. Hovv vvell vve haue done it, vve must not be iudges, but referre all to Gods Church and our superiors in the same. to them vve submit our selues, and this, and all other our labours, to be in part or in the vvhole, reformed, corrected, al­tered, or quite abolished: most humbly desiring pardon if through our igno­rance, temeritie, or other humane infirmitie, vve haue any vvhere mistaken the sense of the holy Ghost. further promising, that if hereafter we espie any of our ovvne errors, or if any other, either frende of good vvil, or aduersarie for de­sire of reprehension, shal open vnto vs the same: vve vvil not (as Protestants doe) for defense of our estimation, or of pride and contention, by vvrangling vvordes vvilfully persist in them, but be most glad to heare of them, and in the next edition or othervvise to correct them: for it is truth that vve seeke for, and Gods honour: which being had either by good intention, or by occasion, al is vvel.The religious care & sinceri­tie obserued in this translatiō. This vve professe onely, that vve haue done our endeuour vvith praier, much feare and trembling, lest vve should dangerously erre in so sacred, high, and diuine a vvorke: that vve haue done it vvith all faith, diligence, and sinceritie: that vve haue vsed no partialitie for the disaduantage of our aduer­saries, nor no more licence then is sufferable in translating of holy Scriptures: continually keeping our selues as neere as is possible, to our text & to the very vvordes and phrases vvhich by long vse are made venerable,See S. Au­gust. li. 3. confes. c. 5. though to some propsiane or delicate cares they may seeme more hard to barbarous, * as the whole style of Scripture doth lightly to such at the begining: acknowledging with S. Hierom, that in other writings it is ynough to giue in trāslation, sense for sense, but that in Scriptures, lest vve misse the sense, vve must keepe the very [Page] vvordes. Ad Pammach. epistola 101. ca. 2 in princip. Vve must, saith S. Augustine, speake according to a set rule, lest licence of wordes breede some vvicked opi­nion concerning the thinges conteined vnder the vvordes. De ciuitate lib. 10. cap, 12.The auncient fathers kept re­ligiously the very barbaris­mes of the vul­gar Latin text. Vvhereof our holy forefathers and auncient Doctors had such a reli­gious care, that they vvould not change the very barbarismes of incongruities of speach vvhich by long vse had preuailed in the old readings or recitings of scriptures▪ as,Mat. 22. Neque uubent neque nubentur, in Tertullian li. 4. in Marcion. in S. Hilarie in c. 22 Mat.Mar. 8. and in al the fathers. Qui me confusus fuerit, confundar & ego eum, in S. Cyprian ep. 63 nu. 7. Talis enim nobis decebat sacerdos (vvhich vvas an elder translation then the vulgar Latin that novv is) in S. Ambrose c. 3 de fugaseculi. Hebr. 7. and S. Hierom him self, vvho othervvise corrected the Latin trans­lation that vvas vsed before his time, yet keepeth religiously (as him self pro­fesseth Praefat. Mat. 6. 10. 22. in 4 Euang. ad Damasum) these and the like speaches, Nonne vos magis pluris estis illis? and, filius hominis non venit ministrari, sed ministrare: and, Neque nubent, neque nubentur: Lu [...]. 13. in his commentaries vpon these places. and, Non capit Prophetam perire extra Hierusalem, in his commentaries in c. 2. Ioël. sub finem. And S. Augustine, vvho is most religious in al these phrases, counteth it a spe­cial pride and infirmitie in those that haue a litle learning in tonges, & none in thinges, that they easily take offense of the simple speaches or solecismes in the scriptures. de doctrina Christ. li. 2. cap, 13. See also the same holy father li. 3 de doct. Christ. c. 3. and tract. 2 in Euang. Ioan. But of the maner of our translation more anon.

Now, though the text thus truely translated, might sufficiently, in the sight of the learned and al indifferent men,Of the ANNO­TATIONS, vvhy they vvere made, & vvhat matter they cō ­teine. both controule the aduersaries corrup­tions, and proue that the holy Scripture vvhereof they haue made so great vauntes, make nothing for their nevv opinions, but vvholy for the Catholike Churches beleefe and doctrine, in all the pointes of difference betvvixt vs: yet knovving that the good and simple may easily be seduced by some fevv obsti­nate persons of perdition (vvhom vve see giuen ouer into a reprobat sense, to whom the Gospel,2 Cor. 2. vvhich in it self is the odour of life to saluation, is made the odour of death to damnation, ouer vvhose eies for sinne & disobedience God suffereth a veile or couer to lie, whiles they read the nevv Testamēt, euen as the Apostle saite the Ievves haue til this day,2 Cor. 3. in reading of the old, that as the one sort can not finde Christ in the Scriptures, reade they neuer so much, so the other can not finde the Catholike Church nor her doctrine there neither) and finding by experience this saying of S. Augustine to be most true,De doct [...]. Christ. lib. 3. cap. 10. If the preiu­dice of any erreneous persuasion preoccupate the mind, vvhatsoeuer the Scripture hath to the contrarie, men take it for a figuratiue speach: for these causes, and somevvhat to help the faithful reader in the difficulties of diuers places, vve haue also set forth reasonable large ANNOTATIONS, thereby to shevv the studious reader in most places perteining to the controuersies of this time, both the heretical cor­ruptions and false deductions, & also the Apostolike tradition, the expositions of the holy fathers, the decrees of the Catholike Church and most auncient Coūcels: which meanes vvhosoeuer trusteth not, for the sense of holy Scriptu­res, but had rather folow his priuate iudgemēt or the arrogat spirit of these Se­ctaries, he shal vvorthily through his owne wilfulnes be deceiued. beseeching all men to looke vvith diligence, sinceritie, and indifferencie, into the case that concerneth no lesse then euery ones eternal saluation or damnation.

Vvhich if he doe, vve doubt not but he shal to his great contentment, find the holy Scriptures most clerely and inuincibly to proue the articles of Catho­like [Page] doctrine against our aduersaries, vvhich perhaps he had thought before this diligent search, either not to be consonant to Gods vvord, or at least not conteined in the same, Heresies make Catholikes more diligent to search and finde the senses of holy Scrip­ture for refel­ling of the same. and finally he shal proue this saying of S. Augustine to be most true. In Psal. 67. propè finem. Multi sensus &c. Many senses of holy Scriptures lie hidden, and are know­en to some fevv of greater vnderstanding: neither are they at any time auouched more commodiously and acceptably then at such times, vvhen the care to ansvver heretikes doth force men there vnto. For then, euen they that be negligent in matters of studie and learning, shaking of sluggishnes, are stirred vp to diligent hearing, that the Aduersaries may be refelled. Againe, hovv many senses of holy Scriptures, cōcerning Christes Godhead, haue been auouched against Photinus: hovv many, of his Manhod, against Manichaeus: hovv many, of the Trinitie, against Sabellius: hovv many, of the vnitie in Trinitie, against the Arrians, Eunomias, Macedonians: hovv many, of the Catholike Church dispersed through out the vvhole vvorld, and of the mixture of good and bad in the same vntil the end of the vvorld, against the Donatistes and Luciferians and other of the like errour: hovv many against al other heretikes, vvhich it vvere to long to rehearse? Of vvhich senses and expositions of holy Scripture the approued authors and auouchers, should othervvise either not be knovven as al, or not so vvel knovven, as the contradictions of proud heretikes haue made them.

Thus he saith of such thinges as not seeming to be in holy Scriptures to the ignorant or heretikes, yet in deede be there. But in other pointes doubted of, that in deede are not decîded by Scripture, he giueth vs this goodly rule to be folovved in all, as he exemplifieth in one. Then doe vve hold (saith he) the veritie of the Scriptures, vvhen vve doe that vvhich novv hath seemed good to the Vniuersal Church, vvhich the authoritie of the Scriptures them selues doth cōmend: so that, forasmuch as the holy Scripture can not deceiue, vvhosoeuer is afraid to be deceiued vvith the obscu­ritie of questions, let him therein aske counsel of the same CHVRCH, vvhich the holy Scrip­ture most certainely and euidently shevveth and pointeth vnto.Many cause [...] vvhy this nevv Testament is trāslated accor­ding to the aun­cient vulgar La­tin text. Aug. li. 1. Cont. Cres­con. c. 13.

NOVV TO GIVE thee also intelligence in particular, most gentle Rea­der, of such thinges as it behoueth thee specially to knovv concerning our Translation: Vve translate the old vulgar Latin text, not the common Greeke text, for these causes.

1. It is so auncient,It is most aun­cient. that it vvas vsed in the Church of God aboue 1300 yeres agoe, as appeareth by the fathers of those times.

2. It is that (by the common receiued opinion and by al probabilitie) vvhich S. Hierom aftervvard corrected according to the Greeke,Corrected by S. Hierom. by the appointment of Damasus then Pope, as he maketh mention in his preface before the foure Euangelistes, vnto the said Damasus: and in Catalogo in fine, and ep. 102.

3. Consequently it is the same vvhich S. Augustine so commendeth and al­lovveth in an Epistle to S. Hierom.Ep. 10. Commēded by S. Augustine.

4. It is that,Vsed and ex­pounded by the fathers. vvhich for the most part euer since hath been vsed in the Churches seruice, expounded in sermons, alleaged and interpreted in the Commentaries and vvritings of the auncient fathers of the Latin Church.

5. The holy Councel of Trent,Only authenti­cal, by the holy Councel of Trent. for these and many other important consi­derations,Sess. 4. hath declared and defined this onely of al other latin translations, to be authentical, and so onely to be vsed and taken in publike lessons, disputa­tions, preachings, and expositions, and that no man presume vpon any pre­tence to reiect or refuse the same.

6. It is the grauest,Most graue, least partial. sincerest, of greatest maiestie, least partialitie, as being vvithout al respect of controuersies and contentions, specially these of our [Page] time, as appeareth by those places vvhich Erasmus and others at this day tran­slate much more to the aduantage of the Catholike cause.

7. It is so exact and precise according to the Greeke,Precise in fo­lovving the Greeke. both the phrase and the word, that delicate Heretikes therfore reprehend it of rudene [...]. And that it fol­lovveth the Greeke far more exactly then the Protestants translations, beside infinite other places, we appeale to these. Tit. 3. 14. Curent bonis operibus prae­esse. [...]. Engl. bib. 1577, to mainteine good vvorkes. and Hebr. 10, 20. Viam nobis initiatut, [...]. English Bib. he prepared. So in these vvordes, Iusti­ficationes, Traditiones, Idola &c. In al vvhich they come not neere the Greeke, but auoid it of purpose.

8. The Aduersaries them selues,Preferred by Beza him self. namely Beza, preferre it before al the rest. Inpraefat. no. Test an. 1556. And againe he saith, that the old Interpreter transla­ted very religiously. Annot. in 1. Luc. v. 1.

9. In the rest, there is such diuersitie and dissension, and no end of reprehen­ding one an other,Al the rest mis­liked of the Sectaries them selues, eche re­prehending an other. and translating euery man according to his fantasie, that Co [...]hla. c. 11 de Ca­no. Script. authorit [...] ­ [...].Luther said, If the vvorld should stand any long time, vve must receiue a­gaine (which he thought absurd) the Decrees of Councels, for preseruing the vnitie of faith, because of so diuers interpretations of the Scripture. And Beza (in the place aboue mentioned) noteth the itching ambition of his fel­lovv-translators, that had much rather disagree and dissent from the best, then seeme them selues to haue said or vvritten nothing. And Bezas translation it self, being so esteemed in our countrie, that the GeneuaThe nevv Test. prin­ted thē ye­re 1580. in the title. English Testaments be translated according to the same, yet sometime goeth so vvide from the Greeke, and from the meaning of the holy Ghost, that them selues which pro­test to trāslate it, dare not folow it. For example, Luc. 3, 36. They haue put these wordes, The sonne of Cainan, which he wittingly and wilfully left out: and Act. 1, 14. they say, Vvith the vvomen, agreably to the vulgar Latin: where he saith, Cum vxoribus, vvith their vviues.

10. It is not onely better then al other Latin trāslations,It is [...] then the vulgar Greeke text it self. but then the Greeke text it self, in those places where they disagree.

The proofe hereof is euident, because most of the auncient Heretikes were Grecians, & therfore the Scriptures in Greeke were more corrupted by them, as the auncient fathers often complaine. Tertullian noteth the Greeke text which is at this day (1 Cor. 19. 47) to be an old corruption of Marcion the He­retike, The auncient fathers for proofe therof, and the Aduer­saries them selues. and the truth to be as in our vulgar latin,Li. 5 cont. Marcionō. Secundus homo de coelo coelestis, The second man from heauen heauenly. So reade otherAmbrose. Hierom. auncient fathers, and Eras­mus thinketh it must needes be so, and Caluin him self folovveth it Instit. li. 2. c. 13. parag. 2.Li. 1, cont. louin. c. 7. Againe S. Hierom noteth that the Greeke text (1 Cor. 7, 33) which is at this day, is not the Apostolical veritie or the true text of the Apostle: but that which is in the vulgar Latin, Qui cum vxore est, solicitus est quae sunt mundi, quomodo placeat vxori, & diuisus est. He that is vvith a vvife, is careful of vvorldly things, hovv he may please his vvife, and is deuided or distracted. The Eccle­siastical historie called the Tripartite,Li. 12 c. 4. noteth the Greeke text that now is (1 Io. 4, 3) to be an old corruption of the auncient Greeke copies, by the Nestorian Heretikes, & the true reading to be as in our vulgar Latin, Omnis spiritus qui soluit IESVM, ex Deo non est. Euery spirit that dissolueth IESVS, is not of God: and Beza confesseth that Socrates in his Ecclesiastical historie readeth so in the Greeke,Li. 7. c. 32. [...] &c.

But the proofe is more pregnant out of the Aduersaries them selues. They forsake the Greeke text as corrupted, and translate according to the vulgar La­tin, [Page] namely Beza and his scholers the English translatours of the Bible,The Caluinistes them selues oftē forsake the Greeke as cor­rupt, and trans­late according to the aūcient vulgar latin text. in these places. Hebr. chap. 9, vers. 1. saying, The first couenant, for that vvhich is in the Greeke. [...] The first tabernacle. vvhere they put, couenant, not as of the text, but in an other letter, as to be vnderstood, according to the vulgar Latin, vvhich most sincerely leaueth it out altogether, saying, Habuit quidem &prius instificatio­nes &c. The former also in deede had iustifications &c. Againe, Ro. 11, vers. 21. They translate not according to the Greeke text, [...] Temporiseruientes, seruing the time, vvhich Beza saith must needes be a corruption: but according to the vulgar Latin, Domino seruientes, seruing our Lord. Againe, Apoc. 11, vers. 2. they translate not the Greeke text, Atrium quod intra templum est, the court vvhich is vvithin the teme: but cleane contrarie, according to the vulgar Latin, vvhich Beza saith is the true reading, Atrium quod est foris templum, the court vvhich is vvithout the temple. Onely in this last place, one English Bible of the yere 1562, folovveth the errour of the Greeke. Againe, 2 Tim. 2. vers. 14. they adde, but, more then is in the Greeke, to make the sense more cōmodious and easie, according as it is in the vulgar Latin. [...] Again, Ia. 5, 12. they leaue the Greeke, and folovv 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 Greeke came thus &c. It vvere infinite to set dovvne al such places, vvhere the Aduersaries (specially Beza) folovv the old vulgar Latin and the Greeke copie agreable therevnto, condemning the Greeke text that novv is, of corruption.

Againe, Erasmus the best translatour of al the later,Superfluities in the Greeke▪ vvhich Erasmus calleth trifling and rash addi­tions. by Bezas iudgement, saith, that the Greeke sometime hath superfluities corruptly added to the text of holy Scripture. as Mat. 6. to the end of the Pater noster, these vvordes, Because thine is the kingdom, the povver, and the glorie, for euer-more. Vvhich he calleth, nugas, trifles rashly added to our Lords praier, and reprehendeth Valla for blaming the old vulgar Latin because it hath it not, likevvise Ro. 11, 6. these vvordes in the Greeke, and not in the vulgar latin: But if of vvorkes, it is not novv grace: othervvise the vvorke is no more a vvorke. and Mar. 10, 29. these vvordes, or vvife, and such like.See No. Test. Graec. Rob. Ste­phani in folio, and Cris [...]ins. Yea the Greeke text in these superfluities condemneth it self, and iustifieth the vulgar Latin excedingly: as being marked through out in a num­ber of places, that such and such vvordes or sentences are superfluous, in al which places out vulgar Latin hath no such thing, but is agreable to the Greeke vvhich remaineth after the superfluities be taken avvay. For example, that be­forementioned in the end of the Pater noster, hath a marke of superfluitie in the Greeke text thus [...] ▪ and Marc. 6, 11 these vvordes, Amen I say to you, it shal be more tolerable for the land of Sodom and Gomorrhe in the day of iudgement, then for that citie. and Mat. 20, 22. these vvordes, And be baptized vvith the baptisme that I am baptized vvith? Vvhich is also superfluously repeated againe vers. 23. and such like places exceding many: which being noted superfluous in the Greeke, and being not in the vulgar Latin, proue the Latin in those places to be better, truer and more sincere then the Greeke.

Vvherevpon vve conclude of these premisses, that it is no derogation to the vulgar Latin text, which we translate, to disagree from the Greeke text, wher­as it may notwithstanding be not onely as good,The vulgar La­tin translation agreeth vvith the best Greeke copies, by Bezas ovvne iudge­ment. but also better,Beza pra­fat. No. Test. 1556 See him also Anno. in 13. Act. v. 20. and this the Aduersarie him self, their greatest and latest translatour of the Greeke, doth auouch against Erasmus in behalfe of the old vulgar Latin trāslation, in these notorious vvordes. Hovv vnvvorthely and vvithout cause (saith he) doth Erasmus blame the old Interpreter as dissenting from the Greeke? he dissented, I graunt, from those Greeke copies vvhich he had gotten: but vve haue found, not in one place, that the same in­terpretation [Page] vvhich be blameth, is grounded vpon the authoritie of other Greeke copies, & those most a [...]ncient. Yea in some number of places vve haue obserued, that the reading or the Latin text of the old Interpreter, though it agree not sometime vvith our Greeke co­pies yet it is much more conuenient, for that it seemeth be folovved some better and truer copie. Thus far Beza. In vvhich vvordes he vnwittingly, but most truely, iusti­fieth and defendeth the old vulgar Translation against him self and al other ca­uillers, that accuse the same, because it is not alwaies agreable to the Greeke text: Vvhereas it vvas translated out of other Greeke copies (partly extant, part­ly not extant at this day) either as good and as auncient,Vvhen the Fa­thers say, that the Latin text must yeld to the Greeke, & be corrected by it, they meane the true and vncorrupted Greeke text. or better and more aun­cient, such as S. Augustine speaketh of, calling them doctiores & diligentiores, the more learned and diligent Greeke copies, vvhervnto the latin translations that faile in any place, must needes yeld. Li. 2. de doct. Christ. c. 15.

And if it were not to long to exemplifie and proue this, which would require a treatise by it self, we could shew by many and most cleere examples through out the new Testament, these sundrie meanes of iustifying the old translation.

1 First, if it agree with the Greeke text (as commonly it doth, and in the greatest places cōcerning the controuersies of our time, it doth most certaine­ly) so far the Aduersaries haue not to complaine:The vulgar La­tin Translatiō, is many waies iustified by most auncient Greeke copies, & the Fathers. vnles they wil complaine of the Greeke also, as they doe Ia. 4. v▪ 2. and 1 Pet. 3. v. 21. where the vulgar Latin foloweth exactly the Greeke text, saying, Occiditis: and▪ Quod vos similis formae, &c. But Beza in both places correcteth the Greeke text also as false.

2 If it disagree here and there from the Greeke text, it agreeth with an other Greeke copie set in the margent, whereof see examples in the foresaid Greeke Testaments of Robert Steuens and Crispin through out▪ namely 2 Pet. 1, 10. Satague vt per bona opera certam vestram vocationem faciatis. [...]. and Marc. 8. v. 7. Et ipsos benedixit, [...].

3 If these marginal Greeke copies be thought lesse authentical then the Greeke text, the Aduersaries them selues tel vs the cōtrarie, vvho in their trans­lations often folow the marginal copies, and forsake the Greeke text: as in the examples aboue mentioned Ro. 11. Apoc. 11. 2 Tim. 2. Iac. 5. &c. it is euident.

4 If al Erasmus Greeke copies haue not that which is in the vulgar Latin, Beza had copies which haue it, and those most auncient (as he saith) & better. And if al Bezas copies faile in this point and wil not helpe vs, Gagneie the Frenche kings preacher, and he that might commaund in al the kings libraries, he found Greeke copies that haue iust according to the vulgar Latin: & that in such place as would seeme otherwise lesse probable▪ as Iac. 3. vers. 5. Ecce quantus ignis quam magnam silum incendit! Behold hovv much fire vvhat a great vvood it kind­leth! A man would thinke it must be rather as in the Greeke text,Codex ve­ronensis. [...]. A litle fire vvhat a great vvood it kindleth! But an approued auncient Greeke copie alleaged by Gagneie, hath as it is in the vulgar Latin. And if Gagneis copies also faile some­time, there Beza and Crispin supply Greeke copies fully agreable to the vulgar Latin. as ep. Iudae vers. 5. Scientes semel omnia, quoniam IESVS &c. and vers 19. Segregant semetipsos. likewise 2 Ephes 2. Quòd elegerit vos primitias: [...] in some Greeke copies. Gagn. & 2 Cor. 9. Vestra amulatio, [...]. so hath one Greeke copie. Beza.

5 If al their copies be not sufficient, the auncient Greeke fathers had copies and expounded them, agreable to our vulgar Latin as 1 Tim. 6, 20. Prophanat vo­cum nouitates. [...] So readeth S. Chrysostom and expoundeth it against Heretical & erroneous nouelties. Yet now we know no Greeke copie that readeth so. [Page] Likewise Io. 10, 29. Pater meus quod mihi dedit maius omnibus est. The Greeke fa­thers. so readeth S. Cy­ril and expoundeth it li. 7 in Io. c. 10. likewise 1 Io. 4, 3. Omnie spiritus qui soluit IESVM, 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 historie, li. 7. c. 22. and the Tripartite li. 12. c. 4. vvho say plainely, that this was the old and the true reading of this place in the Greeke. And in what Greeke copie extant at this day is there this text Io. 5, 2. Est autē Hierosolymis probatica piscina? and yet S. Chry­sostom, S. Cyril, and Theophylacte read so in the Greeke, and Beza saith it is the better reading▪ and so is the Latin text of the Romane Masse booke iusti­fied, and eight other Latin copies, that reade so▪ for our vulgar Latin here, is according to the Greeke text, Super probatica. & Ro. 5. v. 17. Donationis & iustitiae. so readeth Theodorete in Greeke. [...] & Lu. 2. v. 14. Origen & S. Chrysostom reade, Hominibus bonae voluntatis, and Beza liketh it better then the Greeke text that novv is.

6. Vvhere there is no such signe or token of any auncient Greeke copie in the fathers, yet these later Interpreters tel vs, that the old Interpreter did fo­lovv some other Greeke copie. as Marc. 7, 3. Nisi crebro lauerint. Erasmus thin­keth that he did read in the Greeke [...], often: and Beza and others commend his coniecture, yea and the English Bibles are so translated. vvhereas novv it is [...] vvhich signifieth the length of the arme vp to the elbovv. And vvho vvould not thinke that the Euangelist should say, The Pharisees vvash often, because othervvise they eate not, rather then thus, Vnles they vvash vp to the elbovv, they eate not?

7. If al such coniectures,The Latin fa­thers. and al the Greeke fathers help vs not, yet the Latin fathers vvith great consent vvil easily iustifie the old vulgar trāslation, vvhich for the most part they folovv 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 Ioan. Leo ser. 2 de Pentecoste. Vvhose authoritie vvere sufficient, but in deede Didymus also a Greeke Doctor readeth so li. 2 de Sp. sancto, translated by S. Hierom, and a Greeke copie in the Vaticane, and the Syriake nevv Testa­ment. Likevvise Io. 21, 22. Sic eum volo manere. so reade S. Ambrose, in Psal. 45. & Psal. 118. octonario Resh. s. Augustine and Ven. Bede vpon S. Iohns Gospel.

8. And lastly, if some other Latin fathers of auncient time, reade othervvise, either here or in other places, not al agreing vvith the text of our vulgar Latin, the cause is, the great diuersitie and multitude that vvas then of Latin copies, (vvhereof S. Hierom complaineth) til this one vulgar Latin grevv onely into vse.Praefat. in 4. Euang. ad Dama­sum. Neither doth their diuers reading make more for the Greeke, then for the vulgar Latin, differing oftentimes from both. as vvhen S. Hierom in this last place readeth, Si sic eum volomanere, li. 1. adu. Iouin. it is according to no Greeke copie novv extant. And if yet there be some doubt, that the readings of some Greeke or Latin fathers, differing from the vulgar Latin, be a checke or condemnation to the same: let Beza, that is, let the Aduersarie him self, tel vs his opinion in this case also.Praefat. citata. Vvhosoeuer, saith he, shal take vpon him to correct these things (speaking of the vulgar Latin translation) out of the auncient fathers vvritings, either Greeke or Latin, vnles he doe it very circumspectly and aduisedly, he shal surely corrupt al rather then amend it, because it is not to be thought, that as often as they cited any place, they did alvvaies looke into the booke, or number euery vvord. As if he should say, Vve may not by and by thinke that the vulgar Latin is faultie and to be corrected, vvhen vve read othervvise in the fathers either Greeke or La­tin, because they did not alvvaies exactly cite the vvordes, but folovved some [Page] commodious and godly sense thereof.

Thus then vve see that by al meanes the old vulgar Latin translation is ap­proued good,The fevv and final faultes ne­gligently crept into the vulgar Latin transla­tion. and better then the Greeke text it self, and that there is no cause vvhy it should giue place to any other text, copies, or readings. Marie if there be any faultes euidently crept in by those that heretofore wrote or copied out the Scriptures (as there be some) them vve graunt no lesse, then vve vvould graunt faultes novv a daies committed by the Printer, and they are exactly no­ted of Catholike vvriters, namely in al Plantins Bibles set forth by the Diuines of Louan:Sess. 4. and the holy Councel of Trent vvilleth that the vulgar Latin text be in such pointes throughly mended, & so to be most authentical. Such faultes are these, Inside, for in fine: Praescientiam, for, praesentiam: Suscipiens, for, Suspiciens: and such like very rare. vvhich are euident corruptions made by the copistes, or grovven by the similitude of vvordes. These being taken avvay, vvhich are no part of those corruptions and differences before talked of, vve translate that text vvhich is most sincere, and in our opinion and as vve haue proued, incor­rupt. The Aduersaries contrarie, translate that text, vvhich them selues confesse both by their vvritings and doings, to be corrupt in a number of places, & more corrupt then our vulgar Latin, as is before declared.

And if vve vvould here stand to recite the places in the Greeke vvhich Beza pronounceth to be corrupted,The Caluinists confessing the Greeke to be most corrupt, yet translate that only, and hold that only for authentical Scripture. vve should make the Reader to vvonder, hovv they can either so plead othervvise for the Greeke text, as though there vvere no other truth of the nevv Testament but that: or hovv they translate onely that (to deface, as they thinke, the old vulgar Latin) vvhich them selues so shamfully disgrace, more then the vulgar Latin, inuenting corruptions vvhere none are, nor can be, in such vniuersal consent of al both Greeke and Latin copies. For example, Mat. 10. The first Simon, Vvho is called Peter. I thinke (saith Beza) this vvord [...],In An­not. No. Test. an. 1556. first, hath been added to the text of some that vvould establish Peters Primacie. Againe Luc. 22. The Chalice, that is shed for you. It is most likely (saith he) that these vvordes being sometime but a mar­ginal note, came by corruption out of the margent into the text. Againe Act. 7. Figures vvhich they made, to adore them. It may be suspected (saith he) that these vvordes, as many other, haue crept by corruption into the text out of the margent. And 1 Cor. 15. He thinketh the Apostle said not [...], victorie, as it is in al Greeke copies, but [...], contention. And Act. 13. he calleth it a manifest errour, that in the Greeke it is, 400 yeres, for, 300. And Act. 7. v. 16. he recke­neth vp a vvhole catalogue of corruptions. namely Marc. 12. v. 42. [...], Vvhich is a farthing: and Act. 8. v. 26. [...], This is desert. and Act. 7. v. 16 the name of Abraham, & such like. Al vvhich he thinketh to haue been added or altered into the Greeke text by corruption.

But among other places, he laboureth excedingly to proue a great corrup­tion Act. 7. v. 14. vvhere it is said (according to the Septuaginta, that is, the Greeke text of the old Testament) that Iacob vvent dovvne into Aegypt vvith 75 soules. And Luc. 3. v. 36. he thinketh these vvordes [...], Vvhich vvas of Cainan, They standing precisely vpon the Hebrue of the old, and Greeke text of the nevv Testa­ment, must of force denie the one of them. to be so false, that he leaueth them cleane out inAn. D [...]. 1556 and 1565. both his editions of the nevv Testament: saying, that he is bold so to doe, by the authoritie of Moyses. Vvhereby he vvil signifie, that it is not in the Hebrue text of Moyses or of the old Testament, and therfore it is selfe in the Greeke of the nevv Testa­ment. Vvhich consequence of theirs (for it is common among them and con­cerneth al Scriptures) if it vvere true, al places of the Greeke text of the nevv Testament, cited out of the old according to the Septuaginta, and not accor­ding [Page] to the Hebrue (vvhich they knovv are very many) should be false, and so by tying them selues onely to the Hebrue in the old Testamēt, they are forced to forsake the Greeke of the nevv: or if they vvil mainteine the Greeke of the nevv, they must forsake sometime the Hebrue in the old. but this argument shal be forced against them els vvhere.

By this litle, the Reader may see vvhat gay patrones they are of the Greeke text,They say the Greeke is more corrupt then vve vvil graunt them. and how litle cause they haue in their owne iudgements 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 Greeke: forsooth because it is so infinitely corrupted, But the truth is, we do by no meanes graūt it so corrupted as they say, though in comparison we know it lesse sincere & incorrupt then the vulgar Latin, and for that cause and others before alleaged we preferre the said Latin, and haue translated it.

If yet there remaine one thing which perhaps they wil say, when they can not answer our reasons aforesaid: to wit, that we preferre the vulgar Latin before the Greeke text,We preferre not the vulgar Latin text, as making more for vs. because the Greeke maketh more against vs: we protest that as for other causes we preferre the Latin, so in this respect of making for vs or against vs, we allow the Greeke as much as the Latin, yea in sundrie pla­ces more then the Latin, being assured that they haue not one, and that we haue many aduantages in the Greeke more then in the Latin, as by the Annotations of this new Testament shal euidently appeare:The Greeke text maketh for vs more then the vulgar Latin. namely in al such places where they dare not translate the Greeke, because it is for vs & against them. as when they translate, [...], ordinances, and not, iustification, 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 then idols. and especially when S. Luke in the Greeke so maketh for vs (the vulgar Latin being indifferent for them and vs) that Beza saith it is a corruption crept out of the margent into the text.Luc. 22. [...], [...]0. Vvhat neede these absurd diuises and false dealings with the Greeke text,For the real presence. if it made for them more then for vs, yea if it made not for vs against them? But that the Greeke maketh more for vs,For fasting. see 1 Cor. 7. In the Latin, Defraude not one another, but for a time, that you giue your selues to prayer. in the Greeke, to fasting and prayer. Act. 10, 30. in the Latin Cornelius saith, from the fourth day past vntil this houre I vvas praying in my house, and behold a man &c. in the Greeke, I vvas fasting, and praying. 1 Io. 5, 18, in the Latin,For free vvil. Vve knovv that euery one vvhich is borne of God, sinneth not. but the generation of God preserueth him &c. in the Greeke, but he that is borne of God preserueth him self. Apoc. 22, 14. in the Latin, Blessed are they that vvash their garmēts in the bloud of the lambe &c.Against only faith. in the Greeke, Blessed are they that doe his commaunde­ments. Rom. 8, 38. Certus sum &c. Against only faith. I am sure that neither death nor life, nor other creature is able to separate vs from the charitie of God. as though he vvere assured, or we might and should assure our selues of our predestination,Against special assurance of saluation. in the Greeke, [...], I am probably persuaded that neither death nor life &c. In the Euange­lists about the Sacrifice and B. Sacrament, in the Latin thus: This is my bloud that shal be shed for you: and in S. Paul, This is my body vvhich shal be betraied or deliuered for you: both being referred to the time to come and to the sacrifice on the crosse.For the sacrifice of Christs body and bloud. in the Greeke, This is my bloud vvhich is shed for you: and, my body vvhich is broken for you: both being referred to that present time when Christ gaue his body and bloud at his supper, then sheading the one and breaking the other; that is, sacrificing it sacramentally and mystically. Loe these and the like our aduantages in the Greeke, more then in the Latin.

[Page] But is the vulgar translation for al this Papistical,The Protātats condemning the old vulgar translation as making for vs, cōdemns them selues & therfore do we folow it? (for so some of them call it, and say it is Against D. Sand. Rocke pag. 147. See Kemnis. in exam. Cōc. Trid. [...]. 4. the worst of al other.) If it be, the Greeke (as you see) is more, and so both Greeke and Latin and consequently the holy Scripture of the new Testament is Papistical. Againe if the vulgar La­tin be Papistical, Papistrie is very auncient, and the Church of God for so many hundred yeres wherein it hath vsed and allowed this translation, hath been Pa­pistical. But wherein it is Papistical? forsooth in these phrases and speaches,Mat. 3. & 11. Eph. 5. Luc. 1. Heb. 13. P [...] ­nitentiam agite. Sacramentum hoc magnum est. AVE GRATIA PLENA. Talibus hostiis promeretur Deus. and such like. First, doth not the Greeke say the same? see the Annotations vpon these places. Secondly, could he translate these things Papistically or partially, or rather prophetically, so long before they were in controuersie? thirdly, doth he not say for p [...]nitentiam agite, in an other place, p [...]nitemini: Mar. 1. [...]. Luc. 16. v. 20. and doth he not translate other mysteries, by the vvord, Sacramentum, as Apoc. 17, Sacramentum mulieris: and as he translateth one vvord, Gratia plena, so doth he not translate the very like vvord, plenus vlceribus, vvhich them selues do folow also? is this also Papistrie? Vvhen he said Heb. 10, 29. Quanto deteriora merebitus supplicia &c. and they like it vvel ynough:It is void of al partialitie. might he not haue said according to the same Greeke word, Vigilate vt mereamini fugere ista omnia & stare ante filium hominis. Luc. 21, 36. and, Qui merebuntur saculum illud & resurre­ctionem exmortuis &c. Luc. 10, 35. and, Tribulationes quas sustinetis, vt mereamini regnum, Dei, pro quo et patimini. 2. Thess. 1. 5. Might he not (we say) if he had partially affecteted the word merite, haue vsed it in al these places, according to his and Na. Test. 1580. your owne translation of the same Greeke word Hebr. 10, 29? Vvhich he doth not, but in al these places saith simply, Vt digni habeamini, and, Qui digni habeb [...]tur. and how can it be iudged Papistical or partial, when he saith,in ep. ad Hebr. Talibus hostiis promer [...]tur Deus, Heb. 13? Vvas Primasius also S. Augu­stines scholer, a Papist, for vsing this text, and al the rest, that haue done the like? Vvas S. Cyprian a Papist,Ep. 14 & 18. for vsing so often this speach, promereri Dominum iustis operibus, po [...]nitentia, &c.? or is there any difference, but that S. Cyptian vseth it as a deponent more latinly, the other as a passiue lesse finely? Vvas it Papistrie, to say Senior for Presbyter, Ministrantibus for sacrificantibus or liturgiam celebran­tibus, simulacbris for idolis, fides tuaete saluum fecit sometime for sanum fecit? Or shal we thinke he was a Caluinist for translating thus, as they thinke he was a Papist,The Papistrie thereof (as they terme it) is in the very sen­tences of the Holy Ghost, more, then in the translatiō. when any word soundeth for vs?

Againe, was he a Papist in these kinde of wordes onely, and was he not in whole sentences? as,Mat. 16. 10. 20. Tibi dabo claues, &c. Quicquid solueris in terrae, erit solutum & in coelis. and, Quorum remiseritis peccata, remittuntur eis. and, Tunc red­det vnicuique 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 grauia non sunt. and, Aspexit in remunerationem. Heb. 12. Are al these and such like, Papistical translations, because they are most plaine for the Catholike faith which they call Papistrie? Are they not word for word as in the Greeke, and the very wordes of the holy Ghost? And if in these there be no accusatiō of Papistical partiality, vvhy in the other? Lastly, are the auncient fathers, General Councels, the Churches of al the west part, that vse al these speaches & phrases now so many hundred yeres, are they al Papistical? Be it so, and let vs in the name of God folow them, speake as they spake, translate as they translated, interprete as they interpreted, because we beleeue as they beleeued. And thus far for defense of the old vulgar Latin translation, and why we translated it before al others: Now of the maner of translating the same.

[Page] IN THIS OVR TRANSLATION,The maner of this translation, and vvhat hath been obserued therein. because we wish it to be most sincere, as becōmeth a Catholike translation, and haue endeuoured so to make it: we are very precise & religious in folowing our copie, the old vulgar approued Latin: not onely in sense, which we hope we alwaies doe, but sometime in the ve­ry wordes also and phrases, which may seeme to the vulgar Reader & to com­mon English cares not yet acquainted therewith, rudenesse or ignorance but to the discrete Reader that deepely weigheth and considereth the importance of sacred wordes and speaches, and how easily the voluntarie Translatour may misse true sense of the Holy Ghost, we doubt not but our considera­tion and doing therein, shal seeme reasonable and necessarie: yea and that al sortes of Catholike Readers wil in short time thinke that familiar, which at the first may seeme strange, & wil esteeme it more, when they shalSee the last Table a [...] the end of the booke. otherwise be taught to vnderstand it, then if it were the common knowen English.

For example,Certaine vvor­des not English nor as yet fa­miliar in the English ton­gue. vve translate often thus, Amen amen, I say vnto you. Vvhich as yet seemeth strange. but after a while it wil be as familiar, as Amen, in the end of al praiers and Psalmes. and euen as when we end with, Amen, it soundeth far better then, So be it: so in the beginning, Amen, Amen, must needes by vse and cu­stom sound far better, then, Verily verily. Vvhich in deede doth not expresse the asseueration and assurance signified in this Hebrue word, besides that it is the solemne and vsual word of our Sauiour See annot. to expresse a vehement asseueration, and therfore is not changed, neither in the Syriake nor Greeke,Amen. nor vulgar La­tin▪ Testament,Io. c. 8. v. 34. & Apoc. c. 19. v. 4. but is preserued and vsed of the Euangelistes and Apostles them selues, euen as Christ spake it, propter sanctiorem authoritatem▪ as S. Augustine saith of this and of Allelu-ia Alleluia. for the more holy and sacred authoritie thereof, li. 2. Doct. Christ. c. 11. And therfore do we keepe the word Allelu-ia, Apoc. 19, as it is both in Greeke and Latin yea and in al the English translations, though in their bookes of common praier they translate it, Praise ye the Lord. Againe, if Hosanna, Raca, Belial, and such like be yet vntranslated in the English Bibles, why may not we say,No, Test. an. 1580. Bib. an. 1577. Corbana, Parasceue. and Parasceue: specially when they Englishing this later thus, the preparation of the Sabboth, put three wordes more into the text, then the Greek word doth signifie, 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 trāslate, Sabboth, the resling. for, Mar. 14. v. 42. Parasceue is as solemne a word for the Sabboth eue, as Sabboth is for the Iewes seuenth day. and now among Christians much more solemner, taken for Good-friday onely. These wordes then we thought it far better to keepe in the text, and to tel their signification in the margent or in a table for that purpose, then to disgrace bothe the text & them with translating them.Pasche. Such are also these wordes, The Pasche. The feast of Azymes. Bib. 1577. The bread of Proposition. Mat. 26. 17. Vvhich they translate The Passeouer, Azymes. The feast of svvete bread, The shevv bread. But if Pentecost Act. 2 be yet vntrāslated in their bi­bles, and seemeth not strange: why should not Pasche and Azymes so remaine also, being solemne feastes, as Pentecost was? or why should they English one rather then the other? specially whereas Passeouer at the first was as strange, as Pasche may seeme now, and perhaps as many now vnderstand Pasche, as Passe­mer. and as for Azymes, when they English it, the feast of svveete bread, it is a false interpretatiō of the word, & nothing expresseth that which belongeth to the feast, concerning vnleauened bread. And as for their terme of shevv bread, it is very strange and ridiculous, Againe, if Proselyte be a receiued 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 expresse the signifi­cation [Page] of the word thus, a yong scholer. Vvhereas it is a peculiar word to sig­nifie them that were lately baptized, as Catechumenus, signifieth the newely in­structed in faith not yet baptized, who is also yong scholer rather then the other▪ and many that haue been old scholers, may be Neophytes by differring baptisme. And if Phylacteries be allowed for English Mat. 23, we hope that Di­dragmes also, Prepuce, Paraclete, and such like, wil easily grow to be currant and familiar. And in good sooth there is in al these such necessitie, that they can not conueniently be translated.Phil. 3. as when S. Paul saith, concisio, non circumcisi [...]: how can we but folow his very wordes and allusion? And how is it possible to expresse Euangelizo, Vvhy vve say, our Lord, not, the Lord (but in certaine cases) see the Anno­tations 1 Tim. 6. pag. 585. but as vve do, Euangelize? for Euangelium being the Go­spel▪ what is, Euangelizo or to Euangelize, but to shew the glad tydings of the Gospel, of the time of grace, of al Christs benefites? Al which signification is lost, by translating as the English bibles do, I bring you good tydings. Luc. 2, 10. Therfore we say Depositum, 2 Tim. 6. and, He exinanited him self, Philip. 2. and, You haue reflorished, Philip. 4. and, to exhaust, Hebr. 9, 28, because vve can not possibly attaine to expresse these vvordes fully in English, and vve thinke much better, that the reader staying at the difficultie of them, should take an occasion to looke in the table folovving, or othervvise to aske the ful meaning of them, then by putting some vsual English vvordes that expresse them not,Catholike ter­mes proceding from the very text of Scrip­ture. so to deceiue the reader. Sometime also vve doe it for an other cause. as vvhen vve say, The aduent of our Lord, and, Imposing of handes, because one is a solemne time, the other a solemne action in the Catholike Church: to signifie to the people, that these and such like names come out of the very Latin text of the Scripture. So did Penance, doing penance, Chalice, Priest, Deacon, Traditions aultar, host, and the like (vvhich vve exactly keepe as Catholike termes) procede euen from the very vvordes of Scripture.

Moreouer, we presume not in hard places to mollifie the speaches or phrases, but religiously keepe them vvord for vvord, and point for point, for feare of missing,Certaine hard speaches and phrases. or restraining the sense of the holy Ghost to our phantasie. as Eph. 6. Against the spirituals of vvickednes in the celestials. Io. 2. and, Vvhat to me and thee vvoman? whereof see the Annotation vpon this place. and 1 Pet. 2. As infants euen novv borne, reasonable, milke vvithout guile desire ye. Vve do so place, reasonable, of pur­pose, that it may be indiffēt both to infants going before, as in our Latin text: or to milke that folovveth after, as in other Latin copies and in the Greeke. Io. 3 vve translate,The Protestāts presumptuous boldnes and Ii­bettie in trans­lating. The spirit breatheth vvhere he vvil &c. leauing it indifferent to signifie either the holy Ghost, or vvinde: vvhich the Protestants translating, vvinde, take avvay the other sense more common and vsual in the auncient fa­thers. Vve translate Luc. 8, 23. They vvere filled, not adding of our ovvne, vvith vvater, to mollifie the sentence, as the Protestants doe. and c. 22. This is the chalice, the nevv Testament &c. not, This chalice is the nevv Testament, likevvise, Mar. 13. Those daies shal be such tribulation &c. not as the Aduersaries, In those daies, both our text and theirs being othervvise Iac. 4, 6. And giueth greater grace, leauing it indifferent to the Scripture, or to the holy Ghost, both going before. Vvhereas the Aduersaries to to boldly & presumptuously adde, saying, The Scripture giueth, taking avvay the other sense, which is far more pro­bable. likevvise Hebr. 12, 21 vve translate, So terrible vvas it vvhich vvas seen, Moyses said &c. neither doth Greeke or Latin permit vs to adde, that, Moyses said, as the Protestants presume to doe. So vve say, Men brethren, Avvidovv vvoman, A vvoman a sister, Iames of Alphaus, and the like. Sometime also we fo­low of purpose the Scriptures phrase. as,Mat. 5. The hel of fire, according to Greeke and [Page] Latin. vvhich we might say perhaps, the firy hel, by the Hebrue phrase in such speaches,Gehenn [...] ignis. but not, hel fire, as commonly it is translated. Likevvise Luc. 4, 36. Vvhat vvord is this, that in povver and authoritie he cōmaundeth the vncleane spirits? as also, Luc 2. Let vs passe ouer, and see the vvord that is done, Vvhere we might say, thing, by the Hebrue phrase, but there is a certaine maiestie and more signification in these speaches, and therfore both Greeke & Latin keepe them, although it is no more the Greeke or Latin phrase, then it is English. And vvhy should vve be squamish at nevv vvordes or phrases in the Scripture, vvhich are necessarie: vvhen vve do easily admit and folovv nevv vvordes coyned in court and in courtly or other secular vvritings?

Vve adde the Greeke in the margent for diuers cause [...].The Greeke added often in the margent for many causes. Sometime vvhen the sense is hard, that the learned reader may consider of it and see if he can helpe him self better then by our translation. as Luc 11. Nolite extolli. [...]. and againe, Quod superest date eleemosynam. [...]. Sometime to take away the am­biguitie of the Latin or English, as Luc. 11. Et domus supradomum cadet. Vvhich we must needes English, and house vpon house, shal fall. by the Greeke, the sense is not, one house shal fal vpon an other. but, if one house rise vpon it self, that is, against it self, it shal perish according as he speaketh of a kingdom deuided against it self, in the wordes before. And Act. 14. Sacerdos Iouis qui erat. in the Greeke, qui, is referred to Iupiter. Sometime to satisfie the reader, that might otherwise conceiue the translation to be false as Philip. 4. v. 6. But in euery thing by praier, &c. [...], not, in al praier, as in the Latin it may seeme. Some­time when the Latin neither doth, nor can, reache to the signification of the Greeke word, we added the Greeke also as more significant.Mat. 4. Illi foli seruies, him only shalt thou serue, [...]. And Act. 6. Nicolas a stranger of Antioche, [...], and, Ro. 9. The seruice, [...]. and Eph. 1. to perfite, instaurare omnia in Christo, [...]. And, Vvherein he hath gratified vs, [...]. & Eph. 6. Put on the armour, [...]. and a number the like. Sometime, when the Greeke hath two senses, and the Latin but one, we adde the Greeke. 2. Cor. 1. By the exhor­taion vvherevvith vve also are exhorted. the Greeke signifieth also consolation &c. and 2 Cor. 10. But hauing hope of your faith increasing, to be &c. vvhere the Greeke may also signifie, as or vvhen your faith increaseth. Sometime for aduantage of the Catholike cause, when the Greeke maketh for vs more then the Latin. as, Seniores,Act. 15. 2 Thes. 2. [...]. Vt digni habeamini. [...]. Qui effundetur, [...], Praecepta, [...]. & Io. 21. [...], Pasce & rege. And sometime to shew the false translation of the Heretike,1. Cor. 11. as when Beza saith, Hoc poculum in meo sanguine qui. [...]. Luc. 22. &, Quē oportet coelo cōtineri. [...], Act. 3. Thus we vse the Greeke diuers waies, & esteeme of it as it is worthie, & taken al cōmodities thereof for the better vnderstāding of the Latin, which being a translation, can not alwaies attaine to the ful sense of the principal tonge, as vve see in al translations.

Item vve adde the Latin vvord sometime in the margent,The Latin text sometime no­ted in the mar­gent. vvhen either vve can not fully expresse it, (as Act. 8. They tooke order for Steuens funeral, Cura­uerunt Stephanum. and, Al take not this vvord, Non omnes capiunt.) or vvhen the reader might thinke, it can not be as vve translate. as, Luc. 8. A storme of winde descended into the lake, and they vvere filled, & complebantur. and Io. 5. vvhen Iesus knevv that he had novv a long time, quiaiam multum tempus haberet. mea­ning, in his infirmitie.

This precise folovving of our Latin text, in neither adding nor dimini­shing, is the cause why we say not in the title of bookes, in the first page, S. Mat­thevv, [Page] S. Paul [...] because it is so neither in Greeke nor Latin.In the begin­ning of bookes, Matthew, Paul &c. not S. Mat­thew. S. Paul &c. though in the top­pes of the leaues folovving, where vve may be bolder, we adde, S. Matthew &c. to satisfie the reader. Much vnlike to the Protestants our Aduersaries, vvhich make no scruple to leaue out the name of Paul in the title of the Epistle to the Hebrues,Bib. an. 1579. 1580. an. 1577 1562. though it be in euery Greeke booke vvhich they translate. And their most authorised English Bibles leaue our (Catholike) in the title of S. Iames Epistle and the rest, vvhich vvere famously knovven in the primi­tiue Church by the name of Catholicae Epistolae. Euseb. hist. Eccl. li. 2 c. 22.

Item vve giue the Reader in places of some importance,An other rea­ding in the mar­gent. an other reading in the margent, specially vvhen the Greeke is agreable to the same. as Io. 4. transiet de morte ad vitam. Other Latin copies haue, transiit, and so it is in the Greeke.

Vve binde not our selues to the pointes of any one copie, print, or edition of the vulgar Latin, in places of no controuersie, but folovv the pointing most agreable to the Greeke and to the fathers commentaries.The pointing sometime al [...] [...]ed. As Col. 1, 10. Ambu­lantes dignè Deo, per omnia placentes. Vvalking vvorthy of God, in al things pleasing. [...]. Eph. 1, 17. Vve point thus, Deus Domini nostri Iesu Christi, pater gloriae. as in the Greeke, and S. Chrysostom, & S. Hierom both in text and commentaries. Vvhich the Catholike reader specially must marke, lest he finde fault, vvhen he seeth our translation disagree in such places from the pointing of his Latin Testament.

Vve translate sometime the word that is in the Latin margent,The margent reading some­time preferred before the text. and not that in the text, when by the Greeke or the fathers we see it is a manifest fault of the writers heretofore, that mistooke 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, placue [...]unt.

Thus we haue endeuoured by al meanes to satisfie the indifferent reader, and to helpe his vnderstanding euery way, both in the text, and by Annota­tions: and withal to deale most sincerely before God and man, in translating and expounding the most sacred text of the holy Testament. Fare wel good Reader, and if we profit the any whit by our poore paines let vs for Gods sake be partakers of thy deuout praiers, & together with humble and contrite hart call vpō our Sauiour Christ to cease these troubles & stormes of his derest spouse: in the meane time comforting our selues with this saying of S. Augu­stine: That Heretikes, vvhen they receiue povver corporally to afflict the Church doe exercise her patience: but vvhen they oppugne her onely by their euil doctrine or opinions. then they exercise her vvisedom. De ciuit. Dei li. 18. ca. 51.


THe numbers in the inner margent of the text, shevv the num­ber of verses in euery Chapter.

The numbers in the Arguments before euery Chapter, point to the same numbers of verses in the text, treating of the same matter.

The numbers in the beginning of the Annotatiōs, signifie, that the Annotation is vpon such a verse of the text.

The numbers in the inner margent, or els vvhere, ioyned to the ci­tations of Scripture, if they be vvritten 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, al the rest, the verses. If thus, Gen. 4, 16. 5, 7. it signifieth, chap. 4. vers. 16. and chap. 5. vers. 7.

✝ This crosse signifieth the beginning of euery verse.

″ This marke in the text, signifieth that there is an Annotation vpon that vvord or vvordes vvhich folovv the said marke.

* This starre in the text, or in the Annotations, signifieth the allega­tions cited ouer against the same in the margent, or some other thing ansvvering therevnto.

` ’ This marke shevveth an other reading in the margent. And if there be nothing in the margent, it signifieth that those vvordes are not in some copies.

: ; a b These notes in the text, referre the reader to the self same in the margent.

Mt. for Matthevv.

Mr. for Marke.

⊢ This marke signifieth the ending of Gospels and Epistles.

Their beginning is knovven by the margent, vvhere directly at the beginning of them, is set, The Gospel, or, The Epistle vpon such a day. And if it could not be so set directly (because of other marginal notes) then b is the marke of their beginning. And if some fevv by ouersight be not noted in the margent, it is supplied in the table of Epistles and Gospels, at the end of this booke.

❧ THE BOOKES OF THE NEVV Testament, according to the counte of the Catholike Churche.

  • The Gospel of S. Matthevv.
  • The Gospel of S. Marke.
  • The Gospel of S. Luke.
  • The Gospel of S. Iohn.
  • The ACTES of the Apostles.
  • The Epistle to the Romanes.
  • 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 Thessaloniās.
  • The 1 Epistle to Timothee.
  • The 2 Epistle to Timothee.
  • The Epistle to Titus.
  • The Epistle to Philemon.
  • The Epistle to the Hebrevves.
  • The Epistle of S. Iames.
  • The 1 Epistle of S. Peter.
  • The 2 Epistle of S. Peter.
  • The 1 Epistle of S. Iohn.
  • The 2 Epistle of S. Iohn.
  • The 3 Epistle of S. Iohn.
  • The Epistle of S. Iude.
  • The APOCALYPSE of S. Iohn.

1 The infallible authoritie and excellencie of them aboue al other writings.

S. Augustine li. II. cont. Faustum. cap. 5.

THe excellencie of the Canonical authoritie of the old and new Testament, is distincted from the bookes 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 certaine throne on high, wherevnto euery faithful & godly vnderstanding must be subiect and obedient. There, if any thing moue or trou­ble thee as absurd, thou maiest not say, The author of this booke held not the truth: but, either the copie is faultie, or the Translatour erred, or thou vnderstandest not. But in the workes of them that wrote afterward, which are conteined in in­finite bookes, but are in no case equal to that most sacred authoritie of CANONI­CAL SCRIPTVRES: in which soeuer of them is found euen the same truth, yet the authoritie is far vnequal.

2 The discerning of Canonical from not Canonical, and of their infallible truth, and sense, commeth vnto vs, only by the credite vve giue vnto the CATHOLIKE CHVRCHE: through vvhose cōmendation vve beleeue both the Gospel and Christ him self. Vvhereas the Sectaries mea­sure the matter by their fantasies and opinion.

S. Augustine cont. Epist. fundamenti cap. 5.

I for my part, vvould not beleeue the Gospel, vnles the authoritie of the CA­THOLIKE CHVRCH moued me. They therfore whom I obied saying, Be­leeue the Gospel:Luther, Caluin. vvhy should I not beleeue them saying, Beleeue not * Mani­chaeus? Choose vvhether thou vvilt. If thou wilt say, Beleeue the Catholike: loe they vvarne me that I giue no credite vnto you: and therefore beleeuing them, I must needes not beleeue thee. If thou say, Beleeue not the Catholikes: it is not the right vvay, by the Gospel to driue me to the faith of Manichaeus, because I belee­ued [Page] the Gospel it self by the preaching of Catholikes.

Againe li. de vtilit. credend. cap. 14.

I see the concerning Christ him self, I haue beleeued none, but the confir­med and assured opinion of peoples and nations: and that these peoples haue on euey side possessed the mysteries of the CATHOLIKE CHVRCH. Vvhy should I not therfore most diligently require, specially among them, what Christ commaunded, by vvhose authoritie I vvas moued to beleeue, that Christ did commaund some profitable thing? Vvilt thou (ō Heretike) tel me better vvhat he said? vvhom I vvould not thinke to haue been at al, or to be, if I must beleeue, because thou saiest it. Vvhat grosse madnes is this, to say, Be­leeue the Catholikes, the Christ is to be beleeued: and learne of vs, vvhat he said.

Againe cont. Faustum li. II. cap. 1.

Thou seest then in this matter what force the authoritie of the CATHO­LIKE CHVRCH hath, vvhich euen from the most grounded and founded seates of the Apostles, is established vntil this day, by the line of Bishops suc­ceding one an other, & by the consent of so many peoples. Vvhereas thou saiest, This is Scripture, or, this is such an Apostles, that is not: because this soundeth for me, and the other against me. Thou then art the rule of truth. vvhatsoeuer is against thee, is not true.

3 No heretikes haue right to the Scriptures, but are vsurpers: the Catholike Church being the true ovvner and faithful keeper of them. Heretikes abuse them, corrupt them, and vtterly seeke to abolish them, though they pretend the contrarie.

Tertullianli. De praescriptionibus, bringeth in the CATHOLIKE CHVRCH speaking thus to all Heretikes.

Vvho are you,Luther, Zuinglius, Caeluin. vvhen, and from vvhence came you? vvhat doe you in my possession, that are none of mine? by vvhat right (Marcion) doest thou cut dovvne my wood? vvho gaue the licence (ô Valentine) to turne the course of my fountaines? by vvhat authoritie (Apelles) doest thou remoue my boundes? andTheir scholers & folovvers. you the rest, vvhy do yovv sovv and seede for these companions at your pleasure? It is my possession, I possesse it of old, I haue assured origins thereof, euen from those authors vvhose the thing vvas. I am the heire of the Apostles. As they prouided by their Testament, as they comitted it to my credite, as they adiured me, so doe I hold it. You surely they disherited alvvaies and haue cost you of, as forainers, as enemies.

Againe in the same booke.

Encountering vvith such by Scriptures, auaileth nothing, but to ouerturne a mans stomake or his braine. This heresie receiueth not certaine Scriptures: and if it do receiue some, yet by adding and taking avvay, it peruerteth the same to serue their purpose: and if it receiue any, it doth not receiue them vvholy: and if after a sort it receiue them vvholy, neuertheles by diuising diuers expositions, it turneth them cleane an other vvay &c.

4 Yet do they vaunt them selues of Scriptures excedingly, but they are neuer the more to be trusted for that.

S. Hierom aduersus Luciferianos in fine.

Let them not flatter them selues, if they seeme in their ovvne conceite to affirme that vvhich they say, out of the chapters of Scripture: vvhereas the Diuel also spake some thinges out of the Scriptures, and the Scriptures consist not in the reading, but in the vnderstanding.

Vincentius Lirinensis li. cont. prophanas haeres [...] Nouationes.

Here perhaps some man may aske, vvhether heretikes also vse not the testi­monies of diuine Scripture. Yet in deede do they, and that vehemently. For thou shalt see them flie through euery one of the sacred bookes of the Lavv, through Moyses, the bookes of the kings, the Psalmes, the Apostles, the Gos­pels, the Prophets. For, vvhether among their ovvne fellowes, or strangers: vvhether priuatly, or publikely: vvhether in talke, or in their bookes: vvhether in bankets, or in the streates: they (I say) alleage nothing of their ovvne, which they endeuour not to shadow vvith the wordes of Scripture also. Read the vvorkes of Paulus Samosatenus, of Priscillian, of Eunomian, of Iouinian,Of Caluin, of [...]uel, of the rest. of the other plagues & pestilences: thou shalt finde an infinite heape of exam­ples, no page in a manner omitted or voide, which is not painted and coloured with the sentences of the new or old testament. But they are so much the more to be taken heede of, & to be feared, the more secretly they lurke vnder the sha­dowes of Gods diuine law. For they knovv their stinkes vvould not easily please any man almost, if they were breathed out nakedly & simply them selues alone, & therfore they sprinkle them as it vvere vvith certaine pretious spi­ces of the heauenly vvord: to the end that he vvhich would easely despise the errour of man, may not easely contemne the oracles of God. So that they doe like vnto them, vvhich vvhen they vvil prepare certaine bitter potion [...] for children, do first anoint the brimmes of the cup vvith honie, that the vn­warie age, vvhen it shal first feele the svvetnes, may not feare the bitternes.

5 The cause vvhy, the Scriptures being perfit, yet vve vse other Ecclesiastical vvritings and tradition.

Vincentius Lirinensis in his golden booke before cited, aduersus prophanas haeres [...] Nouationes.

Here some man perhaps may aske, for asmuch as the Canon of the Scrip­tures is perfit, and in all pointes very sufficient in it self, vvhat neede is there, to ioyne therevnto the authoritie of theSo he calleth the Churches sense, and the fathers inter­pretations of Scriptures. Ecclesiastical vnderstanding? for this cause surely, for that all take not the holy Scripture in one and the same sense, because of the deepenes thereof. but the speaches thereof, some interpret one vvay, & some an other vvay, so that there may almost as many senses be picked out of it, as there be men. for, Nouatian doth expound it one vvay, and Sabel­lius, an other vvay, othervvise Donatus, othervvise Arîus, Eunomius, Mace­donius, othervvise Photinus, Apollinaris, Priscillianus, othervvise Iouinian, Pelagius, Celestius, lastly othervvise Nestorius.Othervvise Wiclesse Lu­ther, Caluin, Puritanes. And therfore very necessarie it is, because of so great vvindinges and turninges of diuers errours, that the line of Prophetical and Apostolical interpretation, be directed according to the rule of the Ecclesiastical and Catholike sense or vnderstanding.

S. Basil li. de Spiritu sancto cap. 27.

Of such articles of religion as are kept and preached in the Church, some vvere taught by the vvritten vvord, other some vve haue receiued by the tra­dition of the Apostles, deliuered vnto vs as it vvere from hand to hand in my­sterie secretly: both vvhich be of one force to Christian religion: and this no man vvil deny that hath any litle skill of the Ecclesiastical rites or customes. for if vve goe about to reiect the customes not conteined in Scripture, as being of smal force, vve shal vnvvittingly and vnavvares mangle the GOSPEL it self in the principal partes thereof, yea rather, vve shal abridge the very prea­ching of the Gospel, and bring it to a bare name.


THAT which was the summe 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 summe of the New Testament also. For (as the same S. Augustine saith againe) In the Old Testament there is the occultation of the New: and in the New Te­stament there is the manifestation of the Old. Super Exod. q. 73. And in another place: In the Old doth the New lye hidden, and in the New doth the Old lye open. And thervpon our Sauiour said:Mat. 5. I am not come to breake the Law or the Prophets, but to fulfill them. For assuredly I say vnto you, til heauen and earth passe, one iote or one title shall not passe of the Law, till all be fulfilled. In vvhich vvordes he shevveth plainely, that the nevv Testament is nothing els but the fulfilling of the old.

Therfore to come to the partes: The Gospels doe tell of Christ himselfe (of vvhom the Old Testamēt did foretell) and that euen from his coming into the vvorld, vnto his going out therof againe. The Actes of the Apostles doe tell of his Church beginning at Hierusalem the headcitie of the Ievves, and of the propagation therof to the Gentiles and their headcitie Rome. And, the Apocalypse doth pro­phecie of it, euen to the consummation therof, which shal be in the end of the world. The Epistles of the Apostles do treat partly of such questions as at that time were moued, partly of good life and good order.

The Summe of the 4 Gospels.

THe Gospels doe tell historically the life of our Lord Iesus, shevving plainely,Io. 20, 31. that he is Christ or the king of the Ievves, vvhom vntil then, al the time of the Old Testament, they had expected: and vvithal, that they of their ovvne mere malice and blindnes (the iniquitie beginning of the Seniors, but at the length the multitude also consenting) vvould not receaue him, but euer sought his death: vvhich for the Redemption of the vvorld, he at length permitted them to compasse, they deseruing thereby most iustely to be refused of him, and so his Kingdom or Church to be taken avvay from them, and giuen to the Gentils. For the gathering of vvhich Church after him, he chooseth Tvvelue, and appointeth one of them to be the cheefe of al, vvith instructions both to them and him accordingly.

The storie hereof is vvritten by foure:Eze. 1. vvho in Ezechiel and in the Apocalypse are likened to foure liuing creatures,Apoc. 4. euery one according as his booke beginneth. S. Matthevv to a Man, because he beginneth vvith the pedegree of Christ as he is man. S. Marke to a Lion, because he beginneth vvith the preaching of S. Iohn Baptist, as it vvere the roaring of a lion in the vvildernes. S. Luke to a Calfe, because he beginneth vvith a priest of the Old Testament (to vvit, Zacharie the father of S. Iohn Baptist) vvhich Priesthood vvas to sacrifice calues to God. S. Iohn to an Egle, because he beginneth vvith the Diuinitie of Christ, flying so high as more is not possible.

[Page 2] The first three do report at large vvhat Christ did in Galilee, after the impri­sonment of S. Iohn Bapist. Vvherefore S. Iohn the Euangelist vvriting after them all, doth omit his doinges in Galilee (saue onely one, vvhich they had not vvritten of, the vvonderful bread vvhich he told the Capharnaites he could and vvould giue, Io. 6.) and reporteth first, vvhat he did vvhiles Iohn Baptist as yet vvas preaching and baptizing: then, after Iohns imprisoning, vvhat he did in Iu­rie euery yere about Easter. But of his Passion all foure do vvrite at large.

Vvhere it is to be noted, that from his baptizing (vvhich is thought to haue been vpon Tvvelfthday, vvhat time he was beginning to be about 30 yere old, Luk. 3.) vnto his passion, are numbred three monethes and three yeres, in vvhich there vvere also 4 Easters.

The argument of S. Matthewes Gospel.

S. Matthevves Gospel may be vvell diuided into fiue partes. The first parte, as touching the Infancie of our Lord Iesus: Chap. 1 and 2.

The second, of the preparation that vvas made to his manifestation: chap. 3. and a piece of the 4.

The third, of his manifesting of him selfe by preaching and miracles, and that in Galilee: the other piece of the 4. chap. vnto the 19.

The fourth, of his comming into Iurie, tovvard his Passion: chap. 19. and 20.

The fifth, of the Holy vveeke of his Passion in Hierusalem: chap. 21 vnto the end of the booke.

Of S. Matthew vve haue Mat. 9. Mar. 2. Lu. 5: How being before a Pu­blican, he vvas called of our Lord, and made a Disciple. Then Luk. 6. Mar. 3. Mat. 10: Hovv out of the vvhole number of the Disciples he vvas chosen to be one of the tvvelue Apostle. And out of them againe he vvas chosen (and none but he and S▪ Iohn) to be one of the foure Euangelistes. Among vvhich foure also, he vvas the first that vvrote, about 8 or 10 yeres after Christes Ascension.

THE HOLY GOSPEL OF IESVS CHRIST ACCOR­DING TO MATTHEW.THE FIRST part of this Gospel, of the Infancie of our Saui­our Christ.


The pedegree of Iesus, to shew that he is Christ, promised to ⸬ Abraham and Gen. 12. 22. Dauid. 18. That he was conceiued and borne of a Virgin, [...]. Reg. 7. as Esay prophecied of him.Psal. 131.

verse 1 THE booke of the Luc. 3, 31. generation of IESVS Christ, the sonne of Dauid,This Gospel is most solemly sung in holy Church at Mat­tins vpō Christ­mas day. the sonne of Abraham.

verse 2 Gen. 21. 29. 38.Abraham begat Isaac, And Isaac begat Iacob.As also it is the Gospel of the Cōception and Natiuiti [...] of our B. Lady: because here is declared the pe­degree of her also. And Iacob begat Iudas and his brethren: ✝ verse 3 And Iudas 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 lesse. ✝ verse 6 And lesse begat Dauid the King.

And 2 Re. 12, 24. Dauid the King begat Salomon of her that was the vvife of Vrias. ✝ verse 7 And 1 Par. 3, 10. Salomon begat Roboam. And Ro­boam begat Abia. And Abia begat Asa. ✝ verse 8 And Asa begat Io­saphat. And Iosaphat begat Ioram. And Ioram begat Ozias. ✝ verse 9 And Ozias begat Ioatham. And Ioatham begat Achaz. And Achaz begat Ezechias. ✝ verse 10 And Ezechias begat Manasses. And Manasses begat Amon.4 Reg. 24. And Amon begat Iosias. ✝ verse 11 And Iosias begat Iechonias & his brethren 2. Par. 36. in the Transmigration of Babylon.

verse 12 And after the Transmigration of Babylon, 1 Par. 3. Iechonias 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 Iacob. ✝ verse 16 And Iacob [Page 4] begat ″ Ioseph the ″ husband of MARIE:de qua. of vvhom vvas borne IESVS, vvho is called CHRIST. ⊢

verse 17 Therefore al the generations from Abraham vnto Dauid, fourtene generations. And from Dauid to the Transmigration of Babylon, fourtene generations. And from the Transmigra­tion of Babylon vnto CHRIST, fourtene generations.

verse 18 And the generation of CHRIST vvas in this vvise.The Gospel vpō Christmas eue. and Vpon S. Io­sephs day the 19 of Marche. When his mother MARIE vvas spoused to Ioseph, before they came together, she vvas found to be vvith childe by the Holy Ghost. ✝ verse 19 Wherevpon Ioseph, for that he vvas a iust man, & vvould not Deut 24, 1. put her to open shame: vvas minded secrete­ly to dimisse her. ✝ verse 20 But as he vvas thus thinking, behold the Angel of our Lord appeared to him in sleepe saying: Ioseph sonne of Dauid, feare not to take MARIE thy vvife. for that vvhich is ″ borne in her, is of the Holy Ghost. ✝ verse 21 And she shal bring forth a sonne: and thou shalt call his nameIESVS an Hebrue word, in English SA­VIOVR. IESVS. For he shal saue his people from their sinnes. ⊢ ✝ verse 22 And al this vvas done that it might be fulfilled vvhich our Lord spake by the Prophet saying.Esa. 7, 14.verse 23 Behold ″ a Virgin shal be vvith childe, ″ and ″ bring forth a sonne, and they shal call his name Emmanuel, vvhich being interpreted is, God vvith vs.verse 24 And Ioseph rising vp from sleepe, did as the Angel of our Lord cōmaunded him, and tooke his vvife. ✝ verse 25 And he knevv her not ″ til she brought forth her ″ first borne sonne: and called his name IESVS.


1. Thamar.] Christ abhorred not to take flesh of some that were il, as he chose Iudas among his Apostles: Let not vs disdaine to receaue our spiritual birth and sustenance of such as be not alwayes good.

16. Ioseph.] Ioseph marying our Lady as neere of kinne (for so was the Nu. 36. law) by his pede­gree sheweth hers, and consequently Christs pedegree from Dauid.

16. Husband.] True and perfect mariage, and continual liuing in the same, without carnal copulation. Aug. lib. 2. Consen. Euang. c. 1.

20. Borne in her.] The triple good or perfection of mariage accomplished in the parents of Christ, to wit, Issue, Fidelitie, Sacrament. Aug. de nup. & conc. li. 1. c. 11.

23. A Virgin.] Our Sauiour borne in mariage,Virginitie pre­ferred. but yet of a Virgin, would honour both states: and withal, teacheth vs agaynst Iouinian the old Heretike and these of our time, that virginity and the continent life are preferred before mariage that hath carnal copulation, See S. Hierom. adu. Iouin. and S. Greg. Nazianz. Ser. 20. de studio in pauperes, in initio.

23. A Virgin.] As our Ladie both a virgin and a mother, brought forth Christ the head cor­porally: so the Churche a virgin and a mother, bringeth forth the members of this head spiri­tually. Aug. li. de Virg. ca. 2.

23. And bring forth.] The Heretike Ioulnian is here refuted,Our B. Ladies perpetual virgi­nity. holding that her virginity was corrupted in bringing forth Christ. Aug. har. 28. Li. 1 cont. Iulian. c. 2.

[Page 5] 25. Til, First-borne.] Heluidius of old abused these wordes,Tradition. til, and, first-borne, agaynst the perpetual virginity of our B. Ladie. Hiero. cont. Helu. which truth though not expressed in Scripture, yet our Aduersaries also do graunt, and Heluidius for denial therof was condemned for an heretike by tradition only. Aug. har. 14.


The Gentils come vnto Christ with their offerings, and that so openly, that the Iewes can not pretend ignorance. 1 The Iewes with Herode conspire against him. 13 He therevpon fleeth from them into Aegypt. 16 They afterward, seing their subteltie preuailed not, imagined to oppresse him by open persecution. 19 But they at length dyed, and he returneth to the land of Israel: al according to the Scriptures.

verse 1 WHEN IESVS therfore vvas Luc. 2, 7. borne in Beth­lehem of Iuda in the dayes of Herod the King, ″ behold,The holy feast of the Epiphanie called Twelfth-day the 6 of Ianuarie. vpon which day this is the Gospel. there came Sages from the East to Hieru­salem, ✝ verse 2 saying, vvhere is he that is borne King of the Ievves? For vve haue seene his ″ starre in the East, and ″ are come to adore him. ✝ verse 3 And Herod the King hearing this, vvas troubled, & al Hierusalem vvith him. ✝ verse 4 And assembling toge­ther al the high Priestes & the Scribes of the people, he ″ inqui­red of them vvhere Christ should be borne. ✝ verse 5 But they sayd to him, In Bethlehē of Iuda. For so it is vvritten by the Prophet: ✝ verse 6 And thou Bethlehem the land of Iuda, Mich. 5, 2. art not the least among the Princes of Iuda: for out of thee shal come forth the Capitaine that shal rule my people Israel.verse 7 Then Herod secretly calling the Sages, learned diligently of them the time of the starre which appeared to them: ✝ verse 8 and sen­ding them into Bethlehem, sayd, Goe, and inquire diligently of the childe: and when you shal finde him, make reporte to me, that I also may come and adore him.

verse 9 Who hauing heard the king, went their way: and behold the starre which they had seen in the East, went before them, vntil it came & stoode ouer, where the childe was. ✝ verse 10 And seing the starre, they reioyced vvith exceding great ioy. ✝ verse 11 And en­tring into the house, they found the childe vvith MARIE his mother, & falling dovvne ″ adored him: and opening their ″ treasures, they offered to him Psa. 71, 10. ″ giftes: gold, frankincense, & myrrhe. ✝ verse 12 And hauing receiued an ansvver in sleepe that they should not returne to Herod, they vvent backe an other vvay into their countrey. ⊢

verse 13 And after they vvere departed,The Gospel of Childermas day. behold an Angel of our Lord appeared in sleepe to Ioseph, saying: Arise, & take the childe & his mother, & flee into Aegypt: and be there vntil I shal tel the. For it vvil come to passe that Herod vvil seeke the childe to destroy him. ✝ verse 14 Who arose, & tooke the childe [Page 6] and his mother by night, and retyred into Aegypt: and he vvas there vntil the death of Herod: ✝ verse 15 that it might be fulfil­led vvhich vvas spoken of our Lord by the Prophet,Os. 11, [...]. saying, ″ Out of Aegypt haue I called my sonne.

verse 16 Then Herod perceauing that he vvas deluded by the Sa­ges,The Martyrdō of the holy In­nocents, Whose holy day is kept the 28 of De­cembre. Was exceding angrie: and sending ″ murdered al the men children that vvere in Bethlehem, & in al the borders therof, from tvvo yere old & vnder, according to the time vvhich he had diligently sought out of the Sages. ✝ verse 17 Then was fulfilled that vvhich vvas spoken by Ieremie the Prophet saying, ✝ verse 18 A voice in Rama vvas heard, Iere. 31, 15. crying out & much vvayling: Rachel bevvayling her children, & vvould not be comforted, because they are not.

verse 19 But vvhen Herod vvas dead, behold an Angel of our Lord appeared in sleepe to Ioseph in Aegypt,The Gospel on Twelfth eue.verse 20 saying, Arise, and take the childe & his mother, & goe into the land of Israel. for they are dead that sought the life of the childe. ✝ verse 21 who arose, & tooke the childe & his mother, and came into the land of Is­rael. ✝ verse 22 But hearing that Archelaus reigned in Ievvrie for Herod his father, he feared to goe thither: and being vvarned in sleepe retyred into the quarters of Galilee. ✝ verse 23 And coming he dvvelt in a citie called Nazareth: that it might be fulfilled vvhich vvas sayd by the Propheres: That he shal be called a Nazarite.


1. Behold.] Our Lordes apparition or Epiphanie to these Sages being Gentils, their Pilgri­mage to him, and in them the first homage of Gentilitie done vnto him the twelfth day after his Natiuitie: and therfore is Twelfth day highly celebrated in the Catholike Churche for ioy of the calling of vs Gentils. His baptisme also and first miracle are celebrated on the same day.

2. Starre.] Christs Natiuitie depended not vpon this starre, as the Priscillianists falsely sur­mised: but the starre vpon his Natiuitie, for the seruice wherof it was created, Grego. Ho. 10.

2. Come to adore.] This coming so far of deuotion to visite and adore Christ in the place of his birth,Pilgrimage. was proprely a Pilgrimage to his person: and warranteth the faithful in the like kind of external worship done to holy persons, places, and things.

4. Inquired of them.] The high Priests were rightly consulted in quaestion of their law and religion, and be they neuer so il, are often forced to say the truth by priuilege of their v [...]ction: as here and after, they did concerning the true Messias.

11. Adored him] This body (saith S. Chrysostom.) the Sages adored in the cribbe. Let vs at the least imitate them: thou seest him not now in the cribbe,Adoratiō of the [...]. Sacrament. but on the altar: not a woman holding him, but the Priest present, and the Holy Ghost powred out aboundantly vpon the sacrifice. Ho. 24. in 1. Cor. Ho. 7. in Mt. Ho. de sancto Philogonio.

11. Treasures.] These treasures are as it were the first fruites of those riches and gifts,Psal. 71. which (according to the Prophecies of Dauid and Esay) Gentilitie should offer to Christ and his Chur­che,Esa. 60. and now haue offered, specially from the time of Constantine the Great. As also these three Sages, being principal men of their Countrie, represent the whole state of Princes, kings, and Emperours,Chrys. that were (according to the said Prophecies) to beleeue in Christ, to humble them selues to his crosse,Theophyl. to foster, enriche, adorne and defend his Church. Wherevpon it is also a very conuenient and agreable tradition of antiquitie,The three kings. and a receiued opinion among the faithful,Cic. de Di­uinat. * not lacking testimonies of ancient writers, and much for the honour of our Sauiour, that these three also were kings:Pli [...]. li. 20. to Witte, either according to the state of those Countries, * where the Princes [Page 7] 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 dwelt within a small compasse: or as * Iobes three freendes 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 Countrie: their names are said to haue been Gaspar,Off. c. 1 [...]. Melchior, Baltasar.

11. Gifts.] These Sages were three, and their gifts three, and eche one offered euerie of the three, to expresse our faith of the Trinitie. The Gold, to signifie that he was a King: the frankin­cense, that he was God: the myrrhe, that he was to be buried as man. Aug. ser. i. de Epiph.

15. Out of Aegypt.] This place of the Prophete (and the like in the new Testament) here applied to Christ, wheras in the letter it might seeme otherwise, reacheth vs how to interprete the old Testament, and that the principal sense is of Christ and his Churche.

16. Murdered.] By this example we learne how great credite we owe to the Churche in Canonizing Saints, and celebrating their holy daies: by whose only warrant,Canonizing of Saincts. without any word of Scripture, these holy Innocents haue been honoured for Martyrs, and their holy day kept euer since the Apostles time, although they died not voluntarily, nor al perhaps circuncised, and some the children of Pagans. Aug. ep. [...]. Orig. ho. 1. in diuersos.


Iohn Baptist by his Eremites life, by his preaching and baptisme, calleth al vnto penance, to prepare them to Christ. 10. He preacheth to the Pharisees and Sadducees, threatening to them (vnles they truly doe penance) reprobation here and damnation hereafter: and so saluation sendeth them to Christ and his baptisme.THE SE­cond part of this Gospel, Of the Pre­paratiō that was made to the manife­station of Christ. Which being far more excellent then Iohns, yet Christ him self among those penitents vouchsafeth to come vnto Iohns baptisme. where he hath testimonie from heauen also.

verse 1 AND in those dayes * cometh Iohn the Baptist preaching in the ″ desert of Ievvrie,Mr. 1, 4.verse 2 & saying,Luc. 3, 3. ″ Doe penance: for the Kingdom of heauen is at hand.Es. 40, 3.verse 3 For this is he that vvas spoken of by Esay the Prophet, saying, A voyce of one crying in the desert, prepare ye the way of our Lord, make straight his pathes.verse 4 And the sayd Iohn had his garment of camels heare, & a girdle of a skinne about his loynes: and his meate was locustes & vvilde honie.

verse 5 Then vvent forth to him Hierusalem & al Ievvrie, and al the countrey about Iordan: ✝ verse 6 & vvere baptized of him in Iordan, ″ confessing their sinnes. ✝ verse 7 And seeing many of the Pharisees & Sadducées coming to his baptisme, he sayd to them.

Ye vipers brood, vvho hath shevved you to flee from the vvrath to come? ✝ verse 8 Yeld therfore ″ fruite vvorthie of penance. ✝ verse 9 And delite not to say vvithin your selues, vve haue Abra­ham to our father. for I tel you that God is able of these stones to raise vp children to Abraham. ✝ verse 10 For novv the ″ axe is put to the roote of the trees. Euery tree therefore that doth It is not only damnable, to doe il: but also, not to doe good.not yeld good fruite, shal be cut dovvne, & cast into the fyre. ✝ verse 11 Mr. 1, 8.I in deede baptize you ″ in vvater vnto penance.Lu. 3, 16. but he that shal come after me,Io. 1, 26. is stronger then I,Act. 11, 16. 19, 4. vvhose shoes I am not vvorthie to beare,Aug. Ser. 61 de temp. he shal baptize you in the Holy Ghost [Page 8] & fire. ✝ verse 12 Whose fanne is in his hand, and he shal cleane purge his ″ floore: and he vvil gather his vvheate into the barne, but the chaffe he vvil burne vvith vnquencheable fire.

verse 13 Then cometh IESVS from Galilee to Iordan, vnto Iohn, to be baptized of him. ✝ verse 14 But Iohn stayed him, saying, I ought to be baptized of thee, and comest thou to me? ✝ verse 15 And IESVS ansvvering, sayd to him, Suffer me for this time. for so it be­commeth vs to fulfil al iustice. Then he suffered him. ✝ verse 16 And IESVS being baptized, forthvvith came out of the vvater: and loe the heauens vvere ″ opened to him: and he savv the Spi­rit of God descending as a doue, & coming vpon him. ✝ verse 17 And behold a voyce from heauen saying, This is my beloued sonne, in vvhom I am vvel pleased.


1. Desert.] Magdeb. Cent. 5. c. 6. pag. [...]11. Cent. 1. li. 1. c. 10. Of this word desert (in Greeke eremus) commeth the name Eremitages, and Eremites, that liue a religious and austere life in deserts and solitatie places,Eremites. by the example of S. Iohn Ba­ptist, whom the holy Doctors therfore 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 spake rashly and vntruely.Cythraeus in 3. cap. Mat. Bucerus ibid. And no maruel, for whereas the Euangelist himself in this place maketh him a perfect paterne of penance and Eremitical life, for desert or wildernes, for his rough and rude apparel, for abstayning from al delicate meates (according to our Sauiours testimonie also of him Mt. 11, 8▪ Luc. 7, 33) they are not ashamed to peruert all with this strange commentarie,See Canis. de verb. Dei corru­ptelis Ii. 1. c. 2. 3. 4. that it was a desert * full of townes and villages, his garment was * chamlet, his meate * such as the countrey gaue and the people there vsed: to make him thereby but a common man like to the rest, in his maner of life: cleane against Scriptures, fathers [...] reason.

2. Doe penance.) Mt. 4, 17. So is the Latin, word for word, so readeth al antiquitie, namely S. Cyprian ep. 52 often,Penance. and S. Augustine li. 13 Confes. c. 12. and it is a very vsual speache in the New Testa­ment,Lu. 13, 3. 5. specially in the preaching of S. Iohn Baptist,Lu. 24, 47. * Christ him self, and * the Apostles: to signifie perfect repentance,Act. 2, 38, 26, 20. which hath not onely confession and amendment, but contrition or sorow for the offense, and paineful satisfaction: such as S. Cyprian speaketh of in al the foresaid epistle. But the Aduersaries of purpose (as * namely Beza protesteth) mislike that interpretation,Annot. in hunc locū. Serm. in fam. & siccit. because it fauoureth Satisfaction for sinne, which they cannot abide. Where if they pretend the ⸬ Greeke word, [...]. we send them to these places Mat. 11, 21. Lu. 10, 13. 1 Cor. 7, 9. where it must needes signifie, sorowful, [...]. payneful, and satisfactorie repentance. we tel them also that * S. Basil a Greeke Doctor calleth the Niniuites repentance with fasting and hearecloth and ashes, by the same Greeke word [...]. And more we wil tell them in other places.

8. Confessing their sinnes.) Iohn did prepare the way to Christ and his Sacraments, not only by his baptisme, but by inducing the people to confession of their sinnes. Which is not to ac­knowledge them selues in general to be sinners, but also to vtter euery man his sinnes.

9. Fruite worthie.) He preacheth satisfaction by doing worthy fruites or workes of penance, which are (as S. Hierom saith in 2. Ioel) fasting, praying, almes and the like.

10. The axe.) Here preachers are taught to dehort from doing euil for feare of Hel, and to exhort to doe good in hope of heauen: which kind of preaching our Aduer, doe condemne.

11. In water.) Iohns baptisme did not remitte sinnes,Iohns baptisme and Christs. nor was comparable to Christs Baptisme, as here it is playne and in manie 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 thone is no better then the other. which they say not to extol Iohns, but to derogate from Christes baptisme, so far, that they make it of no more valure or efficacie for remission of sinnes, and grace, and iustification, then was Iohns: thereby to mainteine their manifold heresies, that Baptisme taketh not away sinnes, that a man is no cleaner nor iuster by the Sacrament of Baptisme then before, that it is not necessarie for children vnto [Page 9] saluation, but it is ynough to be borne of Christian parents, and such like erroneous positions wel knowen among the Caluinists.

12. Floore.) This floore is his Church militant here in earth, wherein are both good and bad (here signified by corne and chaffe) til the separation be made in the day of iudgement: contrarie to the doctrine of the Heretikes, that hold, the Church to consist onely of the good.

16. Opened.) To signifie that heauen was shut in the old law, til Christ by his Passion ope­ned it, and so by his Ascension was the first that entered into it; contrarie to the doctrine of the Heretikes. See Hebr. 9, [...]. and 11, 40.


Christ going into the desert [...]o prepare him self before his Manifestation, ouercometh the Deuils tentations. 12 Beginning in Galilee, as the Prophet said he should: 18 he calleth foure Disciples: and with his preaching and miracles draweth vnto him innumerable folowers.

verse 1 THEN * IESVS was ledde of the Spirit into the ″ desert,The Gospel vpō the first Sunday in Lent. to be tempted of the De­uil. Mr. 1, 12verse 2 And vvhen he had ″ fasted fourtie daies and fourtie nightes,Lu. 4, 1. aftervvard he vvas hungrie. ✝ verse 3 And the tempter appro­ched & sayd to him, If thou be the sonne of God, commaund that these stones be made bread.Deu. 8, 3verse 4 Who ansvvered & said, It is vvritten, Nor in bread alone doth man liue, but in euery word that procedeth from the mouth of God.

verse 5 Then the Deuil tooke him vp into the holy citie, and set him vpon the pinnacle of the Tēple, ✝ verse 6 and sayd to him, If thou be the sonne of God, cast thy self dovvne, for ″ it is vvritten. That he wil giue his Angels charge of thee, Ps. 90, 12. & in their hands shal they hold thee vp, lest perhaps thou knocke they foote agaynst a stone.verse 7 IESVS sayd to him againe,Deu. 6, 16. It is vvritten, Thou shalt not tempt the Lord thy God.verse 8 Againe the Deuil tooke him vp into a very high mountaine: and he shevved him al the Kingdoms of the vvorld, and the glorie of them, ✝ verse 9 and sayd to him, Al these vvil I giue thee, if falling dovvne thou vvilt adore me. ✝ verse 10 Then IESVS sayth to him,Deu. 6, 13. Auant Satan: for it is vvritten, The Lord thy God shalt thou adore, & ″ him onely shalt thou serue.verse 11 Then the Deuil left him: and behold Angels came, and ministred to him. ⊢

verse 12 And * vvhen IESVS had heard that Iohn vvas deliuere vp,Mr. 1. 14 he retyred into Galilee:THE THIRD part of the Gospel, of Christs ma­nifesting him self by preaching, and that in Galil [...]e.verse 13 and leauing the citie Nazareth,Luc. 4, 14. came & dvvelt in Capharnaum a sea tovvne, in the borders of Zabulon & Nephthali, ✝ verse 14 that it might be fulfilled vvhich vvas sayd by Esay the Prophet.Isa. 9, 1.verse 15 Land of Zabulon & land of Nephthali, the way of the sea beyond Iordan of Galilee, of the Gentils: ✝ verse 16 the people that sate in darknesse, hath seen great light: and to them that sate in a countrey of the shadow of death, light is risen to them.verse 17 From that time IESVS began to [Page 10] preach, and to say,Mr. 1, 15.″* Doe penance, for the Kingdom of hea­uen is at hand.

verse 18 And IESVS * vvalking by the sea of Galilee,The Gospel vpō S. Andrewes day. savv tvvo brethren,Lu. 5, 1. Simon vvho is called Peter, & his brother, casting a nette into the sea (for they vvere fishers) ✝ verse 19 & he sayth to them, Come ye after me, and I vvil make you to be fishers of men. ✝ verse 20 But they incontinent leauing the nettes, folovved him.Mar. 1, 19.verse 21 And going forvvard from thence, he savv * other tvvo brethren,Luc. 5, 10. Iames of Zebedee & Iohn his brother in a shippe vvith Zebedee their father, repayring their nettes: and he cal­led them. ✝ verse 22 And they furthvvith left their nettes & father and folovved him. ⊢

verse 23 And IESVS vvent round about all Galilee, teaching in their Synagogs, & preaching the Gospel of the Kingdome: and ″healing euery maladie and euery infirmitie in the people. ✝ verse 24 And the bruite of him vvent into al Syria, and they presented to him al that vvere il at ease, diuersly taken vvith diseases and torments, and such as vvere possest, and lunatikes, and sicke of the palsey, and he cured them: ✝ verse 25 And much people folovved him from Galilee and Decapolis, and Hierusalem, and from beyond Iordan.


1. Desert.] As Iohn the Baptist, so our Sauiour by going into the desert and there liuing in contemplation euen among brute beasts,Eremites. and subiect to the assaults of the Diuel for our sinnes, geueth a warrant and example to such holy men as haue liued in wildernesse for penance and contemplation, called Eremites.

2. Fasted fourtis daies.] Elias and Moyses (saith S. Hierom) by the fast of 40 daies were filled with the familiaritie of God,The Lent-fast. and our Lord him self in the wildernesse fasted as many, to leaue vnto vs the solemne daies of fast. (that is, Lent.) Hiero. in c. 58 Esa. S. Augustine also hath the very like wordes ep. 119. And generally al the ancient fathers that by occasion or of purpose speake of the Lent-fast, make it not onely an imitation of our Sauiours fast, but also an Aposto­licall tradition, and of necessitie to be kept.Ign [...]. ep. 5. Ambr. d [...] Quadrag. ser. 36. 34. Hier. ep. 54. ad Mar­ [...]el. adu. Monta­num. Contem [...]e not Lent (saith S. Ignatius) for it conteineth the imitation of our Lordes conuersation. And S. Ambrose saith plainely, that it was not ordained by men, but consecrated by God: nor inuented by any earthly cogitation, but commaunded by the heauenly Maiestie, And againe, that it is sinne not to fast al the Lent. S. Hieroms wordes also be most plaine: We (saith he) fast fourtie daies, or, make one Lent in a yere, according to the tradition of the Apostles, in time conuenient. This time most conuenient is (as S. Augustine saith ep. 119) imme­diatly before Easter, thereby to communicate with our Sauiours Passion: and (as other writers do adde) thereby to come the better prepared and more worthily, to the great solemnitie of Christes Resurrection: beside many other goodly reasons in the ancient fathers which for breuitie we omitte. See (good Christian Reader) 12 notable sermons of S. Leo the Great de Quadragesi [...], 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 tēp. Last of al, note well the saying of S. Augustine, who affirmeth that by due obseruation thereof, the wicked be separated from the good, infidels from Christians, Heretikes from faithful Catholikes.

[Page 11] 6. It is written.] Heretikes alleage scriptures, as here the Deuil doeth, in the false sense: the Churche vseth them, as Christ doeth, in the true sense, and to consute their falsehood. Aug. cont. lit. Petil. li. [...]. c. [...]. 10. 7.

11. Him only serue.] It was not sayd, sayth S. Augustine, The Lord thy God only shalt thou [...]dore, [...]atrîa. Dulia. as it was said, Him onely shalt thou serue: in Greeke, [...]. Aug. sup. Gen. 9. 61. Wherevpon the Catholike Churche hath alwayes vsed this most true and necessarie distinction: that there is an honour dew to God only, which to giue vnto any creature, were Idolatrie: and there is an honour dew to creatures also according to their dignitie, 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. Ci [...]it. c. 1. li. 1 Trin. c. 6. Con [...]. Nic. 2. Damase. li. 1. de Imag. Bed. in 4. Luc.

17. Doe penance.] That penance is necessarie also before baptisme, for such as be of age: as Iohns, so our Sauiours preaching declareth, both beginning with penance.

23. Healing euery maladie.] Christ (saith S. Augustine) by miracles gat authoritie, by au­thoritie found credit, by credit drew together a multitude, by a multitude obteyned antiquitie, by antiquitie fortified a Religion, which nor only the most fond new rysing of Heretikes vsing deceitful wiles, but neither the drowsie old errour of the very Heathen with violence setting agaynst it, might in any part shake and cast downe. Aug. de vtil. cred. c. 14.


First,THE SER­mon of Christ vpon the Mount: conteyning the paterne of a Christian life, in these three cha­pters folowing. Wherof S. Au­gustine hath two goodly bookes to. 4. 3 he promiseth rewardes, 13 and he layeth before the Apostles their office. 17 Secondly, he protesteth vnto vs that we must keepe the commaundements, and that more exactly then the Scribes and Pharisees, whose iustice weas counted most per [...]ite: but yet that it was vnsufficient. he sheweth in the precepts of 21 Murder, [...]7 Aduoutrie, [...]1 Di­uorce, [...] Swearing, 38 Reuenge, 42 Vsurie, 43 Enemies.

verse 1 AND seeing the multitudes,Luc. 6, 20. he * vvent vp into a mountaine: and vvhen he vvas set, his Disciples came vnto him, ✝ verse 2 and opening his mouth he taught them, saying.

verse 3 Blessed are the poore in Spirit:THE EIGHT Beatitudes: which are a patt of the Catechis­me. for theirs is the Kingdom of heauen. ✝ verse 4 Blessed are the meeke: for they shal possesse the land. ✝ verse 5 Blessed are they that mourne:The Gospel vpō Alholowes day, and vpon the feastes of many Martyrs. for they shal be comforted. ✝ verse 6 Blessed are they that hunger & thirst after iustice: for they shal haue their fil. ✝ verse 7 Blessed are the merciful: for they shal obtayne mercie. ✝ verse 8 Blessed are the cleane of hart: for they shal see God. ✝ verse 9 Blessed are the peace-makers: for they shal be called the children of God. ✝ verse 10 Blessed are they that suffer persecution ″ for iustice: for theirs is the Kingdom of heauen. ✝ verse 11 Blessed are ye vvhen they shal reuile you, and persecute you, & speake al that naught is agaynst you, vntruely, for my sake: ✝ verse 12 be glad & reioyce, for your″ revvard is very great in heauen. ⊢ For so they persecuted the Prophets, that vvere before you.

verse 13 You are the * salt of the earth.Mr. 9, 50.verse 14 But if the salt leese his vertue,The Gospel on the feasts of Do­ctors. vvherevvith shal it be salted? It is good for no­thing any more but to be cast forth,Luc. 14, 34. and to be troden of men. ✝ verse 15 You are the ″ light of the vvorld. A citie cannot be hid, situated on a mountaine. ✝ verse 16 Neither do men light a [Page 12] * candel and put it vnder a bushel,Mr. 4, 21▪ but vpon a cādlesticke, that it may shine to al 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 vvorkes, and glorifie your father vvhich is in heauen.

verse 18 Do not thinke that I am come to breake the Lavv or the Prophets. I am not come to breake: but to fulfil. ✝ verse 19 For assuredly I say vnto you,Luc. 16, 17. * til heauen and earth passe, one iote or one tittle shal not passe of the Lavv: til al be fulfilled. ✝ verse 20 He therfore that shal * breake ″ one of these least commaunde­ments,Ia. 2, 10. & shal so teach men: shal be called the least in the Kingdom of heauen. But he that shal doe and teach: he shal be called great in the Kingdom of heauen.The Gospel vpō the fifth Sun­day after Pen­tecost. ⊢ ✝ verse 21 For I tel you, that vnles ″ your iustice abound more then that of the Scribes and Pharisees, you shal not enter into the Kingdom of heauē.

verse 22 You haue heard that it vvas sayd to them of old.Exo. 20, 13. * Thou shalt not kil▪ and vvho so killeth,Deut. 5, 17. shal be in danger of iudge­ment. ✝ verse 23 But I say to you, that vvhosoeuer is angrie vvith his brother, shal be in danger of iudgment. And vvhosoeuer shal say to his brother, Raca: shal be in danger of a coun­cel. And whosoeuer shal say, Thou foole: shal be guilty of the ″ hel of fyre. ✝ verse 24 If therefore thou offer thy ″ gift at the altar, and there thou remember that thy brother hath ought agaynst the: ✝ verse 25 leaue there thy offering before the altar, and goe first to be reconciled to thy brother: and then coming thou shalt offer thy gift.Luc. 12, 58. ⊢ ✝ verse 26 * Be at agreement vvith thy aduersarie be­times vvhiles thou art in the vvay vvith him: lest perhaps the aduersarie deliuer thee to the iudge, and the iudge deliuer thee to the officer,⸬ This Prison is taken of very ancient fathers, for Purgatorie: 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 goe out from thence til thou repay the last farthing.

verse 28 You haue heard that it vvas sayd to them of old,Exo. 20, 14. * Thou shalt not committe aduoutrie. ✝ verse 29 But I say to you, that vvho­soeuer shal see a vvoman to lust her, hath already com­mitted aduoutrie vvith her in his hart. ✝ verse 30 And if thy right eie scandalize thee, plucke it out, & cast it from thee▪ for it is expe­dient for thee that one of thy limmes perish, rather then thy vvhole body be cast into hel. ✝ verse 31 And if thy right hand scanda­lize thee, cut it of, and cast it from thee: for it is expedient for thee that one of thy limmes perish,Deu. 24, 1. rather then that thy vvhole body goe into [...]el.

verse 32 It vvas sayd also,Mt. 19, 7. * vvhosoeuer shal dimisse his vvife, let [Page 13] him giue her a bil of diuorcement. ✝ verse 33 But I say to you, vvho­soeuer shal dimisse his vvise, ″ excepting the cause of fornica­tion, maketh her to committe aduoutrie: And he that shal marie her that is dimissed, ″ committeth aduoutrie.

verse 34 Agayne you haue heard that it vvas sayd to them of old, * Thou shalt not committe periurie: but thou shalt performe thy othes to our Lord.Exo. 20, 7.verse 35 But I say to you ″ not to svveare at al: neither by heauen,Leu. 19, 11. because it is the throne of God: ✝ neither by the earth, because it is the foote-stole of his feete: neither by Hierusalē, because it is the citie of the great King. ✝ verse 36 Neither shalt thou svveare by thy head, because thou canst not make one heare vvhite or blacke. ✝ verse 37 Let your talke be, yea, yea: no, no: and that vvhich is ouer & aboue these, is of euil.

verse 38 You haue heard that it vvas sayd,Exo. 21, [...]4. * An eye for an eye, and a tooth for a tooth. ✝ verse 39 But I say to you ″ not to resist euil: but if one strike thee on thy right cheeke, turne to him also the other: ✝ verse 40 and to him that vvil contend vvith thee in iudgment, and take away thy cote, let goe thy cloke also vnto him, ✝ verse 41 and vvhosoeuer vvil force thee one mile, goe vvith him other tvvayne.Deu. 15, 7.verse 42 He that asketh of thee, giue to him: and * to him that vvould borovv of thee,The Gospel vpō the friday after Ashwensday. turne not avvay.

verse 43 You haue heard that it vvas sayd,Leu. 19, 18. * Thou shalt loue thy neighbour, and ⸬ hate thine enemie. ✝ verse 44 But I say to you, loue your enemies,So taught the Pharisees, not the Law. doe 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 vvhich is in heauen, vvho maketh his sunne to rise vpon good & bad, and rayneth vpon iust & ⸬ vniust.We see then that the tempo­ral prosperitie of persons and countries is no signe of better men or truer re­ligion.verse 46 For if you loue them that loue you, vvhat revvard shal you haue? do not also the Publicans this? ✝ verse 47 And if you salute your brethren only, vvhat do you more? do not also the heathen this? ✝ verse 48 Be you perfect therfore, as also your heauen­ly father is perfect.


10. For Iustice.) Heretikes and other malefactours [...] suffer willingly and stoutly: but they are not blessed,False Marteyrs. because they suffer not for iustice. For (sayth S. Aug.) they can not suffer for iustice, that haue deuided the Churche, and, where sound fayth or charitie is not, there cannot be iustice. Cont. ep. Parm. li. 1. c. 9. Ep. 50. Psal. 34. Conc. 2. And so by this scripture are excluded al false Martyrs, as S. Augustine often declareth, and S. Cypr. de Vnit. Eccl. nu. 8.

12. Reward.)Merces. In Latin and Greeke the word signifieth very wages and hire dewe for wor­kes, [...]. and so presupposeth a meritorious deede.

[Page 14] 15. The light.) This light of the world, and citie on a mountayne, and candel vpon a can­dlesticke, signifie the Clergie, and the whole Churche, so built vpon Christ the mountayne, that it must needes be visible,The Church vi­sible. and can not be hid nor vnknowen. Aug. cont. Fulg. Donas. c. 18. Li. 16. cont. [...]aust. c. 17. And therfore, the Churche being a candle not vnder a bushel, but shining to al in the house (that is) in the world, what shal I say more (sayth S. Augustine) then that they are blind which shut their eyes agaynst the candel that is set on the candlesticke? Tract. 2. in ep. 10.

17. Your light.) The good life of the Clergie edifieth much, and is Gods great honour: whereas the contrarie dishonoureth him.

20. One of these.) Behold how necessarie it is, not only to beleeue, but to keepe al the com­maundements, euen the very least.

21. Your iustice.) It is our Iustice,True inherent iustice. when it is geuen vs of God. Aug. in Ps. [...]0. Conc. 1. De Sp. & lit. c. 9. So that Christians are true [...]ust, and haue in them selues inhaerent iustice, by doing Gods commaundement. without which iustice of workes no man of age can be saued. Aug. de fid. & oper. c. 16. Whereby we see saluation, iustice, and iustification, not to come of only fayth, or imputation of Christes iustice.

23. Hel of fyre.] Here is a playne difference of sinnes,Venial sinnes. some mortal that bring to Hel, some lesse, and lesse punished, called venial.

24. Gift at the altar.] Beware of coming to the holy altar or any Sacrament out of charitie. But be first reconciled to thy brother, and much more to the Catholike Churche, which is the whole brotherhod of Christian men, Heb. 1 [...], [...].

[...]. Excepting the cause of fornication.] This exception is onely to shew, that for this one cause a man may put away his wife for euer: but not that he may marrie another: as it is most plaine in S. Marke and S. Luke,Mr. 10, 11. who leaue out this exception,Mariage a Sa­crament, and is not dissolued by diuorce. saying: * Whosoeuer dimisseth his Wife and marieth an other, Lu. 16, 18. committeth aduou [...]rie. 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 diuorce or put away the other.

[...]. Committeth aduontrie.] The knot of Mariage is a thing of so great a Sacrament, that not by separation it self of the parties it can be loosed, being not lawful neither for the one part nor the other, to marie agayne vpon diuorce. Aug. de bo. Coniug. c. 7.

15. Not to sweare.] The Anabaptists here not folowing the Churches iudgement, but the bare letter (as other Heretikes in other cases) hold that there is no othe lawful, no not before a iudge. whereas Christ speaketh agaynst rashe and vsual swearing in common talke, when there is no cause.

19. Not to Resist euil.] Here also the Anabaptists gather of the letter, that it is not lawful to goe to law for our right. as Luther also vpon this place held, that Christians might not resist the Turke. whereas by this, as by that which foloweth, patience only is signified and a wil to suffer more, rather then to reuenge. For neither did Christ not S. Paule folow the letter by turning the other cheeke. Io. 1 [...]. Act. 23.


In this second chapter of his Sermon, he Controwleth the Pharisees iustice (that is, their almes, prayer, and fasting) for the scope and intention therof, which was vaine glorie. 1 [...] Their end also was to be riche, but ours must not be so much as in necessaries.

verse 1 TAKE good heede that you doe not your ″ iustice before men, to be seen of them: otherwise reward you shall not haue with your father which is in heauen.

verse 2 Therfore when thouTHE a first worke of iustice. doest an almes-deede, sound not a trompet before thee, as the hypocrites doe in the Synago­gues and in the streetes, that they may be honoured of men: Amen I say to you, they haue receiued their reward. ✝ verse 3 But when thou doest an almes-deede, let not thy left hand know vvhat thy right hand doeth: ✝ verse 4 that thy almes-deede may be in secrete, and thy father vvhich seeth in secrete, vvil ″ repay the. ⊢

[Page 15]verse 5 And vvhen yeTHE SE­cond worke of iustice. pray, you shal not be as the ″ hypocrites, that loue to stand & pray in the Synagogs and corners of the streetes, that they may be seen of men: Amen I say to you, they haue receiued their revvard. ✝ verse 6 But thou vvhen thou shalt pray, enter into thy chamber, & hauing shut the doore, pray to thy father in secrete: and thy father vvhich seeth in secrete, vvil repay thee. ✝ verse 7 And vvhen you are praying, speake not much, as the heathen. For they thinke that in their ″ much-speaking they may be heard. ✝ verse 8 Be not you therefore like to them, for your father knovveth vvhat is needeful for you, before you aske him.The PATER NOSTER.

verse 9 Thus therefore shal you pray.Luc. 11, 2. * OVR FATHER which art in hea­uen, sanctified be thy name. ✝ verse 10 Let thy Kingdom come. Thy wil be done, as in heauen, in earth also. ✝ verse 11 Giue vs to day ourIn S. Luke, the Latin is, Panem quoti­dianum, dayly bread, the Gree­ke being indif­ferent to both, [...].supersubstential bread. ✝ verse 12 And forgiue vs our dettes, as we also forgiue our detters. ✝ verse 13 And ″ leade vs not into tentation. But deliuer vs from euil. Amen. Mr. 11, 25.verse 14 For ″ if you vvil * forgiue men their offenses, your heauenly father vvil forgiue you also your offenses. ✝ verse 15 But if you vvil not forgiue men, neither vvil your father forgiue you your offenses.

verse 16 And vvhen youThe third worke of iustice. fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appeare vnto men to fast. Amen I say to you, that they haue receiued their revvard. ✝ verse 17 But thou vvhen thou doest fast,The Gospel vpō Ashwensday. anoynte thy head, and vvash thy face: ✝ verse 18 that thou appeare not to men to fast, but to thy father vvhich is in secrete: and thy father vvhich seeth in secrete, vvil repay thee.

verse 19 * Heape not vp to your selues treasures on the earth:Luc. 12, 33. vvhere the rust & mothe do corrupt, & vvhere theeues digge through & steale. ✝ verse 20 But heape vp to your selues treasures in heauen: vvhere neither the rust nor mothe doth corrupt, and vvhere theeues do not digge through not steale. ✝ verse 21 For vvhere thy treasure is,Luc. 11, 34. there is thy hart also. ⊢ ✝ verse 22 * The candel of thy body is thine eye. If thine eye be simple, thy vvhole body shal be lightsome. ✝ verse 23 But if thine eye be naught: thy vvhole body shal be darkesome. If then the light that is in thee, be darkenes: the darkenes it self hovv great shal it be?

verse 24 No man can * serue ″ tvvo masters.The Gospel on the 14 Sunday after Pentecost. For either he vvil hate the one,Luc. 16, 13. and loue the other: or he vvil sustayne the one, and contemne the other. You cannot serue God and Mammon.

verse 25 Therfore I say to you,Luc. 12, 22. * be not ″ careful for your life vvhat you shal eate, neither for your body vvhat rayment you shal [Page 16] put on. Is not the life more then the meate: and the body more then the rayment? ✝ verse 26 Behold the foules of the ayre, that they sovv not, neither reape, nor gather into barnes: and your heauenly father feedeth them. Are not you much more of pri­ce then they? ✝ verse 27 And vvhich of you by caring, can adde to his stature one cubite? ✝ verse 28 And for rayment vvhy are you careful? Consider the lilies of the field hovv they grovv: they labour not, neither do they spinne. ✝ verse 29 But I say to you, that neither Salomon in al his glorie vvas arayed as one of these. ✝ verse 30 And if the grasse of the field, vvhich to day is, and to morovv is cast into the ouē, God doth so clothe: hovv much more you O ye of very smal fayth? ✝ verse 31 Be not careful therefore, saying, vvhat shal vve eate, or vvhat shal vve drinke, or vvherevvith shal vve be couered? ✝ verse 32 for al these thinges theThey seeke temporal things only, and that not of the true God, but of their idols, or by their owne industrie. Heathen do seeke after. For your father knovveth that you neede al these things. ✝ verse 33 Seeke therefore first the Kingdom of God, & the iustice of him: and al these things shal be giuen you besides. ✝ verse 34 Be not careful therfore for the morovv. For the morovv day shal be careful for it self. sufficient for the day is the euil thereof.


1. Iustice.] Hereby it is playne that good werkes be iustice, and that man doing them doeth iustice,Good workes iustifie. and is thereby iust and Iustified, and not by fayth only. Al which iustice of a Christian man our Sauiour here compriseth in these three workes, in Almes, fasting, and prayers. Aug. li. perf. iust. [...]. [...]. So that to giue almes, is to doe iustice, and the workes of mercie are iustice. Aug. in Ps. 49. v. 5.

4. Repay.] This repaying and rewarding of good workes in heauen, often mentioned here by our Sauiour,Merites. declareth that the sayd workes are meritorious, and that we may doe them in respect of that reward.

5. Hypocrites.] Hypocrisie is forbidden in al these three workes of iustice, and not the doing of them openly to the glorie of God and the profite of our neighbour and our owne saluatiō:Hypocrisie. for Christ before (c. 5.) biddeth, saying: Let your light so shine before men &c. And in al such workes S. Gregotles rule is to be folowed, The worke so to be in publike, that the intention remayne in secrete. Ho. 11. in Euang. c. 10.

7. Much speaking.] Long prayer is not forbid, for Christ * him self spent whole nights in prayer,Luc. 6, 12, 18, 1. 21, 36. and he sayth, * we must pray alwayes, and * the Apostle exhorteth to pray without inter­mission, and the holy Church * from the beginning hath had her Canonical houres of prayer: but idle and voluntary babling,1 Thes. 5, 17. either of the heathens to their goddes, or of Heretikes, that by long Rhetorical prayers thinke to persuade God:Cypr. de orat. Do. in fine. wheras the Collects of the Churche are most breese 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 Greeke, [...]. we aske not only al necessarie sustenance for the body, but much more al spiritual foode, namely the blessed Sacrament it self,The B. Sacra­ment. which is Christ the true bread that came from heauen, and the bread of life to vs that eate his bodie. Cypr. de orat. Do. Aug. ep. 121 c. 6. 11. And therfore it is called here Supersubstantial, that is, the bread that passeth and excelleth al 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 dettes doe signifie not only mortal sinnes,Venial sinnes. but also venial, as S. Augustine often teacheth: and therfore euery man, be he neuer so iust, yet because he can not liue without venial sinnes, may very truly and ought to say this prayer. Aug. cont. du [...]s. ep. Pelag. li. 1. [...]. 14. li. 21 de Ciuit. 6. 27.

[Page 17] 13. Leade vs not.] S. Cypr. readeth,In Expos. orat. Do. Ne patiaris nos induci. God is not au­thor of euil. Suffer vs not to be led, as S. Augu­stine noteth li. de ho. perseu. c. 6. and so the holy Churche vnderstandeth it, because God (as S. Ia­mes sayth) tempteth no man:Iac. 1. though for our sinnes, or for our probation and crowne, he per­mitte vs to be tempted. Beware then of Bezaes exposition vpon this place, who (according to the Caluinists opinion) saith, that God leadeth them into tentation, into whom him self bringeth in Satan for to fill their harts: so making God the author of sinne.

14. If you forgeue.) This poynt, of forgeuing our brother, when we aske forgiuenesse of God, our Sauiour repeateth agayne, as a thing much to be considered: and therfore commended in the parable also of the seruant that would not forgiue his felow seruant, Mat. 18.

16. Fast.] He forbiddeth not open and publike fasts, [...]ud. 20, 26. which in the * Scriptures were commaun­ded and proclamed to the people of God,2. Esd. 9. and the Niniuires by such fasting appeased Gods Wrath:Publike fast. but to fast for vaine glorie and praise of men, [...]. 2, 15. and to be desirous by the very face and looke to be taken for a faster,Ion. 3. that is forbidden, and that is hypocrisie.

20. Treasures in heauen.] Treasures layd vp in heauen, must needes signifie, not fayth only, but plentiful almes and deedes of mercie and other good workes,Meritorious Workes. which God keeping as in a booke, wil reward them accordingly: as of the contrarie the Apostle sayth, He that soweth sparingly, shal reape sparingly. 2. Cor. 9.

24. Two Masters.] Two religions, God and Baal, Christ and Caluin, Masse and Communion, the Catholike Churche and Heretical Conuenticles. Let them marke this lesson of our Sauiour, that thinke they may serue masters, al times, al religions. Agayne, these two masters doe signifie, God and the world, the sles he and the spirit, iustice and sinne.

25. Careful.] Prudent prouision is not prohibited, but to much doubtfulnes and feare of Gods prouision for vs: to whom we ought with patience to committe the rest, when we haue done sufficiently for our part.


In this third and last Chapter of his Sermon, because we know not mens endes, he biddeth vs beware of iudging: 6 and neuerthelesse to take open dogges (so he calleth them) as they be. 7 If these workes of iustice seeme to hard, we must pray instantly to him that giueth them. 12 In the conclusion, he giueth one short rule of al iustice. 13 and then he exhorteth with al vehemencie to the straite way both of the Catholike fayth, 21 and also of good life: because only fayth wil not suffise.

verse 1 IVDGE ″ not, that you be not iud­ged. ✝ verse 2 For * in what iudgment you iudge,Luc. 6, 37. you shal be iudged: and in what measure you mete,Mr. 4, 24. it shal be measured to you agayne. ✝ verse 3 And why seest thou the more that is in thy brothers eye: and the beame that is in thine ovvne 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 beame is in thine owne eye? ✝ verse 5 Hypocrite, cast out first the beame out of thine owne eye, and then shalt thou see to cast out the more out of thy bro­thers eye.

verse 6 Giue not that which is ″ holy to dogges: neither cast ye your pearles before swine, lest perhaps they treade them with their feete, and turning, al to teare you.

verse 7 * Aske,Lu. 11, 9▪ and it shal be giuen you: seeke, and you shal finde, knocke, and it shal be opened to you. ✝ verse 8 For ″ euery one that asketh, receiueth: and that seeketh, findeth: and to him [Page 18] that knocketh, it shal be opened. ✝ verse 9 Or vvhat man is there of you, vvhom if his childe shal aske bread, vvil he reach him a stone? ✝ verse 10 Or if he shal aske him fish, vvil he reach him a ser­pent? ✝ verse 11 If you then being naught, knovv hovv to giue good giftes to your children: hovv much more vvil your father vvhich is in heauen, giueThese good things are grace and al spiritual gifts, and whatsoeuer pertay­neth to the health of the soule. good things to them that aske him?

verse 12 Luc. 6, 31. Al things therfore vvhatsoeuer you vvil that men doe to you doe you also to them. For this is the Lavv and the Pro­phets.

Luc. 13, 24.verse 13 Enter ye by the narrovv gate: because brode is the gate, and large is the vvay that leadeth to perdition, and many there be that enter by it. ✝ verse 14 Hovv narrovv is the gate, and straite is the vvay that leadeth to life: and fevv there are that finde it!

The Gospel on the 7 Sunday after Pentecōt.verse 15 Take ye great heede of false Prophets, vvhich come to you in the ″ clothing of sheepe, but invvardly are rauening vvolues ✝ verse 16 ″ By their Luc. 6, 44. fruites you shal knovv them. Do men gather grapes of thornes, or figges of thistels? ✝ verse 17 Euen so euery good tree yeldeth good fruites, and the euil tree yeldeth euil fruites. ✝ verse 18 A good tree can not yeld euil fruites, neither an euil tree yeld good fruites. ✝ verse 19 Euery tree that yeldeth not good fruite, shal be cut dovvne, and shal be cast into fyre. ✝ verse 20 Ther­fore by their fruites you shal knovv them.

verse 21 Not euery one that sayth to me, ″ Lord, Lord, shal enter into the Kingdom of heauen: but he that doeth the vvil of my father vvhich is in heauen, he shal enter into the kingdom of heauen.⊢ ✝ verse 22 Many shal say to me in that day, Lord, Lord, haue not vve prophecied in they name, and in thy name cast out diuels, and in thy name vvrought many miracles? ✝ verse 23 And then I vvil cōfesse vnto them, That I neuer knevv you, depart from me you that vvorke iniquitie. ✝ verse 24 Luc. 6, 47. Euery one therfore that heareth these my vvordes, and doeth them: shal be like­ned to a vvise man that built his house vpon a rocke, ✝ verse 25 and the rayne fel, and the fluddes came, & the vvindes blevve, and they beate agaynst that house, and it fel not, for it vvas founded vpon a rocke. ✝ verse 26 And euery one that heareth these my vvordes, & doeth them not, shal be like a foolish man that built his house vpon the sand, ✝ verse 27 and the rayne fel, and the fluddes came, and the vvindes blevve, and they beate agaynst that house, and it fel, & the fall therof vvas great.

verse 28 And it came to passe, vvhen IESVS had fully ended these vvordes, the multitutde vvere in Mar. 1, 22. Luc. 4, 32. admiration vpon his [Page 19] doctrine. ✝ verse 29 For he vvas teaching them as hauing povver, and not as their Scribes and Pharisees.


1. Iudge not.] It is not Christian part to iudge il of mens actes which be in them selues good and may procede of good meaning, or of mans inward meanings and intentions which we can not see: of which fault they must beware that are to suspicious and giuen to deeme alwayes the worst of other men. But to say, that Iudas, or an Heretike euidently knowen to die obstinatly in heresie, is damned, and in al other playne and manifest cases to iudge, is not forbidden.

6. Holy to dogges.] No holy Sacrament and specially that of our Sauiours blessed body,Worthy recei­uing. must be geuen wittingly to the vnworthy, that is, to them that haue not by confession of al mortal sinnes examined and proued them selues. See the Annot. 1. Cor. 11, 27. 28. 29.

[...]. Euery one that asketh.] Al things that we aske necessarie to saluation with humilitie, at­tention, continuance, and other dewe circunstances, God wil vndoubtedly graunt when it is best for vs.

15. Clothing of sheepe.] Extraordinarie apparance of zeale and holines is the sheepes cote in some Heretikes:Heretikes Wol­ues in sheepe-skinnes. but these of this time weare not that garment much, being men of vnsatiable sinne. This is rather their garment, common to them with al other Heretikes, to crake much of the word of the Lord,Ro. 16, 1 [...]. and by pretensed allegations and * sweete wordes of benediction, and specially by promise of knowledge, light and libertie of the Gospel, to seduce the simple and the sinful.

16. Fruites.] These are the fruites which Heretikes are knowen by, diuision from the whole Churche,Heretikes kno­wen by their fruites. diuision among them selues, taking to them selues new names and new mal­sters, inconstancie in doctrine, disobedience both to others and namely to spiritual offi­cers, loue and liking of them selues, pride and intolerable vaunting of their owne knowledge aboue al the holy Doctors, corruption, falsification, and quite denying of the parts of Scriptures that specially make agaynst them, and these be common to al Heretikes lightly. Othersome are more peculiar to these of our time, as Incestuous mariages of vowed persons, Spoile of Churches, Sacrilege and profanation of al holy things, and many other special poynts of doctrine, directly tending to the corruption of good life in al states.

21. Lord, Lord.] These men haue faith, otherwise they could not inuocate, Lord, Lord: Ro. 10. But here we see that to beleeue is not ynough, and that not only infidelitie is sinne, as Luther tea­cheth.Not only faith. Yea Catholikes also that worke true miracles in the name of our Lord, and by neuer so great fayth, yet without the workes of iustice shal not be saued. 1. Cor. 13. Agayne, consider here who they are that haue so often in their mouth, The Lord, the Lord, and how litle it shal auaile them, that set so litle by good workes, and contemne Christian iustice.


Immediatly after his Sermon (to confirme his doctrine with a miracle) he cureth a Leper. 5 But aboue him and al other Iewes, he cōmendeth the faith of the Centurion, who was a Gentil: and foretelleth by that occasion, the vocation of the Gentiles, and reprobation of the Iewes. 14 la Peters house he sheweth great grace. 18 In the way to the sea he speaketh with two, of folowing him: 23 and vpon the sea commaundeth the tempest: 28 and beyond the sea he manifesteth the deuils malice agaynst man, in an heard of svvine.

verse 1 AND vvhen he vvas come dovvne from the mountaine,The Gospel on the 3. Sunday after the Epi­phanie. great multitudes folovved him: ✝ verse 2 And * behold a leper came and adored him saying,Mr. 1, 40. Lord, if thou vvilt, thou canst make me cleane.Lu. 5, 12.verse 3 And IESVS stretching forth his hand, touched him, saying. I vvil. be thou made cleane. And forthvvith, his leprosy vvas made cleane. ✝ verse 4 And IESVS sayth to [Page 20] him,Leu. 14, 2. See thou tel no body: but goe, * shevv thy self to the ″ priest, & offer the ″ gift vvhich Moyses commaunded for a testimonie to them.

verse 5 And * vvhen he vvas entred into Capharnaum,THE GOS­PEL vpon the thursday after Ashwensday. And also in Masse for the sicke. there came to him a Centurion,Lu. 7, 1. beseeching him, ✝ verse 6 & saying, Lord my boy lieth at home sicke of the palsey, & is sore tormēted. ✝ verse 7 And IESVS sayth to him, I vvil come, & cure him. ✝ verse 8 And the Centurion making ansvver, sayd, Lord ″ I am not vvorthie that thou shouldest enter vnder my roofe: but only say the vvord, and my boy shal be healed. ✝ verse 9 For I also am a man subiect to authoritie, hauing vnder me souldiars: and I say to this, goe, and he goeth: and to an other, come, & he cometh: and to my seruant, doe this, & he doeth it. ✝ verse 10 And IESVS hearing this, marueiled: and sayd to them that folovved him, Amen I say to you, I haue not found so great faith in Israel. ✝ verse 11 And I say to you, that many shal come from the East and West, and shal sitte dovvne vvith Abraham & Isaac & Iacob in the kingdom of heauen: ✝ verse 12 but the children of the kingdom shal be cast out into the exteriour darkenesse: there shal be vveeping & gnashing of teeth. ✝ verse 13 And IESVS said to the Centurion, Goe: and as thou hast beleeued, be it done to thee. And the boy vvas healed in the same houre. ⊢

verse 14 And * vvhen IESVS was come into Peters house,Mr. 1, 29▪ he savv ″ his vviues mother layde,Lu. 4, 38▪ & in a fitte of a feuer: ✝ verse 15 and he tou­ched her hand, and the feuer left her, and she arose, and mini­stred to him. ✝ verse 16 And vvhen euening vvas come, they brought to him many that had diuels: and he cast out the spirites vvith a vvord:Esa. 53, 4. and al that vvere il at ease he cured: ✝ verse 17 that it might be fulfilled vvich vvas spoken by Esay the Prophete saying, He tooke our infirmities, and bare our diseases. 1. Pet. 2, 24.

verse 18 And IESVS seeing great multitudes about him, com­maunded to goe beyond the vvater.Lu. 9, 57▪verse 19 And a * certaine Scribe came, and sayd to him, Master, I vvil folovv thee vvithersoe­uer thou shalt goe. ✝ verse 20 And IESVS sayth to him, the foxes haue holes, and the foules of the ayre nestes: but the sonne of man hath not vvhere to lay his head.Luc. 9, [...]9.verse 21 And * an other of his Di­sciples sayd to him, Lord, permit me first to goe & burie my father. ✝ verse 22 But IESVS sayd to him, Folovv me, and ″ let the dead burie their dead.THE GOS­PEL on the 4 Sunday after the Epiphanie.

verse 23 And * vvhen he entered into the boate,Mar. 4, 36. his Disciples fo­lovved him:Lu. 8, 22.verse 24 and loe a great tempest arose in the sea, so [Page 21] that the boate vvas couered vvith vvaues, but he slept. ✝ verse 25 And they came to him, and raised him, saying, Lord, saue vs, vve perish. ✝ verse 26 And he saith to them, Why are you fearful O ye of litle faith? Then rising vp ″ he commaunded the vvindes & the sea, and there ensued a great calme. ✝ verse 27 Moreouer the men marueled saying, What an one is this, for the vvindes and the sea obey him? ⊢

verse 28 And * vvhen he vvas come beyond the vvater into the countrey of the Gerasens,Mr. 5, 1. there mette him tvvo that had di­uels,Luc. 8, 26. coming forth out of the sepulcres, exceding fierce, so that none could passe by that vvay. ✝ verse 29 And behold they cried saying, What is betvvene vs and thee IESV the sonne of God? art thou come hither to torment vs before the time? ✝ verse 30 And there vvas not farre frome them an heard of many svvine fee­ding. ✝ verse 31 And the diuels besought him saying, If thou cast vs out, send vs into the heard of svvine. ✝ verse 32 And he said to thē, Goe. But they going forth vvent into the svvine, and behold the whole heard vvent vvith a violence headlong into the sea: and they dyed in the vvaters. ✝ verse 33 And the svvineheardes sled: and comming into the citie, told al, and of them that had been possessed of diuels. ✝ verse 34 And behold the vvhole citie vvent out to meete IESVS, and vvhen they savv him, they besought him that he vvould passe from their quarters.


4 Priest.] The Priests of the old law (saith S. Chrysostome) had authoritie and priuilege only to discerne who where healed of leprosie, and to denounce the same to the people: but the Priests of the new law haue power to purge in very deede the filth of the soule.Priests forgiue sinnes. Therefore who­soeuer despiseth them, is more vvorthie to be punished then the rebel Datha [...] and his complices. S. Chryso. li. 3. de Sacerd.

4. Gift.] Our Sauiour willeth him to goe and offer his gift or sacrifice according as Moyses prescribed in that case, because the other sacrifice being the holiest of al holies, which is his body, was not yet begonne. So saith S. Aug. li. 2. q. Euang. q. 3. & Cont. Aduers. leg. & Preph. li. [...]. c. 19. 20.

[...]. Not worthy.] Orig. ho. 5. in diuers. When thou eatest (saith he) and drinkest the body and bloud of our Lord,DOMINE, non sum di­gnus. he entereth vnder thy roofe. Thou also therefore humbling thy self, say: Lord I am not worthy. &c. So saidLiturg. S. Chrys. Graec. sub finem. S. Chrysostom in his Masse, and so doeth the Cath. Churche vse at this day in euery Masse, See S. Augustine ep. 118 ad Ianu.

14. His Wiues mother. Priests mari­age.) Of Peter specially among the rest it is euident that he had a wife, but (as S. Hi [...]rom sayth) after they were called to be Apostles,Lib. 1. adu. they had no more carnal companie with their wiues,Iou. c. 14. as he proueth there by the very wordes of our Sauiour, * He that hath left wise &c. Mt. 19, 29. And so in the Latin Churche hath been alwayes vsed, that maried men may be and are daily made Priests,Epiph. hae. 59. either after the death of the wife, or with her consent to liue in perpetual con­tinencie. And if the Greekes haue Priests that doe otherwise, S. Epiphanius a Greeke Doctor telleth them that they doe it agaynst the ancient Canons, andSozom. li. 1. c. 22. Paphnutius plainely signifieth the same in the first Councel of Nice. But this is most playne, that there was neuer either in the Greeke Church or the Latin,Socrat. li. 1. c. [...]. authentical example of any that married after holy Orders.

22. Let the dead.) By this we see that not only no wordly or carnal respect, but no other laudable [Page 22] dutie toward our parents, ought to stay vs from folowing Christ, and choosing a life of greater perfection.

26. He commaunded.) The Churche (here signified by the boate or shippe) and Catholikes, are often tossed with stormes of persecution, but Christ who seemed to sleepe in the meane time, by the Churches prayers awaketh, and maketh a calme.


The Maisters of the Iewes he confuteth both with reasons and miracles: a defending his remitting of sinnes, 9 his eating with sinners, 14 and his condescending to his weake Disciples vntil he haue made them stronger. 18 shewing also in two mi­racles, the order of his prouidence about the lewes and Gentils, leauing the one when he called the other. 27 he cureth tvvo blind men, and one possessed. 35 And hauing vvith so many miracles together confuted his enemies, and yet they worse and worse, vpon pitie toward the people, he thinketh of sending true pastours vnto them.

verse 1 AND entring into a boate,The Gospel vpon the 18 Sunday after Pentecost. he passed ouer the vvater, and came into his ovvne citie. ✝ verse 2 And * behold they brought to him one sicke of the palsey lying in bedde.Mr. 2, 3. And IESVSWe see that the fayth of one helpeth to ob­taine for an other. seeing their faith,Luc. 5, 18. said to the sicke of the palsey, Haue a good hart sonne, thy sinnes are forgiuen thee. ✝ verse 3 And behold certaine of Scribes sayd vvithin them selues,″ He blasphemeth. ✝ verse 4 And IE­SVS seeing their thoughtes, said. Wherfore thinke you euil in your hartes? ✝ verse 5 ″ Whether is easier, to say, thy sinnes are forgi­uen thee: or to say, Arise and vvalke? ✝ verse 6 But that you may knovv that the ″ Sonne of man hath povver in earth to forgi­ue sinnes, (then sayd he to the sicke of the palsey,) Arise, take vp thy bedde, and goe into thy house. ✝ verse 7 And he arose, and vvent into his house, ✝ verse 8 And the multitudes seeing it, vvere afrayd, and ″ glorified God that gaue such povver ″ to men. ⊢

verse 9 And * vvhen IESVS passed forth from thence,The Gospel vpō S. Matthewes day. he savv a man sitting in the custome-house,Mar. 2, 14. named Matthevv:Luc. 5, 27. And he sayth to him, Folovv me. And he arose vp, and folovved him. ✝ verse 10 And it came to passe as he vvas sitting at meate in the house, behold many Publicans and sinners came, and sate dovvne vvith IESVS and his Disciples. ✝ verse 11 And the Pharisees seeing it, sayd to his Disciples: vvhy doth your Master eate vvith Pu­blicans & sinners? ✝ verse 12 But IESVS hearing it, sayd: They that are in health, neede not a physicion, but they that are il at ease. ✝ verse 13 But go your vvayes and learne vvhat it is,Ose. 6, 6. I vvil mercie, & ″ not sacrifice. For I am not come to cal the iust, but sinners. ⊢

verse 14 Then * came to him the Disciples of Iohn,Mar. 2, 18. saying, vvhy do vve and the Pharisees ″ fast often,Lu. 5, 33. but thy Disciples do not [Page 23] fast? ✝ verse 15 And IESVS sayd to them, Can the children of the bridegrome mourne, as long as the bridegrome is vvith them? But the dayes vvil come vvhen the bridegrome shal be ta­ken avvay from them, andChrist signi­fieth that the Churche shal vse fasting daies after his Ascen­sion. Epiph. in Comp. fid. Cath. Aug. ep. [...]0. then they shal fast. ✝ verse 16 And no body putteth a peece of ravv cloth to an old garment. For he taketh avvay the peecing therof from the garment, and there is made a greater rent. ✝ verse 17 Neither do they put ″ nevv vvine into old bottels. Othervvise the bottels breake, and the vvine runneth out, and the bottels perish. But nevv vvine they put into nevv bottels: and both are preserued toge­ther.

verse 18 * As he vvas speaking this vnto them,Mar. 5, 22. behold a certaine Gouernour approched,The Gospel vpō the 23 Sunday after Pentecost. and adored him,Luc. 8, 41. saying, Lord, my daughter is euen novv dead: but come, lay thy hand vpon her, and she shal liue. ✝ verse 19 And IESVS rysing vp folovved him, and his Disciples. ✝ verse 20 And behold a vvoman vvhich vvas troubled vvith an issue of bloud ″ tvvelue yeres, came behind him, and touched the hemme of his garment. ✝ verse 21 For she sayd vvithin her self, If I shal ″ touch only his garment: I shal be safe. ✝ verse 22 But IESVS turning and seeing her, sayd, Haue a good hart daughter,Loe, her de­uotion to the hemme of his garment, was not superstitiō, but a token of greater faith: so is the deuout touching of ho­ly relikes. thy faith hath made the safe. And the vvo­man became vvhole from that houre. ✝ verse 23 And vvhen IESVS vvas come into the house of the Gouernour, & savv minstrels and the multitude keeping a sturre, ✝ verse 24 he sayd, Depart: for the vvenche is not dead, but sleepeth. And they laughed him to skorne. ✝ verse 25 And vvhen the multitude vvas put forth, he entred in, and held her hand. And the mayde arose. ✝ verse 26 And this bruite vvent forth into al that countrie.

verse 27 And as IESVS passed forth from thence, there folovved him tvvo blinde men crying and saying, Haue mercie on vs, O sonne of Dauid. ✝ verse 28 And vvhen he vvas come to the house, the blinde came to him. And IESVS sayth to them, ″ Do you beleeue, that I can doe this vnto 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 vvere opened, and IESVS threatened them, saying, See that no man knovv it. ✝ verse 31 But they vvent forth, & bruited him in al that countrey.

verse 32 And vvhen they vvere gone forth,Mat. 12, 22. behold they brought him a dumme man, possessed vvith a diuel. ✝ verse 33 And after the diuel vvas cast out, the dumme man spake, and the multitu­des marueled sying, Neuer vvas the like seene in Israel. [Page 24]verse 34 But * the Pharisees sayd,In like maner say the Hereti­kes, calling al miracles done in the Catholi­ke Churche, the lying signes of Antichrist. In the prince of diuels he casteth out diuels.Mt. 12, 24.

verse 35 And IESVS vvent about al the cities, and tovvnes, tea­ching in their synagogs, and preaching the Gospel of the kingdom, and curing euery disease, and euery infirmitie. ✝ verse 36 And seing the multitudes, he pitied them: because they vvere vexed, and lay like sheepe that haue not a shepheard. ✝ verse 37 Then he sayth to his Disciples, The haruest surely is great, but the vvorkemen are fevv. ✝ verse 38 ″ Pray therfore the Lord of the haruest, that he send forth vvorkemen into his haruest.


3. He blasphemeth.] When the Iewes heard Christ remitte sinnes, they charged him with blas­phemie, as Heretikes now charge his priests of the new Testament, for that they remitte sinnes: to whom he sayd, Whose sinnes you shal forgeue, they are forgeuen &c. Io. 20.

5. Whether is easier.] Men haue power to forgi­ue sinnes. The faithlesse Iewes thought (as Heretikes now a daies) that to forgeue sinnes was so proper to God, that it could not he communicated vnto man: but Christ sheweth that as to worke miracles is otherwise proper to God only, and yet this power is communicated to men, so also to forgeue sinnes.

6. The sonne of man in earth.) Christ had power to remit sinnes, and often executed the same, not only as he was God, but also as he was a man, because he was head of the Churche and our cheefe Bishop and Priest according to his manhod, in respect wherof al power was geuen him in heauen and earth. Mat. 28, v. 18.

8. Glorified.) The faythful people did glorifie God that gaue such power to men for to remit sinnes and to doe miracles, knowing that that which God committeth to men, is not to his dero­gation, but to his glorie. him self only being stil the principal worker of that effect, men being only his ministers, substitutes, and working vnder him and by his commission and authoritie.

[...]. To men.) Not only Christ as he was man, had this power to forgeue sinnes, but by him and from him the Apostles, and consequently Priests, Mat. 28. Al power is geuen me. Mat. 18. Whatsoeuer you shal loose in earth, shal be loosed in heauen. Ioan. 20. Whose sinnes you shal forgeue, they are forgeuen.

13. Not sacrifice.) External Sacri­fice. These are the wordes of the Prophete, who spake them euen then when sacrifices where offered by Gods commaundement: so that it maketh not agaynst sacrifice, but he saith that sacrifice only without mercie and charitie, and generally with mortal sinne, is not acce­ptable. The Iewes offered their sacrifices dewely, but in the meane time they had no pitie nor mercie on their brethren: that is it which God misliketh.

14. Fast often.) Fasting. By the often fasting of his disciples, we may easely gather that he appointed them a prescript maner of fasting: as it is certaine he taught them a forme of prayer. Lu. 5. and 11.

17. New wine.) By this new wine, he doth playnly here signifie fasting and the straiter kind of life: by the old bottels, them that can not away therewith.

19. Twelue yeres.) This woman a Gentil had her disease twelue yeres, and the Gouerners daughter a Iewe (which is here raysed to life) was twelue yeres old, Luc. 8. Marke then the allegorie hereof in the Iewes and Gentils. As that woman fel sicke when the wenche was borne, so the Gentils went their owne wayes into idolatrie, when the Iewes in Abraham beleeued. Agayne, as Christ here went to rayse the wenche, and by the way the woman was first healed, and then the wenche reuiued: so Christ came to the Iewes, but the Gentils beleeued first and were saued, and in the end the Iewes shal beleeue also. Hiero. in Mat.

21. Touche only.) Not only Christes wordes, but his garment and touche thereof or any thing to him belonging,Relikes and Images. might doe and did miracles,Euseb. li. [...] c. 14. hist. force proceding from his holy person to them. Yea this woman returning home * set vp an Image of Christ, for memorie of this benefite, and the hemme of the same Image did also miracles. This image Iul [...]an the Apostata threwe downe, and set vp his owne in steede therof, which was immediatly destroyed by fyre from heauen. But the image of Christ broken in peeces by the heathen, the Christians afterward gathering the peeces together, placed it in the Churche: where it was (as Sozomenus writeth) vnto his 5 c. 20.

[Page 25] 2 [...]. Do you beleeue that I can.] We see here that to the corporal healing of these men he requi­reth onely this faith, that he is able. Which faith is not sufficient to iustifie them. How then doe the Heretikes by this and the like places pleade for their onely iustifying faith? See the Annot. Mar. 5, 36.

3 [...]. Pray therfore.) Therfore doth the Churche pray and fast in the Imber dayes, when holy Orders are geuen, that is, when workemen are prepared to be sent into the haruest. See Act. 1 [...]. [...].


He giueth to the Tvvelue the povver of Miracles, and so sendeth them to the lost sheepe of the lovves, 5 vvith instructions accordingly: to and by occasion of the sending, foretelleth of the persecutions after his Ascension, arming them and al other against the same, 40 and also exhorting the people to harbour his seruants in such times of persecution.

verse 1 AND hauing called his tvvelue Disciples toge­ther,Mr. 3, 13. 6, 7. * he gaue them ″ povver ouer vncleane spirites,Lu. 6, 13 9, 1. that they should cast them out, and should cure al maner of disease, and al maner of infirmitie.

verse 2 And the names of the tvvelue Apostles be these: the ″first, Simon vvho is called Peter, and Andrevv his brother, ✝ verse 3 Iames of Zebedee, and Iohn his brother, Philip and Barthle­mevv, Thomas and Matthevv the publican, and Iames of Al­phaeus, & Thaddaeus, ✝ verse 4 Simon Cananaeus, and Iudas Iscariote, vvho also betrayed him.

verse 5 These tvvelue did IESVS send: commaunding them, saying, Into the vvay of theThey haue here commis­sion to preach only in Israel: the time being not yet come to call the Gen­tiles. Gentiles goe ye not, and into the cities of the Samaritans enter ye not: ✝ verse 6 but goe rather to the sheepe that are perished of the house of Israel. ✝ verse 7 And going preache, saying, That the kingdom of heauē is at hand. ✝ verse 8 Cure the sicke, raise the dead, cleanse the lepers, cast out diuels: gratis you haue receiued, gratis giue ye. ✝ verse 9 Do not ″ possesse gold, nor siluer, nor money in your purses▪ ✝ verse 10 not a skrippe for the vvay, neither two coates, neither shoes, nei­ther rodde. for the vvorkeman is vvorthie of his meate. ✝ verse 11 And into vvhatsoeuer citie or tovvne you shal enter, inquire vvho in it is vvorthie: and there tarie til you goe forth. ✝ verse 12 And vvhen ye enter into the house, salute it, saying, ″ Peace be to this hou­se. ✝ verse 13 And if so be that house be vvorthie, your peace shal come vpon it. but if it be not vvorthie: your peace shal returne to you. ✝ verse 14 And vvhosoeuer shal not receiue you, nor heare your vvordes: going forth out of the house or the citie ″ shake of the dust from your feete. ✝ verse 15 Amen I say to you, it shal be ″ more tolerable for the land of the Sodomites and Gomorrheans in the day of iudgement, then for that citie. [Page 20] [...] [Page 21] [...] [Page 22] [...] [Page 23] [...] [Page 24] [...] [Page 25] [...]

[Page 26]verse 16 Behold I send you as sheepe in the middes of vvolues.The Gospel vpō the Comme­moration of S. Paul, Iun. 30. Be ye therfore⸬ Wisedom and simplicitie both be necessarie in preachers, Bis­hops and Pri­ests. vvise as serpents, and simple as dooues. ✝ verse 17 And take heede of men. For they vvil deliuer you vp in Councels, and in their synagogs they vvil scourge you. ✝ verse 18 And to Presi­dents and ″ to Kings shal you be ledde for my sake, in testi­monie to them and the Gentiles.Mar. 15, 11.verse 19 But vvhen they shal de­liuer you vp, * take no thought hovv or vvhat to speake [...] for ″ it shal be giuen you in that houre vvhat to speake.Luc. 12, 11.verse 20 For it is not you that speake, but the spirit of your father that spea­keth in you.Luc. 21, 16.verse 21 * The brother also shal deliuer vp the bro­ther to death, and the father the sonne: and the children shal rise vp agaynst the parents, and shal vvorke their death, ✝ verse 22 and you shal be odious to al men for my name. but he that shal perseuêre vnto the end, he shal be saued. ⊢

verse 23 And vvhen they shal persecute you in this citie,The Gospel vpō S. Athanasius day. Maij 2. flee into an other. Amen I say to you, you shal not finish al the cities of Israel, til the sonne of man come.

verse 24 * The Disciple is not aboue the maister,Luc. 6, 40 nor the seruant aboue his lord. ✝ verse 25 It suffiseth the disciple that he be as his mai­ster: and the seruāt as his lord. If they haue called the goodmā of the house Beelzebub, ″ hovv much more them of his hous­hold? ✝ verse 26 Therfore feare ye not them. For nothing is hid, that shal not be reuealed: and secrete, that shal not be knovven. ✝ verse 27 That vvhich I speake to you in the darke, speake ye in the light: and that vvhich you heare in the eare, preache ye vpon the house [...]oppes. ✝ verse 28 AndA goodly cō ­fort for Chri­stians and Ca­tholikes and al good men, in the persecutiōs of Turke, of He­retikes, of al Wicked men. feare ye not them that kil the body, and are not able to kil the soul: but rather feare him that can destroy both soul and body into hel. ⊢

verse 29 Are not tvvo sparovves sold for a fa [...]thing: and not one of them shal fall vpon the ground vvithout your father? ✝ verse 30 But your very heares of the head are al numbered. ✝ verse 31 Feare not therfore:Mar. 8, 38. better are you then many sparovves. ✝ verse 32 * Euery one therfore that shal ″ confesse me before men, I also vvil confesse him before my father vvhich is in heauen.Luc. 9. 26. 12, 8.verse 33 But he that shal denie me before men, I also vvil denie him before my father vvhich is in heauen.The Gospel vpō a Martyrs day that is not a Bishop.verse 34 Do not ye thinke * that I came to send peace into the earth:Luc. 12, 51. I came ″ not to send peace, but the svvord.Mich. 7, 6.verse 35 For I came to separate * man agaynst his father, and the daughter agaynst her mother, and the daugh­ter in lavv agaynst her mother in lavv. ✝ verse 36 And a mans ene­mies, they of his ovvne houshold. ✝ verse 37 He that loueth father or [Page 27] mother ″ more then me, is not vvorthy of me: and he that loueth sonne or daughter aboue me, is not vvorthy of me. ✝ verse 38 And he that taketh not his crosse, and folovveth me, is not vvorthy of me. ✝ verse 39 He that hath found his life, shal lose it: and he that hath lost his life for me, shal finde it.

verse 40 * He that receiueth you,Luc. 10, 16. receiueth me: and he that recei­ueth me, receiueth him that sent me. ✝ verse 41 He that receiueth a Prophet ″ in the name of a Prophet, shal receiue the revvard of a Prophet. and he that receiueth aThe reward for harbouring & helping any blessed iust per­son suffering for his iustice and conscience. iust man in the name of a iust man, shal receiue the revvard of a iust man. ✝ verse 42 And * vvhosoeuer shal giue drinke to one of these litle ones a cuppe of cold vvater,Mar. 9, 41. only in the name of a disciple, amen I say to you, he shal not lose his revvard. ⊢


1. Power.) Miracles were so necessarie to the confirmation of their doctrine beginning then to be preached, that not only Christ him self did miracles, but also he gaue to his Apostles power to doe them.

2. First Simon.) Peter the first, not in calling, but in preeminence,Peters Prima­cie. for (as S. Ambrose saith in 2 Cor. 12.) Andrew first folowed our Sauiour before Peter: Beza in Annot. no­ui Test. 155 [...]. and yet the Primacie Andrew receaued not, but Peter. Which preeminence of S. Peter aboue the other Apostles is so playnly signified in this word, First, by the iudgement euen of Heretikes, that Beza, notwithstanding he confesseth the consent of al copies both Latin and Greeke, yet is not ashamed to say that he suspecteth that this word was thrust into the text by some fauourer of Peters Primacie. Wherby we haue also that they care no more for the Greeke then for the Latin, when it maketh agaynst them: but at their pleasure say that al is corrupted.

9. Do not possesse.) Preachers may not carefully seeke after the superfluities of this life, or any thing which may be an impediment to their function. And as for necessaries, they deserue their temporal liuing at their hands for whom they labour spiritually.

12. Peace to this house.) As Christ him self vsed these wordes or this blessing often,Bishops 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 alwaies a most godly vse of BishopsAug. de ciuit. li. 22 c. 8. Leo Imp. i vit. S. Chrys. Socrat. li. [...] c. 14. to geue their blessing where they come. Which blessing must needes be of great grace and profite, when none but worthy persons (as here we read) might take good thereof:It remitteth ve­nial sinnes. and when it is neuer lost, but returneth to the geuer, when the other partie is not worthy of it. Among other spiritual benefites it taketh away venial sinnes. Amb. in 9. Luc.

14. Shake of the dust.) To contemne the true preachers, or not to receaue the truth preached, is a very damnable sinne.

15. More tolerable.) Hereby it is euident that there be degrees and differences of damnation in Hel fyre according to mens deserts. Aug. li. [...] de Bapt. c. 19.

18. Kings.) In the beginning Kings and Emperours persecuted the Churche, that by the very death and bloud of Martyrs it should grow more miraculously, afterward when the Emperours and kings were them selues become Christians, they vsed their power for the Churche, agaynst Infidels and Heretikes. Aug. ep. 48.

19. It shal be giuen.) This is verified euen at this present also, when many good Catholikes, that haue no great learning, by their answers confound the Aduersaries.

25. How much more.) No maruel therefore if Heretikes call Christes Vicar Antichrist, when their forefathers the faithles Iewes called Christ him self Beelzebub.

32. Confesse me.) See how Christ esteemeth the open confessing of him,Confessing of Christ and his truth. that is, of his truth in the Catholike Churche,Act. 9. for as whē Saul persecuted the Churche, he sayd * him self was persecuted: so to confesse him, and his Churche, is al one. Cōtrariewise, see how he abhorreth them that deny him before men. Which is not only to deny any one litle article of the Catholike fayth cōmended to vs by the Churche: but also to allow or consent to heresie by any meanes, as by subscribing, [Page 28] coming to their seruice and sermons, furthering them any way agaynst Catholikes, and such like.

34. Not peace but sword.) Christ came to breake the peace of worldlings and sinners: as when the sonne beleueth in him, and the father doth not: the wife is a Catholike, and the husband is not. For to agree together in infidelitie, heresie, or any other sinne, is a naughty peace. This being the true meaning of Christes wordes, marke that the Heretike interprete this to mainteine their rebel­lions and troubles which their new gospel breedeth. Beza in no. Test. an. 1565.

37. More then.] No earthly thing, nor duty to Parents, wife, children, countrie, or to a mans owne body and life, can be any iust excuse why a man should doe, or feyne him self to doe or beleeue any thing, agaynst Christ or the vnitie and faith of his Churche.

41. In the name.] Reward for hospitality, and specially for receiuing an holy person, as Pro­phet, Apostle, Bishop, or Priest persecuted for Christes sake. For by receiuing of him in that respect as he is such an one, he shal be partaker of his merites, and he rewarded as for such an one. Whereas on the contrarie side, he that receiueth an Heretike into his house and a false preacher doth communicate with his wicked workes. Ep. 2. Io.


Iohn 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 vvith their eyes. 7 After­vvard Christ declareth hovv vvorthy of credite Iohns testimonie vvas: 16 and inueigheth agaynst the levves, vvho vvith neither of their maners of life could be vvonne: 20 no nor vvith Christes infinite miracles: 25 praysing Gods vvisedom in this behalfe, 27 and calling to him self al such as feele the [...]e ovvne burdens.

verse 1 AND it came to passe: vvhen IESVS had done cōmaunding his tvvelue Disciples, he passed from thence, to teach & preach in their cities.

verse 2 * And vvhen Iohn had heard in pri­son the vvorkes of Christ:The Gospel on the 2. Sunday in Aduent. sending tvvo of his disciples,Luc. 7, 18. he said to him, ✝ verse 3 ″ Art thou he that art to come, or looke vve for an other? ✝ verse 4 And IESVS making ansvver said to them, Goe and report to Iohn vvhat you haue heard and seen.Esa. 35, 5. 61, 1.verse 5 * The blinde see, the lame vvalke, the lepers are made cleane, the deafe heare, the dead rise againe, to the poore the Gospel is preached: ✝ verse 6 and blessed is he that shal not be scandalized in me.

verse 7 And vvhen they vvent their vvay, IESVS began to say to the multitudes of Iohn, ″ What vvent you out ″ into the desert to see? a reede shaken vvith the vvinde? ✝ verse 8 But vvhat vvent you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in Kinges houses. ✝ verse 9 But vvhat vvent you out to see? a Prophet? yea I tel you and more then a Prophet. ✝ verse 10 For this is he of vvhom it is vvritten,Mal. 3, 1. Behold I send mine angel before thy face, vvhich shal prepare thy vvay before thee.

verse 11 Amen I say to you, there hath not risen among the borne of vvomen a greater then Iohn the Baptist: yet he that is the [Page 29] lesser in the kingdom of heauen, is greater then he. ✝ verse 12 And * from the dayes of Iohn the Baptist vntil novv,Luc. 16, 16. the king­dom of heauen suffereth violence, and the violent beare it avvay. ✝ verse 13 For al the Prophets and the Lavv prophecied vnto Iohn:Mal. 4, 5.verse 14 and if you vvil receiue it, he is * ″ Elias that is for to come. ✝ verse 15 He that hath eares to heare, let him heare.

verse 16 And * vvherevnto shal I esteeme this generation to be like?Luc. 7, 31. It is like to children sitting in the market-place: vvhich crying to their companions, ✝ verse 17 say, we haue piped to you, and you haue not daunced: vve haue lamented, and you haue not mourned.Mt. 3, 4.verse 18 For * Iohn came neither ″ eating not drinking: and they say, He hath a diuel. ✝ verse 19 The Sonne of man came eating and drinking, and they say, Behold a man that is a glotton and a vvinedrinker, a frende of Publicans and sinners. And vvisedom is iustified of her children.

verse 20 Then * began he to vpbraide the cities,Luc. 10, 13. vvherein vvere done the most of his miracles, for that they had not done pe­nance. ✝ verse 21 Wo be to thee Corozain, vvo be to thee Beth-saida: for if in Tyre & Sidon had been vvrought the miracles that haue been vvrought in you, they had done″ penance in heare­cloth and ashes long agoe. ✝ verse 22 But neuerthelesse, I say to you, it shal be more tolerable for Tyre and Sidon in the day of iudgement, then for you. ✝ verse 23 And thou Capharnaum, shalt thou be exalted vp to heauen? thou shalt come dovvne euen vnto hel. for if in Sodom had been vvrought the mira­cles that haue been wrought in thee, perhaps it had remained vnto this day. ✝ verse 24 But notvvithstanding I say to you, that it shal be more tolerable for the land of Sodom in the day of iudge­ment, then for thee.

verse 25 At that time IESVS ansvvered and said.Luc. 10, 21. * I confesse to thee O Father lord of heauen and earth,The Gospel vpō S. Matthias day Feb. 24. and vpon S. Francis day Octob. 4. and for many Martyrs. because thou hast hid these things from the vvise and prudent, and hast reuealed thē to ″ litle ones. ✝ verse 26 Yea Father: for so hath it vvel pleased thee. ✝ verse 27 Al things are deliuered me of my Father. And no man knovveth the Sonne but the Father: neither doth any knovv the Father, but the Sonne, and to vvhom it shal please the Sonne to reueale. ✝ verse 28 Come ye to me al that labour, and are burdened, and I vvil refresh you. ✝ verse 29 Take vp my yoke vpon you, and learne of me, because I am meeke, and humble of hart: and you shal finde rest to your soules. ✝ verse 30 For my″ yoke is svveete, and my burden light. ⊢


3. Art thou he] Iohn him self doubted not, for he baptized him and gaue great testimonie of him before: Io. 1. But because his disciples knewe him not, nor esteemed of him so much as of Iohn their owne Maister, therfore did he send them vnto Christ, that by occasion of Christes answer he might the better instruct them what he was, and so make them Christes disciples, pro­ferring them to a better Maister.

7. What went you out.] Eremitical life. High commendation of Iohns holinesse, as wel for his fasting, rough attire, solitary life, and constancie, as for the dignitie of his function.

7. Into the desert.] The faythful people in al ages resorted of deuotion into wildernes to see men of special and rare holynes, Prophets, Eremites, Anchorites &c. to haue their prayers or ghostly counsel. See S. Hierom de vitae Hilarionis.

14. Elias.) Elias. As Elias shal be the messenger of Christes later coming, so was Iohn his messen­ger and Praecursor at his former coming: and therfore is he called Elias, because of his like office and like spirit. Luc. 1. Grego. ho. 7. in Euang.

18. Eating and drinking.] The wicked quarrellers of the world misconstre easely al the actes and life of good men. If they be great fasters and austere liuers, they are blasphemed and counted hypocrites; if they conuerse with other men in ordinary maner, then they be counted dissolute.

21. Penance in sackcloth.] Penance. By this sackcloth and ashes added here and in other places, wee see euidently that Penance is not only leauing of former sinnes, and chaunge or amendement of life past, no nor bare sorowfulnes or recounting of our offenses already committed, but requiteth pu­nishement and chastisemēt of our persons by these and such other meanes as the Scriptures do els where set forth, and therfore concerning the worde also, it is rather to be called Penance, as in our translation: then (as the Aduersaries of purpose auoyding the word) Repentance or Amende­ment of life: [...]. and that according to the very vsual signification of the * Greeke word in the most ancient Ecclesiastical Greeke writers: who for Poenitentès (which in the Primitiue Churche did pu­blike penance) say,Dionys. Eccl. hier. c. 3. in ini­tio. [...], that is, Men that are doing penance. And concerning that part of penance which is Cōfession, the Ecclesiastical historie calleth it by the same Greeke word, and the penitents comming to confession, [...]. Sozom. li. 7 c. 16. Socrat. li. 5 c. 19.

25. Litle ones.) These litle ones doe not signifie here only the vnlearned, as though Coblers and weauers and wemen and girles had this reuelation, and therfore do vnderstand al Scriptures and are able to expound them: but here are signified the humble, whether they be learned or vn­learned:Mt. 18. [...]. as when he sayth, Vnles you become as litle ones, you shal not enter into the Kingdom of heauen. And so also the greatest Doctors (who as they were most learned, so most humbled them selues to the iudgement of the Catholike Churche) are these litle ones: and Heretikes, who although vnlearned, yet vaunt their knowledge and their spirit of vnderstanding aboue al ancient fathers and the whole Churche, can not be of these litle and humble ones.

30. Yoke sweete.] The commaun­dements possi­ble. What is this light burden and sweete yoke, but his commaundements, of which S. Iohn sayth 1. Ep. 5. His commaundements are not heauy? cleane contrary to the Aduersaries that say, they are vnpossible to be kept.


The blindnes of the Pharisees about the Sabboth he reproueth by Scriptures, by reason, and by a miracle, 14 and his death being therfore sought by them, he meekely goeth out of the vvay, according as Esay had prophecied of him, 2 [...] His casting out of deuils also he defendeth agaynst them, 31 and setteth forth the daunger they stand in for their horrible blasphemie. 38 And because they aske yet for a signe, he shevveth hovv vvorthely they shal be damned, 43 foretelling hovv the deuil shal possesse their Nation, 46 and testifying that although he be of their bloud▪ yet not they for this, but such as keepe his commaundements are deere vnto him.

verse 1 AT that time * IESVS vvent through the corne on the Sabboth:Mr. 2, 23. and his Disciples being hun­grie,Lu. 6, [...]. began to plucke the eares, and to eate. ✝ verse 2 And the Pharisees seeing them, said to him. Loe, thy Disciples doe that vvhich is not lavv­ful [Page 31] for them to doe on the Sabboth-dayes. ✝ verse 3 But he sayd to them,1. Re. 21, 4. Haue you not read vvhat * Dauid did vvhen he vvas an hungred, and they that vvere vvith him: ✝ verse 4 hovv he entred into the house of God, and did eate the loaues of proposi­tion, vvhich it vvas not lavvful for him to eate, nor for them that vvere vvith him,Leu. 24, 9. * but for priestes only? ✝ verse 5 Or haue ye not read in the * Lavv, that on Sabboth-dayes the priestes in the temple do breake the Sabboth,Nu. 28, 9 and are vvithout blame? ✝ verse 6 but I tel you that there is here a greater then the tēple. ✝ verse 7 And if you did knovv vvhat it is,Ose. 6, 6. I wil mercie, and not See the anno­tatiō chap. 9, 13. sacrifice: you vvould neuer haue condemned the innocentes. ✝ verse 8 For the Sonne of man is lord of the Sabboth also.

verse 9 And vvhen he had passed from thence, he came into their synagogue.Mr. 3, 1, Lu. 6, 6.verse 10 And * behold there vvas a man vvhich had a vvi­thered hand, and they asked him saying, Whether is it lavvful to cure on the Sabboths? that they might accuse him. ✝ verse 11 But he sayd to them, what man shal there be of you, that shal haue one sheepe: and if the same fall into a ditche on the Sabboths, vvil he not take hold and lift it vp? ✝ verse 12 Hovv much better is a man more then a sheepe? therfore it is lavvful on the Sab­boths to doe a good deede. ✝ verse 13 Then he sayth to the man, Stretch forth thy hand. and he stretched it forth, and it vvas restored to health euen as the other.

verse 14 And the Pharisees going forth made a cōsultation agaynst him, hovv they might destroy him. ✝ verse 15 But IESVS knovving it, retired from thence: and many folovved 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 vvhich vvas spoken by Esay the Prophete,Es. 42, 1 saying. ✝ verse 18 Behold my seruant vvhom I haue chosen, my beloued in vvhom my soul hath vvel liked. I vvil put my spirit vpon him, and iudgement to the Gentiles shal he shew. ✝ verse 19 He shal not contend nor crie out, neither shal any man heare in the streetes his voyce. ✝ verse 20 The reede bruised he shal not breake, and smoking flaxe he shal not extinguish: til he cast forth iudgement vnto victorie. ✝ verse 21 And in his name the Gentiles shal hope.

verse 22 Then * vvas offered to him one possessed vvith a deuil,Luc. 11, 14. blinde and dumme: and he cured him, so that he spake & saw. ✝ verse 23 And al the multitudes vvere amased,Mar. 3, 22 and sayd, whether this be the Sonne of Dauid? ✝ verse 24 But the Pharisees hearing it, sayd. This felovv casteth not out diuels but ″ in Beelzebub the Prin­ce of the diuels. ✝ verse 25 And IESVS knovving their cogita­tions, said to them.

Euery kingdomTherfore the Kingdom of he­retikes can not possibly stand, because it is al­wayes ful of diuisiō and dis­sension. deuided against it self shal be made [Page 32] desolate: and euery citie or house deuided agaynst it self, shal not stand. ✝ verse 26 And if Satan cast out Satan, he is deuided against him self: hovv then shal his Kingdom stand? ✝ verse 27 And if I in Beelzebub cast out deuils: your children in vvhom do they cast out? Therfore they shal be your iudges. ✝ verse 28 But if I in the Spirit of God do cast out deuils, then is the kingdom of God come vpon you. ✝ verse 29 Or hovv can a man enter into the house of the strong, and rifle his vessel, vnles he first binde the strong? and then he vvil rifle his house, ✝ verse 30 He that is ″ not vvith me, is agaynst me: and he that ″ gathereth not vvith me, scat­tereth. ✝ verse 31 Therfore I say to you, euery sinne and blasphemie shal be forgiuen men, but ″ the blasphemie of the Spirit shal not be forgiuen. ✝ verse 32 And vvhosoeuer shal speake a vvord agaynst the Sonne of man, it shal be forgiuen him: but he that shal speake against the Holy Ghost, it shal not be forgiuen him neither in this vvorld, nor ″ in the vvorld to come. ✝ verse 33 EitherIt is a mans owne free wil and election, to be a good tree or an il tree: to bring forth good fruites or bad. S. Augu­stine vpon this place. li. 2. c. 4 de actis cum F [...]lic. Manichae [...]. make the tree good, and his fruite good: or make the tree euil, and his fruite euil. for of the fruite the tree is knowē. ✝ verse 34 You vipers broodes, hovv can you speake good things, vvhereas you are euil? for of the aboundance of the hart the mouth speaketh. ✝ verse 35 A good man out of a good treasure bringeth forth good things: and an euil man out of an euil treasure bringeth forth euil things. ✝ verse 36 But I say vnto you that euery ″ idle vvord that men shal speake, they shal render an account for it in the day of iudgement. ✝ verse 37 For of thy wordes thou shalt be iustified, and of thy vvordes thou shalt be condemned.

verse 38 Then ansvvered him certaine of the Scribes and Pha­risees,THE GOS­PEL vpon vve­nesday the first weeke of Lent. saying, Maister, vve vvould see a signe from thee. ✝ verse 39 who ansvvered, and said to them,

The vvicked and aduouterous generation seeketh a signe: and a signe shal not be giuen it, but the signe of Ionas the Prophet.Ion. 2, [...].verse 40 For as * Ionas vvas in the vvhales belly three dayes and three nightes: so shal the Sonne of man be in the hart of the earth three dayes and three nightes. ✝ verse 41 The men of Niniuee shal rise in the iudgemēt vvith this generatiō, and shal condemne it:Ion. 3, 5. because * they did penance at the preaching of Ionas.3. Reg. 10, 1. And behold more then Ionas here. ✝ verse 42 The * Queene of the South shal rise in the iudgement vvith this generation, and shal condemne it: because she came from the endes of the earth to heare the vvisedom of Salomō, and behold more [Page 33] the Salomon here.Luc. 11. 24.verse 43 And * vvhen an vncleane spirit shal goe out of a man, he vvalketh through dry places, seeking rest, and findeth not. ✝ verse 44 Then he saith, I vvil returne into my house vvhence I came out. And coming he findeth it va­cant, svvept vvith besoms, and trimmed. ✝ verse 45 Then goeth he, and taketh vvith him seuen other spirites more vvicked then him self,2. Pet. 2, 20. and they enter in and dvvel there: and * the last of that man be made vvorse then the first. So shal it be also to this vvicked generation.

verse 46 As he vvas yet speaking to the multitudes,Mar. 3, 31. * behold his mother and his brethren stoode vvithout,The Gospel vpō the day of the Seuen Brethren &c. Iulij [...]0. seeking to speake to him.Luc. 8. 20.verse 47 And one said vnto him, Behold thy mother and thy brethren stand without, seeking thee. ✝ verse 48 But he ansvvering him that told him, said, ″ Who is my mother, and vvho are my brethren? ✝ verse 49 And stretching forth his hand vpon his Disci­ples, he said, Behold my mother and my brethren. ✝ verse 50 For vvhosoeuer shal doe the vvil of my father, that is in heauen: he is my brother, and sister, and mother. ⊢


24. In Beelzebub.] The like blasphemie agaynst the Holy Ghost is, to attribute the miracles done by Saincts either dead or aliue, to the Diuel.

30. Not with me.] They that are indifferent to al religions,Neuters in reli­gion. commonly and fitly called Neu­ters, [...]oyning them selues to neither part, let them marke these wordes wel, and they shal see, that Christ accoumpted al them to be agaynst him and his Church, that are not plainely and flatly with him and it.

30. Gathereth not with me.] He speaketh not only of his owne person, but of al to whom he hath committed the gouernement of his Church, and specially of the cheefe Pastours succeeding Peter in the gouernement of the whole.Ep. [...]8. As S. Hierom writing to Damasus Pope of Rome, ap­plieth these words vnto him, saying of al Heretikes, He that gathereth not with thee, scattereth: that is to say, He that is not with Christ, is with Antichrist.

31. The blasphemie of the Spirit.] He meaneth not that there is any sinne so great, which God wil not forgiue, or whereof a man may not repēt in this life, as some Heretikes at this day affirme: but that some heinous sinnes (as namely this blasphemie of the Iewes against the eu [...]dent workes of the Holy Ghost, and likewise Archeheretikes who wilfully resist the knowē truth and workes of the Holy Ghost in Gods Church) are hardly forgeuen, and seldom haue such men grace to repent. Otherwise among al the sinnes agaynst the Holy Ghost (which are commonly reckened sixe) one only shal neuer be forgiuen,Final impeni­tence. that is, dying without repentance wilfully, called Final impenitence. Which sinne he committeth that dieth with contempt of the Sacrament of Penance, obstinatly refusing absolution, by the Churches ministerie: as S. Augustine plainely declareth in these wordes.Remission of sinnes in the Church. Whosoeuer he be that beleueth not mans sinnes to be remitted in Gods Church, and therfore despiseth the bountifulnes of God in so mighty a worke, if he in that obstinat minde continue tll his liues end, he is guilty of sinne against the Holy Ghost, in which Holy Ghost Christ remitteth sinnes. Enchir. 83. Ep. 50 in fine.

32. Sonne of man.] The Iewes in their wordes sinned against the sonne of man, when they reprehended those things which he did as a man, to witte, calling him therfore, a glutton, a great drinker of wine, a freend of the Publicans, and taking offense because he kept company with sinnes, brake the Sabboth, and such like: and this sinne might more easely be forgiuen them, because they iudged of him as they would haue done of any other man: but they sinned [Page 34] and blasphemed against the Holy Ghost (called here the finger of God whereby he wrought mi­racles) when of malice they attributed the euident workes of God in casting our diuels, to the diuel him self: and this sinne shal not be remitted, because it shal hardly be remitted, as we see by the plague of their posteritie vntil this day.

3 [...]. Nor in the world to come.] S. Augustine and other Holy Doctors gather herevpon, that some sinnes may be remitted in the next life,Purgatorie. and consequently prooue Purgatorie thereby. De Ciuit. Dei li. 21 c. 18. D. Gregor, Dial. li. 4 c. 39.

36. Idle word.] If of euery idle word we must make accoumpt before God in iudgement, and yet shal not for euery such word be damned euerlastingly: then there must needes be some tem­poral punishment in the next life.

4 [...]. Who is my mother.] The dutiful affection toward our parents and kinsfolke is not blamed, but the inordinate loue of them to the hinderance of our seruice and duty toward God.Al Heresies al­leage Scriptu­res. Vpon this place some old Heretikes denied Christ to haue any mother. Aug. li. de Fid. & Symb. c. 4. Neither euer was there any heresie so absurd, but it would seeme to haue Scripture for it.


Speaking in parables (as the Scripture foretold of him, and as meete vvas for the repro­bate Ievves:) he shevveth by the parable of the Sovver, that in the labours of his Church, three partes of foure do perishe through the fault of the hearers. 24 and yet, by the parable of good seede and cockle (as also of the Nett [...]) that his seruant [...] must not for al that, neuer vvhile the vvorld lasteth, make any Schisme or Separa­tion. 31 And by parables of the litle mustard seede and leauen, that notvvithstanding the three parts perishing, and ouersovving of cockles, yet that fourth part of the good seede shal spreade ouer al the vvorld. 44 And vvithal, vvhat a treasure, and pearle it is. 53 After al vvhich, yet his ovvne countrie vvil not honour him.

verse 1 THE same day IESVS going out of the house,Mr. 4, 1. sate by the sea side. ✝ verse 2 And * great multitudes vvere gathered together vnto him,Lu. 8, 4. in so much that he vvent vp into a boate & sate: and al the multitude stoode in the shore, ✝ verse 3 and he spake to them many things in parablesh, saying,

Behold the sovver vvent forth to sovv. ✝ verse 4 And vvhiles he sovveth, some fell by the vvay side, and the foules of the aire did come and eate it. ✝ verse 5 Othersome also fell vpon rockie pla­ces, where they had not much earth: and they shot vp in con­tinent, because they had not deepenes of earth, ✝ verse 6 and after the sunne vvas vp, they parched: and because they had not roote, they vvithered. ✝ verse 7 And other fell among thornes: and the thornes grevve and choked them. ✝ verse 8 And othersome fell vpon good ground: and they yelded fruite, the ″ one an hundred­fold, the other threescore, and an other thirtie. ✝ verse 9 He that hath eares to heare, let him heare.

verse 10 And his Disciples came and said to him. Why speakest thou to them in parables? ✝ verse 11 Who ansvvered and said vnto them, Because ″ to you it is giuen to knovv the mysteries of the kingdom of heauen: but to them it is not giuen. ✝ verse 12 For [Page 35] he that hath, to him shal be giuen, and he shal abound: but he that hath not, from him shal be taken avvay that also vvhich he hath. ✝ verse 13 Therfore in parables I speake to them: because seeing they see not, andWhen Gods word is prea­ched, they pro­prely haue eares to heare, that haue har­tes to obey: and they hearing do not heare, which heare by sense of their body, and obey not by consent of their hartes. Aug. de dono perseu. c. 14. hearing they heare not, neither do they vnderstand: ✝ verse 14 and the prophecie of Esay is fulfilled in them, vvhich saith, With hearing shal you heare, and you shal not vnder­stand: and seeing shal you see, and you shal not see. ✝ verse 15 For the hart of this people is vvaxed grosse, and vvith their eares they haue heauily heard, and their eies ″ they haue shut: lest at any time they may see with their eies, and heare with their eares, and vnderstand vvith their hart and be conuerted, and I may heale them.verse 16 But blessed are your eyes because they doe see, and your eares because they doe heare. ✝ verse 17 For amen I say to you, that * many Prophets and iust men haue desired to see the things that you see,Luc. 10, 23. and haue not seen them: and to heare the things that you heare, and haue not heard them. ✝ verse 18 Heare you therfore the parable of the sovver.

verse 19 Euery one that heareth the vvord of the kingdom and vnderstand not, there cometh the vvicked one, and cat­cheth avvay that vvhich vvas sovven in his hart: this is he that vvas sovven by the vvay side. ✝ verse 20 And he that vvas sovven vpon rockie placesh: this is he that heareth the vvord, and in­cōtinent receiueth it vvith ioy, ✝ verse 21 yet hath he not roote in him self, but is for a time: and vvhen there falleth tribulation and persecution for the vvord, he is by and by scandalized. ✝ verse 22 And he that vvas sovven among thornes, this is he that heareth the vvord, and the carefulnes of this vvorld and the deceit­fulnes of riches choketh vp the vvord, and he becometh fruitles. ✝ verse 23 But he that vvas sovven vpon good ground: this is he that heareth the vvord, and vnderstandeth, and bringeth fruite, and yeldeth some an hundred-fold, and an other three­score, and an other thirtie.

verse 24 An other parable he proposed to them,The Gospel vpō the 5 Sunday after the Epi­phanie. saying, The kingdom of heauen is resembled to a man that sovved good seede in his field. ✝ verse 25 But vvhen men vvere a sleepe, his enemy came and ouersovved cockle among the vvheate, and vvent his vvay. ✝ verse 26 And vvhen the blade vvas shot vp, and had brought forth fruite, then appeared also the cockle. ✝ verse 27 And the seruants of the goodman of the house comming said to him, Sir, didst thou not sovv good seede in thy field? Whence then hath it cockle? ✝ verse 28 And he said to them, The ene­my man hath done this. And the seruants said to him, Wilt thou vve goe and gather it vp? ✝ verse 29 And he said, No: ″ lest perhaps [Page 36] gathering vp the cockle, you may roote vp the vvheate also together vvith it. ✝ verse 30 Suffer both to grovv vntil the har­uest, and in the time of haruest I vvil say to the reapers, Ga­ther vp first the cockle, and binde it into bundels to burne, but the vvheate gather ye into my barne. ⊢

verse 31 An other parable he proposed vnto them,The Gospel vpō the [...] Sunday after the Epi­phanie. saying,Mar. 4, 30. * The kingdom of heauen is like to a mustard-seede,Luc. 13, 18. vvhich a man tooke and sovved in his field. ✝ verse 32 Which is the ″ least surely of al seedes: but vvhen it is grovven, it is greater then al herbes, and is made a tree, so that the soules of the aire come, and dvvel in the branches thereof. ✝ verse 33 An other parable he spake to them, The kingdom of heauen is like to leauen, vvhich a vvoman tooke and hid in three measures of meale, vntil the vvhole vvas leauened.

verse 34 Al these things IESVS spake in parables to the multitu­des, and vvithout parables he did not speake to them: ✝ verse 35 that it might be fulfilled vvhich vvas spoken by the Prophet saying,Psa. 77, 2. I wil open my mouth in parables, I wil vtter things hidden from the foundation of the vvorld. ⊢

verse 36 Then hauing dimissed the multitudes, he came into the house, and his Disciples came vnto him, saying, Expound vs the parable of the cockle of the field. ✝ verse 37 Who made ansvver and said to them, He that soweth the good seede, is the Sonne of man. ✝ verse 38 And the field, is the vvorld. And the good seede: these are the childrē of the kingdom. And the cockle: are the children of the vvicked one. ✝ verse 39 And the enemie that sovved them, isNor God then, but the Diuel is the au­thor of all euil. the deuil. But the haruest, is the ende of the vvorld. And the reapers, are the Angels. ✝ verse 40 Euen as cockle therfore is gathered vp, and burnt vvith fire: so shal it be in the ende of the vvorld. ✝ verse 41 The Sonne of man shal send his Angels, and they shal gather out of his kingdom al scandals, and them that vvorke iniquitie: ✝ verse 42 and shal cast them into the furnace of fire, There shal be vveeping and gnashing of teeth. ✝ verse 43 Then shal the iust shine as the sunne, in the kingdom of their fa­ther. He that hath eares to heare, let him heare.

verse 44 The kingdom of heauen is like a treasure hidden in a field▪ The Gospel for Virgins & other holy women. vvich a man hauing found, did hide it, and for ioy there­of goeth, and selleth al that he hath, and byeth that field. ✝ verse 45 Againe the kingdom of heauen is like to a marchant man, seeking good pearles. ✝ verse 46 And hauing found one precious pearle, he vvent his vvay, and sold al that he had, and [Page 37] bought it.

verse 47 Againe the kingdom of heauen is like to a nette cast in­to the sea, and gathering together of al kind of fishes. ✝ verse 48 Which, vvhen it vvas filled, dravving it forth, and sitting by the shore, they chose out theHere also are signified good and bad in the Church. good into vessels, but the bad they did cast out. ✝ verse 49 So shal it be in the consummation of the vvorld. The Angels shal goe forth, and shal separate the euil from among the iust, ✝ verse 50 and shal cast them into the furnace of fire, there shal be vveeping and gnashing of teeth. ✝ verse 51 Haue ye vnderstoode al these things? They say to him, Yea. ✝ verse 52 He said vnto them, Therefore euery Scribe instructed in the kingdom of heauen, is like to a man that is an housholder, vvhich bringeth forth out of his treasure nevv things and old. ⊢

verse 53 And it came to passe:Mr. 6, 1. vvhen IESVS had ended these pa­rables, Luc. 4, 16. he passed from thence. ✝ verse 54 And * coming into his ovvne countrie, he taught them in their synagogues, so that they marueled, and said, Hovv came this fellovv by this vvisedom and vertues? ✝ verse 55 Is not this the ″ carpenters sonne? Is not his mother called MARIE, and his brethren, Iames and Ioseph, and Simon and Iude: ✝ verse 56 and his sisters, are they not al vvith vs? Whence therefore hath he al these things? ✝ verse 57 And they vvere scandalized in him. But IESVS said to them, There is not a Prophet vvithout honour but in his ovvne countrie, and in his ovvne house. ✝ verse 58 And he vvrought not many miracles there because of their incredulity.


8. One an hundred.] This difference of fruites is the difference of merites in this life,Difference of merites and rewardes. and rewardes for them in the next life, according to the diuersities of states, or other differences, of states, as that the hundred fold agreeth to virgins professed, threescore fold to religious widowes, thirtiefold to the maried. Aug. li. de. S. Virginit. c. 44. & seq. Which truth the old Heretike Iouinian denied (as ours doe at this day) affirming that there is no difference of merites or rewardes. Hiero. li. 2 adu. Iouia. Ambros. ep. 82. Aug. her. 82.

11. To you is giuen.] To the Apostles and such as haue the guilding and teaching of others, deeper knowledge of Gods word and mysteries is giuen, then to the common people. As also to Christians generally, that which was not giuen to the obstinate Iewes.

15. They haue shut.) In saying that they shut their owne eies, which S. Paul also repeateth Act. 28: God is not the author of euil. he teacheth vs the true vnderstanding of al other places, where it might seeme by the bare wordes that God is the very author and worker of this induration, and blindnes, and of other sinnes:Iren. apud Euseb. li. 5. c. 19. * which was an old condemned blasphemie, and is now the Heresie of * Caluin: whereas our Sauiour here teacheth vs, that they shut their owne eies, and are the cause of their owne sinne and damnation, God not doing, but permitting it, and suffering them to fall further because of their former sinnes,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 falshod came afterward, and was ouersowen by the enemy the Diuel, and not by Christ, who is not the [Page 38] author of euil. Tertul, de praescript.

29. Left you plucks vp also.] The good must tolerate the euil, when it is so strong that it can not be redressed without danger and disturbance of the whole Church, and committe the matter to Gods iudgement in the later day. Otherwise where il men (be they Heretikes or other male­factors) may be punished or suppressed without disturbance and hazard of the good, they may and ought by publike authority either Spiritual or temporal to be chastised or executed.

30 Suffer both to grow.] The good and bad (wee see here) are mingled together in the Churche.Good and euil in the Church. Which maketh against certaine Heretikes and Schismatikes, which seuered them selues of old from the rest of the whole world, vnder pretence that them selues only were pure, and al others both Priests and people sinners: and against some Heretikes of this time also, which say that euil men are not of, or in the Churche.

32. The least of al seedes.] The Church of Christ had a smal beginning, but afterward became the most glorious and knowen common-welth in earth: the greatest powers and the most wise of the world putting them selues into the same.

35. Carpenters sonne.] Herevpon Iulian the Apostata and his flatterer Libanius tooke their scoffe against our Sauiour, saying (at his going against the Persians) to the Christians, what doeth the Carpenters sonne now? and threatening that after his returne the Carpenters sonne should not be able to saue them from his furie. Wherevnto a godly man answered by the Spirit of Pro­phecie, He whom Iulian calleth the Carpenters sonne, is making a woodden coffin for him against his death. And in deede not long after there came newes that in that bataile he dyed miserably. Sozo. li. 6 c. 2. Theodo. li. 36. 28. The very like scoffe vse Heretikes that call the body of Christ in the B. Sacrament, bakers bread. It seemeth in deede to the senses to be so, as Christ seemed to be Iosephs natural sonne, but faith telleth vs the contrarie as wel in the one as in the other.


Hearing the vnvvorthy decollation of Iohn Baptist by Herode, is he betaketh him to his vsual solitarines in the desert, and there feedeth 5000 vvith fiue loaues. 23. And then after the night spent in the mountaine in prayer, he vvalketh vpon the sea (sig­nifying the vvide vvorld) 28 yea and Peter also: vvherevpon they adore him as the sonne of God. 35 And vvith the very touche of his garments hemme he healeth innumerable.

verse 1 AT that time * Herod the Tetrach heard the fame of IESVS:Mar. 6, 14.verse 2 and said to his ser­uants,Lu. 9, 7. 3, 19. This is Iohn the Baptist: he is risen from the dead, and therefore vertues vvorke in him. ✝ verse 3 For Herod apprehended Iohn and bound him, and put him into prison because of Herodias, hisbrother Philips brothers' vvife. ✝ verse 4 For Iohn said vn­to him, It is not lavvful for thee to haue her. ✝ verse 5 And vvilling to put him to death, he feared the people: because they estee­med him as a Prophet. ✝ verse 6 But on Herods birth-day, the daugh­ter of Herodias daunced before them: and pleased Herod. ✝ verse 7 Wherevpon he promised with an othe, to giue her vvharsoe­uer she vvould aske of him. ✝ verse 8 But she being instructed be­fore of her mother saith, Giue me here in a dish the head of Iohn the Baptist. ✝ verse 9 And the king vvas stroken sad: yet be­cause of hisA wicked and rash othe, and more wic­kedly fulfilled: because an vn­lawfull othe bindeth no mā. othe and for them that sate vvith him at table, he commaunded it to be giuen. ✝ verse 10 And he sent, and beheaded Iohn in the prison. ✝ verse 11 And his head vvas brought in a dish: [Page 39] and it vvas giuen to the damsel, and she brought it to her mo­ther. ✝ verse 12 And his Disciples came and tooke the body, and ″ bu­ried it:S. Iohns dis­ciples at this ti­me had wel learned their duety toward Christ. and came and told IESVS.

verse 13 Which vvhen IESVS had heard,Mar. 6, 31 * he ″ retired from thence by boate,Lu. 9, 10 into a desert place apart, and the multitudes hauing heard of it,Io. 6, 2. folovved him on foote out of the cities. ✝ verse 14 And he coming forth savv a great multitude, and pitied them, and cured their diseased. ✝ verse 15 And vvhen it vvas euening, his Disciples came vnto him, saying, It is a desert place, and the houre is novv past: dimisse the multitudes that going in­to the tovvnes, they may bye them selues victuals. ✝ verse 16 But IESVS said to them, They haue no neede to goe: giue ye them to eate. ✝ verse 17 They ansvvered him. We haue not here, but fiue loaues, and tvvo fishes. ✝ verse 18 Who said to them, Bring them hi­ther to me. ✝ verse 19 And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse, he tooke the fiue loaues and the tvvo fishes, and looking vp vnto heauen he blessed and brake, and gaue the loaues to his Disciples, and ″ the Disciples to the multitudes. ✝ verse 20 And they did al eate, and had their fil. And they tooke the leauings, twelue ful baskettes of the frag­ments. ✝ verse 21 And the number of them that did eate vvas, fiue thousand men, beside vvomen and children.

verse 22 And forth vvith IESVS commaunded his Disciples to goe vp into the boate,The Gospel vpon the Octa­ue of S. Peter and S. Paul. Iu­lij 6. and to goe before him ouer the vvater, til he dimissed the multitudes. ✝ verse 23 And hauing dimissed the mul­titude,Mar. 6, 46. he * ascended into a mountaine alone to praye. And vvhen it vvas euening,Io. 6, 16. he vvas there alone. ✝ verse 24 But the boate in the middes of the sea vvas tossed vvith vvaues. for the vvinde vvas contratie. ✝ verse 25 And in the fourth vvatch of the night, he came vnto them vvalking vpon the sea. ✝ verse 26 And seeing him vpon the ″ sea vvalking, they vvere troubled saying, That it is a ghost. and for feare they cried out. ✝ verse 27 And immediatly IESVS spake vnto them, saying, Haue confidence: it is I, feare ye not. ✝ verse 28 And Peter making ansvver said, Lord if it be thou, bid me come to thee vpon the vvaters. ✝ verse 29 And he said, Come. And Peter descending out of the boate, ″ vvalked vpon the vvater to come to IESVS. ✝ verse 30 But seeing the vvinde rough, he vvas afraid: and vvhen he began to be drovvned, he cried out saying, Lord, saue me. ✝ verse 31 And incontinentNotwithstā ­ding the infir­mities of them that gouerne the Churche, yet Christ su­staineth them, and holdeth them vp, yea and by them, whatsoeuer they are, he vp­holdeth and preserueth his Church. IESVS stret­ching forth his hand tooke hold of him, and said vnto him, O thou of litle faith, vvhy didst thou doubt? ✝ verse 32 And vvhen [Page 40] they vvere gone vp into the boate, the vvinde ceased. ✝ verse 33 And they that vvere in the boate, came and adored him, saying, In deede thou art the sonne of God. ⊢

verse 34 And hauing passed the vvater, they came into the coun­trie of Genesar. ✝ verse 35 And vvhen the men of that place vnder­stoode of him, they sent into al that countrie, and brought vnto him al that vvere il at ease: ✝ verse 36 and they besought him that they might touche but theSee before, chap. 9, 20. hemme of his garment, and vvhosoeuer did touche, vvere made hole.


3. Because of Herodias.) It is to ordinary in Princes to put them to death that freely tel them such faultes: women, whom they fansie, specially inciting them to such mischeefe.

12. Buried it.) An example of duty toward the dead bodies of the faithful. Wherein see the dif­ference of Catholike Christian men and of al infidels,Hiero. in Epitaph. be they Pagans, Apostataes, or Heretikes. For whereas the Christians had layd the body of this blessed Prophete and Martyr [...] in Samaria with the Relikes of Elias and Abdias,Paula. c. 6. by vertue wherof wōderful miracle were wrought in that place: in Iulian the Apostataes time, when men might doe al mischeefe freely against Christian religion, the Pagans opened the tombe of S. Iohn Baptist,Sacrilege a­gainst holy Re­likes. burnt his bones, scattered the ashes about the fields: but certaine religious Monkes coming thither a pilgrimage at the same time, aduentured their life and saued as much of the holy Relikes 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 keepe for their priuate deuotion, sent them to Athanasius the B. of Alexandria, and he with al reuerence layd them in such a place (as it were by the Spirit of Prophecie) where afterward by occasion of them was built a goodly chappel. Theod. li. 3 c. 6. Ruff. li. 2 c. 28. 27. Marke here that the Heretikes of our time doe as those Pagans, to the bodies and Relikes of al blessed Saints that they can destroy: and Catholikes contrariwise haue the religious deuotion of those old Christians, as appeareth by the honour done now to his head at Amiens in France.

13. Retired.) Christ much esteemed Iohn, and withdrewe him self aside, to giue example of moderate mourning for the departed, and to shew the horrour of that execrable murder. as in the Primitiue Churche many good men seing the miserable state of the world in the time of per­secution, and the sinnes that abounded withal: tooke an occasion to forsake those tumults, and to giue them selues to contemplation: and for that purpose retired into the deserts of Aegypt and els where, to doe penance for their owne sinnes and the sinnes of the world. Wherevpon partly rose that infinite number of Monkes 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 ministerie of the Apostles, who as they here had the distribution and ordering of these miraculous loaues, so had they also to bestow and dis­pense al the foode of our soules in ministering of the vvord and Sacraments, neither may lay men chalenge the same.

26. Walking.) When not only Christ, but by his power Peter also walketh vpon the vvaters, it is euident that he can dispose of his owne body aboue nature and contrary to the natural con­ditions thereof, as to goe through a doore. Io. 20. to be in the compasse of a litle bread. Epiphan. in Anchorato.

29. Walked.] Peter (saith S. Bernard) walking vpon the waters,Peters Prima­cie. as Christ did, declared him self the only Vicar of Christ, which should be ruler not ouer one people, but ouer al. For many waters, are many peoples. Bernard. li. 2 de consid. c. 8. See the place, how he deduceth from Peter the like authoritie and iurisdiction to his successor the Bishop of Rome.


The Pharisees of Hierusalem comming so farre to carpe him, he chargeth vvith a tradition contrarie to Gods commaundement. 10 And to the people he yeldeth the reason of that vvhich they reproued: 15 and againe to his Disciples, shevving the ground of the Pharisaical vvashing (to vvitte, that meates othervvise defile the soule) to be false. 21 then he goeth aside to hide him self among the Gentils: vvhere, in a vvoman he findeth such faith, that he is faine, lest the Gentils should before the time extort the vvhole bread, as she had a crumme, to returne to the levves. 34 vvhere (al contra­rie to those Pharises) the common people seeke vvonderfully vnto him. and he after he hath cured their diseased feedeth 4000 of them vvith seuen loaues.

verse 1 THEN came to him from Hierusalem Scribes and Pharisees,Mr. 7, 1. saying,The Gospel vpō wensday the 3. weeke in Lent.verse 2 Why do thy Disciples transgresse the tradition of the Auncientes? For they wash not their hāds when they eate bread. ✝ verse 3 But he ansvvering said to them: Why do you also transgresse the cōmaundement of God for your tra­dition? For God said,Exo. 20, 12.verse 4 Honour father and mother. and, Heth it shal curse father or mother,Leu. 20, 9.dying let him dye.verse 5 But you say, Whosoeuer shal say to father or mother, The gift vvhatsoeuer procedeth from me, shal profite the: ✝ verse 6 and shal not honour his father or his mo­ther: and you haue made frustrate the cōmaundement of God for your ovvne tradition. ✝ verse 7 Hypocrites, vvel hath Esay Pro­phecied of you,Esa. 29, 13. saying, ✝ verse 8 This people honoureth me vvith their ″ lippes: but their hart is farre from me. ✝ verse 9 And in vaine do they vvorshippe me, teaching doctrines and ″ commaundements of men.

verse 10 And hauing called together the multitudes vnto him, he said to them, Heare ye and vnderstand. ✝ verse 11 ″ Not that vvhich entreth into the mouth, defileth a man: but that vvhich pro­cedeth out of the mouth, that defileth a man. ✝ verse 12 Then came his Disciples, and said to him, Doest thou knovv that the Pha­risees, vvhen they heard this vvord, vvere scandalized? ✝ verse 13 But he ansvvering sayd: All planting vvhich my heauenly father hath not planted, shal be rooted vp. ✝ verse 14 Let them alone: blinde they are, guides of the blinde. And if the blinde be guide to the blinde, both fall into the ditch. ✝ verse 15 And Peter ansvvering sayd to him, Expound vs this parable. ✝ verse 16 But he sayd, Are you also as yet vvithout vnderstanding? ✝ verse 17 Do you not vnder­stand, that al that entreth into the mouth, goeth into the belly, and is cast forth into the priuy? ✝ verse 18 But the things that proceede out of the mouth, come forth from the hart, and those things ″ defile a man. ✝ verse 19 For from the hart come forth euil cogitations, murders, aduoutries, fornications, thefts, false testimonies, blasphemies. ✝ verse 20 These are the things that de­file [Page 42] a man▪ but to eate vvith vnvvashen hands, doeth not de­file a man. ⊢

verse 21 And IESVS vvent forth from thence and retired into the quarters of Tyre and Sidon.The Gospel vpō Thursday the fifth weeke in Lent.verse 22 And behold * a vvoman of Chanaan came forth out of those coastes,Mr. 7. 25. and crying out, sayd to him, Haue mercie vpon me, O lord the Sonne of Dauid: my daughter is sore vexed of a Deuil. ✝ verse 23 Who ansvvered her not a vvord. And his Disciples came and besought him saying, Dimisse her: because she crieth out after vs: ✝ verse 24 And he ansvvering said: I vvas not sent but to the sheepe that are lost of the house of Israel. ✝ verse 25 But she came and adored him, saying, Lord, help me. ✝ verse 26 Who ansvvering, said: It is not good to take the bread of the Children, and to cast it to the dog­ges. ✝ verse 27 But she said, Yea lord: for the vvhelpes also eate of the crummes that fal from the table of their maisters. ✝ verse 28 Then IESVS ansvvering said to her, O vvoman,It were a straunge case that Christ should com­mend in this woman a sole faith without good workes, that is to say, a dead faith such as could not worke by loue, and which S. Iames doub­ted not to call the faith not of Christians but of Diuels. Aug. de Fid. & Op. c. 1 [...]. great is thy faith: be it done to thee as thou vvilt: and her daughter vvas made hole from that houre. ⊢

verse 29 And vvhen IESVS vvas passed from thence, he came beside the sea of Galilee: and ascending into the mountaine, sare there. ✝ verse 30 And there came to him great multitudes, hauing vvith them dumme persons, blinde, lame, feeble, and many others: and they cast them dovvne at his feete, and he cured them: ✝ verse 31 so that the multitudes marueled seeing the dumme speake, the lame vvalke, the blinde see: and they magnified the God of Israel.Mr. 8, 1.verse 32 And * IESVS called together his Disciples, and said: I pitie the multitude: because three dayes novv they continue vvith me, and haue not vvhat to eate: and dimisse them fasting I vvil not, lest they fainte in the vvay. ✝ verse 33 And the disciples say vnto him: vvhence then may vve gette so many loaues in the desert as to fil so great a multitude? ✝ verse 34 And IESVS sayd to them, Hovv many loaues haue you? but they sayd, Seuen, & a fevv litle fishes. ✝ verse 35 And he commaunded the multitude to sit dovvne vpon the ground. ✝ verse 36 And taking the seuen loaues & the fishes, and geuing thankes, he brake, & gaue to his disciples, andHere we see againe that the people must not be their owne caruers, nor receiue the Sacraments or other spiri­tual sustenance immediatly of Christ, or at their owne hād, but of their spi­ritual gouer­ners. the disciples gaue to the people. ✝ verse 37 And they did al eate, and had their fill. And that vvhich vvas left of the fragments they tooke vp, seuen baskets ful. ✝ verse 38 And there vvere that did eate, foure thousand men, beside children & vvomen. ✝ verse 39 And hauing dimissed the multitude, he vvent vp into a boate, and came into the coastes of Magedan.


8. With their lippes.] This is to be vnderstood properly of such as haue euer God in their mouth, the word of our Lord, the Scriptures, the Gospel, but in their hart and al their life be in deede Godles. It may be applied also to such as say their prayers without attention or eleuation of mind to God, whether he vnderstand the prayers or no, that saith them. For many a poore Christian man that vnderstandeth not the wordes he speaketh, hath his hart neerer heauen, more seruor and deuotion,1. Cor. 14. more edification to him self, more profite in spirit (as the Apostle speaketh) and lesse distractions, then not only al Heretikes Which haue no true feeling of such things, but then many learned Catholikes. And therefore it is not to be vnderstood of praying in vnknowen tongues, as Heretikes sometime expound it, farre wide from the circumstance of the place and Christes intention, speaking of the hypocritical Iewes.

9. Commaundements of men.] Such only are here called traditions, doctrines, or commaunde­ments of men, which be either repugnant to Gods lawes, as this of defrauding their parents vnder pretense of religion: or which at the lest be friuolous, vnprofitable, and impertinent to pietle or true worshipe,The difference betwene the Iewish tradi­tions here re­prehended, and the Churches Apostolical tra­ditions. as that other sort of so often Washing hands and vessels without regard of inward puritie of hart and mind. Let no man therefore be abused with the Protestants peruerse application of this place against the holy lawes, canons, and precepts of the Church and our spiritual Gouer­nours, concerning fastes, festiuities, and other rules of discipline and due order in life and in the seruice of God. For such are not repugnant but consonant to Gods word and al pietie, and our Lord is truely honoured, worshiped, and serued both by the making and also by the obseruing of them. [...]. Thes. 2, 15. * S. Paul gaue commaundements both by his epistles and by word of mouth, euen in such matters wherein Christ had prescribed nothing at al,1. Cor. 11. and he chargeth the faithful to obserue the same.Act. 15. The Apostles and Priests at Hierusalem made lawes, and the Christians were bound to obey them.Aug. Ser. de tēp. 251. See 1. Cor. 16, 2. The keeping of Sunday in steede of the Sabboth is the tradition of the Apostles, and dare the Heretikes deny the due obsentation therof to be an acceptable worshipe of God?Epiph. har. 75 They prescribed the Festes of Easter, and whitsontide and other Solemnities of Christ and his Saincts, which the Protestants them selues obserue.Hiero. ep. 54 ad Marcel. cōt. Mont. They appointed the Lent and Imber fastes and other, as wel to chastise the concupiscence of man, as to serue and please God thereby, as is plaine in the fasting of * Anna, Tobie, Iudith, Esther, who serued and pleased God thereby. Therefore neither these nor other such Apostolike Ordinances, nor any precepts of the holy Church or of our lawful Pastors are implied in these Pharisaical traditions here reprehended, nor to be compted or called the doctrines and commaundements of men, because they are not made by mere humane power, but by Christes warrant and authoritie, and by such as he hath placed to rule his Church, of whom he saith,Luc. 2, 37 Tob. 12. Iudith 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, ioyning with our Pastors in the regiment of the faithful, they are made by our Mother the Church, which whosoeuer obieth not,Mat. 18, 17. we are warned to take him as an Heathen. But on the other side, al lawes, doctrines, seruice and iniunctions of Heretikes, how soeuer preten­ded to be consonant to the Scriptures, be commaundements of men: because both the things by them prescribed are impious, and the Authors haue neither sending nor commission from God.

11. Not that which entereth.] The Catholikes doe not abstaine from certaine meates,Difference of meates. for that they esteeme any meate vncleane either by creation or by Iudaical obseruation: but they abstaine for chastisment of their concupiscences. Aug. li. de. mor. Ec. Cath. c. 33.

18. Defile a man] It is sinne only which properly defileth man, and meates of them selfe or of their owne nature doe not defile: but so farre as by accident they make a man to sinne,Catholike ab­stinence. as the disobedience of Gods commaundement or of our Superiours who forbid some meates for cer­taine times and causes,Gen. 3. is a sinne. As the apple which our first parents did eate of, though of it self it did not defile them, yet being eaten against the precept, it did defile. So neither flesh nor fish of it self doth defile, but the breach of the Churches precept defileth.


The obstinate Pharisees and Sadducees, as though his foresaid miracles were not sufficient to proue him to be Christ, require to see some one from heauen, 5 Wherevpon forsaking them, he warneth his disciples to beware of the leauen of their doctrine: [...] and Peter (the time now approching for him to goe into lewrie to his Passion) for confessing him to be Christ, he maketh the Rocke of his Churche, geuing fulnes of Ecclesiastical power accordingly. 21 And after, he so rebuketh him for­dissuading his Crosse and Passion, that he also affirmeth the like suffering in euery one to be necessarie to s [...]luation.


[Page 44] verse 1 AND there came to him the Pharisees and Sad­ducees tempting:Mar. 8, 12. and they demaunded him to shevv them a signe from heauen.Luc. 12, 54.verse 2 But he an­svvered & said to them, when it is euening, you say, It vvil be faire-vvether, for the elemēt is redde. ✝ verse 3 And in the morning, This day there vvil be a tēpest, for the element doth glovve and lovvre. The face therfore of the element you haue skil to discerne: and the signes of times can you not? ✝ verse 4 The * naughtie and aduouterous gene­ration seeketh for a signe:Mat. 12, 39. and there shal not a signe be gi­uen it, but the signe of Ionas the Prophet. And he left them and vvent avvay.

verse 5 And * vvhen his disciples vvere come ouer the vvater,Mar. 8, 14. they forgot to take bread. ✝ verse 6 Who said to them,Lu. 12, 1. Looke vvel and bevvare of the leauen of the Pharisees & Sadduces. ✝ verse 7 But they thought vvithin them selues saying, Because vve tooke not bread. ✝ verse 8 And IESVS knovving it, said, why do you thinke vvithin your selues O ye of litle faith, for that you haue not bread? ✝ verse 9 Do you not yet vnderstand,Mat. 14, 17. 15, 34. neither do you remember * the fiue loaues among fiue thousand men, and how many baskets, you tooke vp? ✝ verse 10 neither the * seuen loaues, among foure thousand men, and hovv many maundes you tooke vp? ✝ verse 11 Why do you not vnderstand that I said not of bread to you, Bevvare of the leauen of the Pharisees & Sadducees? ✝ verse 12 Then they vnderstoode that he said not they should bevvare of the leauen of bread, but of the doctrine of the Pharisees and Sadducees.

verse 13 And * IESVS came into the quarters of Caesarea Phi­lippi:The Gospel vpō SS. Peter and Paules day Iun. 29. And in Ca­thedra Petri Ro­ma, Ian. 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 Anniuer­sarie thereof. and he asked his disciples,Mar. 8, 27. saying, ″ whom say men that the Sonne of man is? ✝ verse 14 But ″ they said,Luc. 9, 18. Some Iohn the Baptist, & othersome Elias, and others Hieremie, or one of the Pro­phets. ✝ verse 15 IESVS saith to them, But vvhom do you say that I am? ✝ verse 16 Simon Peter ansvvered & said, Thou art Christ the sonne of the liuing God.verse 17 And IESVS ansvvering, said to him, ″ Blessed art thou Simon bar-Iona: because flesh & bloud hath not reuealed it to thee, but my father vvhich is in heauen. ✝ verse 18 And ″ I say to thee,Io. 1, 42. That ″ thou art *That is, a Rocke. Peter: andvpon this ″ Rocke vvil I ″ build my Church, and the ″ gates of hel shal not preuaile against it. ✝ verse 19 And I * vvil giue ″ to thee the ″ keies of the kingdom of heauen. Io. 21, 15. And ″ vvhatsoeuer thou shalt binde vpon earth, it shal be bound also in the heauens: and vvhatsoeuer thou shalt loose in earth it shall be loosed also in the heauens.

verse 20 Then he commaunded his disciples that they should tel [Page 45] no body that he vvas IESVS CHRIST.

verse 21 From that time IESVS began to shevv his disciples, that he must goe to Hierusalem, & suffer many things of the Ancients & Scribes & cheefe-Priestes, and be killed, and the third day rise againe. ✝ verse 22 And Peter taking him vnto him, began to rebuke him, saying, Lord, be it farre from thee, this shal not be vnto thee. ✝ verse 23 Who turning said to Peter, Goe after meThis word in Hebrew signi­fieth an aduersa­rie, as 3 Reg. 5, 4. and so it is ta­ken here. Sa­tan, thou art a scandal vnto me: because thou sauourest not the things that are of God, but the things that are of men. ✝ verse 24 Then IESVS said to his disciples,THE GOSPEL for a Martyr that is a bishop. If any man wil come after me, let him denie him self, and take vp his crosse, and follow me. ✝ verse 25 For he that will saue his life, shal lose it. and he that shal lose his life for me, shal finde it. ✝ verse 26 For what doth it profite a man, if he gaine the vvhole vvorld, and sustaine the damage of his soule? Or vvhat permutation shal a man giue for his soule? ✝ verse 27 For the Sonne of man shal come in the glorie of his father vvith his Angels: and then vvil he render to euery man according to his ″ vvorkes. ⊢

verse 28 Amen I say to you,Mar. 9, 1 * there be some of them that stand here,Luc. 9, 27. that shal not taste death, til they see the Sonne of man comming in his kingdom.


13. Whom say men.] Christ intending here to take order for the founding,OF PETERS PRIMACIE. regiment, and stabi­litie of his Church after his decea [...]e, and to name the person to whom he meant to geue the general charge thereof, would before by interrogatories draw out (and namely out of that one whom he thought to make the cheefe) the professiō of that high and principal Article, That he was the sonne of the liuing God. Which being the ground of the Churches faith, was a necessarie qualitie and condition in him that was to be made Head of the same Church, and the perpetual keeper of the said faith and al other points thereon depending.

14. But they said.] When Christ asked the peoples opinion of him, the Apostles al indifferently made answer: but when he demaunded what them selues thought of him, then loe Peter the mouth and head of the whole felowship answered for al. Chrys. ho. 55. in Mat.

17. Blessed art thou.] Though some other (as Nathanael Io. 1, 49) seeme to haue before beleued and professed the same thing for which Peter is here counted blessed, yet it may be plainely ga­thered by this place,Hilar. can. 6 in. Mat. & li. 6. de Trinit. and so S. Hilarie and others thinke, that none before this did further vtter of him, then that he was the sonne of God by adoption as other Saincts be, though more excellent then other be. For it was of congruitie and Christes special appointment, that he vpon whom he intended to found his new Church, and whose faith he would make infallible, should haue the preeminence of this first profession of Christes natural diuinitie,Chrys. ho. 55 in Mat. or, that he was by nature the very sonne of God a thing so farre aboue the capacitie of nature, reason, flesh and bloud, and so repug­nant to Peters sense and sight of Christes humanitie, flesh, and infirmities, that for the beleefe and publike profession there of he is counted blessed, as Abraham was for his saith: and hath great promises for him self and his posteritie, as the said Patriarche had for him and his seede. Accor­ding as S. Basil saith,Basil. li. 1 adu. Eu­nom. Because he excelled in faith, he receiued the building of the Church committed to him.

1 [...]. And I say to thee.] Our Lord recompenseth Peter for his confession, geuing him a great reward, in that vpon him he builded his Church. Theophilactus vpon this place.

[Page 46] 1 [...]. Thou art Peter.] Christ (in the first of Iohn v. 42) foretold and appointed that this man then named Simon,PETER. should afterward be called Cephas, or Petrus, that is to say, a Rocke, not then vttering the cause,Cyril. li. [...] c. 12 Com. in Io. but now expressing the same, videlicet (as S. Cyril writeth) For that vpon him is vpon a firme rocke his Church should be builded. Wherevnto S. Hilarie agreing saith, O happie foundation of the Church in the imposing of thy new name. &c. And yet Christ here doth not so much call him by the name Peter or Rocke,Hilar. in hunc lo [...]ū. as he doth affirme him to be a rocke: signifying by that Metaphore, both that he was designed for the foundation and ground worke of his house, which is the Church: and also that he should be of inuincible force, firmitie, durablenes, and stabilitie, to sustaine al the windes, wa [...]es, and stormes that might fall or beate against the same. And the Aduersaries obie­cting against this, that Christ only is the Rocke or foundation, wrangle against the very expresse Scriptures and Christes owne wordes, geuing both the name and the thing to this Apostle. And the simple may learne by S. Basils wordes,Basil. li. de poenit. how the case standeth. Though (saith he) Peter be a rocke, yet he is not a rocke as Christ is. For Christ is the true vnmoueable rocke of him self. Peter is vnmoueable by Christ the rocke. For Iesus doth communicate and impart his dignities, not voyding him self of them, but holding them to him self, 2 Mt. 5. 14. bestoweth them also vpon 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 rocke, and he made a rocke.

18. And vpon this rocke.] Vpon that which he said Peter was, wil he build his Church: and therfore by most euident sequele he foundeth his Church vpon Peter. And the Aduersaries wrang­ling against this,Thou art Ce­phah, and vpon this Cephah. do against their owne conscience and knowledge: specially seing they know and confesse that in Christes wordes speaking in the Syriake tonge, there was no difference at al betwene Petrus and Petra: yea and that the Greeke wordes also though differing in termination, yet signifie one thing, to wit,rocke.. a rocke, or stone, as them selues also translate it. Io. 1, 42. So that they which professe to follow the Hebrew or Syriake and the Greeke, and to translate immediatly out of them into Latin or English, should if they had dealt sincerely, haue thus turned Christes wordes, Thou art a rocke, and vpon this rocke: or, Thou art Peter, and vpon this peter wil I build my Church: For so Christ spake by their owne confession without any difference. Which doth expresly stoppe them of al their vaine euasions, that Petrus the former word is referred to the Apostle: and petra the later word, either to Christ only, or to Peters faith only: neither the said original tonges bearing it, nor the sequele of the wordes, vpon this, suffering any relation in the world but to that which was spoken of in the same sentence next before: neither the wordes folowing which are directly addressed to Peters person, nor Christes intention by any meanes admitting it, which was not to make him self or to promisse him self to be the head or foundation of the Church. For his father gaue him that dignitie, and he tooke not that honour to him self, nor sent him self, nor tooke the keies of heauen of him self, but al of his father. he had his cōmission the very houre of his incarna­tion.Aug. li. 1 retr. c. 21. [...] in Ps. 69. de verb. And though S. Augustine sometimes referre the word (Petra) to Christ in this sentence (which no doubt he did because the terminations in Latin are diuers, and because he examined not the nature of the original wordes which Christ spake, nor of the Greeke, and therefore the Aduersaries which otherwise flee to the tongs, should not in this case alleage him) yet he neuer denieth but Peter also is the Rocke and head of the Church, saying that him self expounded it of Peter * in many places, and alleageth also S. Ambrose for the same in his hymne which the Church singeth. And so do we alleage the holy Councel of Chalcedon,Do. sec. Io. ser. 49. ser. 15. 16. 26. 29 de San­ctis. An­not. in Iob c. 30. Act. 3 pag. 118. Tertullian, de praescript, Origen, Ho. 5 in Exo. S. Cyprian, De vnit. Ec. S. Hilarie, Can. 16 in mat. S. Ambrose, Ser. 47. 68. li. 6 in c. 9. Luca. S. Hierom, Li. 1 in Iouin, & in c. 2 Esa. & in c. 16 Hier. S. Epiphanius, In Anchor. S. Chry­sostom, Ho. 55 in Mat. S. Cyril, Li. 2 c. 12. com. in Io. S. Leo, Ep. [...]9. S. Gregorie, Li. 4 ep. 32 ind. 13. Theodor. li. 5 haer. Fabul. c. de. poenit.and others: euery one of them saying expresly that the Church was founded and builded vpon Peter. For though sometimes they say the Church to be builded on Peters faith, yet they meane not (as our Aduersaries do vnlearnedly take them) that it should be builded vpon faith either separated from the man, or in any other man: but vpon faith as in him who here confessed that faith.

1 [...]. Rocke.] The Aduersaries hearing also the Fathers sometimes say, that Peter had these pro­mises and prerogatiues, as bearing the person of al the Apostles or of the whole Church, deny absurdly that him self in person had these prerogatiues. As though Peter had been the proctor only of the Church or of the Apostles, confessing the faith and receiuing these things in other mens names. Where the holy Doctors meane only, that these prerogatiues were not geuen to him for his owne vse, but for the good of the whole Church, and to be imparted to euery vocation accor­ding to the measure of their callings:Hiero. ep. 7, to. 2. and that these great priuileges geuen to Peter should not decay or die with his person, but be perpetual in the Church in his successors. Therfore S. Hierom to Damasus taketh this Rocke not to be Peters person only, but his successors and his Chaire. I (saith he) folowing no cheefe or principal but Christ, Psal. cont. part. Do­nat. to. 7. Leo ep. 89. ioyne my self to the communion of Peters chaire, vpon that rocke I know the Church was built. And of that same Apostolike Chaire S. August. saith, That same is the Rocke which the proud gates of Hel do not ouercome. And S. Leo, Our Lord would the Sacrament or mysterie of this gift so to pertaine vnto the office of al the Apostles, that he placed it principally in blessed S. Peter the cheefe of al the Apostles, that from him as from a certaine head he might poure out his giftes, as it were through the whole body: that he might vnderstand him self to be an aliene from the diuine mysterie that should presume to reuolt from the soliditie or stedfastnes of Peter.

[Page 47] 1 [...]. Build my Church.] The Church or house of Christ was only promised here to be builded vpon him (which was fulfilled, Io. 21, 1 [...].) the foundation stone and other pillers or matter being yet in preparing, and Christ him self being not only the supereminent foundation but also the founder of the same: which is an other more excellent qualitie then was in Peter, for which he calleth it my Church: meaning specially the Church of the new Testament. Which was not per­fectly formed and finished, and distincted from the Synagogue til whitsunday, though Christ gaue Peter and the rest their commissions actually before his Ascension.

18. Gates of hel.] Because the Church is resembled to a house or a citie, the aduersarie powers also be likened to a contrarie house or towne, the gates wherof, that is to say, the fortitude or im­pugnations shal neuer preuaile against the citie of Christ. And so by this promis we are assured that no heresies nor other wicked attempts can preuaile against the Church builded vpon Peter,Psal. cont. part. Do­nati. which the Fathers call Peters see and the Romane Church. Count (saith S. Augustine) the Priests from the very See of Peter, and in that order of fathers consider vvho to vvhom hath succeeded. that same is the rocke vvhich the proud gates of Hel do not ouercome. De vtil. [...]ed. c. 17. And in an other place, that is it which hath obtained the toppe of authoritie, Heretikes in vaine barking round about it.

19. To thee.] In saying, to thee vvil I geue, it is plaine that as he gaue the keies to him, so he builded the Church vpon him. Cyp. epist. 73. So saith S. Cyprian, To Peter first of al, vpon vvhom our Lord built the Church, and from vvhom he instituted and shevved the beginning of vnitie, did he geue this povver, that that should be loosed in the heauens,Greg. li. 4. ep. [...]2. ind. 11. vvhich he had loosed in earth. Wherby appeareth the vaine cauil of our Aduersaries, which say the Church was built vpon Peters Confession only, cōmon to him and the rest, and not vpon his person, more then vpon the rest.

19. The keies.) That is, The authoritie or Chaire of doctrine, knowledge, iudgement and dis­cretion betwene true and false doctrine: the height of gouernement,The dignities of the keies. the power of making lawes, of calling Councels, of the principal voice in them, of confirming them, of making Canons and holesom decrees, of abrogating the contrarie, of ordaining Bishopes and Pastors or deposing and suspending them, finally the povver to dispense the goods of the Church both spiritual and tem­poral. Which signification of preeminent power and authoritie by the vvord keies the Scripture ex­presseth in many places:Apoc. 1. namely speaking of Christ, I haue the keies of death and Hel, that is, the rule. And againe,Esa. [...]2, 22 I vvil geue the key of the house of Dauid vpon his shoulder. Moreouer it signifieth that men can not come into heauen but by him, the keies signifing also authoritie to open and shut, as it is said Apoc. 3. of Christ, who hath the key of Dauid, he shutteth and no man openeth. By which wordes we gather that Peters authoritie is maruelous, to whom the keies, that is, the power to open and shut heauen, is geuen. And therfore by the name of keies is geuen that supereminent power which is called in comparison of the power graunted to other Apostles, Bishops aud Pastors, plenitude potestatis, fulnes of power. Bernard, lib. 2. de considerat. c. 8.

19. Whatsoeuer thou shal bind.) Al kind of discipline and punishment of offenders, either spi­ritual (which directly is here meant) or corporal so farre as it tendeth to the execution of the spi­ritual charge, is comprised vnder the word, bind. Of which sort be Excommunications, Anathe­matismes, Suspensions, degradations, and other censures and penalties or penances enioyned either in the Sacrament of Confession or in the exterior Courtes of the Church, for punishment both of other crimes, and specially of heresie and rebellion against the Church and the chee [...]e pastors therof.

19. Loose.) To loose, is as the cause and the offenders case requireth, to loose them of any the former bandes, and to restore them to the Churches Sacraments and Communion of the faithful and execution of their function, to pardon also either al or part of the penances enioyned, or what debtes so euer man oweth to God or the Church for the satisfaction of his sinnes for­geuen. Which kind of releasing or loosing is called Indulgence: finally this whatsoeuer, excepteth nothing that is punishable or pardonable by Christ in earth, for he hath committed his power to Peter. And so the validitie of Peters sentence in binding or loosing whatsoeuer, shal by Christes promis be ratified in heauen. Leo Ser. de Transfig. & Ser. 2. in anniuers-assumpt. ad Pontif. Hilar. can. 16. in Matth. Epiph. in Ancherato prepe initium. If now any temporal power can shew their warrant out of scripture for such soueraine power, as is here geuen to Peter and consequently to his suc­cessors, by these wordes, whatsoeuer thou shal binde, and by the very keies, wherby greatest souerain­tie is signified in Gods Church as in his familie and houshold,Esa. 22. and therfore principally attributed and geuen to Christ * who in the scripture is said to haue the key of Dauid, but here cōmunicated also vnto Peter,Apoc. [...]. as the name of Rocke: if I say any temporal potestate can shew authoritie for the like soueraintie, let them chalenge hardly to be head not only of one particular, but of the whole vniuersal Church.

27. Workes.) He saith not,Good workes. to geue euery man according to his mercie (or their faith) but ac­cording to their workes. August. de verb. Apost. Ser. 35. And againe, How should our Sauiour re­ward euery one according to their workes,Freewill. if there were no free wil? August. lib. 2. cap. 4. 5. 8. de act. cum Foelic. Manich.


As he promised, he giueth them a sight of the glorie, vnto which Suffering doth bring: [...] a [...]d then againe doth in [...]ulcate his Passion. 14 A deuil also he casteth out which his Disciples could not for their incredulitie and lacke of praying and fasting. 22 being yet in Galilee, he reuealeth more about his Passion, 24 and the tribute that the Collectors exacted for al, he payeth for himself and Peter: declaring yet with­al his freedom both by word and miracle.

verse 1 AND after six dayes IESVS taketh vnto him Peter and Iames and Iohn his bro­ther,The TRANS­FIGVRATION of our Lord, ce­lebrated in the Church the 6. of Aug. and bringeth them into a high moun­taine apart:Mr. 9, 2.verse 2 And he vvas ″ transfigured before them.Luc. 9, 28. And his face did shine as the sunne:2. Pet. 1, 17. & his garments became vvhite as snovv.The Gospel of the said feast, & of the 2. Sunday in Lent: and on the Saterday be­fore.verse 3 And behold there ″ appeared to them Moyses and Elias talking vvith him. ✝ verse 4 And Peter ansvvering, said to IESVS, Lord, it is good for vs to be here: if thou vvilt, let vs make here three tabernacles, one for thee, and one for Moyses, and one for Elias. ✝ verse 5 And as he vvas yet speaking, behold a bright cloude ours had ovved them. And loe a voice out of the cloude, saying. This is my vvelbeloued sonne, in vvhom I am vvel pleased: heare ye him. ✝ verse 6 And the disciples hearing it, fel vpon their face, and vverefore afraid. ✝ verse 7 And IESVS came and touched them: and he said to them, Arise, and feare not. ✝ verse 8 And they lifting vp their eyes, savv no body, but only IESVS. ✝ verse 9 And as they descended from the ″ mount, IESVS commaunded them, saying, Tel the vision to no body, til the Sonne 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 ansvvering, said to them, ″ Elias in deede shal come, and restore al things. ✝ verse 12 And I say to you, that Elias is already come, and they did not knovv him, but vvrought on him vvhatsoeuer they vvould. So also the Sonne of man shal suffer of them. ✝ verse 13 Then the Disciples vnderstoode, that of Iohn the Baptist he had spo­ken to them.

verse 14 And * vvhen he vvas come vnto the multitude,Mar. 9, 14. there came to him a man falling dovvne vpon his knees before him,Luc. 9, 37.verse 15 saying, Lord haue mercie vpon my sonne, for he is lunatike, and sore vexed: for he falleth often into the fire, and often into the vvater. ✝ verse 16 and I offered him to thy Disciples: and they could not cure him. ✝ verse 17 IESVS ansvvered and said, O faithles and peruerse generation, hovv long shal I be vvith [Page 49] you? Hovv long shal I suffer you? bring him hither to me. ✝ verse 18 And IESVS rebuked him, and the deuil vvent out of him, and the ladde vvas cured from that houre. ✝ verse 19 Then came the Disciples to IESVS secretely, and said, ″ Why could not vve cast him out? ✝ verse 20 IESVS said to them, because of your incre­dulity. for, amen I say to you, if you haue ″ faith as a mustard seede, you shal say to this mountaine, Remoue from hence thither: and it shal remoue, and nothing shal be impossible to you. ✝ verse 21 But this kinde is not cast out but by ″ prayer and fasting.

verse 22 And * vvhen they conuersed in Galilee,Mr. 9, 31 IESVS said to them,Luc. 9, 44. The Sonne of man is to be betraied into the hands of men: ✝ verse 23 and they shal kil him, and the third day he shal rise againe. And they vvere stroken sadde excedingly.

verse 24 And vvhen they vvere come to Capharnaum, there came they that receiued the didrachmes, vnto Peter, and said to him, Your maister doth he not pay theThese di­drachmes were peeces of mo­ney which they payed for tri­bute. didrachmes? ✝ verse 25 He saith, Yes. And vvhen he vvas entered into the house, IESVS preuented him, saying, what is thy opinion Simon? The kings of the earth of vvhom receiue they tribute or cense? of their children, or of strangers? ✝ verse 26 And he said, Of strangers. IESVS said to him, Then the ″ children are free. ✝ verse 27 But that vve may not scandalize them, goe thy vvaies to the sea, and cast a hooke: and that fish vvhich shal first come vp, take: and vvhen thou hast opened his mouth, thou shalt find a This stater was a double didrachme, and therfore was payed for two.stater: take that, and giue it them for ″ me and thee.


2. Transfigured.] Marke in this Transfiguration many maruelous points, as,Christ can exhi­bite his body vnder what for­me he list. that he made not only his owne body, which then was mortal, but also the bodies of Moyses and Elias, the one dead, the other to die, for the time as it were immortal: thereby to represent the state and glorie of his body and his Saincts in heauen. By which maruelous transfiguring of his body, you may the lesse maruel that he can exhibite his body vnder the forme of bread and vvine or otherwise as he list.

3. Appeared Moyses.] By this that Moyses personally appeared and was present with Christ,Saincts after their death dea­le with and for the liuing. it is plaine that the Saincts departed may in person be present at the affaires of the liuing. August. de cura pro mort. c. 15. 16. For euen as Angels els where, so here the Saincts also serued our Sauiour: and therfore as Angels both in the old Testament and the new, were present often at the affaires of men, so may Saincts.

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 Moyses in the bush and els where to others, he calleth the place of such Appa­ritions,Exo. 3, [...]. holy ground. Deuotion and Pilgrimage to the same. Wherby it is euident that by such Apparitions, places are sanctified, and there­vpon groweth a religion and deuotion 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 Primitiue Church, as vnto al those places which our Sauiour had sanctified with his presence and miracles, [Page 50] and therfore to the whole land of promis, The holy land. for that cause called the holy land. Su S. Hiero. in Epitap. Paula. & ep. 17. & 18 ad Mercellam.

11. Elias shal come.] He distinguisheth here plainly betwene Elias in person, who is yet to come before the iudgement:Elias. and betwene Elias in name,Luc. c. 17. to wit, Iohn the Baptist, who is come already in the spirit and vertue of Elias.Mal. 4, 5. So that it is not Iohn Baptist only nor principally of whom Mala­chie prophecieth (as our Aduersaries say) but Elias also him self in person.

19. Why could not we.] No maruel if the Exorcists of the Catholike Church which haue power to cast out diuels,True miracles onely in the Cath. Church. yet doe it not alwaies when they wil, and many times with much a doe: Wheras the Apostles hauing receiued this power * before ouer vncleane spirites, yet here cānot cast thē out.Mt. 10. But as for haeretikes, they can neuer doe it, nor any other true miracle, to confirme their false saith.

20. Faith as mustard seed.) This is the Catholike faith, by which only al miracles are wrought: yet not of euery one that hath the Catholike faith, but of such as haue a great and forcible faith and withal the gift of miracles. These are able as here wee see by Christes warrant not only to doe 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 moue mountaines in deede, as S. Paul also presupposeth, and S. Hierom affirmeth, and Ecclesiastical histories namely telleth of Gregorius Neocaesariensnis,Gregorius Than maturgus. that he moued a mountaine to make roome for the foundation of a Church, called therfore and for other his wonderful miracles, Thauma­turgus. And yet faithlesse Heretikes laugh at al such things and beleue them not.

21. Prayer aud fasting.) Prayer and Fa­sting. The force of fasting and praying: whereby also we may see that the holy Churche in Exorcismes doeth according to the Scriptures.Greg. Niss. de vit. Gregorij. When shee vseth beside the name of IESVS, many prayers and much fasting to driue out Deuils. because these also are here requi­red beside faith.

26. The Children fres.) Though Christ to auoid scandal, payed tribute, yet in deede he sheweth that both him self ought to be free from such payments (as being the kings sonne, aswel by his eter­nal birth of God the Father, as temporal of Dauid) and also his Apostles, as being of his familie, and in them their successors the whole Clergie, who are called in Scripture the lotte and portion of our Lord.The priuileges and exemptions of the Clergie. which exemption and priuilege being grounded vpon the very law of nature it self, and therfore practised euen among the Heathen (Gen. 42, 27.) good Christian Princes haue confirmed and ratified by their lawes in the honour of Christ, whose ministers they are, and as it were the kings sonnes. as S. Hierom declareth playnly in these wordes, We for his honour pay not tributes, and as the Kings sonnes, are free from such payments. Hiero. vpon this place.

27. Me and thee.] A great mysterie in that he payed not only for him self,Peters praemi­nence. but for Peter bearing the Person of the Churche, and in whom as the cheefe, the rest were conteyned. Aug. q. exno. Test. q. [...]5. to. 4.


To his Disciples he preacheth against ambition the mother of Schisme: 7 foretelling both the author vvhosoeuer he be, and also his folovvers, of their vvo to come. [...] and shevving on the contrary side, hovv precious Christian soules are to their Angels, to the Sonne of man, and to his Father. 15 charging vs therfore to forgiue our bre­thren, vvhen also vve haue iust cause against them, be it neuer so often, and to labour their saluation by al meanes possible.

verse 1 AT that houre the Disciples came to IESVS,Mr. 9, 34. saying.The Gospel on Michelmas day Septemb. 29. And vpon his Apparition Maij 8. ″ Who,Luc. 9, 46. thinkest thou, is the greater in the kingdom of heauen? ✝ verse 2 And IESVS calling vnto him a litle childe, set him in the middes of them, ✝ verse 3 and said, Amen I say to you, vnles you be conuerted, and be­come as litle children, you shal not enter into the kingdom of heauen. ✝ verse 4 Whosoeuer therfore shal humble him self as this Humility, in­nocencie, sim­plicity, cōmen­ded to vs in the state and person of a childe.litle childe, he is the greater in the kingdom of heauē. ✝ verse 5 And he that shal receiue one such litle childe in my name, recei­ueth me.Mr. 9, 42.verse 6 And * he that shal scandalize one of these litle [Page 51] ones that beleeue in me, it is expedient for him that a milstone be hanged about his necke,Lu. 17, 2 and that he be drovvned in the depth of the sea.

verse 7 Vvo be to the vvorld for scandals. for it is necessary that scandals do come: but neuerthelesse vvo to that man by vvhom the scandall commeth. ✝ verse 8 And * if thy ″ hand,Mt. 5, 30 or thy foote scandalize thee: cut it of, and cast it from thee.Mar. 9, 43. It is good for thee to goe in to life maimed or lame, rather then hauing tvvo hands or tvvo feete to be cast into euerlasting fire. ✝ verse 9 And if thine eye scandalize thee, plucke him out, and cast him from thee: It is good for thee hauing one eye to enter into life, rather then hauing tvvo eyes to be cast into the hel of fire. ✝ verse 10 See that you despise not one of these litle ones:Luc. 19, 10. for I say to you that ″ their Angels, in heauen alvvaies do see the face of my father vvhich is in hea­uen. ✝ verse 11 For * the Sonne of man is come to saue that vvhich vvas perished.Lu. 15, 4verse 12 * Hovv thinke you? If a man haue an hun­dred sheepe, and one of them shal goe astray: doth he not leaue ninetie nine in the mountaines, and goeth to seeke that which is straied? ✝ verse 13 And if it chaunce that he finde it: amen I say to you, that he reioyceth more fore that, then for the ni­netie nine that vvent not astray. ✝ verse 14 Euen so it is not the vvil of your father, vvhich is in heauen, that one perish of these litle ones.

verse 15 But * if thy brother shal offend against thee,Luc. 17, 3. goe,The Gospel vpō Tuesday the 3 weeke in Lent. and re­buke him betvvene thee and him alone. If he shal heare thee, thou shalt gaine thy brother. ✝ verse 16 and if he vvil not heare thee, ioyne vvith thee besides, one or tvvo: that in the mouth of * tvvo or three vvitnesses euery vvord may stand.Deu. 19, 15.verse 17 And if he vvil not heare them,That is (as S. Chrysostō here expoundeth it) tell the Pre­lates and cheefe Pastours of the Church: for they haue iuris­diction to bin­de and loose such offenders, by the wordes folowing v. 18. tel the Church. And if he vvil not heare the Church, let him be to thee as ″ the heathen and the Publican.verse 18 Amen I say to you, whatsoeuer you ″ shal binde vpon earth, shal be bound also in heauen: and vvhatsoeuer you ″ shal loose vpon earth, shal be loosed also in heauen. ✝ verse 19 Againe I say to you, that if tvvo of you shalAl ioyning together in the vnity of Chri­stes Churche in Councels and Synods, or pu­blike prayers, is of more force then of any par­ticular man. consent vpon earth, concerning euery thing vvhatsoeuer they shal aske, it shal be done to them of my father vvhich is in heauen. ✝ verse 20 For vvhere there be tvvo or three gathered in my name, there am I ″ in the mindes of them.

verse 21 Then came Peter vnto him and said,Lu. 17, 4 * Lord, how often shal my brother offend against me, and I forgiue him? vntil [Page 52] seuentimes? ✝ verse 22 IESVS said to him,Luc. 17, 4. I say not to thee * vntil seuen times:The Gospel vpō the 21 Sunday after Pentecost. but vntil ″ seuentie times seuen times. ⊢ ✝ verse 23 Therfore is the kingdom of heauen likened to a man being a king, that vvould make an account vvith his seruants. ✝ verse 24 And vvhen he began to make the account, there vvas one presented vnto him that ovved him ten thousand talents. ✝ verse 25 And hauing not vvhence to repay it, his lord commaunded that he should be sold, and his wife and children, and all that he had, and it to be repayed. ✝ verse 26 But that seruant falling dovvne, besought him, saying, Haue patience tovvard me, and I vvil repay thee all. ✝ verse 27 And the lord of that seruant moued vvith pitie, dimissed him, and the dette he forgaue him. ✝ verse 28 And vvhen that seruant vvas gone forth, he found one of his felovv-seruants that did ovve him an hundred pence: and laying hands vpon him thratled him, saying, Repay that thou ovvest. ✝ verse 29 And his felovv seruant falling dovvne, besought him, saying, Haue patience tovvard me, and I vvil repay the all. ✝ verse 30 And he vvould not: but vvent his vvay, and cast him into prison, til he repayed the dette. ✝ verse 31 And his felovv-seruants seeing vvhat vvas done, vvere very sorie, and they came, and told their lord al that vvas done. ✝ verse 32 Then his lord called him: and he said vnto him, Thou vngratious seruant, I forgaue thee al the dette because thou besoughtest me: oughtest nor thou therfore also to haue mercie vpon thy felovv-seruant, euen as I had mercie vpon thee? ✝ verse 33 And his lord being angrie deliuered him to the tor­menters, vntil he repayed al the dette. ✝ verse 34 So also shal my hea­uenly father doe to you, if you forgiue not euery one his bro­ther from your hartes. ⊢


1. Who is the greater.] The occasion of this question and of thier contention for Superioritie among the rest of their infirmities which they had before the comming of the Holy Ghost, was (as certaine holy Doctors write) vpon emulation toward Peter, whom only they saw preferred be­fore the rest in the payment of the tribute,C. 17. v. 27 by these wordes of our Sauiour, Geue it them for me and thee. Chrys. ho. 59. Hiero. in Mat. Vpon this place.

7. Scandals.] The simple be most annoyed by taking scandal of their preachers, Priests, and elders il 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 il example and slaunderous life the people be scādalized.

8. Hand, foote, eye.] By these partes of the body so necessarie and profitable for a man, is signi­fied, that whatsoeuer is neerest and deerest to vs, wife, children, freeudes, riches, al are to be con­te [...]ned and forsaken for to saue our soule.

10. Their Angels.] A great dignitie and a maruelous benefite that euery one hath from his [Page 53] Natiuitie an Angel for his custodie and Patronage against the wicked before the face of God.Protection of Angels. Hiero. vpon this place. And the thing is so plaine, that Caluin dare not deny it, and yet he wil needes doubt of it, lib. 1. Inst. c. 14. sect. 1.

17. Not heare the Church.] Disobedieuce to the Church. Not only Heretikes, but any other obstinate offender that wil not be iudged nor ruled by the Church, may be excommunicated, and so made as an Heathen or Pu­blican was to the Iewes,Excommunica­tion. by the discipline of the same, casting him our of the felowship of Catho­likes. Which Excommunication is a greater punishement then if he were executed by sword, fire, and wild beastes. Aug. cont. Adu. leg. li [...]. c. 17. And againe he saith, Man is more sharply and pitefully bound by the Churches Keies, then with any yron or adamantine manicles or fetters in the world. August. ibidem.

17. Heathen.] Heretikes therfore because they wil not heare the Church, be no better nor no otherwise to be esteemed of Catholikes, then heathen men and Publicans were esteemed of Catholikes, then heathen men and Publicans were esteemed among the Iewes.

18. You shal binde.] Mat. [...]. 18, 19. As before he gaue this power of binding and loosing ouer the whole,Power to bin­de and loose. first of al and principally to Peter, vpon 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, euery one in their charge. Hieron. lib. 1. c. 14. aduers. Iouin. and Epist. ad Heliod. Cyprian. de Vnit. Eccl. nu. 3.

18. Shal loose.] Our Lord geueth no lesse right and authoritie to the Churche to loose, then to binde,Li. 1. de [...]. c. 2. as S. Ambrose writeth against the Nouatians, who confessed that the Priests had power to binde, but not to loose.

20. In the middes of them.) Catholike As­semblies. Not al assemblies may chalenge the presence of Christ; but only such as be gathered together in the vnity of the Church, and therfore no conuenticles of Hereti­kes directly gathering against the Churche, are warranted by this place. Cypr. de vnit. Eccles. nu. 7. 8.

22. Seuentie times seuen.) There must be no end of forgeuing them that be penitent, either in the Sacrament by absolution, or one man an other their offenses.


He ansvvereth the tempting Pharisees,THE fourth part of this Gospel, Christs com­ming into Iurie to­ward his Passion. that the case of a man vvith his vvife shalbe (as in the first institution it vvas) vtterly indissoluble, though for one cause he may be diuorced. 10 And therevpon to his Disciples he highly commendeth Single life for hea­ven. 13 He vvil haue children came vnto him. 16 He shevveth vvhat is to be done to enter into life euerlasting: 20 What also, for a rich man to be perfect: 27 As also vvhat passing revvard they shal haue vvhich follovv that his counsel of perfection: 29 yea though it be but in some one peece.

verse 1 AND it came to passe,Mr. 10, 1. vvhen IESVS had ended these vvordes, he departed from Galilee, & came into the coastes of Ievvrie beyond Iordā, ✝ verse 2 and great multitudes folovved him: and he cured them there.

verse 3 And there came to him the Pharisees tempting him,The Gospel for Mariage. And for S. Agatha Febr. 5. and saying,make man Gen. 1, 27. Is it lavvful for a man to dimisse his vvife, for euery cause? ✝ verse 4 Who ansvvering, said to them, Haue ye not read, that he which did make' from the beginning, made them male and femal? And he said.Gen. 2, 24.verse 5 For this cause, man shal leaue father and mother, and shal cleane to his vvife: and they tvvo shal be in one flesh.verse 6 Therfore novv they are not tvvo, but one flesh. That therfore vvhich God hath ioyned together,Deut. 24, 1. let ″ not man separate. ⊢ ✝ verse 7 They say to him, why then * did Moyses commaund to giue a bil of diuorce, and to dimisse her? ✝ verse 8 He saith to them, Because Moyses for the hardnes of your hart permitted you to dimisse your vviues: [Page 54] but from the beginning it vvas not so.Mt. 5, 32verse 9 And I say to you, that * Whosoeuer shal dimisse his vvife,Mr. 10, 11. ″ but for fornication, and shal mary an other, doth committe aduoutrie: and he that shal mary her that is dimissed,Luc. 16, 18. committeth aduoutrie. ✝ verse 10 His disciples say vnto him, If the case of a man vvith his vvife be so,1. Cor. 7, 11. it is not expedient to mary. ✝ verse 11 Who said to them, ″ Not al [...]. caplunt.take this vvord, but they to vvhom it is giuen. ✝ verse 12 For there are eunuches which vvere borne so frō their mothers vvom­be: and there are eunuches vvhich were made by men: and there are eunuches, vvhich haue ″ gelded them selues for the kingdom of heauen. ″ He that can take, let him take. ⊢

verse 13 Then * were litle children presented to him,Mr. 10, 13. that he should ″ impose hands vpon them & pray.Luc. 18, 15. And the disciples rebuked them. ✝ verse 14 But IESVS said to them, Suffer the litle children, and stay them not from comming vnto me: for the kingdom of heauen is for such. ✝ verse 15 And when he had imposed hands vpon them, he departed from thence.

verse 16 And * behold one came and said to him,Mr. 10, 17. Good Maister, vvhat good shal I doe that I may haue life euerlasting? ✝ verse 17 Who said to him,Luc. 18, 18. what askest thou me of good? One is good, God. ButI see not (saith S. Augustine) why Christ should say, If thou wilt haue life euerlasting, keepe the com­maundements: if without ob­seruing of thē, by only faith one might be saued. Aug. de [...]id, & op. c. 15. if thou vvilt enter into life, keepe the com­maundements. ✝ verse 18 He saith to him,Exo. 20, 13. which? And IESVS said, Thou shalt not murder, Thou shalt not committe aduoutrie, Thou shalt not steale, Thou shalt not beare false vvitnes, ✝ verse 19 Honour thy father and thy mother, Leu. 19, 18. Thou shalt loue thy neighbour as thy self.verse 20 The yong man saith to him, Al these haue I kept from my youth: vvhat is yet vvanting vnto me? ✝ verse 21 IESVS said to him, ″ If thou vvilt be perfect, goe, sel the things that thou hast, & giue to the poore, and thou shalt haue treasure in heauen: and come, ″ folovv me. ✝ verse 22 And vvhen the yong man had heard this vvord, he vvent avvay sad: for he had many possessions. ✝ verse 23 And IESVS said to his disciples, ✝ Amen I say to you, that a rich man shal hardely enter into the kingdom of heauen. ✝ verse 24 And againe I say to you, it is easier for a camel to passe through the eye of a nedle, S. Marke ex­poundeth it thus, riche men trusting in their riches, ca. 10, 24.then for a rich man to enter into the kingdom of heauen. ✝ verse 25 And vvhen they had heard this, the disciples marueled very much, saying, who then can be saued? ✝ verse 26 And IESVS behol­ding, said to them. With men this is impossible: but vvith God ″ al things are possible. ✝ verse 27 Then Peter ansvvering, said to him,The Gospel vpō the Conuersion of S. Paul Ian. Behold vve haue ″ left al things, & haue folovved thee: ″ vvhat therfore shal vve haue? ✝ verse 28 And IESVS said to them, [Page 55] Amen I say to you,25. And in a v [...] ­tiue Masse of SS. Peter and Paul, and for holy Abbotes. that you vvhich haue folovved me, in the regeneration, when the Sonne of man shal sitte in the seate of his maiestie, you ″ also shal sitte vpon tvvelue seates, iudging the tvvelue tribes of Israel. ✝ verse 29 And euery one that hath left house, or brethren, or sisters, or father, or mother, orHereof is ga­thered that the Apostles amōg other things left their wiues also to folow Christ. Hiero. li. 1. aduers. Iouin. vvife, or children,Mr. 10, 31. or landes for my names sake: shal receiue an hun­dred fold, and shal possesse life euerlasting. ⊢ ✝ verse 30 And * many shal be first,Lu. 13, 30. that are last: and last, that are first.


6. Not man separate.] This inseparability betwixtman and wife riseth of that, that wedlocke is a Sacrament. Aug. li. 2. de pec. origine c. 34. to. 7. De [...]upt. & concupis. li. 1. c. 10.

9. But for fornication.) Mariage after diuorce vnlaw­ful. For aduoutrie one may dimisse an other, Mat. 5. But neither party can marry againe for any cause during life. Aug. li, 11. de adult. coniug. c. 21. 22. 24. for the which vnlawful act of marrying agayne, Fabiola that noble matrone of Rome albeit shee was the inno­cent part,In Epita­ph. Fabio­la. did publike penance, as S. Hierom writeth in her high commendation therefore. And in S. Paul Ro. 7. it is plaine that shee which is with an other man, her husband yet liuing, shal be called an aduouteresse: contrary to the doctrine of our Aduersaries.

11. Not al take.) Whosoeuer haue not this gift geuen them, it is either for that they wil not haue it, or for that they fulfil not that which they wil: and they that haue this gift or attayne to this word, haue it of God and their owne free wil. Aug. li. de grat. & lib. arbit. c. 4. So that it is euident no man is excluded from this gift,Orig. tract. 7. in Mat. but (as Origen here saith) it is geuen to al that aske for it: contrarie to our Aduersaries that say it is impossible, and that for excuse of breaking their vowes, wickedly say, they haue not the gift.

12. Gelded them selues.) Vow of chasti­tie.They geld them selues for the kingdom of heauen which vow chastity. Aug. de virginitate c. 24. which proueth those kind of vowes to be both lawful, and also more meritorious, and more sure to obtaine life euerlasting, then the state of wedlocke, contrarie to our Adu, in al respectes.

14. He that can.) Counsels not Precepts. It is not said of the Precepts, keepe them who can, for they be necessarie vnder paine of damnation to be kept:Aug. ser. 6. de temp. but of Counsels only (as of virginity, abstaining from flesh and wine, and of geuing al a mans goods away to the poore) it is said, He that can attaine to it, let him doe it: which is counsel only, not a commaundement. Contrary to our Adu. that say, there are no Counsels, but only precepts.

13. Impose.) Bishops and Religious mens blessing. They knew the valour of Christes blessing, and therfore brought their children to him: as good Christian people haue at al times brought their children to Bishops to haue their blessing. See Annotation before Chap. 10, 12. And of Religious mens blessing see Russin. li. 2. c. 1. hist. S. Hierom in Epitaph. Paulae c. 7. & in vit. Hilarionis, Theodoret, in historia sanctorū Patrum num. 8.

21. If thou wilt be perfect.] The Religious state of perfe­ction. Loe, he maketh a plaine difference betwene keeping the commaun­dements, which is necessary for euery man: and being perfect, which he counseleth only to them that wil. And this is the state of greate perfection which Religious men doe professe, according to Christes counsel here, leauing al things and folowing him.

21. Folow me.] Thus to folow Christ is to be without wife and care of children, to lacke pro­priety, and to liue in common, and this hath great reward in heauen about other states of life: which, S. Augustine saith, the Apostles folowed, and him self, 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. Al things possible.] This of the camel through a nedels eye, being possible to God, although he neither hath done it, nor by like wil doe it: maketh against the blasphemous infidelity of our Aduersaries that say, God can do no more then he hath done or wil doe. We see also that God can bring a camel through a nedels eye, and therfore his body through a doore, and our of the sepul­chre shut, and out of his mother a virgin, and generally aboue nature and contrary to nature do with his body as he list.

27. Left al.)Vow of pouer­tie in respect of reward. This perfection of leauing al things the Apostles vowed. Aug. li. 17. de Ciu. Dei c. 4.

27. What shal we haue.) They leaue al things in respect of reward, and Christ doeth wel allow it in them by his answer.

28. You also shal sitte.) Aug. in ps. 121. Note that not only Christ, who is the principal and proper iudge of the liuing and the dead, but with him the Apostles and al perfect Saints shal iudge: and yet that doeth nothing derogate to his prerogatiue, by whom and vnder whom they hold this and al other dignities in this life and the next.


To shevv hovv through Gods grace the Iewes shalbe ouerrunne of the Gentils, although they beginne after, he bringeth a parable of men working soner and later in the vineyard, but the later revvarded in the end euen as the first. 17 He reuealeth more to his Disciples touching his passion: 20 Bidding the ambitious tvvo suiters to thinke rather of suffering with him: 24 And teaching vs (in the rest of his Dis­ciples) not to be greeued at our Ecclesiastical Superiors, considering they are (as he was him self) is toile for our Saluation. 29 Then going out of Iericho, he geueth sight vnto tvvo blind.

verse 1 THE kingdom of heauen is like to a man that is an housholder vvhich vvēt forth early ″ in the morning to hire vvorkemen into his vineyard.The Gospel vpon the Sun­day of Septua­gesme.verse 2 And hauing made couenāt vvith the worke­men for a penie a day, he sent them into his vineyard. ✝ verse 3 And going forth about the third houre, he savv other standing in the market place idle, ✝ verse 4 and he said to them, Goe you also into the vineyard: and that vvhich shal be iust, I vvil giue you. ✝ verse 5 And they vvent their vvay. And againe he vvent forth about the sixt & the ninth houre: and did like­vvise. ✝ verse 6 But about the eleuenth houre he vvent forth and found other standing, & he saith to them, what stand you here al the day idle? ✝ verse 7 They say to him, Because no man hath hired vs. He saith to them, Goe you also into the vineyard.

verse 8 And vvhen euening vvas come, the lord of the vineyard saith to his bailife, Call the vvorkemen, and pay them their hire, beginning from the last euen to the first. ✝ verse 9 Therfore vvhen they vvere come that came about the eleuenth houre, they receiued euery one ″ a penie. ✝ verse 10 But vvhen the first also came, they thought that they should receiue more: and they also receiued euery one a penie. ✝ verse 11 And receiuing it theyThe Iewes are noted for enuying the vo­cation of the Gentiles, and their reward equal with thē selues. mur­mured against the good man of the house, ✝ verse 12 saying, These last haue continued one houre: and thou hast made them equal to vs that haue borne the burden of the day and the heates. ✝ verse 13 But he ansvvering said to one of them, Frende, I doe the no vvrong: didst thou not couenant vvith me for a penie? ✝ verse 14 Take that is thine, and goe: I vvil also giue to this last euen as to thee also. ✝ verse 15 Or, is it not lavvful for me to do that I vvil? is thine eye naught, because I am good? ✝ verse 16 So shal the last, be first:Mr. 10, 32. and the first, last. For many be called, but ″ fevv elect. ⊢

verse 17 * And IESVS going vp to Hierusalem,The Gospel in a [...]otiue Masse of the holy Crosse. tooke the tvvelue disciples secretly,Luc. 18, 31. and said to them, ✝ verse 18 Behold vve goe vp to [Page 57] Hierusalem, and the Sonne of man shal be deliuered to the cheefe priestes and to the Scribes, and they shal condemne him to death, ✝ verse 19 and shal deliuer him to the Gentiles to be mocked, & scourged, & crucified, and the third day he shal rise againe. ⊢

verse 20 * Then came to him the mother of the sonnes of Zebe­dee vvith her sonnes,Mr. 10, 35. adoring and desiring some thing of him.The Gospel vpon S. Iam [...]s day Iul. 25. And S. Iohns ante portam Latinam Ma [...]. 6.verse 21 Who said to her, what vvilt thou? She saith to him, Say that these my tvvo sonnes may sitte, one at thy right hād, and one at thy left hand in thy kingdom. ✝ verse 22 And IESVS ansvvering, said, You knovv not vvhat you desire. Can you drinke of the cuppe that I shal drinke of? They say to him, we can. ✝ verse 23 He saith to them, My cuppe in deede you shal drinke of: but to sitte at my right hand and left, is not mine to giue to you: but ″ to vvhom it is prepared of my father. ⊢ ✝ verse 24 And the ten hearing it, vvere displeased at the tvvo bre­thren. Mr. 10, 41.verse 25 And IESVS called them vnto him, and said, * You knovv that the princes of the gentilesSuperiority is not here for­bidden among Christians, nei­ther Ecclesiasti­cal nor tempo­ral: but heathe­nish tyranny is forbidden, and humility com­mended. ouerrule them: and they that are the greater,Lu. 22, 25. exercise povver against them. ✝ verse 26 It shal not be so among you, but vvhosoeuer vvil be the grea­ter among you, let him be your minister: ✝ verse 27 and he that vvil be first among you, shal be your seruant. ✝ verse 28 Euen as the ″ Sonne of man is not come to be ministred vnto, but to minister, and to giue his life a redemption for many. ⊢

verse 29 And * vvhen they vvent out from Iericho,Mr. 10, 46. a great multi­tude folovved him. ✝ verse 30 And behold tvvo blinde men sitting by the vvay side, heard that IESVS passed by, and they cried out saying, Lord, haue mercie vpon vs, sonne of Dauid. ✝ verse 31 And the multitude rebuked them that they should hold their peace. But they cried out the more, saying, Lord, haue mercie vpon vs, sonne of Dauid. ✝ verse 32 And IESVS stoode, and called them, and said, Vvhat vvil ye that I doe to you? ✝ verse 33 They say to him, Lord, that our eies may be opened. ✝ verse 34 And IESVS hauing compassion on them, touched their eies. And imme­diatly they savv, and folovved him.


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 iust and faithful of the first age: at the third houre, Abraham, Isaac, and Iacob, and the rest of their age: at the 6 houre of the day, Moyses, Aaron, and the rest: at the 9 houre, the Prophets: at the eleuenth, that is, at the later end of the world, the Christian [Page 58] Nations, Aug. de verb. Doniniser. 59. breifly, this calling at diuerse houres signifieth the calling of the Iewes from time to time in the first ages of the world, and of the Gentils in the later age thereof. It signifieth also that God calleth coūtries to the saith, some souer, some later: and particular men to be his seruants, some yonger, sme elder, of diuerse ages.

9. Peny.] The peny promised to al,Diuersitie of glorie in hea­uen. was life euerlasting, which is common to al that shal be saued:1. Cor. 15. but in the [...]me life there be degrees of glorie, as * betwixt starre and starre in the element. Aug. li. de virgi [...]t. c. 26.

16. Fewa [...]ct.] Those are elect which despised not their caller, but folowed and beleued him: for men [...] not but of their owne free will. Aug. li. 1 ad Simplic. q. 1.

23. To whom it is prepared.] Mt. 16, [...] The kingdom of heauen is prepared for them that are worthy of it and deserue it by their wel doing,Ro. 2. 6. as in holy Scripture it is very often, That God wil repay euery man according to his workes. Mt. 25, 34 and, Come ye blessed, possesse the kingdom prepared for you. Why? because I was hungrie, Difference of merites and reward. and you gaue me meate: thirstie, and you gaue me drinke: &c. Therfore doeth Christ say here, It is not mine to giue. because he is lust and wil not giue it to euery man without respect of their deserts: yea nor alike to euery one, but diuersly according to greater or lesser merits, as here S. Chryso,Chrys. ho. 66 in Mt. maketh it plaine, when our Sauiour telleth them, that although they suffer martyrdom for his sake, yet he hath not to giue them the two cheefe places. See S. Hiero. Vpon this place, and li. 2 adu. Iouin. c. 15. This also is a lesson for them that haue to bestow Ecclesiastical benefices, that they haue no carnal respect to kinred &c. but to the worthines of the persons.

[...]. As the sonne of man.] Io. 13, 1 [...]. Christ him self as he was the Sonne of man, was their and our Supe­riour, and * Lord and Maister, notwithstanding his humility: and therfore it is pride and haultinesse which is forbidden, and not Superiority or Lordship, as some Heretikes would haue it.


Being now come to the place of his Passion,THE FIFTH part, of the Holy weeke of his Passiō in Hierusa­lem. he entereth with humility and triumph together: 12 Sheweth his zeale for the house of God ioyned with great maruels. 15 And to the Rulers he boldly defendeth the acclamations of the children. [...] He [...]urseth also that fruitles lea [...]e tree: 23 auoucheth his power by the witnes of Iohn: 28 and foretelleth his in two parables their reprobation (with the Gen­tils vocation) for their wicked deserts, 42 and consequently their irreparable damnation that shal ensue therof.

verse 1 AND vvhen they drevv nigh to Hierusa­lem,The Gospel on Palme Sunday before the be­nedictiō of the Palmes. and vvere come to Beth-phagee vnto Mount-oliuet,Mr. 11, 1. then IESVS sent tvvo disciples,Lu. 19, 20.verse 2 saying to them,Io. 12, 15 Goe ye into the tovvne that is against you,PALME SVNDAY. and im­mediatly ″ you shal finde an asse tied and a colt vvith her: loose them & bring them to me: ✝ verse 3 and if any man shal say ought vnto you, say ye, that our Lord hath neede of them: and forthvvith he vvil let them goe.Esa. 62, 11.verse 4 And this vvas done that it might be fulfilled vvhich vvas spoken by the Prophet, saying, ✝ verse 5 Say ye to the daugh­ter of Sion, Zach. 9, 9. Behold thy king commeth to thee, meeke, & sitting vpon an asse and a colt the fole of her that is vsed to the yoke.verse 6 And the disciples going, did as IESVS commaunded them. ✝ verse 7 And they brought ″ the asse and the colt: and laide their garments vpon them, and made him to sit thereon. ✝ verse 8 And a very great multitude spred their * garments in the vvay: and others did cut boughes from the trees, and stravved them in the vvay: ✝ verse 9 and the multi­tudes [Page 59] that vvent before and that folovved, cried, saying, ″ Hosanna to the sonne of Dauid: Ps. 117, 26. blessed is he that commeth in the name of our Lord. ⊢ Hosanna in the highest.

verse 10 And vvhen he vvas entred Hierusalem,The Gospel vpō Tuesday the first weeke in Lent. the vvhole citie vvas moued, saying, who is this? ✝ verse 11 And the people said, This is IESVS the Prophet,Mr. 11, 15. of Nazareth in Galilee. ✝ verse 12 And * IESVS entred into the temple of God, and cast out al thatHow 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 chaires of them that sold pigeons he ouerthrevve: ✝ verse 13 and he saith to them,Esa. 56, 7. It is vvritten, My house shal be called the ″ house of prayer: but you haue made it a denne of theeues. ✝ And there came to him the blinde,Ier. 7, 11 and the lame in the temple: and he healed them. ✝ verse 15 And the cheefe priestes & Scribes seeing the maruelous things that he did, and the children crying in the temple, & saying, Hosanna to the sonne of Dauid: they had indignatiō, ✝ verse 16 and said to him, Hearest thou vvhat these say? And IESVS said to them, Very vvel,Ps. 8, 3. haue you neuer read, That out of the ″ mouth of infants and sucklings thou hast perfited praise?verse 17 And leauing them, he vvent forth out of the citie into Bethania, and remained there. ⊢

verse 18 And in the morning returning into the citie,MVNDAY. he vvas an hungred.Mr. 11, 13.verse 19 * And seeing a certaineThe Iewes hauing the wor­des of the law, and not the deedes, were the figtree ful of leaues, and void of fruite. Aug. de verb. Do. Serm. 44. figtree by the vvay side, he came to it: and found nothing on it but leaues only, and he saith to it, Neuer grovv there fruite of thee for euer. And incontinent the figtree vvas vvithered. ✝ verse 20 And the dis­ciples seeing it, marueled saying, Hovv is it vvithered incon­tinent? ✝ verse 21 And IESVS ansvvering said to them, Amen I say to you,Mt. 17, 20. * if you shal haue faith, and stagger not,TVESDAY. not only that of the figtree shal you doe, but and if you shal say to this mountaine, Take vp and throvv thy self into the sea, it shal be done. ✝ verse 22 And al things vvhatsoeuer you shal aske in prayer ″ beleeuing, you shal receiue.

verse 23 And vvhen he vvas come into the temple, there came to him as he vvas teaching, the cheefe Priests and auncients of the people,Mr. 11, 28. saying, * ″ In vvhat povver doest thou these things? and vvho hath giuen thee this povver? ✝ verse 24 IESVS ansvvering said to them,Lu. 20, 2 I also vvil aske you one vvord: vvhich if you shal tell me, I also vvil tel you in vvhat povver I doe these things. ✝ verse 25 The Baptisme of Iohn vvhence vvas it? from heauen, or from men? But they thought vvithin them selues, saying, ✝ verse 26 If vve shal say from heauen, he vvil say to vs, vvhy then did you not beleeue him? but if vve shal say from men: vve feare the multitude, for al hold Iohn as a Prophet. ✝ verse 27 And ansvvering [Page 60] to IESVS they said, We knovv not. He also said to them, Neither do I tel you in vvhat povver I doe these things.

verse 28 But vvhat is your opinion? A certaine man had tvvo sonnes: and comming to [...] the first, he said, Sonne, goe vvorke to day in my vineyard. ✝ verse 29 And he ansvvering, said, I vvil not. But aftervvard moued vvith repentance he vvent. ✝ verse 30 And comming to the other, he said likevvise. And he ansvvering, said, I goe Lord, and he vvent not. ✝ verse 31 Which of the tvvo did the fathers vvil? They say to him, The first. IESVS saith to them, Amē I say to you, that the Publicans and vvhoores goe before you into the kingdom of God. ✝ verse 32 For Iohn came to you in the vvay of iustice: and you did not beleeue him. but the publicans and vvhoores did beleeue him: but you seeing it, neither haue ye had repentance aftervvard, to beleeue him.

verse 33 An other parable heare ye:The Gospal vpon friday the second weeke in Lent. A man there vvas an hous­holder vvho * planted a vineyard,Es. 5, 1. and made a hedge round about it,Mr. 12, 1. and digged in it a presse,Lu. 20, 9. and builded a tovvre, and let it out to husbandmen: and vvent forth into a strange countrie. ✝ verse 34 And vvhen the time of fruites drevve nigh, he sent his seruants to the husbandmen, to receiue the fruites thereof. ✝ verse 35 And the husbandmen apprehending his seruants, one they beat, an other they killed, and an other they stoned. ✝ verse 36 Againe he sent other seruants moe then the former: and they did to them likevvise. ✝ verse 37 And last of al he sent to them his sonne, saying, They vvil reuerence my sonne. ✝ verse 38 But the husbandmen seeing the sonne, said vvithin them selues, This is the heire, come, let vs kil him, and vve shal haue his inheritaunce. ✝ verse 39 And apprehending him they cast him forth out of the vineyard, and killed him. ✝ verse 40 When therfore the lord of the vineyard shal come, vvhat vvil he doe to those husbandmen? ✝ verse 41 They say to him, The naughtie men he vvil bring to naught: and his vineyard he vvil let out to other husbandmen, that shal ren­der him the fruite in their seasons.

verse 42 IESVS saith to them, Haue you neuer read in the Scrip­tures, The stone which the builders reiected, Ps. 117, 22. the same is made into the head of the corner? By our lord was this done, and it is maruelous in our eyes.verse 43 Therfore I say to you, that the kingdom of God shal be taken avvay from you, and shal be giuen to a nation yelding the fruites thereof.Es. 8, 14verse 44 And * he that falleth vpon this stone, shal be broken: and on vvhom it falleth, it shal al to bruise him. ✝ verse 45 And vvhen the cheefe Priestes and Pharisees had heard his parables, they knevve that he spake of them. ✝ verse 46 And seeking [Page 61] to lay hands vpon him, they feared the multitudes: because they held him as a Prophet. [...]


2. You shal finde.] Christ by diuine power both knewe where these beasts were being absent, and commaunded them for his vse, being an other mans, and sodenly made the colt fitte to be ridden on, neuer broken before.

7. The asse and the col [...].] This asse vnder yoke signifieth the Iewes vnder the Law and vnder God their Lord,Hiero. in Mat. as it were his old and ancient people: the yong colt now first ridden on by Christ, signifieth the Gentiles, wilde hitherto and not broken, now to be called to the faith and to receiue our Sauiours yoke.Aug. li. 12 cōt. Faust. c. 42. And therfore the three last Euangelists writing specially to the Gentils, 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 solemne Procession euery yere vpon this day, specially in our Countrie when it was Catholike, with the B. Sacrament reue­rently caried, as it were Christ vpon the asse, and strawing of rushes and floures, bearing of Palmes, setting vp boughes,Al deuout offi­ces in that kin­de, exceding grateful. spredding and hanging vp the richest clothes, the quire and queristers singing as here the children and the people. al done in a very goodly ceremonie to the honour of Christ and the memorie of his triumphe vpon this day. The like seruice and the like duties done to him in al other solemne Processions of the B. Sacrament, and otherwise, be vndoubtedly no lesse grateful.

9. Hosanna.] These very wordes of ioyful crie and triumphant voice of gratulation to our Sauiour,HOSANN▪ holy Church vseth alwaies in the Preface of the Masse, as it were the voice of the Priest and al the people (who then specially are attent and deuout) immediatly before the Consecration and Eleuation, as it were expecting, and reioycing at his comming.

13. House of prayer.] Note here that he calleth external sacrifice (out of the Prophete Esay) prayer. For he speaketh of the Temple, which was builded properly and principally for sacrifice.

16. Mouth of infants.] Yong childrens prayers proceding from the instinct of Gods spirit,Prayers not vnderstood of the partie, are acceptable. be acceptable: and so the voices of the like, or of other simple folke now in the Church, though them selues vnderstand not particularly what they say, be maruelous grateful to Christ.

22. Beleeuing.] In respect of our owne vnworthinesse, and of the things not alwaies expedient for vs, we may wel doubt when we pray, whether we shal obtaine or no [...] but on Gods part we must beleeue, that is, we must haue no diffidence or mistrust either of his power or of his wil, if we be worthy,Mar [...]. 11, 22. and the thing expedient. And therfore S. Marke hath thus, Haue ye faith of God.

23. In what power?] The Heretikes presumptuously thinke them selues in this point like to Christ,Haeretike [...] run­ne, not sent. because they are asked, in what power they come, and who sent them: but when they haue answered this question as fully as Christ did here by that which he insinuateth of Iohns testimonie for his authority, they shalbe heard, and til then they shal be stil taken for those of whom God speaketh by the Prophete,Ier. 33. They [...]anne, and I sent them not.

28. The first.) The first sonne here is the people of the Gentils, because Gentility was before there was a peculiar and chosen people of the Iewes, and therfore the Iewes here as the later, are signified by the other sonne.


Yet by one other parable he fore sheweth the most deserued reprobation of the earthly and persecuting Iewes, and the gratious vocation of the Gentils in their place. 15 Then he defeateth the snare of the Pharisees and Herodians about paying tribute to Caesar. 23 He answereth also the inuention of the Sadducees against the Resurre­ction: 34 and a question that the Pharisees aske to pose him: turning and posing them againe, because they imagined that Christ should be no more then a man: [...] and so he putteth al the busy Secte [...] to silence.

[Page 62] verse 1 AND IESVS ansvvering, spake againe in para­bles to them,The Gospel vpō the 19 Sunday after Pentecost. saying: ✝ verse 2 The kingdom of heauen is likened to a man being a king, vvhich made a [...] mariage to his sonne. ✝ verse 3 And he sent his [...] seruants to call them that vvere inuited to the mariage: and they vvould not come. ✝ verse 4 Againe he sent other seruants, saying, Tel them that vvere inuited, Behold I haue prepared my dinner: my beeues and fatlings are killed, and al things are ready: come ye to the mariage. ✝ verse 5 But they neglected: and vvent their vvaies, [...] one to his farme, and an other to his merchandise: ✝ verse 6 and the rest laid hands vpon his seruants, and spitefully intreating them, murdered them. ✝ verse 7 But vvhen the king had heard of it, he vvas vvroth, and sending his hostes, destroied those murderers, and burnt their citie. ✝ verse 8 Then he saith to his seruants, The mariage in deede is ready: but they that vvere inuited, vvere not vvorthie. ✝ verse 9 Goe ye therfore into the high vvayes: and vvhosoeuer you shal finde, call to the mariage. ✝ verse 10 And his seruants going forth into the vvayes, ga­thered together al that they found,Not only good men be within the church, but also euil mē. against the Heretikes of these daies. bad and good: and the mariage vvas filled vvith ghestes. ✝ verse 11 And the king vvent in to see the ghestes: and he savv there a man not attired in a vved­ding garment. ✝ verse 12 And he saith to him, Frende, hovv camest thou in hither not hauing a vvedding garment? But he vvas dumme. ✝ verse 13 Then the king said to the vvaiters, Binde his hands and feete, and cast him into the vtter darkenes: there shal be vveeping & gnashing of teeth. ✝ verse 14 For many be called, but fevv elect. [...]

verse 15 * Then the Pharisees departing,Mr. 12, 13. consulted among them selues for to entrappe him in his talke. ✝ verse 16 And they send to him their disciples vvith the Herodians,Lu. 20, 20. saying, Maister, vve knovv that thou art a true speaker, and teachest the vvay of God in truth, neither carest thou for any man. for thou doest not respect the person of men: ✝ verse 17 tel vs therfore vvhat is thy opinion, is it lavvful to giue tribute to Caesar, or not? ✝ verse 18 But IESVS knovving their naughtines, said, what do you tempt me Hypocrites? ✝ verse 19 Shevv me the tribute coine. And they offred him a penie. ✝ verse 20 And IESVS saith to them, whose is this image and superscription? ✝ verse 21 They say to him, Caesars. Then he saith to them, Render therfore the things that are Caesars, [...] to Caesar:* Mr. 12, 19. and the things that are Gods, to God. ✝ verse 22 And hea­ring it they marueled,Lu. 20, 27. and leauing him vvent their vvaies.

verse 23 * That day there came to him the Sadducees, that say [Page 63] there is no resurrection:Act. 23, 6. and asked him, ✝ verse 24 saying, Maister, Moyses said, If a man die not hauing a childe, that his brother marie his wife, and raise vp seede to his brother. Deu. 25, 5.verse 25 And there vvere vvith vs seuen brethren: and the first hauing maried a vvife, died: and not hauing issue, left his vvife to his brother. ✝ verse 26 In like maner the second and the third euen to the seuenth. ✝ verse 27 And last of al the vvoman died also. ✝ verse 28 In the resurrection therfore vvhose vvife of the seuen shal she be? for they al had her. ✝ verse 29 And IESVS answering, said to them, You do erre, not knowing the Scrip­tures, nor the povver of God. ✝ verse 30 For in the resurrection nei­ther shal they marie not be maried: but are [...] as the Angels of God in heauen. ✝ verse 31 And concerning the resurrectiō of the dead, haue you not read that vvich vvas 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 Iacob? He is not God [...] of the dead, but of the liuing. ✝ verse 33 And the multitudes hearing it, marueled at his doctrine.

verse 34 * But the Pharisees hearing that he had put the Sadducees to silence,Mar. 12, 28. came together:The Gospel vpō the 17 Sunday after Pentecost.verse 35 and one of them a doctor of lavv asked of him, tempting him, ✝ verse 36 Maister, vvhich is the great commaundement in the lavv?Deut. 6, 5.verse 37 IESVS said to him, Thou shalt loue the lord thy God from thy whole hart, and with thy whole soul, and with thy whole minde.verse 38 This is the greatest and the first commaunde­ment. ✝ verse 39 And the second is like to this,Leu. 19, 18. Thou shalt loue thy neigh­bour as thyself.verse 40 [...] On these tvvo commaundements dependeth the vvhole Lavv and the Prophets.

verse 41 And * the Pharisees being assembled,Mr. 12, 35. IESVS asked them ✝ verse 42 saying,Lu. 20, 41. What is your opinion of Christ? Whose sonne is he? They say to him, Dauids. ✝ verse 43 He saith to them, Hovv then doth Dauid in spirit cal him Lord, saying, ✝ verse 44 The Lord said to my Lord, sitte on my right hand, Ps. 109. 1. vntil I put thine enemies the foote stole of thy feete?verse 45 If Dauid therfore call him Lord, hovv is he his sonne? ✝ verse 46 And no man could ansvver him a vvord: neither durst any man from that day aske him any more.


2. Mariage.) Then did God the Father make this mariage, when by the mysterie of the Incar­nation he ioyned to his sonne our Lord, the holy Church for his spouse. Greg. hom. [...]8.

3. Seruants.) The first seruants here sent to inuite, were the Prophets: the second, were the Apostles: and al that afterward conuerted countries, or that haue and doe reconcile men to the Church.Wordly excu­ses against re­conciliation.

5. One to his farme) Such as refuse to be reconciled to Christes Church, alleage often vaine impediments and worldly excuses, which at the day of iudgement wil not serue them.

[Page 64] 11. A man not attyred.] If profiteth not much to be within the Church and to be a Catholike, except a man be of good life, for such an one shal be damned, because with faith he hath not good workes:The Church cō ­sisteth of good and bad. as is euident by the example of this man, who was within, and at the feast as the rest, but lacked the garment of charitie and good workes▪ And by this man are represented al the bad that are called▪ and therfore 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 euident that the Church doth not consist of the elect only contrarie to our Aduersaries.

2 [...]. To Caesar.) Temporal duties and payments exacted by worldly Princes must be payed,Neither must temporal Prin­ces exact, nor their Subiects giue vnto them, Ecclesiastical iu­risdiction. so that God be not defrauded of his more soueraine dutie. And therfore Princes haue to take heede, how they exact: and others, how they geue to Caesar, that is, to their Prince, the things that are dewe to God, that is, to his Ecclesiastical ministers. Wherevpon S. Athanasius reciteth these goodly wordes out of an epistle of the ancient and famous Cōfessor Hosius Cordubensis to Cōstantius the Arian Emperour: Cease I beseche thee, and remember that thou art mortal, feare the day of iudgement, in­termedle not with Ecclesiastical matters, neither doe thou commaund vs in this kinde, but rather learne them of vs, to thee God hath committed the Empire, to vs he hath cōmitted the things that belong to the Church: and as he that with malicious eies carpeth thine Empire, gainesayeth the or­dinance of God: so doe thou also beware, lest in drawing vnto thee Ecclesiastical matters, thou be made guilty of a great crime. It is written, Geue ye the things that are Caesars, to Caesar: and the things that are Gods, to God. Therfore neither is it lawful for vs in earth to hold the Empire, neither hast thou (O Emperour) power ouer incense and sacred things. Athan. Ep. ad Solit. vitā agentes. And S. Ambrose to Valentinian the Emperour (who by the il counsel of his mother Iustina an Arian, re­quired of S. Ambrose to haue one Church in Millan deputed to the Arian Heretikes) saith: we pay that which is Caesars, to Caesar: and that which is Gods, to God. Tribute is Caesars, it is not denied: the Church is Gods, it may not verely be yelded to Caesar: because the Temple of God can not be Caesars right. Which no man can deny but it is spoken with the honour of the Emperour. for what is more honorable then that the Emperour be said to be the sonne of the Church? For a good Em­perour is within the Church, not aboue the Church, Ambr. lib. 5. Epist. Orat. de Basil. trad.

30. As Angels.) As Christ proueth here,The Saints hea­re our prayers. that in heauen they neither marry nor are married, because there they shal be as Angels: by the very same reason, is proued, that Saints may heare our prayers and helpe vs, be they neere or farre of, because the Angels do so, and in euery moment are present vvher they list, and neede not to be neere vs, when they heare or helpe vs.

30. As Angels.) Not to marry nor be married,Religious single life, Angelical. is to be like to Angels: therfore is the state of Religious men and women and Priests, for not marrying, worthely 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 disproueth the Heretike Vigilantius, and in him these of our time, which to diminish the honour of Saincts, call them of purpose, dead men.

40. On these two.) Hereby it is euident that al dependeth not vpon faith only,Not onely faith. but much more vpon charitie (though faith be the first) which is the loue of God and of our neighbour, which is the summe of al the law and the Prophetes: because he that hath this double charitie expressed here by these two principal commaundemēts, fulfilleth and accomplisheth al that is commaunded in the Law and the Prophetes.


The Scribes and Pharisees after al this, continuing stil incorrigible, although he wil haue the doctrine of their Chaire obeied, yet against their workes (and namely their ambition) he openly inueigheth, crying to them eight woes for their eightfold hy­pocrisie and blindnes: 34 and so concluding with the most worthy reprobation of that persecuting generation and their mother-citie Ierusalem with her Temple.

verse 1 THEN IESVS spake to the multitudes and to his disciples,The Gospel vpō Tuesday the se­cond weeke in Lent.verse 2 saying, Vpon [...] the chaire of Moyses haue sitten the Scribes and the Pharisees. ✝ verse 3 Al things therfore [...] vvhatsoeuer they shal say to you, ob­serue ye and doe ye:Luc. 11, 46. but according to their vvorkes doe ye not,Act. 15, 10. for they say and doe not. ✝ verse 4 For * they binde heauy bur­dens & importable: and put them vpon mens shoulders: [Page 65] but vvith a finger of their ovvne they vvil not moue them. ✝ verse 5 But they doe al their vvorkes, for to be seen of men▪ for they make brode theirThese phyla­cteries were peeces of parche­ment, wherein they wrote the ten cōmaunde­ments, and fol­ded it, and ca­ried it on their forehead be­fore their eies, imagining gros­ly and supersti­tiously, that so they fulfilled that which is said Deu. 6, They shal be immouea­ble before thine eies. Hiero. in 23▪ Mat. phylacteries,Deu. 22, 12. and enlarge their * fringes. ✝ verse 6 And they [...] loue the first places at suppers, and * the first chai­res in the Synagogs,Nu. 15, 38.verse 7 and salutations in the market-place, and to be called of men,Mr. 12, 38. Rabbi. ✝ verse 8 But be not you called Rabbi. for [...] one is you [...] maister, and al you are brethren. ✝ verse 9 And call none father to your selfe vpon earth: for one is your father, he that is in heauen.Ia. 3, 1.verse 10 Neither * be ye called [...] maisters: for one is your maister, Christ. ✝ verse 11 He that is the greater of you, shal be your seruiteur. ✝ verse 12 And he that exalteth him self, shal be hum­bled: and he that humbleth him self, shal be exalted. [...]

verse 13 But vvo to you [...] Scribes & Pharisees, hypocrites: because you shut the kingdom of heauen before men. For your sel­ues do not enter in: & those that are going in, you suffer not to enter.

verse 14 Wo to you Scribes and Pharisees, hypocrites: because you * deuoure vvidovves houses,Lu. 20, 47. [...] praying long prayers▪ for this you shal receiue the greater iudgement.

verse 15 Wo to you Scribes and Pharisees, hypocrites: because you goe round about the sea and the land, to make one pros­elyte: and vvhen he is made, you make him the childe of hel [...] double more then your selues.

verse 16 Wo to you blinde guides, that say, Whosoeuer shal svveare by the temple, it is nothing: but he that shal svveare by the gold of the temple, is bound. ✝ verse 17 Ye foolish and blinde, for vvhether is greater, the gold, or the temple that sancti­fieth the gold? ✝ verse 18 And vvhosoeuer shal svveare by the altar, it is nothing: but vvhosoeuer shal svveare by the gift that is vpon it, is bound. ✝ verse 19 Ye blinde, for vvhether is greater, the gift, or the altar that [...] sanctifieth the gift? ✝ verse 20 He therfore that svveareth by the altar, svveareth by it and by al things that are vpon it: ✝ verse 21 and vvhosoeuer shal svveare by the temple, svveareth by it and [...] by him that dvvelleth in it: ✝ verse 22 and he that svveareth by heauen, svveareth by the throne of God & by him that sitteth thereon.

verse 23 Wo to you Scribes and Pharisees, hypocrites: because you tithe mint, and anise, and cummin, and haue left the vveightier things of the lavv, iudgemēt, and mercie, and faith. these things you ought to haue done, & not to haue omit­ted those. ✝ verse 24 Blinde guides, that straine a g [...]at, and svvallovv a camel.

[Page 66]verse 25 Wo to you Scribes and Pharisees, hypocrites: because you make cleane that on the outside of the cuppe and dish: [...] they are ful▪ but vvithin you are ful' of rapine and vncleannes. ✝ verse 26 Thou blinde Pharisee, first make cleane the inside of the cuppe and the dish, that the outside may become cleane.

verse 27 Wo to you Scribes and Pharisees, hypocrites: because you are like to vvhited sepulchres, vvhich outvvardly appeare vnto mē beautiful, but vvithin are ful of dead mens bones, and al filthines. ✝ verse 28 So you also outvvardly in deede [...] appeare to men iust: but invvardly you are ful of hypocrisie and iniquitie.

verse 29 Wo to you Scribes and Pharisees, ye hypocrites: be­cause you build the Prophets sepulchres, and [...] garnish the moniments of iust men, ✝ verse 30 and say: If vve had been in our fathers dayes, vve had not been their felovves in the bloud of the Prophets. ✝ verse 31 Therefore you are a testimonie to your ovvne selues, that you are the sonnes of them that killed the Prophets. ✝ verse 32 And fil you vp the measure of your fathers. ✝ verse 33 You serpents,The Gospel vpō S. Steuens day Decemb. 26. vipers broodes, hovv vvil you flee from the iudgement of hel? ✝ verse 34 Therfore behold I send vnto you Pro­phets and vvise men and scribes, and of them you shal kil & crucifie, and of them you shal scourge in your Synagogs, and persecute from citie into citie: ✝ verse 35 that vpon you may come al the iust bloud that vvas shed vpon the earth,Gen. 4, 8▪ from the bloud of * Abel the iust euē vnto the bloud of * Zacharias the sonne of Barachias,2. Par. 24, 22.vvhom you murdered betvvene the temple and the altar. ✝ verse 36 Amen I say to you, al these things shal come vpon this generation.Luc. 13, 34.verse 37 * Hierusalem, Hierusalem, vvhich killest the Prophets, and stonest them that vvere sent to thee, hovv often vvould I gather together thy children as the henne doth gather together her chickens vnder her vvinges, and thouFree wil. vvouldest not? ✝ verse 38 Behold, your house shal be lest de­sert to you. ✝ verse 39 For I say to you, you shal not see me from hence forth til you say, Blessed is he that commeth in the name of our Lord. [...]


2. Chaire of Moyses.] The See of Ro­me preserued in truth. God preserueth the truth of Christian religion in the Apostolike See of Rome, which is in the new law answerable to the chaire of Moyses, notwithstāding the Bishops of the same were neuer so wicked of life: yea though some traitour as il as Iudas were Bishop thereof, it should not be preiudicial to the Church and innocent Christians, for whom our Lord prou [...]ding said, Doe that which they say, but doe not as they doe. August. Epist. 165.

[Page 67] 3. Whatsoeuer they shal say.]Cōtra lit. Petil. li. 2. c. 51. Why (saith S. Augustin) dōest thou call the Apostolike Chaire the chaire of pestilence?The dignitie of the See of Ro­me, notwith­standing some euil Bishops thereof. If for the men, why? Did our Lord Iesus Christ for the Pharisees, any vvrong to thee Chaire vvherein they sate? Did he not commend that chaire of Moyses, and preseruing the honour of the chaire, reproue them? For he saith: They sitte vpon the Chaire of Moyses, that vvhich they say, doe ye. These things if you did vvel consider, you vvould not for the men vvhom you defame, blaspheme the See Apostolike,Cōtra lit. Petil. li. 2. c. 61. vvhervvith you doe not communicate. And againe he saith: Neither for the Pharisees (to vvhom yu compare vs not of vvisdom but of malice) did our Lord commaund the Chaire of Moyses to be forsaken, in vvhich chaire verely he figured his ovvne▪ for he vvarneth the people to doe that vvhich they say, and not to doe that vvhich they doe, and that the holinesse of the Chaire be in no case forsaken, nor the vnity of the flocke deuided, for the naughty Pastours.

6. Loue the first places.) He condemneth not dew places of Superiority geuen or taken of men according to their degrees, but ambitious seeking for the same, and their prowde hart and vvicked intention, which he saw within them, and therfore might boldly reprehend them.

8. One is your maister.) Many maisters are many Arch-heretikes. In the Catholike Church there is one Maister, Christ our Lord, and vnder him one Vicar, with whom al Catholike Doctors and teachers are one, because they teach al one thing, but in Arch-heretikes it is not so, where euery one of them is a diuerse maister, and teacheth contrarie to the other, and wil be called Rabbi and Maister, euery one of their owne Disciples: Arius a Rabbi among the Arians, Luther among the Lutherans, and among the Caluinists Caluin.

10. Maisters.) Doctors, Mas­ters, and spiri­tual fathers. Wiclefe and the like Heretikes of this time doe herevpon condemne de­grees of Schole and titles of Doctors and Maisters: where they might as wel reproue S. Paul for calling him self Doctor and Maister of the Gentiles: 1. Tim. 2. 2. Tim. 1. and for sayingEph. 4. that there should be alwayes Doctors in the Church, and whereas they bring the other words folowing, against Religious men who are called fathers: as wel might they by this place take away the name of carnal fathers, and blame S. Paule for calling him self the only spiritual father of the Corinthians.1. Cor. 4, 15 but in deede nothing is here forbidden but the contentious diuision and partiality of such as make them selues Ringleaders of Schismes and Sectes, as Donatus, Arius, Luther, Caluin.

11. Scribes and Pharisees.] The honour of Priesthod. In al these reprehensions it is much to be noted, that our Sauiour for the honour of Priesthod neuer reprehendeth Priests by that name. Cypr. ep. 65. whereas our Here­tikes vse this name of purpose in reproche and despite.

14. Praying long prayers.) The intention. They are not reprehended here for the things them selues, which for the most part are good, as, long prayer, making Proselytes, garnishing the Prophetes sepulchres, &c. but for their wicked purpose and intention, as before is said of fasting, prayers, almes, Mat. 6.

15. Double more.) Not only faith. They that teach that it is ynough to haue only faith, doe make such Chri­stians, as the Iewes did Proselytes, children of Hel far more then before. August. lib. de fide & oper. cap. 26.

19. Sanctifieth.) Note that donaries and gifts bestowed vpon 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 Christes body and bloud,The altar is sanctified by our Lords body therevpon. by touching the same, and the altar it self wherevpon it is consecrated. whereof Theophylacte writeth thus vpon this place: In the old lavv Christ permitteth not the gift to be greater then the altar, Theophyl. but vvith vs, the altar is sanctified by the gift: Mat. 23. for the hostes by the diuine grace are turned into our Lords body, and therfore 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 Saincts, is al referred to the honour of God, whose Gospel it is, whose Saincts they are.

28. Appeare to men.) Christ might boldly reprehend them so often and so vehemently for hypocrisie, because he knew their harts and intentions: but we that can not see within men, may not presume to call mens external good doings, hypocrisie: but iudge of men as we see and know.

29. Garnish▪) Christ blameth not the Iewes for adorning the sepulchres of the Prophetes, but entwyteth them of their malice toward him, and of that which by his diuine knowledge he foresaw, that they would accomplish the wickednes of their fathers in sheding his bloud, as their fathers did the bloud of the Prophetes. Hilar.


To his Disciples (by occasion of Hierusalem and the Temples destruction) he foretelleth▪ * vvhat things shalbe before the consummation of the vvorld, as specially, 14 the Churches ful preaching vnto al nations: 15 then, vvhat shalbe in the very con­summation, to vvit, Antichrist vvith his passing great persecution and seduction, but for a short times▪ 29 then incontinent, the Day of iudgement to our great com­fort in those miseries vnder Antichrist. 35 As for the moment, to vs it perteineth not to knovv it, 37 but rather euery man to vvatch, that vve be not vnprouided vvhen he commeth to ech one particularly by death.

verse 1 AND IESVS being gone out of the temple, vvent.Mr. 13, 1▪ And his disciples came to shevv him the buildings of the tēple.Lu. 21, 5▪verse 2 And he ansvve­ring said to thē, Do you see al these things? Amen I say to you, there shal [...] not be left here a stone vpon a stone that shal not be destroied.

verse 3 And vvhen he vvas sitting vpon Mount-oliuet,The Gospel for a votiue Masse in time of war­re▪ and for ma­ny Martyrs. the dis­ciples came to him secretly, saying: Tel vs, vvhen shal these things be? and vvhat shal be [...] the signe of thy comming, and of the consummation of the vvorld? ✝ verse 4 And IESVS ansvve­ring, said to them,TVESDAY night. Bevvare that no man [...] seduce you: ✝ verse 5 for many shal come in my name saying, [...] I am Christ: and they shal seduce many. ✝ verse 6 For you shal heare of vvarres, & bruites of vvarres. See that ye be not troubled. for these things must be done: but the end is not yet. ✝ verse 7 for nation shal rise against nation, and kingdom against kingdom: and there shal be pestilences, and famines, and earth-quakes in places, ✝ verse 8 and al these things are the beginnings of sorovves.Mat. 10, 17▪ [...]verse 9 Then * shal they deliuer you into tribulation, and shal kil you: and you shal be odious to al nations for my names sake. ✝ verse 10 And then many shal be scandalized: and they shal deliuer vp one an other: and they shal hate one an other. ✝ verse 11 And manyThere were in the people false Prophetes, as among you also shal be lying Maisters, which shal bring in Sectes of perdition. 2. Pet. 2. false­prophets shal rise: and shal seduce many. ✝ verse 12 And because [...] iniquitie shal abound: the charitie of many shal vvaxe cold. ✝ verse 13 But he that shal perseuêre to the end, he shal be saued. [...]verse 14 And this Gospel of the kingdom [...] shal be preached in the vvhole vvorld, for a testimonie to al nations, and then shal come the consummation.

verse 15 Therfore vvhen you shal see [...] the abomination of desolation, vvhich vvas spoken of by Daniel the Prophet,The Gospel vpō the last Sunday after Pentecost. standing in the holy place (he that readeth,Dan. 9, 27. let him vnderstand) ✝ verse 16 then they that are in levvrie, let them flee to the mountaines: ✝ verse 17 and he that is on the house-toppe, let him not come dovvne [Page 69] to take any thing out of his house: ✝ verse 18 and he that is in the field, let him not goe backe to take his coate. ✝ verse 19 And vvo to thē that are vvith childe, and that giue sucke in those dayes. ✝ verse 20 But pray that your flight be not in the vvinter or on the Sabboth. ✝ verse 21 For there shal be then great tribulation, such as hath not been from the beginning of the vvorld vntil novv, neither shal be. ✝ verse 22 And vnles those daies had been shortened, no flesh should be saued: but for the elect the daies [...] shal be shorte­ned. ✝ verse 23 Then if any man shal say vnto you, LoeWhosoever draweth Christ or his Church from the Com­munion and fe­lowship of al Nations Chri­stened, to one corner, towne, or Countrie, be­leeue him not. Aug. de vnit. Ec. c. 1. here is Christ, or there: do not beleeue him. ✝ verse 24 For there shal rise false-Christes and false-Prophets, and shal shevv [...] great si­gnes and vvonders, so that the elect also (if it be possible) may be induced into errour. ✝ verse 25 Loe I haue foretold you. ✝ verse 26 If therfore they shal say vnto you, Behold he is in the desert: goe ye not out: behold [...] in the closets, beleeue it not. ✝ verse 27 For as lightening cōmeth out of the east, and appeareth euen into the vvest, so shal also the aduent of the sonne of man be. ✝ verse 28 Wheresoeuer the body is, thither shal the egles also be gathered together.

verse 29 And [...] immediatly after the tribulation of those dayes * the sonne shal be darkened,Ezech. 32, 7. and the moone shal not giue her light,Ioel 3, 15▪ and the starres shal fal from heauen,Dan. 7, 15. and the powers of heauen shal be moued: ✝ verse 30 and then shal appeareThis signe of the Sonne of man, is the holy Crosse, which thē shal appea­re to the Iewes to their confu­sion. Chrys. in Mat. ho. 77. It shal be no lesse confusion to Heretikes that can not abide the signe there­of. the signe of the Sonne of man in heauen: and then shal al tribes of the earth bevvaile: and they shal see the Sonne of man comming in the cloudes of heauen vvith much povver and maiestie. ✝ verse 31 And he shal send his Angels vvith a trumpet, and a great voyce: and they shal gather together his elect from the foure vvindes, from the furthest partes of heauen euen to the endes thereof. ✝ verse 32 And of the figtree learne a parable: When novv the bough thereof is tender, and the leaues come forth, you knovv that sommer is nigh. ✝ verse 33 So you also, vvhen you shal see these things, knovv ye that it is nigh euen at the doores. ✝ verse 34 Amen I say to you, that this generation shal not passe, til al these things be done. ✝ verse 35 Heauen and earth shal passe, but my vvordes shal not passe. [...]

verse 36 But of that day and houre no body knovveth, neither the Angels of heauen, but the Father alone.Gen. 7, 5.verse 37 And as * in the dayes of Noe, so shal also the comming of the Sonne of man be. ✝ verse 38 For as they vvere in the dayes before the floud, eating and drinking, marying and giuing to mariage, euen vnto that day in vvhich Noe entred into the arke, ✝ verse 39 and knevve not til [Page 70] the floud came, and tooke them al: so also shal the cōming of the Sonne of man be. ✝ verse 40 Then two shal be in the field: one shal be taken, and one shal be left. ✝ verse 41 tvvo vvomen grinding in the mill: one shal be taken, and one shal be left. ✝ verse 42 Watch therfore because you knovv not vvhat houre your Lord vvil come.The Gospel for a Cōfessor that is a Bishop. And for S. Cle­ment martyr, Nouemb. 23.verse 43 But this knovv ye,1. Thes. 5, 1. that * if the good man of the house did knovv vvhat houre the theefe vvould come, he vvould surely vvatch, and vvould not suffer his house to be broken vp. ✝ verse 44 Therefore be you also ready, because at vvhat hou [...]e you knovv not, the Sonne of man vvil come.

verse 45 Who, thinkest thou, is a faithful and vvise seruant, vvhom his lord hath appointed ouer his familie, to giue them meate in season? ✝ verse 46 Blessed is that seruant, vvhom vvhen his lord cōmeth, he shal finde so doing. ✝ verse 47 Amen I say to you, that ouer al his goods shal he appoint him. ⊢ ✝ verse 48 But if that naughtie seruant shal say in his hart, My lord is long a comming: ✝ verse 49 and shal beginne to strike his felovv-seruants, and eateth, and drinketh vvith drunkards: ✝ verse 50 the lord of that seruant shal come in a day that he hopeth not, and an houre that he knovveth not, ✝ verse 51 and shal deuide him, and appoint his por­tion vvith the hypocrites: there shal be vveeping and gna­shing of teeth.


2. Not left.] This was fulfilled 40 yeres after Christes Ascension by Vespasian the Empe­rour and his sonne Titus. Euseb. li. [...]. c. 6. & seq. ex Iosepho. Vpon which wordes, There shal not be left &c. The Church cā neuer faile. which threaten the destruction of the Iewes Temple:Mt. 16. Li. adu. Gentes [...] Christus sit Deus, propè finē. and those wordes, Vpon this Rocke I wil build my Church, which promise the building of the Catholike Church of al nations: S. Ch [...]y­sostome making a long comparison of these two prophecies of Christ, saith thus: Thou seest in both, his great and vnspeakable power, in that that he increased and built vp them that wor­shipped him, and those that stumbled at him, he abased, destroyed, and plucked them vp by the roote. Doest thou see how whatsoeuer he hath built, no man shal destroy: and whatsoeuer he hath destroyed, no man shal build? He builded the Church, and no man shal 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 haue endeuoured both to destroy that, and could not: and they haue attempted to build vp this, and they could not doe that neither, &c.

3. The signe.] Our Maister knowing that it was not profitable nor seemly for them to know these secretes, gaue them by way of Prophecie, warning of diuerse miseries, signes, and tokens, that should fall, some further of, and some neerer the later day: by which the faithful might alwayes prepare them selues, but neuer be certaine of the houre, day, moneth, nor yere, when it should fall. Aug. Ep. 10.

4. Seduce.] The first and principal warning,Heretikes sedu­ce vnder faire titles. needful for the faithful from Christes Ascension to the very end of the world, is, that they be not deceaued by Heretikes, which vnder the titles of true teachers and the name of Christ and his Gospel, wil seduce many.

5. I am Christ.] Not only such as haue named them selues Christ, as Simon, Menander, and such like: but al Arch-heretikes be Christes to their folowers, Luther to the Lutherans, Caluin to the Caluinists: because they beleeue them, rather then Christ speaking in his Church.

[Page 71] 12. Iniquity abound.] When Heresie and false teachers reigne in the world, namely toward the later day, wicked life aboudeth, and charity decayeth.The Gospel now preached to Infidels.

14. Shal be preached.] The Gospel hath been preached of late yeres, and now is, by holy Reli­gious men of diuers Orders, in sundery great Countries which neuer 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 diuerse prophanations of the Temple of Hierusalem, when the sacrifice and seruice of God was taken away. but specially it shal be fulfilled by Antichrist and his Precursors, when they shal abolishe the holy Masse,The abolishing of the holy sacrifice of the Masse by Anti­christ and his ministers. which is the Sacrifice of Christes body and bloud, and the only soue­raine worship dewe to God in his Church: as S. Hyppolytus writeth in these wordes: The Churches shal lament with great lamentation, because there shal neither oblation be made, nor incense, nor worship grateful to God. But the sacred houses of Churches shal be like to cottages, and the pretious body and bloud of Christ shal not be extant (openly in Churches) in those dayes, the Liturgie (or Masse) shal be extinguished, the Psalmodie shal cease, the reciting of the Scriptures shal not be heard. Hippol. de Antichristo. By which it is plaine that the Heretikes of these daies be the special fore-runners of Antichrist.

22. Shal be shortened.] Antichrist. The reigne of Antichrist shal be short, that is, three yeres and a halfe. Dan. 7. Apoc. 11. Therfore the Heretikes are blasphemous and ridiculous, that say, Christes Vicar is Antichrist, who hath sitten these 1500 yeres.

24. Great signes.] These signes and miracles shal be to the outward appearance only, for S. Paule calleth them * lying signes,1. Thes. 2. to seduce them only that shal perish. Wherby we see that if Here­tikes could worke feyned and forged miracles, yet we ought not to beleeue them, much lesse when they can not so much as seeme to doe any.

26. In closets.] The secrete cō ­uenticles of He­retikes. Christ hauing made the Churches authority bright and clere to the whole world, warneth the faithful to take heede of Heretikes and Schisinatikes, which haue their con­uenticles aside in certaine odde places and obscure corners, alluring curious persons vnto them. Aug. li. 1. q. Euang. q. 38. Catholike Chri­stians secretely assembling in time of persecu­tion. For as for the comming together of Catholikes to serue God in secrete places, that is a necessarie thing in time of persecution, and was vsed of Christians for three hundred yeres together after Christ,Act. 1, 12. * and the Apostles also and disciples came so together in Hierusalem for feare of the Iewes. And Catholikes doe the same at this day in our countrie, not drawing religion into corners from the society of the Catholike Church, but practising secretely the same faith, that in al Christendom shineth and appeareth most gloriously.

29. Immediatly.] If the later day shal immdediatly folow the persecution of Antichrist, which is to endure but three yeres and halfe,Antichrist. as is aforesaid: then is it mere blasphemie to say, Gods Vicar is Antichrist, and that (by their owne limitation) these thousand yeres almost.


Continuing his Sermon, he bringeth two parables, of ten Virgìns, and of Talents, to shew how it shalbe in Domesday with the Faithful that prepare, and that pre­pare not themselues. 31 Then also without parables he sheweth that such Faith­ful as doe workes of mercy, shal haue for them life euerlasting: and such as doe not, euerlasting damnation.

verse 1 THEN shàl the kingdom of heauen be like to ten [...] virgins:The Gospel for holy Virgins. vvhich taking their [...] lampes vvent forth to meete the bridegrome and the bride. ✝ verse 2 And fiue of them vvere foolish, and fiue vvise. ✝ verse 3 but the fiue foolish, hauing taken their lampes, did not take ″ oil vvith them: ✝ verse 4 but the vvise did tak [...] oile in their vessels vvith the lampes. ✝ verse 5 And the bridegrom [...] tarying long, they slumbered all the slept. ✝ verse 6 And at midni [...]t there vvas a clamour made, Behold the bridegrome com [...], goe [Page 72] ye forth to meete him. ✝ verse 7 Then arose al those virgins: and they trimmed their lampes. ✝ verse 8 And the foolish said to the vvise, Giue vs ofIf we be not in the fauour of God, and haue not our owne merites, we shal not be holpen by other mens deserts at the day of iudge­ment. your oile: because our lampes are going out. ✝ verse 9 The vvise ansvvered, saying, Lest peraduenture there suffise not for vs and you, goe rather to them that sel: and bie for your selues. ✝ verse 10 And vvhiles they vvent to bie, the bride­grome vvas come: and they that vvere ready, entred vvith him to the mariage, and the gate vvas shut. ✝ verse 11 But last of al come also the other virgins, saying: Lord, Lord, open to vs. ✝ verse 12 But he ansvvering said, Amen I say to you, I knovv you not. ✝ verse 13 Watch ye therfore, because you knovv not the day nor the houre. ⊢

verse 14 For * euen as a man going into a strange countrie,The Gospel for a Cōfessor that is a Bishop. cal­led his seruants,Luc. 19, 12. and deliuered them his goods. ✝ verse 15 And to one he gaue fiue talents, and to an other tvvo, and to an other one, to euery one according to his propre facultie: and immediatly he tooke his iourney. ✝ verse 16 And he that had recei­ued the fiue talents, vvent his vvay, and occupied vvith the same, and gained other fiue. ✝ verse 17 Likevvise also he that had re­ceiued the tvvo, gained other tvvo. ✝ verse 18 But he that had recei­ued the one, going his vvay digged into the earth, and hid his lords money. ✝ verse 19 But after much time the lord of those ser­uants commeth, and made a count vvith them. ✝ verse 20 And there came he that had receiued the fiue talents, and offred other fiue talents, saying, Lord fiue talents thou didst deliuer me, beholdFree will with Gods gra­ce doth merite. I haue gained other fiue besides. ✝ verse 21 His lord said vnto him: wel fare thee good and faithful seruant, because thou hast been faithful ouer a fevv things, I vvil place thee ouer many things: enter into the ioy of thy lord. ✝ verse 22 And there came also he that had receiued the tvvo talents, and said, Lord tvvo talents thou didst deliuer me: behold I haue gai­ned other tvvo. ✝ verse 23 His lord said to him, wel fare thee good and faithful seruant: because thou hast been faithful ouer a fevv things, I vvil place thee ouer many things, enter into the ioy of thy lord. ⊢ ✝ verse 24 And he also that had receiued the one talent, came forth, and said, Lord, I knovv that thou art a hard man, thou reapest vvhere thou didst not sovv: and gatherest vvhere thou stravvedst not: ✝ verse 25 and being afraid I vvent, and hid thy talent in the earth: behold loe here thou hast that vvhich thine is. ✝ verse 26 And his lord ansvvering, said to him:A terrible example for al such as do not employ the ve­ry least gift of God, to his glo­rie. Naughtie and sloughtful seruant, thou didst knovv that I reape vvhere [Page 73] I sovv not, & gather vvhere I stravved not: ✝ verse 27 thou oughtest therfore to haue committed my money to the bankers, and comming I might haue receiued mine ovvne [...] vvith vsurie. ✝ verse 28 Take ye avvay therfore the talent from him, and giue it him that hath ten talents.Mr. 13, 12.verse 29 For to * euery one that hath shal be gi­uen, and he shal abound: but from him that hath not, that also vvhich [...] he seemeth to haue,Lu. 8, 18 shal be taken avvay from him. ✝ verse 30 And the vnprofitable seruant cast ye out into the vtter dark­nesse. There shal be vveeping and gnashing of teeth.

verse 31 And vvhen the sonne of man shal come in his maiestie,The Gospel vpō munday the first weeke of Lent. and al the Angels vvith him, then shal he sitte vpon the seate of his maiestie: ✝ verse 32 and al nations shal be gathered together before him, and he shal [...] separate them one from an other, as the pastor separateth the sheepe from the goates: ✝ verse 33 and shal set the sheepe at his right hand, but the goates at his left. ✝ verse 34 Then shal the king say to them that shal be at his right hand, Come ye blessed of my father, possesse you the king­dom This kingdō then is prepared for those onely that do good workes: as Christ also sig­nifieth els whe­re, saying that it is not in his po­wer to giue it otherwise. See the annot. [...]. 20, 23. prepared for you from the foundation of the vvorld. ✝ verse 35 for I vvas an hungred, and [...] you gaue me to eate: I vvas a thirst, and you gaue me to drinke. ✝ verse 36 I vvas a stranger, and you tooke me in: naked, and you couered me: sicke, and you visi­ted me. I vvas in prison, and you came to me. ✝ verse 37 Then shal the iust ansvve [...] him, saying: Lord, vvhen did vve see thee an hun­gred, and fed thee: a thirst, and gaue thee drinke? ✝ verse 38 and vvhen did vve see thee a stranger, and tooke thee in? or na­ked, and couered thee? ✝ verse 39 or vvhen did vve see thee sicke or in prison: and came to thee? ✝ verse 40 And the king ansvvering, 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 shal say to them also that shal be at his left hand, [...] Get ye avvay from me you cursed into fire euerlasting, vvhich vvas prepa­red for the Deuil and his angels. ✝ verse 42 for I vvas an hungred, and you [...] gaue me not to eate: I vvas a thirst, and you gaue me not to drinke. ✝ verse 43 I was a stranger, and you tooke me not in: na­ked, and you couered me not: sicke, and in prison, and you did not visite me. ✝ verse 44 Then they also shall ansvver him, saying, Lord, vvhen did vve see thee an hungred, or a thirst, or a stran­ger, or naked, or sicke, or in prison: and did not minister to thee? ✝ verse 45 Then he shal ansvver 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 shal goe into punishment euer­lasting: but the iust, into life euerlasting. ⊢


1. Virgi [...]s.] These virgins fiue wise, and fiue foolish, signifie that in the Church militant there be good and bad:Good workes necessarie. which bad shal be shut out at the later day, although they haue lampes (that is faith) as the other, because their lampes are out, that is, their faith is dead without charity and good workes to lighten them Greg. ho. 12.

1. Lampes.] These lampes lighted, be good workes, namely of mercy, and the laudable con­uersation which shineth before men. Aug. ep. 120, c. 33.

3. Oyle.) Right intētion. This oyle is the right inward intention directing our workes to Gods glorie, and not to the praise of our selues in the sight of men. Aug. ep. 120, c. 33.

27. With vsurie.) Vsurie is here taken for the lawful gaine that a man getteth by wel employing his goods. When God geueth vs any talent or talents, he looketh for vsurie, that is, for spiritual increase of the same by our diligence and industrie.

29. That which he seemeth to haue.] We must vse Gods gifts. He is said to haue Gods gifts, that vseth them, and to such an one God wil increase his giftes. He that vseth them not, seemeth to haue, rather then [...]ath them, and from him God wil withdraw that which before he gaue.

32. Separate.) Good and bad in the Church. Lo here is the separation, for in the Church militant they liued both together. As for Heretikes, they went out of the Church before, and separated them selues, and therfore are not to be separated here, as being iudged already.

34. Come ye, 41 get ye away.) Heauen is the reward of good workes, and Hel of the contrarie. It is no incongruity that God should say, Goe into euerlasting fire, to them that by their free wil haue repelled his mercie: and to the other, Come ye blessed of my father, take the kingdom prepared for them, that by their free wil haue receiued faith, and con­fessed their sinnes and done penance. Aug. li. 2 act. cum Fel. Manich. c. 8.

35. You gaue me.) Hereby we see how much almes-deedes and al workes of mercy preuaile towardes life euerlasting, and to blot out former sinnes. Aug. in Ps. 49.

42. Gaue me not.) He chargeth them not here that they beleeued not, but that they did not good workes. For such did beleeue, but they cared not for good workes, as though by dead faith they might haue come to heauen. Aug. defid. & op. c. 15. & ad Dulcit. q. 2. to. 4.


To the Councel of the Iewes, Iudas by occasion of Marie Magdaelens [...]intmēt, doth sell him for litle. 17 After the Paschal lambe, 26 he giueth them that bread of life (promised Io. 6.) in a mystical Sacrifice or Separation of his Body and Bloud. 31 And that night he is after his prayer 47 taken of the Iewes men, Iudas being their captaine: and forsaken of the other eleuen for feare: 57 is falsely accused, and impiously condemned of the Iewes Councel, 67 and shamefully abused of them: 69 and thrise de [...]ied of Peter: Al, euen as the Scriptures and him self had often foretold

verse 1 AND it came to passe,The Passion ac­cording to S. Matthew in these two Cha­pters, is the Gospel at Masse vpon Palme Sunday. vvhen IESVS had ended al these vvordes,Mr. 14, 1 he said to his Dis­ciples,Lu. 22, 1verse 2 You knovv that after tvvo dayes shal be Pasche, and the Sonne of man shal be deliuered to be crucified. ✝ verse 3 Then vvere gathered together the cheefe Priestes and auncients of the peo­ple into the court of the high priest,TENEDRE Wenesday. vvho vvas called Cai­phas: ✝ verse 4 and they consulted hovv they might by some vvile apprehend IESVS, and kil him. ✝ verse 5 But they said, Not on the festiual day, lest perhaps there might be a tumult among the people.

[Page 75]verse 6 And * vvhen IESVS vvas in Bethania in the house of Simon the Leper,Mr. 14, 3.verse 7 there came to him a vvoman hauing an alabaster-boxe of pretious ointment,Io. 12, 3. and povvred it out vpon his head as he sate at the table. ✝ verse 8 And the Disciples seeing it, had indignation saying, whereto is [...] this vvast? ✝ verse 9 for this might haue been sold for much, and giuen to the poore. ✝ verse 10 And IESVS knovving it, said to them: why do you mo­lest this vvoman? for she hath vvrought a [...] good vvorke vpon me. ✝ verse 11 For the poore you haue alvvayes vvith you: but me [...] you haue not alvvayes. ✝ verse 12 For she in povvring this oint­ment vpon my body: hath done it to burie me. ✝ verse 13 Amen I say to you, vvheresoeuer this Gospel shal be preached in the vvhole vvorld, that also vvhich she hath done,Hereby [...] learne that the good workes of Saincts are to be recorded and set forth to their honour in the Church af­ter their death. whereof rise their holy daies and Cōmemo­rations. shal be re­ported for a memorie of her. ✝ verse 14 * Then vvent one of the Tvvel­ue,Mr. 14, 10. vvhich vvas called Iudas Iscarioth, to the cheefe Priestes, ✝ verse 15 and said to them,Lu. 22, 3 what vvil you giue me, and I vvil deliuer him vnto you? But they appointed vnto him thirtie peeces of siluer. ✝ verse 16 And from thenceforth he sought opportunitie to betray him.

verse 17 And * the first day of the Azymes the Disciples came to IESVS,Mr. 14, 12. saying,MAVNDY thursday. where vvilt thou that vve prepare for thee to eate the Pasche?Lu. 22, 7verse 18 But IESVS said, Goe ye into the citie to a certaine man: and say to him, The Maister saith, My time is at hand, vvith thee do I make the Pasche vvith my Disciples. ✝ verse 19 And the Disciples did as IESVS appointed them, and they prepared the Pasche. ✝ verse 20 But vvhen it vvas euen, he sate downe vvith his [...] tvvelue Disciples. ✝ verse 21 And vvhile they vvere eating, he said: Amen I say to you, that one of you shal betray me. ✝ verse 22 And they being very sad,Ps. 40, 10. began euery one to say, Is it I Lord? ✝ verse 23 But he ansvvering said, * He that dippeth his hand vvith me in the dish, he shal betray me. ✝ verse 24 The Sonne of man in deede goeth as it is vvritten of him: but vvo be to that man, by vvhom the Sonne of man shal be betrayed. It vvere good for him, if that man had not been borne. ✝ verse 25 And Iudas that betrayed him, ansvvering said, Is it I Rabbi? He saith to him, Thou hast said.

verse 26 And * vvhiles they vvere at supper, IESVS [...] tooke bread, and [...] blessed,1. Cor. 11, 24. and brake: and he gaue to his Disciples, and said, Take ye, and eate: [...] THIS IS [...] MY BODY. ✝ verse 27 And taking the chalice, [...] he gaue thankes: and gaue to them, saying: DrinkeSee the mar­gent note Mar. 14, 23. ye al of this. ✝ verse 28 For THIS IS [...] MY BLOVD OF [Page 76] THE NEVV TESTAMENT, VVHICH SHAL BE SHED FOR MANY VNTO REMISSION OF SIN­NES. ✝ verse 29 And I say to you, I vvil not drinke from henceforth of this [...] fruite of the vine,THVRSDAY night. vntil that day vvhen I shal drinke it vvith you nevv in the kingdom of my father. ✝ verse 30 And an hymne being said, they vvent forth vnto Mount-oliuet.

verse 31 Then IESVS saith to them,The NOCTVR­NE of Mattins in the Churches Seruice, answe­reth to this night part of our Sauiours Passion, and so consequently the other Ca­nonical houres to the rest. Al you shal be scandalized in me, in this night. For it is vvritten,Zach. 13, 7. I vvil strike the Pastor, and the sheepe of the flocke shal be dispersed.verse 32 But after I shal be risen againe, I vvil goe before you into Galilee. ✝ verse 33 And Peter an­svvering, said to him, Although al shal be scandalized in thee, I vvil neuer be scandalized. ✝ verse 34 IESVS said to him, Amen I say to thee, that in this night before the cocke crovv, thou shalt denie me thrise.Io. 13, 38.verse 35 * Peter saith to him, Yea though I should die vvith thee, I vvil not denie thee. Likevvise also said al the Disciples.

verse 36 Then IESVS commeth vvith them into a village called Gethsémani: and he said to his Disciples, Sitte you here til I goe yonder, and pray. ✝ verse 37 And taking to him Peter and the tvvo sonnes of Zebedee, he began to vvaxe sorovvful and to be sad. ✝ verse 38 Then he saith to them: My soul is sorovvful euen vnto death: stay here, and vvatch vvith me. ✝ verse 39 And being gone forvvard a litle, he fel vpon his face, praying, and saying, My Father, if it be possible, let this chalice passe from me. ne­uerthelesse [...] not as I vvil, but as thou. ✝ verse 40 And he commeth to his Disciples, and findeth them sleeping, and he saith to Peter, Euen so? Could you not vvatch one houre vvith me? ✝ verse 41 ″ Watch ye, and pray that ye enter not into tentation. The spirit in deede is prompt, but the flesh vveake. ✝ verse 42 Againe the second time he vvent, and prayed, saying, My Father, if this chalice may not passe, but I must drinke it, thy vvil be done. ✝ verse 43 And he commeth againe, and findeth them sleeping: for their eyes vvere become heauy. ✝ verse 44 And leauing them, he vvent againe: and he prayed the third time, saying the self same vvord. ✝ verse 45 Then he commeth to his Disciples, and saith to them, Sleepe ye novv and take rest: behold the houre approcheth, and the Sonne of man shal be betrayed into the hands of sin­ners. ✝ verse 46 Rise, let vs goe: behold he approcheth that shal be­tray me.

verse 47 * As he yet spake,10. 18, 3. behold Iudas one of the Tvvelue came, and vvith him a great multitude vvith svvordes and clubbes, sent from the cheefe Priestes and the auncients of the people. [Page 77]verse 48 And he that betrayed him, gaue them a signe, saying, whom­souer I shal kisse, that is he, hold him. ✝ verse 49 And forthvvith cō ­ming to IESVS, he said, Haile Rabbi. And he kissed him. ✝ verse 50 And IESVS said to him, Freend, vvhereto art thou come? Then they drevve neere, and laid hands on IESVS, and held him. ✝ verse 51 And behold one of them that vvere vvith IESVS, stretching forth his hand, drevve out his svvord: and striking the seruant of the high Priest, cut of his eare. ✝ verse 52 Then IESVS saith to him, Returne thy sword into his place: for al that take the svvord, shal perish vvith the svvord. ✝ verse 53 Thinkest thou that I cannot aske my Father: and he vvil giue me presently more then tvvelue legions of Angels? ✝ verse 54 Hovv then shal the scriptures be fulfilled, that so it must be done? ✝ verse 55 In that houre IESVS said to the multitudes: You are come out as it vvere to a theefe vvith svvordes and clubbes to apprehēd me: I sate daily vvith you teaching in the temple: and you laid no hands on me. ✝ verse 56 And al this vvas done, that the scriptures of the Pro­phers might be fulfilled. Thē the disciples al leauing him, fled.

verse 57 But they taking hold of IESVS, led him to Caiphas the high Priest, vvhere the Scribes and auncients vvere assem­bled. ✝ verse 58 And Peter folovved him a farre of, euen to the court of the high Priest. And going in he sate vvith the seruants, that he might see the end. ✝ verse 59 And the cheefe Priestes and the vvhole Councel sought false vvitnes against IESVS, that they might put him to death: ✝ verse 60 and they found not, vvhereas many false vvitnesses had come in. And last of al there came tvvo false vvitnesses: ✝ verse 61 and they said, * This man said, I am able to de­stroy the temple of God,Io. 2, 19. and after three dayes to reedifie it. ✝ verse 62 And the high Priest rising vp, said to him: Ansvverest thou nothing to the things vvhich these do testifie against thee? ✝ verse 63 But IESVS held his peace. And the high Priest said to him: I adiure thee by the liuing God, that thou tel vs if thou be Christ the sonne of God. ✝ verse 64 IESVS saith to him, Thou hast said.Dan. 7, 13. neuertheles I say to you, hereafter you shal see * the Sonne of man sitting on the right hand of the povver of God, and comming in the cloudes of heauen. ✝ verse 65 Then the high Priest rent his garments, saying, He hath blasphe­med, vvhat neede vve vvitnesses any further? behold, novv you haue heard the blasphemie, ✝ verse 66 hovv thinke you? But they ansvvering said, He is guilty of death. ✝ verse 67 Then did they spit on his face, and buffeted him, and other smote his [Page 78] face vvith the palmes of their hands, ✝ verse 68 saying, Prophecie vnto vs O Christ: vvho is he that strooke thee?

verse 69 But Peter sate vvithout in the court: and there came to him one [...] vvenche, saying: Thou also vvast vvith IESVS the Galilean. ✝ verse 70 But he denied before them all, saying, I vvot not vvhat thou sayest. ✝ verse 71 And as he vvent out of the gate, an other vvenche savv him, and she saith to them that vvere there, And this felovv also vvas vvith IESVS the Nazarite. ✝ verse 72 And againe he denied vvith an othe, That I knovv not the man. ✝ verse 73 And after a litle they came that stoode by, and said to Peter, Surely thou also art of them: for euen thy speache doth be­vvray thee. ✝ verse 74 Then he began [...] to curse and to svveare that he knevve not the man.To this time the LAVDES do answer in the Churches Ser­uice. And incontinent the cocke crevve. ✝ verse 75 And Peter remembred the vvord of IESVS vvhich he had said, Before the cocke crovv, thou shalt deny me thrise. And going forth, ″ he vvept bitterly.


1. This wast.] Cost vpō Chur­ches, altars, &c. Cost bestowed vpon Christes body then aliue, being to the same not necessary, seemed to the disciples lost and fruitles: so the like bestowed vpon the same body if the Sacra­ment, vpon altars, or Churches, seemeth to the simple lost, or lesse meritorious, then if the same were bestowed vpon the poore.

10. Good worke.] Cost bestowed for religion, deuotion, and signification, is a meritorious worke,Releefe of the poore. and often more meritorious then to geue to the poore,Ambros li. 2 Off. c. 2 [...]. though both be very good, and in some case the poore are to be preferred: yea * in certaine cases of necessity, the Church wil breake the very cōsecrated vessels and iewels of siluer and gold, and bestow them in workes of mercy. But we may remember very wel, and our fathers knew it much better, that the poore were then best releeued, when most was bestowed vpon the Church.

11. Haue not.) We haue him not in visible maner as he conuersed on the earth with his disciples, needing releefe like other poore men:Christ alwaies with vs in the B. Sacrament. but we haue him after an other sort in the B. Sacrament, and yet haue him truly and really the self same body. Therfore he saith, they should not haue him, because they should not so haue him, but after an other maner, as when he said Luc. 24 as though he were not then with them, when I was with you.

20. Twelue.) It must needes be a great mysterie that he was to worke in the institution of the new Sacrifice by the maruelous transmutatiō of bread and wine into his body and bloud.A wonderful mysterie in the Institution of the B. Sacra­ment. Whereas he admitted none (although many present in the citie) but the twelue Apostles, vvhich were already taught to beleue it without contradiction Io. 6, and were to haue the administration and conse­cration thereof by the Order of Priesthod, which also was there geuen thē to that purpose. Whereas at the eating of the Paschal lambe al the familie was wont to be present.

[...]6. He tooke bread.) Here at once is instituted, for the continuance of the external office of Christes eternal Priesthod according to the order of Melchisedec, both a Sacrifice and a Sacrament, though the Scriptures geue neither of these names to this action:The holy Eu­charist is both a Sacrifice and a Sacrament. and our Aduersaries without al reason or religion accept in a sort the one, and vtterly deny the other. A Sacrifice, in that it is or­deined to continew the memory of Christes death and oblation vpon the Crosse, and the appli­cation of the general vertue thereof to our particular necessities, by cōsecrating the seueral [...]lemēts not into Christes whole person as it was borne of the virgin or now is in heauen, but the bread into his body apart, as betrayed, broken, and geuen for vs: the wine into his bloud apart, as shed out of his body for remission of sinnes and dedication of the new Testament, which be conditions of his person as he was in sacrifice and oblation. In which mystical and vnspeakable maner, he would haue the Church to offer and sacrifice him daily, and he in mysterie and Sacrament dyeth, [Page 79] though now not only in heauen, but also in the Sacramēt, he be in deede per Concomitantia [...] (as the Church calleth it, that is, by sequele of al his partes to ech other) whole, aliue, and immortal. Which point because ou [...] Aduersaries vnderstand 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 or­deined to be receiued into our bodies and to feede the same to resurrection and immortality, and to geue grace and saluation to our soules, if we worthely receiue it.

26. Blessed.) The blessing of Christ referred to the creatures and working an effect in thē. Our Aduersaries for the two wordes that are in Greeke and Latin, benedixit, and, gratias egit, he blessed, he gaue thankes, vse only the later, of purpose to signifie that Christ blessed not nor consecrated the bread and the wine, and so by that blessing wrought any effect vpon them, but gaue thankes only to his father, as we doe in saying grace. But the truth is that the word [...], signifieth properly to blesse, and is referred to the thing that is blessed, as Luc. 9 of the fishes, [...], benedixit eis, he blessed them, and thereby wrought in them that wonderful multiplication. So the blessing of God is alwayes effectual: and therfore here also he blessed the bread,Consecration. and by that blessing, with the wordes folowing, made it his body. Ambros. li. de his qui initi. myst. c. 9. Aug. ep. 59 ad Paulinum. Now whereas taking the cuppe it is said, he gaue thankes. We say that it is al one with blessing, and that he blessed the cuppe, as before the bread: [...] Cor. 10. as it is euident by these wordes of S. Paul, Calix cui benedicimus, the cuppe which we blesse: and therfore he calleth it, Calicem benedictionis, the cuppe of blessing; vsing the same Greeke word that is spoken of the bread. But why is it then said here, he gaue thankes? because we trans­late the wordes faithfully as in the Greeke and the Latin, and because the sense is al one, as we are taught by S. Paul before alleaged, and by the fathers, which cal this geuing of thankes ouer the cuppe or ouer the bread, [...]. the blessing therof. S. Iustin. in fin. 2. Apol. Panem Eucharistisatum: S. Iren [...]e li. 4. c. 34. Panem in quo grati [...] act [...] sunt. S. Cyprian de coen. do. Calix solenni benedictione sacratus. that is, The bread blessed by geuing thankes vpon it. The cuppe consecrated by solemne blessing.

26. This is.)Transsubstan­tiation. The bread and the wine be turned into the body and bloud of Christ by the same omnipo­tent power by which the world was made, and the word was incarnate in the wombe of the virgin. Damasc. li. 4 c. 14. Cypr. de Coen. Domini. Amb. li. de myst. init. c. 9.

26. My body.)No figuratiue but a real pre­sence. He said not, This bread is a figure of my body: or, This wine is a figure of my bloud: but, This is my body, and, This is my bloud. Damasc. li. 4 c. 14. Theophyl. in hunc locum. Cone. 2. N [...]c. act. 6, to. 4 eiusdem actionis in fine. When some fathers cal it a figure or signe, they meane the outward formes of bread and wine.

28. Bloud of the new Testament.) As the old Testament was dedicated with bloud in these wordes, This is the bloud of the Testament &c. Heb. 9. so here is the institution of the new Testa­ment in Christes bloud, [...]. by these wordes, This is the bloud of the new Testament &c. Which is here mystically shed, [...]. and not only afterward vpon the Crosse: for the Greeke is the present tense in al the Euangelistes, [...]. and S. Paul: and likewise speaking of the body 1 Cor. 11. it is in the Greeke the pre­sent tense, and Luc. 22. and in the Latin here. And the Heretikes them selues so put it in their translations.

29. Fruite of the vine.) The elements after consecra­tiō called bread and wine. S. Luke putteth these wordes before he come to the consecration, whereby it seemeth that he speaketh of the wine of the Paschal lambe, and therfore nameth it, the fruite of the vine. but if he speake of the wine which was now his bloud, he nameth it notwithstā ­ding wine, as S. Paule nameth the other bread, for three causes: first because it was so before: as Eue is called Adams bone,Gen. 2. and, Aarons rod deuoured their roddes: Whereas they were not now roddes, 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 formes of bread and wine, and things are called as they appeare: as when Raphael is called a yong 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 vs in body and soule to euerlasting life.

[...]9. Not as I wil.) A perfect example of obedience and submitting our self and our willes to Gods will and ordinance in al aduersity: and that we should desire nothing temporal, but vnder the condition of his holy pleasure and appointment.

41. Watch and pray.) De [...]rat. Hereof came Vigils and Nocturnes,Vigils and No­cturnes. that is, watching and praying in the night,Do. nu. [...]5. commonly vsed in the Primitiue Church of al Christians, as is plaine by S. Cyprian andAdu. Vigilant. ep. [...]3. S. Hierom: but afterward and vntil this day, specially of Religious persons.

69. Wench.)The vertue of the holy Ghost. S. Gregorie declaring the difference of the Apostles before the receiuing of the Holy Ghost and after, saith thus: Euen this very Pastor of the Church him self, at whose most sacred body we sitte, how weake he was, the wenche can tell you: but how strong he was after, his answer to the high Priest declareth, Act. 5. 29: We must obey God rather then men. Greg. ho. 20 [...]o Euang.

74. To curse.) Mans infirmitie A goodly example and warning to mans infirmity, and to take heede of pre­sumption, and to hang only vpon God in tentations.

75. Wept bitterly.) Peters teares and repentance. S. Ambrose in his Hymne that the Church vseth at Laudes, speaking of this, saith, Hoc ipsa Petra ecclesia canente, culpam diluit. When the Cocke crewe, the Rocke of the Church him self washed away his fault. S. August. 1 Retract. c. [...]1. [Page 72] [...] [Page 73] [...] [Page 74] [...] [Page 75] [...] [Page 76] [...] [Page 77] [...] [Page 78] [...] [Page 79] [...]


The cheefe of the Ievves accuse him to Pilate the Gentil (his betrayer, and the Iudge, and the Iudges wife, testifying in the meane time manifoldly his innocencie:) 20 and per­suade the common people also not only to preferre the murderer Barabbas, but also to crie, CRVCIFIGE: (Al, to the reprobation of their vvhole nation, and nothing but fulfilling the Scriptures.) 27 After many illusions, 31 he is cru­cified by the Gentils. 38 Which the Ievves seeing, do triumph as if they had novv the victorie. 45 But euen then by many vvonderful vvorkes he declareth his might, to their confusion 57 Finally being buried, they to make al sure, set soul­diars to keepe his sepulcher.

verse 1 AND vvhen morning vvas come,PRIME or Ho­ra prima in the Churches Ser­uice. al the cheefe Priestes and auncients of the people consulted together against IESVS,Mr. 15, 1▪ that they might put him to death.Lu. 23, 1. Io. 18, 28.verse 2 And they brought him bound and deliuered him to Ponce Pilate the Presi­dent.GOOD FRI­day.

verse 3 Then Iudas that betrayed him, seeing that he vvas con­demned, [...] repenting him, returned the thirtie siluer peeces to the cheefe Priestes and auncients, ✝ verse 4 saying, I haue sinned, be­traying iust bloud. But they said, what is that to vs? looke thou to it. ✝ verse 5 And casting dovvne the siluer peeces in the tem­ple, he departed: and vvent and hanged him self vvith an hal­ter. ✝ verse 6 And the cheefe Priestes hauing taken the siluer peeces, said, It is not lavvful to cast them into theThis Corba­na was a place about the Tem­ple, which re­ceiued the peo­ples gifts or of­ferings. See Mar. 12, v. 42. Córbana: because it is the price of bloud. ✝ verse 7 And after they had consulted toge­ther, they bought vvith them the potters field, to be a bury­ing place for strangers. ✝ verse 8 For this cause that field vvas called Hacéldama, that is, the field of bloud, euen to this present day. ✝ verse 9 Then vvas fulfilled that vvhich vvas spoken by Ieremie the Prophet,Zach. 11, 12. saying, And they tooke the thirtie peeces of siluer, the price of the priced, vvhom they did price of the children of Israel: ✝ verse 10 and they gaue them into the potters field, as our Lord did appoint to me.

verse 11 And IESVS stoode before the President, and the Presi­dent asked him, saying, Art thou the King of the Ievves? IESVS saith to him, Thou sayest. ✝ verse 12 And vvhen he vvas ac­cused of the cheefe Priestes and auncients, he ansvvered no­thing. ✝ verse 13 Then Pilate saith to him, Doest thou not heare hovv many testimonies they alleage against thee? ✝ verse 14 And he ansvvered him not to any vvord: so that the President did maruel excedingly.

verse 15 And vpon the solemne day the President had accusto­med to release vnto the people one prisoner vvhom theyHORA TERTIA in the Churches Seruice. [Page 81] vvould. ✝ verse 16 And he had then a notorious prisoner, that vvas cal­led Barabbas. ✝ verse 17 They therfore being gathered together, Pi­late said: whom vvil you that I release to you, Barabbas, or IESVS that is called Christ? ✝ verse 18 For he knevve that for enuie they had deliuered him. ✝ verse 19 And as he vvas sitting in place of iudgment, his vvife sent vnto him, saying: Haue thou nothing to doe vvith that iust man. for I haue suffered many things this day in my sleepe for him. ✝ verse 20 But the cheefe Priestes and auncients persuaded the people, that they should aske Ba­rabbas, and make IESVS avvay. ✝ verse 21 And the President ansvve­ring, said to them: Whether vvil you of the tvvo to be relea­sed vnto you? But they said, Barabbas. ✝ verse 22 Pilate saith to them, what shal I doe then vvith IESVS that is called Christ? They say al, Let him be crucified. ✝ verse 23 The President said to them, why vvhat euil hath he done? But they cried the more, saying, Let him be crucified. ✝ verse 24 And Pilate seeing that he nothing pre­uailed, but rather tumult vvas tovvard: taking vvater he vvashed his hands before the people, saying, I am [...] innocent of the bloud of this iust man: looke you to it. ✝ verse 25 And the vvhole people ansvvering, said, His bloud be vpon vs, and vpon our children. ✝ verse 26 Then he released to them Barabbas, and hauing scourged IESVS, deliuered him vnto them for to be cruci­fied.

verse 27 Then the Presidents souldiars taking IESVS into the Palace,Io. 19, 2. gathered together vnto him the vvhole band: ✝ verse 28 * and stripping him, put a scarlet cloke about him, ✝ verse 29 and platting a crovvne of thornes, put it vpon his head, and a reede in his right hand. And bovving the knee before him, they mocked him, saying, Haile King of the Ievves. ✝ verse 30 And spitting vpon him, they tooke the reede, and smote his head. ✝ verse 31 And after they had mocked him, they tooke of the cloke from him, and put on him his ovvne garments, and led him avvay to cruci­fie him. ✝ verse 32 And in going they found a man of Cyréne, named Simon:HORA SEXTA in the Churches Seruice. him they forced to take vp his crosse. ✝ verse 33 And they came into the place that is called Golgotha, vvhich is, the place of Caluarie. ✝ verse 34 And they gaue him vvine to drinke min­gled vvith gall. And vvhen he had tasted, he vvould not drinke.

verse 35 And after they had crucified him, they deuided his gar­ments, casting lottes: that it might be fulfilled vvhich vvas spoken by the Prophet,Ps. 21, 19 saying: They deuided my garments among [Page 82] them: and vpon my vesture they did cast lottes.verse 36 And they sate and vvat­ched him. ✝ verse 37 And they put ouer his head his cause vvritten, THIS IS IESVS THE KING OF THE IEWES. ✝ verse 38 Then vvere crucified vvith him tvvo theeues: one on the right hand, and one on the left. ✝ verse 39 And they that passed by, blasphemed him, vvagging their heades, ✝ verse 40 and saying, Vah, thou that destroyest the temple of God, and in three daies do­est reedifie it: saue thine ovvne self: ″ if thou be the sonne of God, come dovvne from the Crosse. ✝ verse 41 In like maner also the cheefe Priestes With the Scribes and auncients mocking, said: ✝ verse 42 He saued other: him self he can not saue: if he be the King of Israel, let him novv come dovvne from the Crosse, and vve vvil beleeue him. ✝ verse 43 * He trusted in God:Ps. 21, 9. let him novv deliuer him if he vvill:Sap. 2, 18. for he said, That I am the sonne of God. ✝ verse 44 And the self same thing the theeues also that vvere crucified vvith him, reproched him vvithal.

verse 45 And from the sixt houre, there vvas darkenesse made vpon the vvhole earth, vntil the ninthe houre. ✝ verse 46 And about the ninthe houre IESVS cried vvith a mighty voice, saying, Eli, Eli, lamma-sabacthani? that is, My God, my God, [...] vvhy hast thou forsaken me?verse 47 And certaine that stoode there and heard, said, He calleth Elias. ✝ verse 48 And incontinent one of them running, tooke a sponge, & filled it vvith vinegre: and put it on a reede, and gaue him to drinke. ✝ verse 49 And other said, Let be, let vs see vvhether Elias come to deliuer him. ✝ verse 50 And IESVS againe crying vvith a mighty voice,HORA NONA in the Churches Seruice. yelded vp the ghost. ✝ verse 51 And be hold the vele of the temple vvas rent in tvvo peeces, from the toppe euen to the botome, and the earth did quake, and the rockes vvere rent, ✝ verse 52 and the graues vvere opened: and many bodies of the saincts that had slept, rose. ✝ verse 53 And they going forth out of the graues after his resurrection, came into the holy citie: and appeared to many. ✝ verse 54 And the Centurion and they that vvere vvith him vvatching IESVS, hauing seen the earth-quake and the things that vvere done, vvere sore afraid, saying, In deede this vvas the sonne of God.

verse 55 And there vvere there many vvomen a farre of, vvhich had folovved IESVS from Galilee, ministring vnto him: ✝ verse 56 among vvhom vvas Marie Magdalene, and Marie the mo­ther of Iames and Ioseph,HORA VESPE­RARVM, or, Euensong. and the mother of the sonnes of Zebede [...]. ✝ verse 57 And vvhen it vvas euening, there came a certaine [Page 83] rich man of Arimathaea, named Ioseph, vvho also him self was disciple to IESVS. ✝ verse 58 He vvent to Pilate, and asked the body of IESVS.HORA COM­PLETORII, or Complin. Then Pilate commaunded that the body should be deliuered. ✝ verse 59 And Ioseph taking the body, ″ vvrapt it in cleane sindon, ✝ verse 60 and laid it in his ovvne nevve monument, vvhich he had hevved out in a rocke. And he rolled a great stone to the doore of the monument, and vvent his vvay. ✝ verse 61 And there was there Marie Magdalene, and the other Marie, sitting ouer against the sepulchre.

verse 62 And the next day,SATVRDAY called Sabbatum sa [...] ­ctum. vvhich is after the Parasceue, the cheefe Priestes and the Pharisees came together to Pilate, ✝ verse 63 saying, Sir, vve haue remembred, that that seducer said yet liuing, After three dayes I vvil rise againe. ✝ verse 64 Commaund therfore the sepulchre to be kept vntil the third day: lest perhaps his Disciples come, and steale him, and say to the people, He is risen from the dead: and the last errour shal be vvorse then the first. ✝ verse 65 Pilate said to them, You haue a gard: goe, gard it as you knovv. ✝ verse 66 And they departing, made the sepulchre sure: sealing vp the stone, vvith vvatchmen.


3. Repenting him.] Horrour of conscience. Note how spedily the plague of God falleth after sinne, and specially men must note what torment of conscience, and desperation often foloweth the sheading of inno­cent bloud.

5. Hung himself.] Desperation. If he had rightly repented, notwithstanding his horrible treason, he might haue obteyned mercy: but by hanging him self he tooke away al meanes of mercy and saluation, because he died finally impenitent.

24. Innocent of his bloud.] They that exe­cute lawes a­gainst their cō ­science, are like to Pilate. Though Pilate was much more innocent then the Iewes, and would haue been free from the murder of our Sauiour, seeking al the meanes that he could (without offen­ding the people and the Emperours lawes) to dimisse him: Yet he is damned for being the mini­ster of the peoples wicked wil against his owne conscience, euen as al Officers be, and specially the Iudges and Iuries which execute lawes of temporal Princes against Catholike men: for al such be guilty of innocent bloud, and be nothing excused by that they execute other mens will according to the lawes, which be vniust. For they should rather suffer death them selues, then put an inno­cent man to death.

40. If thou be the Sonne.] Christ derided in the B. Sacra­ment, euen as vpō the Crosse. Maruel not, when thou hearest our Sauiour in the B. Sacrament mocked at, or seest him abused of wicked men, that he straight reuengeth not such blasphemies: or that he sheweth not him self there visibly and to the senses, when faithles Heretikes wil say, Let me see him, tast him, &c. for he suffered here the like on the Crosse, when he might at his will haue come downe with as much ease as he rose when he was dead.

46. Why hast thou forsaken me?] Beware here of the detestable blasphemie of Caluin 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 soule and conscience the very feares and torments of the damned, And to take away the Article of his descending into Hel after his death, (which was with triumph and not in paine,)Caluins blas­phemie. they say that his descending was nothing els, but that his soule suffered the very paines of Hel vpon the Crosse. Whereas in deede by these wordes out of the Psalme, our Sauiour wil signifie no more but that his paines (being now so long on the Crosse and ready to die) were very great, and therfore according to the infirmity of his humane nature, for very anguish (as before in the garden when he was but toward his Passion) he saith he [Page 84] was forsaken, for two causes, first because it was the wil of God not to deliuer him, but that he should die: secondly, because his diuine nature did so represse it self for the time, that he felt no comfort thereof at al, but was left to die in extreme paines as a mere man.

19. Wrapped.] Reuerent vsing of our L. Body. This honour and duty done to Christes body being dead,S. Hiero. in hunc lo­cum. was maruelous gra­teful and meritorious And this wrapping of it in cleane find on may signifie by S. Hierom, that the Body of our Lord is to be wrapped not in gold, pretious stones, and silke, but in pure linnen. And so in the whole Church it is obserued byto. 1, Cō ­cil. S. Siluesters constitution,Corporals. that the Corporal where­vpon our Lordes body lieth on the altar, must be pute and plaine linnen.


He riseth againe the third day, and (the blind most obstinate Iewes by bribery working to their owne 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, then also him self appointed by the women) [...] and sendeth them to al Nations, to build his Church among the Gentils.

verse 1 AND in the euening of the Sabboth vvhich davvneth on the first of the Sabboth,The Gospel for the night Masse of Christes Re­surrection, which is now vsed to be said on Easter eue in the morning. came Marie Magdalene,Mr. 16, 1. and the other Marie ″ to see the sepulchre.Luc. 24, 1.verse 2 And behold there vvas made a great earth-quake.Io. 20, 1. For an Angel of our Lord descēded from heauen:EASTER day. and com­ming, rolled backe the stone, and sate vpon it: ✝ verse 3 and his countenance vvas as lightening: and his garment as snovv. ✝ verse 4 And for feare of him, the vvatchmen vvere frighted, and be­came as dead. ✝ verse 5 And the Angel ansvvering said to the vvo­men, Feare not you. for I knovv that you seeke IESVS that vvas crucified. ✝ verse 6 he is not here: for he is risen,Mt. 29, 32. * as he said. come, and see the place vvhere our Lord vvas laid. ✝ verse 7 And going quickly, tel ye his Disciples that he is risen: and behold he goeth before you into Galilee. there you shal see him. loe I haue fortold you.

verse 8 And they vvent forth quickly out of the monument vvith feare and great ioy, running to tel his Disciples. ✝ verse 9 And behold IESVS mette them, saying, Al haile. But they came neere and tooke hold of his feete, and adored him. ✝ verse 10 Then IESVS said to them, Feare not. goe, tel my brethren that they goe into Galilee, there they shal see me.

verse 11 Who vvhen they vvere departed, behold certaine of the vvatchmen came into the citie, and told the cheefe Priestes al things that had been done. ✝ verse 12 And being assembled toge­ther vvith the auncients, taking counsel, they gaue a greate summe of money to the souldiars, ✝ verse 13 saying, Say you, That his Disciples came by night, and stole him avvay vvhen vve vvere a sleepe. ✝ verse 14 And if the President shal heare of this, vve [Page 85] vvil persuade him, and make you secure. ✝ verse 15 But they taking the money, did as they vvere taught. And this vvord vvas bruited abrode among the Ievves, euen vnto this day.

verse 16 And the eleuen Disciples vvent into Galilee,The Gospel vpō Friday in Easter weeke. vnto the mount vvhere IESVS had appointed them. ✝ verse 17 And seeing him they adored,The Gospel in the feast of the B. Trinitie. but some doubted. ✝ verse 18 And IESVS comming neere spake vnto them, saying. Al povver is giuen to me in heauen and in earth. ✝ verse 19 [...] going therfore teach ye al nations: BAPTIZING THEM IN THE NAME OF THE FA­THER AND OF THE SONNE AND OF THE HOLY GHOST, ✝ verse 20 teaching them to obserue al things vvhatsoeuer I haue commaunded you, and behold I am vvith you ″ al daies, euen to the consummation of the vvorld. ⊢


1. To see the Sepulcher.]In Ep. 17 Paulae & Eustoch. ad Marcel. to. 1. The deuout women came to visite our Sauiours sepulcher, The holy Se­pulcher, and Pilgrimage the­revnto. and for their deuotion first deserued to know the Resurrection, and to see him risen. The honour of the which Sepulcher and the Pilgrimage therevnto in the Primitiue Church, S. Hierom declareth in these wordes, The Iewes sometime honoured Sancta Sanctorum, because there were the Cherubs, and the Propitiatorie, and the Arke of the Testament, Manna, Aarons rodde, and the golden altar. Doth not the Sepulcher of our Lord seeme vnto thee more honorable? Which as often as we enter into, so often doe we see our Sauiour lie in the sindon: and staying there a while▪ we see the Angel againe sitte at his feete, and at his head the napkin wrapped together.Esa. 11. The glorie of whose Sepulcher, we know was long prophetied before Ioseph hewed it out, by Esay saying▪ And his rest shal be honour: to witte, because the place of our Lordes burial should be honoured of al men. And at this present, notwithstanding the Turkes dominion, yet doe the Religious Christian Catholike men by Gods mighty prouidence keepe the holy Sepulcher, The Catholike Church to be gathered of al Nations, And Christs conti­nual protection of the same Church. which is within a goodly Church, and Christians come out of al the world in Pilgrimage to it.

19. Going then.] Commission to baptize and preache to al Nations geuen to the Apostles, and grounded vpon Christes soueraine authority, to whom was geuen al power in heauen and in earth.

20. With you al daies.] Here Christ doth promise his concurrence with his Apostles and their successors; as wel in preaching as ministring the Sacraments, and his protection of the Church ne­uer to cease til the worlds end: contrary to our Aduersaries, saying that the Church hath failed many hundred yeres til Luther and Caluin.


S. Markes Gospel may be vvel diuided into foure partes.

The first part, of the preparation that was made to the manifesta­tion of Christ: chap. 1. in the beginning.

The Second, of his manifesting himselfe by Preaching and Mira­cles, and that in Galilee: the residue of the 1. chap. vnto the 10. chap.

The third, of his comming into Iurie, tovvards his Passion: chap. 10.

The fourth, of the Holy weeke of his Passion in Hierusalem: chap. 11. to the end of the booke.

Of S. Marke and his conuersation with the tvvo Apostles S. Paul and S. Bar­nabee, vve haue at large Act. 12 and 15. somevvhat also Col. 4. and 2. Tim. 4. and to Philémon. Moreouer of his familiaritie vvith the Prince of the Apostles S. Peter, vve haue 1 Pet. 5. For so it pleased our Lord, that onely tvvo of the Euangelistes should be of his tvvelue Apostles, to vvit, S. Matthew and S. Iohn. The other tvvo, S. Marke and S. Luke, he gaue vnto vs of the Disciples of his two most prin­cipal and most glorious Apostles S. Peter and S. Paul. Whose Gospels therefore were of Antiquitie counted as the Gospels of S. Peter and S. Paul them selues.In Catal. Script. Ecclesiast. Marke the disciple and interpreter of Peter (saith S. Hierom) according to that which he heard of Peters mouth, wrote at Rome a briefe Gospel at the request of the Brethren (about 10 or 12 yeres after our Lordes Ascen­sion.) Which when Peter had heard, he approued it, and with his autho­ritie did publish it to the Church to be read, as Clemens Alexandrinus writeth li. 6. hypotypos.

In the same place S. Hierom addeth, hovv he vvent into Aegypt to preach, and vvas the first Bishop of the cheefe Citie there, named Alexandria: and hovv Philo Iudaeus at the same time seeing and admiring the life and conuersation of the Chri­stians there vnder S. Marke,Philo de Sup­plicibus. vvho vvere Monkes, vvrote a booke thereof, vvhich is extant to this day.In Catalogo. And not onely 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 diuerse others, do make mention of the said Monkes out of the same Author. Finally, He died (saith S. Hierom) the 8 yere of Nero, and was buried at Alexandria, Anianus succeding in his place. But from Alexan­dria he vvasNaucler. gene­rat. 28. translated to Venice, Anno Dom. 830.

It is also to be noted, that in respect of S. Peter, vvho sent S. Marke his scholer to Alexandria, and made him the first Bishop there, this See vvas esteemed next in dignitie to the See of Rome, and the Bishop thereof vvas accounted the cheefe Me­tropolitane or Patriarch of the East, and that by the first Councel of Nice. Where­of see S. Leo ep. 53. S. Gregorie li. 5. ep. 60. & li. 6. ep. 37.



Iohn (the Eremite of vvhom the Prophets) preaching penance,THE FIRST part of this Gospel: of the prepara­tiō to Christs manifesta­tion. and liuing him self accordingly. baptizeth the people to prepare them to Christ, 7 telling them, that it is not his, but Christs Baptisme, in vvhich they shal receiue the Holy Ghost. 9 IESVS there is manifested from heauen: 12 and by and by he also goeth into the vvildernesse. 14 Beginning in Galilee, 16 after that he hath called foure Disciples, 21 he preacheth first in Capharnaum, confirming his doctrine vvith beneficial Miracles, to the great admiration of al: 35 then also (but first retiring into the vvildernes) in al the rest of Galilee, vvith like miracles.

verse 1 THE beginning of the Gospel of IESVS CHRIST the sonne of God. ✝ verse 2 As it is vvritten in [...] Esay the Prophet',Mal. 3, 1. (Behold I send mine Angel before thy face, Esa. 40, 3. the pro­phets vvho shal prepare thy vvay before thee,) ✝ verse 3 A voice of one crying in the desert, Prepare ye the vvay of our Lord, make straight his pathes.verse 4 * Iohn vvas in the desert baptizing,Mt. 3, 1. and preaching the baptisme of penanceIohns baptis­me put them in hope only of remissiō of sin­nes as a prepa­ratiue to Chri­stes Sacrament by which sin­nes were indeede to be re­mitted. Aug. li. 5 de bapt. c. 10. vnto remission of sin­nes.Lu. 3, 4.verse 5 And there vvent forth to him al the countrie of Ievvrie,Io. 1, 15. and al they of Hierusalem: and vvere baptized of him in the riuer of Iordan, [...] confessing [...] their sinnes. ✝ verse 6 And Iohn vvas [...] clothed vvith camels heare, and a girdle of a skinne about his loines: and he did eate locustes and vvild honie. ✝ verse 7 And he preached, saying, There commeth a stronger then I after me: vvhose latchet of his shoes I am not vvorthie stouping dovvne to vnloose. ✝ verse 8 I haue baptized you [...] vvith vvater: but he shal baptize you vvith the holy Ghost.

verse 9 And it came to passe: in those daies came IESVS from Nazareth of Galilee: and vvas ″ baptized of Iohn in Iordan. ✝ verse 10 And forth vvith comming vp out of the vvater, he savv the heauens opened, and [...] the Spirit as a doue descending, and re­maining on him. ✝ verse 11 And a voice vvas made from heauen, Thou art my beloued sonne, in thee I am vvel pleased.

verse 12 And forth vvith * the Spirit droue him out into [...] the de­sert.Mt. 4, 1. Lu. 4, 1. [Page 88]verse 13 And he vvas in the desert fourtie daies, and fourtie nightes: and vvas tempted of Satan. and he vvas vvith beastes,THE SE­COND part of this Gos­pel: of Christs ma­nifestation. and the Angels ministred to him.

verse 14 And * after that Iohn vvas deliuered vp,Mat. 4, 12. IESVS 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 beleefe or faith only, but penance also. be penitent, and beleeue the Gospel.

verse 16 * And passing by the sea of Galilee,Mat. 4, 18. he savv Simon and Andrevv his brother,Lu. 5, 2. casting nettes into the sea (for they vve­re fishers) ✝ verse 17 and IESVS said to them, Come after me, and I vvil make you to become fishers of men. ✝ verse 18 And imme­diatly leauing their nettes, they folovved him. ✝ verse 19 And being gone thence a litle further, he savv Iames of Zebedee, and Iohn his brother, and them repairing their nettes in the sippe: ✝ verse 20 and forthvvith he called them. And leauing their father Zebedee in the shippe vvith his hired men, they fo­lovved him.

verse 21 And * they enter into Capharnaum,Mat. 4, 13. and he forthvvith vpon the Sabboths going into the Synagogue,Lu. 4, 31 taught them. ✝ verse 22 And they vvere astonied at his doctrine▪ for he vvas tea­ching them as hauing povver, and not as the Scribes. ✝ verse 23 And * there vvas in their Synagogue a man in an vncleane spirit:Luc. 4, 32. and he cried out, ✝ verse 24 saying, what to vs and to thee IESVS of Nazareth? art thou come to destroy vs? I knovv vvho thou art, the Sainct of God. ✝ verse 25 And IESVS threatened him, saying, Hold thy peace, and goe out of the man. ✝ verse 26 And the vncleane spirit tearing him, and crying out vvith a great voice, vvent out of him. ✝ verse 27 And they marueled al, in so much that they que­stioned among them selues, saying, what thing is this? vvhat is this nevv doctrine? for vvith povver he commaundeth the vncleane spirits also, and they obey him. ✝ verse 28 And the bruite of him vvent forth in continent into al the countrie of Ga­lilee.

verse 29 And immediatly * going forth out of the Synagogue,Mat. 8, 14. they came into the house of Simon and Andrevv,Luc. 4. 42. vvith Ia­mes and Iohn. ✝ verse 30 And Simons vviues mother lay in a fit of a feuer: and forthvvith they tel him of her. ✝ verse 31 And comming neere he lifted her vp taking her by the hand: and incōtinent the ague left her, and she ministred vnto them. ✝ verse 32 And vvhen it vvas euening after sunne set, they brought to him al that vvere il at ease and that had deuils. ✝ verse 33 And al the citie vvas [Page 89] gathered together at the doore. ✝ verse 34 And he cured many that vvere vexed vvith diuerse diseases: and he cast out many de­uils, and he suffered not them to speake that they knevv him.

verse 35 And rising very early, and going forth he vvent into a desert place: and there he prayed. ✝ verse 36 And Simon sought after him, and they that vvere vvith him. ✝ verse 37 And vvhen they had found him, they said to him, That al seeke for thee. ✝ verse 38 And he saith to them, Let vs goe into the next tovvnes and cities, that I may preach there also: for to this purpose am I come.

verse 39 And he vvas preaching in their Synagogs,Mt. 8, 2. and in al Ga­lilee: and casting out deuils.Lu. 5, 12.verse 40 And a * leper commeth to him beseeching him: and kneeling dovvne saith to him, If thou vvilt, thou canst make me cleane. ✝ verse 41 And IESVS hauing com­passion on him, stretched forth his hand: and touching him, he saith vnto him, I vvil, be thou made cleane. ✝ verse 42 And vvhen he had spoken, immediatly the leprosie departed from him, and he vvas made cleane. ✝ verse 43 And he threatened him, and forthvvith cast him forth. ✝ verse 44 and he saith to him, See thou tel no body: but goe, shevv thy selfOur Sauiour euen when he healed the leper by extraordina­rie miraculous power, would not yet breake order, but sent the partie to the Priest. to the high priest, and offer for thy cleansing the things that * Moyses commaun­ded, Leu. 14, 3. for a testimonie to them. ✝ verse 45 But he being gone forth, be­gan to publish, and to blase abrode the vvord: so that novv he could not openly goe into the citie, but vvas abrode in desert places, and they came together vnto him from al sides.


5. Confessing their sinnes.] Confession. A certaine confession of sinnes there was euen in that penance which Iohn preached, and which was made before men were baptized. Whereby it is cleere that Iohn made a preparation to the Sacrament of Penance which afterward was instituted by Christ, as wel as he did by baptizing prepare the way to Christs baptisme.Particular con­fession.

5. Their sinnes.] He doth not say that they confessed them selues to be sinners, which may be done by a general confession:Iohns example of penance. but that they confessed their sinnes, which is a particular confession.

6. Clothed.] The Holy Ghost thought it worthy of speciall reporting how straitly this Pro­phete li [...]ed, and how he abstained from delicate meates and apparel. See M [...]t. c. 3.

8. With water.] Baptisme in water. Iohn with water only,Calu. 4. inst. c. 16. Christ with the Holy Ghost, not only, as the Heretikes hold, that say water is not necessary, but with water and the Holy Ghost, as it is plaine Io. 3. vnles a man be borne againe of water and the Holy Ghost, he shal not enter into the kingdom of heauen.

9. Baptized of Iohn.] The humility of Christ not disdaining his seruants baptisme. Which is an example for al faithful not to disdaine Christs Sacraments of any Priest be he neuer so simple, being by the Catholike Church lawfully called. Aug. li. 5 de bapt. c. 9.

10. The Spirit.] The B. Trinitie. Expresse mention of the B. Trinitie▪ the Father speaketh from heauen, the [Page 90] Holy Ghost appeareth in the likenesse of a doue, the Sonne also is recommended vnto vs. Ambros. li. 1 de Sacram. c. 5.

12. Desert.] Christs example of penance. Christ doing penance by long fasting, solitarinesse, and conuersing with wilde beastes, gaue example and instruction to the Church for Lent fast, and to holy Eremites of retiring them selues to the wildernesse and prayer.

35. Desert place.] Christ vsed very often to retire into solitary places, no doubt for our example, to teach vs that such places are best for prayer and contemplation,Solitarie con­templation. and that we should often retire our selues from worldly matters to solitary meditation of heauenly things.


Against the Scribes and Pharisees he defendeth first his povver to remitte sinnes in earth, [...] and his eating vvith sinners (as being the Physici [...]n of soules, signified in those his miraculous cures vpon bodies): [...] then also he defendeth his Disciples, not hauing as yet any fastes by him prescribed vnto them, and plucking [...]ares of corne vpon the Sabboth: signifying vvithal that he vvil change their ceremo­nies.

verse 1 AND againe he entred into Capharnaum after some daies,Mt. 9, 1. and it vvas heard that he vvas in the house,Lu. 5, 18verse 2 and many came together, so that there vvas no place no not at the doore, and he spake to them the vvord. ✝ verse 3 And they came to him brin­ging one sicke of the palsey, vvho vvas caried of foure. ✝ verse 4 And vvhen they could not offer him vnto him for the multitude, they [...] vncouered the roofe vvhere he vvas: and opening it they did let dovvne the couche vvhere­in the sicke of the palsey lay. ✝ verse 5 And vvhen IESVS had seen Our Lord is moued to be merciful to sin­ners by other mens faith and desires, and not only by the par­ties owne mea­nes alvvay. their faith, he saith to the [...] sicke of the palsey, Sonne, [...] thy sinnes are forgiuen thee. ✝ verse 6 And there vvere certaine of the Scribes sitting there and thinking in their hartes, ✝ verse 7 why doth he speake so?Iob. 14, 4. he blasphemeth. * Who can forgiue sinnes but only God?Esa. 43, 25.verse 8 Which by and by IESVS knovving in his spi­rit, that they so thought vvithin them selues, saith to them, why thinke you these things in your hartes? ✝ verse 9 Whether is easier, to say to the sicke of the palsey, Thy sinnes are forgi­uen thee: or to say, Arise, take vp thy couche, and vvalke? ✝ verse 10 But that you may knovv that [...] the Sonne of man hath povver [...] in earth to forgiue sinnes (he saith to the sicke of the palsey) ✝ verse 11 I say to thee, Arise, take vp thy couche, and goe in­to thy house. ✝ verse 12 And forthvvith he arose: and taking vp his couche, vvent his vvay in the sight of al, so that al marueled, and glorified God, saying, That vve neuer savv the like.

verse 13 And he vvent forth againe to the sea: and al the multi­tude came to him, and he taught them. ✝ verse 14 And vvhen he [Page 91] passed by,Mt. 9, 9. * he savv Leui of Alphaeus sitting at the custome place:Lu. 5, 27 and he saith to him, Folovv me. And rising vp he fo­lovved him. ✝ verse 15 And it came to passe, as he sate at meate in his house, many Publicans and sinners did sit dovvne together vvith IESVS and his Disciples. for they vvere many, vvho also folovved him. ✝ verse 16 And the Scribes and the Pharisees seeing that he did eate vvith Publicans and Sinners, said to his Dis­ciples, why doth your Maister eate and drinke vvith Publi­cans and sinners? ✝ verse 17 IESVS hearing this, saith to them, The vvhole haue not neede of a Physicion, but they that are il at ease. for I came not to call the iust, but sinners.

verse 18 And * the disciples of Iohn and the Pharisees did vse to fast:Mt. 9, 13 and they come,Lu. 5, 32 and say to him, Why do the disciples of Iohn and of the Pharisees fast: but thy disciples do not fast? ✝ verse 19 And IESVS said to them, why, can the children of the mariage fast, as long as the bridegrome is vvith them? So long time as they haue the bridegrome vvith them, they can not fast. ✝ verse 20 But the daies vvil come vvhen the bridegrome shal be taken avvay from them: and then they shalHe foretel­leth that fasting shal be vsed in his Church, no lesse then in the old law or in the time of Iohn the Bap­tist. See Mat. c. 9, 15. fast in those daies. ✝ verse 21 No body sovveth a peece of ravv cloth to an old garment: othervvise he taketh avvay the nevv peecing from the old, and there is made a greater rent. ✝ verse 22 And no bo­dy putteth nevv vvine into old bottels: othervvise the vvine bursteth the bottels, and the vvine vvil be shed, and the bottels vvil be lost. but nevv vvine must be put into nevv bottels.

verse 23 And * it came to passe againe vvhen he vvalked through the corne on the Sabboths,Mt. 12, 1 and his Disciples began to goe forvvard and to plucke the eares.Lu. 6, 1.verse 24 And the Pharisees said to him, Behold, vvhy do they on the Sabboths that vvhich is not lavvful? ✝ verse 25 And he said to them, Did you neuer read vvhat Dauid did, vvhen he vvas [...] in necessitie, and him self verse 26 vvas an hungred and they that vvere vvith him?1. Re. 21, 6. hovv * he entred into the house of God vnder Abiathar the high Priest, and did eare the loaues of Proposition, vvhich it vvas not lavvful to eate * but for the Priests, and did giue vnto them vvhich vvere vvith him?Leu. 24, 9.verse 27 And he said to them, The Sab­both vvas made for man, and not man for the Sabboth. ✝ verse 28 Therfore the sonne of man isThe maker of the law may abrogate or dis­pense whē and where for iust cause it seemeth good to him. Lord of the Sabboth also.


4. Vncouered.) Such diligence ought to be vsed to bring sinners to Christ in his Sacraments, as was vsed to procure this man and others, by Christ, the health of their bodies.

5. Sicke of the palsey.) Such as this man was in body by dissolution of his limmes, such also was he in soule by the noisome desires of the world occupying his hart, and withdrawing him from al good workes. Aug. de Pastor. c. 6 to. 9.

5. Thy sinnes.) Hereby it appeareth that Christ healed this sicke man first in his soule, before he tooke away his bodily infirmity:The Sacramēts to be called for in sicknes. which may be an instruction for al men in bodily disease, first to call for the Sacraments, which be medicines of the soule. As hereby also may be gathered that many diseases come for sinne, and therfore can not be healed til the sinnes be remitted.

10. The Sonne of man.) As Christ proueth vnto them, that him self as man, and not as God only, hath power to remitte sinnes,Mā hath power to remit sinnes. by that in al their sightes he was able to doe miracles and make the sickman sodenly arise: so the Apostles hauing power graunted them to doe miracles, though they be not God, may in like maner haue authority from God to remitte sinnes, not as God, but as Gods ministers.

10. In earth.) Christ remit­teth sinnes by the Priests mi­nisterie. This power that the Sonne of man hath to remitte sinnes in earth, was neuer taken from him, but dureth still in his Sacraments, and ministers, by whom he remitteth sinnes in the Church, and not in heauen only. For concerning sinne, there is one court of conscience in earth, and an other in heauen: and the iudgement in heauen foloweth and approueth this on earth: as is plaine by the wordes of our Sauiour to Peter first,Mt. 18, 19. and then to al the Apostles, Whatsoeuer you shal bind vpon earth, Mt. 18, 18. ad Heliod. ep. 1. shal be bound in heauen: Whatsoeuer you shal loose vpon earth, shal be loosed in hea­uen: wherevpon S. Hierom saith, That Priests hauing the keies of the kingdom of heauen, iudge after a sort before the day of iudgement. 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 sinne, which els might not be done: and so * the very chalices and consecrated iewels and vessels of the Church in cases of necessity are by lawful authority turned to profane vses: which otherwise to alienate to a mans priuate com­moditie is sacrilege.


The blind Pharisees seeking his death for doing good vpon the Sabboths, he meekely goeth out of the vvay: vvhere the people that flocke vnto him, and his Miracles, are in­numerable. 13 Yea to his Tvvelue also (hauing neede of moe vvorkmen) he geueth povver to vvorke Miracles. [...]0 He so occupieth him self for soules, that his kinne thinke him madde. 22 The Scribes of Hierusalem come so farre, and yet haue nothing but absurdly to blaspeme his casting out of Diuels, to their ovvne damnation. [...]1 That the Ievves should not (after their maner) thinke it ynough, that he is of their bloud, he telleth that such rather are deere to him, as keepe Gods commaundements.

verse 1 AND he entred againe into the Synagogue,Mt. 12, 9 and there vvas a man there that had a vvithe­red hand.Lu. 6, 6.verse 2 And they vvatched him vvhether he vvould cure on the Sabboths: that they might accuse him. ✝ verse 3 And he saith to the man that had the vvithered hand, Rise vp into the middes. ✝ verse 4 And he saith to them, Is it lavvful on the Sabboths to doe vvel or il? to saue a soule, or to destroy? but they held their peace. ✝ verse 5 And looking round about vpon them vvith anger, being sorovvful for the blindenes of their hart, he saith to the man, Stretch forth thy hand. And he stretched it forth: and his hand vvas restored vnto him.

[Page 93]verse 6 And the Pharisees going forth, immediatly made a con­sultation vvith the Herodians against him hovv they might destroy him. ✝ verse 7 But IESVS vvith his Disciples retired to the sea: and a great multitude from Galilee and Ievvrie folovved him, ✝ verse 8 and from Hierusalem, and from Idumaea, and beyond Iordan. And they about Tyre and Sidon, a great multitude, hearing the things vvhich he did, came to him. ✝ verse 9 And he spake to his Disciples that a boate might attend on him be­cause of the multitude, lest they should throng him. ✝ verse 10 for he healed many, so that there preased in vpon him forThe only tou­ching of Christs holy person, or any part of his clothes, or whatsoeuer be­longed to him, did heale al di­seases. to touch him, as many as had hurtes. ✝ verse 11 And the vncleane spiri­tes, vvhen they savv him, fel dovvne vnto him: and they cryed saying, ✝ verse 12 ″ Thou art the sonne of God. And he vehe­mently charged them that they should not disclose him.

verse 13 And * ascending into a mountaine,Mt. 5, 1. 10, 1. he called vnto him vvhom he vvould him self:Lu. 6, 12 9, 1. and they came to him. ✝ verse 14 And he made that ″ tvvelue should be vvith him, and that he might send them to preach. ✝ verse 15 And he gaue them povver to cure infirmities, and to cast out diuels. ✝ verse 16 And he gaue to Simon the name ″ Peter. ✝ verse 17 and Iames of Zebedee, and Iohn the brother of Iames: and he called their names, Boanerges, vvhich is, the sonnes of thunder.verse 18 and Andrevv and Philippe, and Bartlemevv and Matthevv, and Thomas and Iames of Alphaeus, and Thaddaeus and Simon Cananaeus, ✝ verse 19 and Iudas Iscariote, vvho also betrayed him.

verse 20 And they come to a house: and the multitude resorteth together againe, so that they could not so much as eate bread. ✝ verse 21 And vvhen his had heard of it, they vvent forth to lay hands on him. for they said, That he vvas becomeSee here the conceite of worldly frēdes, who thinke the Zeale of Reli­gion, madnes: and therfore count them madde, that are Zelous in Gods cause and for the Catholike faith: and the more Zelous, the more mad. mad. ✝ verse 22 And the Scribes vvhich vvere come dovvne from Hieru­salem,Mat. 12, 24. said, * That he hath Beelzebub: and that in the prince of deuils he casteth out deuils. ✝ verse 23 And after he had called them together,Luc. 11, 15. he said to them in parables, Hovv can Satan cast out Satan? ✝ verse 24 And if a ″ kingdom be deuided against it self, that kingdom can not stand. ✝ verse 25 And if a house be deuided against it self, that house can not stand. ✝ verse 26 And if Satan be risen against him self, he is deuided, and can not stand, but hath an end. ✝ verse 27 No body can rifle the vessel of the strong, being entred in­to his house, vnles he first binde the strong, and then shal he rifle his house. ✝ verse 28 Amen I say to you, that al sinnes shal be forgiuen the sonnes of men, and the blasphemies wherevvith [Page 94] they shal blaspheme. ✝ verse 29 But he that shal blaspheme against the Holy Ghost, he hath not forgiuenesse for euer, but shal be guilty of an ″ eternal sinne. ✝ verse 30 Because they said, He hath an vncleane spirit.

verse 31 And * there come his mother and brethren:Mt. 12, 46. and stan­ding vvithout they sent vnto him calling him,Lu. 8, 19▪verse 32 and the multitude sate about him: and they say to him, Behold thy mother and thy brethren vvithout seeke thee. ✝ verse 33 And ansvve­ring them, he said, ″ Who is my mother and my brethren? ✝ verse 34 And looking about vpon them vvhich sate round about him, he saith, Behold my mother and my brethren. ✝ verse 35 For vvhosoeuer shal doe the vvil of God, he is my brother and my sister and mother.


13. Thou art the Sonne.) The confession of the truth is not grateful to God, proceding from ouery person. The diuel acknowledging our Sauiour to be the sonne of God, was bidden hold his peace: Peters confession of the same was highly allowed and rewarded. Aug. tract. 10 in ep. Ioan. Ser. 30. 31. de verb. Apostoli. Sermons, Serui­ce, and praier of Heretikes. Therfore neither Heretikes sermons must be heard, no not though they preach the truth. So is it of their prayer and seruice, which being neuer so good in it self, is not acceptable to God out of their mouthes, yea it is no better then the howling of wolues. Hiero. in 7 Os [...].

14. Twelue.) The number of Twelue, mysti­cal. This number of twelue Apostles is mystical and of great importance (as appea­reth * by the choosing of Mathias into Iudas place to make vp againe this number) prefigured in the 12 Patriarkes,Act. 1 [...]. Gen. 49. the 12 Princes of the children of Israel, Num. 1. the 12 fountaines found in Elim, Exod. 15. the 12 pretious stones in the Rational of Aaron, Exod. 39. the 12 Spies sent by Moyses, Num. 13. the 12 stones taken out of Iordan whereof the Altar was made, Iosu. 4. the 12 loues of Proposition, Leuit. 24. &c. Anselm. in Mt. c. 10. And these are the 12 foundations of heauenly Hierusalem. Apoc. 21.

16. Peter.) Peter in numbering the Twelue is alwaies the first, and his name is so giuen him for signification of his calling to be the * Rocke or Foundation of the Church vnder Christ:Peters preemi­nence, as here also the name BOANERGES is giuen to other two Apostles for signification,Mt. 1 [...]. and so names els where in the old Testament and in the new.

24. Kingdom against kingdom.) Dissension of Heretikes. As this is true in al Kingdoms and Common-weales where Ciuil dissension reigneth,Greg. li. [...] ep. 3. so is it specially verified in heresies and Heretikes, which haue alwaies diuisions among them selues as the plague of God, for diuiding them selues and others from the Church.

29. Eternal sinne.) Venial sinnes forgiuen after death. That which is here called eternal,Mt. 12, 32. is (as S. Matthew expresseth it) that which shal neither be remitted in this life, nor in the life to come. Where we learne by S. Marke, that there are also sinnes not eternal: and by S. Matthew, that they are such, as shal be forgiuen either here, or in the life to come.

33. Who is my mother?) Spiritual kinred and busines pre­ferred before carnal and worldly. Neither is it here said, that he had no mother, as some vpon these wordes falsly gather: nor ingratitude to our parents is taught vs by this answer: but we be hereby admo­nished to preferre the spiritual mother of the Faithful, which is the Church Catholike, and our brethren in her, and their spiritual good, aboue our carnal parents or kinne. For so our Maister being occupied here about heauenly things, accounted al them his mother and brethren, which did the will of his Father.The B. Virgin without sinne. in which number our Lady his mother was also included, for she did his fathers will. Aug. ep. 38. Yea and aboue al others, because she had so much grace giuen her that she neuer sinned not so much as venially in al her life. Aug. de nat. & grat c. 36.


The parables (in vvhich he speaketh to the Ievves, because they vvere reprobate) he ex­poundeth to his Disciples, shevving that in his sovving, three parts of foure shal perish, through the fault of the hearers. 21 and that his seruants, must confesse their faith, 24 and vse their gifts (contrary to those stony and thorny hearers.) 26 and that his Church (notvvithstanding the loosing of those three partes of the seede) shalbe brought by his prouidence to the haruest, that is, to the end of the vvorld: 30 grovving ouer al in time, though in the beginning it [...]e as the litle mustard scede▪ 35 and though such tempests of persecution in the sea of this vvorld doe rise against it.

verse 1 AND againe he began to teach at the sea side:Mt. 13, 1. and a great multitude vvas gathered toge­ther vnto him,Lu. 8, 4. so that he vvent vp into a boate, and sate in the sea, and al the multitude about the sea vvas vpon the land: ✝ verse 2 and he taught them in parables many things, and said to them in his doctrine, ✝ verse 3 Heare ye:

Behold, the sovver vvent forth to sovv. ✝ verse 4 And vvhiles he sovveth, some fel by the vvay side, and the foules of the aire came, and did eate it. ✝ verse 5 And othersome fel vpon rocky places vvhere it had not much earth: and it shot vp immediatly, be­cause it had not deepnes of earth: ✝ verse 6 and vvhen the sunne was risen, it parched, and because it had not roote, it vvithered. ✝ verse 7 And some fel among thornes: and the thornes grewe vp, and choked it, and it yelded not fruite. ✝ verse 8 And some fel vpon good ground: and it yelded fruite that grewe vp and increased, and it brought forth, one thirtie, one sixtie, and one an hundred.

verse 9 And he said, He that hath eares to heare, let him heare. ✝ verse 10 And vvhen he vvas alone, the Tvvelue that vvere vvith him, asked him the parable. ✝ verse 11 And he said to them, To you it is giuen to knovv the mysterie of the kingdom of God: but toSuch as be out of the Church, though they heare and read neuer so much, they can­not vnderstand. them that are vvithout, al things are done in parables: ✝ verse 12 that * seeing they may see,Esa. 6, 9 and not see: and hearing they may heare, and not vnderstand: ″ lest at any time they should be conuerted and their sinnes be forgiuen them. ✝ verse 13 And he saith to them, Do you not knovv this parable? and hovv shal you knovv al parables?Bed. in 4 Marc.verse 14 He that sovveth: sovveth the vvord. ✝ verse 15 And they by the vvay side, are these: vvhere the vvord is sovven, and vvhen they shal haue heard, immediatly com­meth Satan, and taketh avvay the vvord that vvas sovven in their hartes. ✝ verse 16 And thy likevvise that are sovven vpon the rocky places, are these: vvho vvhen they heare the vvord, immediatly vvith ioy receiue it: ✝ verse 17 and they haue not roote [Page 96] in them selues, but are temporal: aftervvard vvhen tribula­tion is risen and persecution for the vvord, forthvvith they are scandalized. ✝ verse 18 And other there be that are sovven among thornes: these are they that heare the vvord, ✝ verse 19 and the cares of the vvorld and the deceitfulnes of riches, and concupiscen­ces about other things entring in choke the vvord, and it is made fruiteles. ✝ verse 20 And these are they that vvere sovven vpon the good ground, vvhich heare the vvord and receiue it, and yeld fruite one thirtie, one sixtie, and one an hundred.

verse 21 And he said to them,Lu. 8, 16 * Commeth a candel to be put Christ came not to teach his doctrine in cor­ners and hucker mucker, as He­retikes doe, but to lighten the whole world therewith. vnder a bushel, or vnder a bed? and not to be put vpon the candlesticke? ✝ verse 22 For there is nothing hid, vvhich shal not be made manifest: neither vvas any thing made secret, but that it shal come to light. ✝ verse 23 If any man haue eares to heare, let him heare.

verse 24 And he said to them,Lu. 8, 18 See vvhat you heare. * In vvhat measure you mete, it shal be measured to you againe, and more shal be giuento you that hea­ you.' ✝ verse 25 For he that hath, to him shal be giuen: and he that hath not, that also vvhich he hath, shal be taken avvay from him.

verse 26 And he said, So is the kingdom of God, as if a man cast seede into the earth, ✝ verse 27 ″ and sleepe, and rise vp night and day, and the seede spring, and grovve vp vvhiles he knovveth not. ✝ verse 28 For the earth of it self bringeth forth fruite, first the blade, then the eare, aftervvard the ful corne in the eare. ✝ verse 29 And vvhen the fruite hath brought out it self, immediatly he putteth in the sickle, because haruest is come.

verse 30 * And he said,Mat. 13, 31. To vvhat shal vve liken the kingdom of God? or to vvhat parable shal vve compare it? ✝ verse 31 As a ″ mustard seede:Luc. 13▪ 19. vvhich vvhen it is sovven in the earth, is lesse then al the seedes that are in the earth: ✝ verse 32 and vvhen it is sovven, it riseth vp, and becommeth greater then al herbes, and maketh great boughes, so that the ″ birdes of the aire may dvvel vnder the shadovv thereof.

verse 33 And vvith many such parables he spake to them the vvord, according as they vvere able to heare: ✝ verse 34 and vvithout parable he did not speake vnto them. but apart, he explicated al things to his Disciples.

verse 35 And he saith to them in that day,Mt. 8, 23 vvhen euening vvas come,Lu. 8, 22 * Let vs passe ouer to the other side. ✝ verse 36 And dimissing the multitude, they take him so as he vvas in the boate: and there [Page 97] vvere other boates vvith him. ✝ verse 37 And there arose a great storme of vvinde, and the vvaues bette into the boate, so that the boate vvas filled. ✝ verse 38 And he vvas in the hinder part of the boate sleeping vpon a pillovv: and they raise him, and say to him, Maister, doth it not pertaine to thee that vve perish? ✝ verse 39 And rising vp he threatened the vvinde, and said to the sea, Peace, be stil. And the vvinde ceased: and there vvas made a great calme. ✝ verse 40 And he said to them, Why are you feareful? neither yet haue you faith? And they feared vvith great feare: and they said one to an other, Who is this (thinkest thou) that both vvinde and sea obey him?


12. Lest they should be conuerted.] These speaches here and els where,God is not au­thor of sinne, but mans owne will. we must not so vnderstand as though he spake in parables of purpose and to this end, that the hearers might not vnderstād, lest they should be conuerted: which were as much to say as that he would not haue them vnder­stand, nor be conuerted: but we must learne the true sense of this very place in S. Matthew and in the Actes,Mt. 13. where our Sauiour and S. Paul speake thus, They haue heard heauily, and haue shut their eies, Act. [...]. left perhaps they may see, and vnderstand, and be conuerted, and I heale them. Whereby it is euident, that the speaking in parables was not the cause (for many beside the Apostles heard and vnder­stood) but them selues would not heare, and vnderstand, and be conuerted: and so were the cause of their owne wilful and obstinate infidelity. And therfore also he spake in parables, because they were not worthy to vnderstand, as the other to whom he expounded them.

27. And sleepe.] The Church, and Christs doctrine, (sleepe we, wake we) increaseth by the great prouidence of God.1. Cor. 3. only the preachers must sow, and plant, and water, and * God wil giue the increase, nourishing the seede in mens harts. And therfore we may not giue ouer, or be impatient and solicitous, if we haue not alwaies good successe: 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 decaied and been obscured after the Apostles time vnto ours, as the Heretikes hold: then had it been great in the beginning, and smal 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 birdes.] Christian reli­gion wonder­fully spreading. Of al sectes or doctrine, Christs religion at the beginning was the smallest, and most contemptible: but the successe thereof farre passed al mans doctrine: in so much that after­ward al the wisest and greatest of the world made their residence and rest therein.


To the Gerasens (and in them to al men) Christ manifesteth how the Diuel of his malice would vse them, if he would permitte: 17 and yet they like not their Sauiours presence. 21 A woman Gentil, that began her sicknesse when the Iewes daughter began her life (signifying Abrahams time) he cureth by the way as he was comming to heale the Iewes: And euen then the Iewes do die, but yet them also he wil reuiue, as here the Iewes daughter.

[Page 98] verse 1 AND they came beyond the straite of the sea into the countrie of the Gerasens.Mat. 8, 28.verse 2 And as he vvent out of the boate,Luc. 8 26. imme­diatly there mette him out of the sepul­chres a man in an vncleane spirit, ✝ verse 3 that had his dvvelling in the sepulchres. and neither vvith chaines ″ could any man novv binde him: ✝ verse 4 for being often bound vvith fetters and chaines, he had burst the chaines, and broken the fetters. and no body could tame him. ✝ verse 5 and he vvas alvvaies day and night in the sepulchres and in the mountaines, crying and cut­ting him self vvith stones. ✝ verse 6 And seeing IESVS a farre of, he ranne and adored him: ✝ verse 7 and crying vvith a great voice, said, What to me and thee IESVS the sonne of God most high? I adiure thee by God that thou torment me not. ✝ verse 8 For he said vnto him, Goe out of the man thou vncleane spirit. ✝ verse 9 And he asked him, What is thy name? And he saith to him, My name is Legion: because vve are many. ✝ verse 10 And he besought him much, that he vvould not expel him out of the countrie. ✝ verse 11 And there vvas there about the mountaine a great heard of svvine, feeding. ✝ verse 12 And the spirits besought him, saying, Send vsIt is not with out mysterie that the diuels desired, and Christ suffered them to enter into the swine,signifying that filthy liuers be meete dwelling places for di­uels. Aug. tract. 6 in ep. Io. into the svvine, that vve may enter into them. ✝ verse 13 And IESVS immediatly graunted vnto them. And the vncleane spirits going out, entred into the svvine: and the heard vvith great violence vvas caried headlong into the sea, about tvvo thousand, and vvere stifled in the sea. ✝ verse 14 And they that fed them, fled, and caried nevves into the citie and into the fields. And they vvent forth to see vvhat vvas done: ✝ verse 15 and they come to IESVS, and they see him that vvas vexed of the deuil, sitting, clothed, and vvel in his vvittes: and they vvere afraid. ✝ verse 16 And they that had seen it, told them, in vvhat maner he had been dealt vvithal that had the diuel: and of the swine. ✝ verse 17 And they began to desire him, that he vvould depart from their coastes. ✝ verse 18 And vvhen he vvent vp into the boate, he that had been vexed of the diuel, began to beseeche him that he might be vvith him, ✝ verse 19 and he admitted him not, but saith to him, Goe into thy house to thine, and tel them hovv great things the Lord hath done for thee, and hath had mer­cie vpon thee. ✝ verse 20 And he vvent his vvay, and began to pu­blish in Decapolis hovv great things IESVS had done to him: and al marueled.

[Page 99]verse 21 * And vvhen IESVS had passed in boate againe ouer the straite,Mat. 9, 18. a great multitude assembled together vnto him, and he vvas about the sea.Archsynagogue, cheefe gouerner of a Synagogue.verse 22 And there commeth one of the Arch­synagogs,Luc. 8, 42. named Iaîrus: and seeing him, he falleth dovvne at his feete, ✝ verse 23 and besought him much, saying, That my daugh­ter is at the point of death, come, impose thy hands vpon her, that she may be safe and liue. ✝ verse 24 And he vvent vvith him, and a great multitude folovved him, and they thronged him.

verse 25 And a vvoman vvhich vvas in an issue of bloud tvvelue yeres, ✝ verse 26 and had suffred many things of many Physicions, and had bestovved al that she had, neither vvas any thing the better, but vvas rather vvorse: ✝ verse 27 vvhen she had heard of IESVS, she came in the preasse behind him, and touched his garment. ✝ verse 28 for she said, That ″ if I shal touche but his gar­ment, I shal be safe. ✝ verse 29 And forthvvith the fountaine of her bloud vvas dried: and she felt in her body that she vvas hea­led of the maladie. ✝ verse 30 And immediatly IESVS knovving in him self ″ the vertue 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 vvoman fearing and trembling, knovving vvhat vvas done in her: came and fel dovvne before him, and told him al the truth. ✝ verse 34 And he said to her, Daughter, thy faith hath made thee safe, goe in peace, and be vvhole of thy maladie.

verse 35 As he vvas yet speaking, they comefrom to' the Archsyna­gogue, saying, That thy daughter is dead: vvhy doest thou trouble the Maister any further? ✝ verse 36 But IESVS hauing heard the vvord that vvas spoken, saith to the Archsynagogue, Feare not: ″ only beleeue. ✝ verse 37 And he admitted not any man to folovv him, but Peter and Iames and Iohn the brother of Iames. ✝ verse 38 And they come to the Archsynagogs house, and he seeth a tumult, and folke vveeping and vvailing much. ✝ verse 39 And going in, he saith to them: Why make you this a doe and vveepe? the vvenche is not dead, butTo Christ, that can more easily raise a dead man then we can doe one that is but a sleepe, death is but sleepe. Aug. de verb. Do. S [...]r. 44. sleepeth. ✝ verse 40 And they derided him. But he hauing put forth al, taketh the father and the mother of the vvenche, and them that vvere vvith him, and they goe in vvhere the vvenche vvas lying. ✝ verse 41 And hol­ding the vvenches hand, he saith to her, Talithacumi, vvhich is being interpreted, ″ wenche (I say to thee) arise.verse 42 and forth­with [Page 100] the wēche rose vp, and walked. and she vvas twelue yeres old: and they vvere astonied vvith great astonishment. ✝ verse 43 And he commaunded them earnestly that no body should knovv it: and he bad that some thing should be giuen her to eate.


3. Could bind him.] We see here that mad men which haue extraordinary strength, are many times possessed of the diuel:Profane and na­tural men. as there is also a deafe and a dumme diuel, and vncleane spirits, which worke these effects in men, possessing their bodies. Al which things infidels and carnal men fo­lowing only nature and reason, attribute to natural causes: and the lesse faith a man hath, the lesse he beleeueth that the diuel worketh such things.

2 [...]. If I shal touch.] The touche of Relikes. So the good Catholike saith, If I might but touche one of his Apostles, yea one of his Apostles napkins, yea but the shade of one of his Saincts, 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, receiueth in some degree holinesse of the grace or vertue that is therein.

30. Vertue.] Vertue to heale this womans maladie, proceeded from Christ, though she tou­ched but his coate: so when the Saincts by their Relikes or garments do miracles, the grace and force thereof commeth from our Sauiour, they being but the meanes or instruments of the same.

36. Only beleeue.] Scripture fond­ly applied to proue onely faith. It is our common speache, when we require one thing specially, though other things also be as necessarie, and more necessarie. As the Physicion to his patient, Only haue a good hart: when he must also keepe a diet, and take potions, things more requisite. So Christ in this great infidelity of the Iewes, required only that they would beleeue he was able to doe such a cure,V. 5. such a miracle, and then he did it: otherwise it foloweth in the next Chapter, He could not do miracles there because of their incredulity. Againe, for this faith he gaue them here and in al like pla­ces health of body, which they desired, and therfore he saith not, Thy faith hath iustified thee: but, hath made the safe or whole. Againe this was the fathers faith, which could not iustifie the daughter. Whereby it is most euident, that this Scripture, and the like, are folishely abused of the Heretikes to proue that only faith iustifieth.

41. Wenche arise.] Christs miracles, besides that they be wonders and waies to shew his power, be also significatiue:By three dead, are signified three kind of sinners. as these which he corporally raised from death,Aug. de verb. Do. ser. 44. put vs in minde of his rai­sing our soules from sinne. The Scripture maketh special mention only of three raised by our Sa­uiour, of which three, this wench is one within the house: an other, the widowes sonne in Naim, now caried out toward the graue: the third, Lazarus hauing been in the graue foure daies, and ther­fore stinking. Which diuersity of dead bodies, signifie diuersity of dead soules, some more desperate then other, some past al mans hope, and yet by the grace of Christ to be reuiued and reclaimed.


In his owne countrey (signifying the reprobate Iewes) he is contemned, and therfore worketh litle in respect. 6 His Apostles preache euery where and worke miracles, so that King Herode (who shamefully killed Iohn Baptist) and others are striken with great admiration. 30 After Iohns death he goeth into the Desert, where great concurse being vnto him, he feedeth 5000 with fiue loaues. 46 And after he hath praied long in the mountaine, he walketh vpon the sea. 53 And with the very touche of his garments hemme he healeth innumerable.

verse 1 AND going out from thence,Mt. 13, 54. he vvent into his countrie: and his Disciples fo­lovved him.Lu. 4, 16verse 2 and vvhen the Sabboth vvas come, he began to teach in the Sy­nagogue: and many hearing him vvere in admiration at his doctrine, saying, How came this felovv by al these things? [Page 101] and vvhat vvisedom is this that is giuen to him, and such ver­tues as are vvrought by his hands? ✝ verse 3 Is not this ″ the Carpen­ter, the sonne of MARIE, the brother of Iames and Ioseph and Iude and Simon? why, are not also his sisters here vvith vs? And they ″ vvere scandalized in him. ✝ verse 4 And IESVS said to them, That there is not a Prophet vvithout honour, but in his ovvne countrie, and in his ovvne house, and in his ovvne kinred. ✝ verse 5 and ″ he could not doe any miracle there, but only cured a fevv that vvere sicke, imposing his hands ✝ verse 6 and he marueled because of their incredulity, and he vvent about the tovvnes in circuite teaching.

verse 7 * And he called the Tvvelue:Mt. 10, 1 and began to send them tvvo and tvvo,Lu. 9, 1. and gaue them povver ouer vncleane spirits. ✝ verse 8 And he commaunded them that they should take nothing for the vvay, but a rod only: not skrippe, not bread, nor money in their purse, ✝ verse 9 but shod vvith sandals, and that they should not put on ″ tvvo coates. ✝ verse 10 And he said to them, Whithersoe­uer you shal enter into an house, there tarie til you depart thence. ✝ verse 11 and vvhosoeuer shal not receiue you, nor heare you: going forth from thence shake of the dust from your feete for a testimonie to them. ✝ verse 12 And going forth they prea­ched that they should doe penance: ✝ verse 13 and they cast out many diuels,Ia. 5, 14. and * anointed ″ vvithA preparatiue to the Sacramēt of extreme vn­ction. Iac. 5. oile many sicke, and healed them.

verse 14 And * king Herod heard (for his name vvas made ma­nifest) and he said,Mt. 14, 1 That Iohn the Baptist is risen againe from the dead,Lu. 9, 7. and therfore vertues vvorke 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, Iohn vvhom I beheaded, he is risen againe from the dead.

verse 17 For the said Herod sent and apprehended Iohn,The Gospel vpō the decollation of S. Iohn Bap­tist Aug. 29. and bound him in prison for Herodias the vvife ofHe might and should by Moy­ses law haue maried his bro­thers wife, if he had been dead without issue: but this Philip was yet aliue, and had also this daughter that daunced. Philippe his brother, because he had maried her. ✝ verse 18 For Iohn said to Herod,Leu. 18, 16. 20, 21. * It is not lavvful for thee to haue thy brothers vvife. ✝ verse 19 And Herodias lay in vvaite for him: and vvas desirous to kil him, and could not. ✝ verse 20 For Herod feared Iohn, knovving him to be a iust and holy man: and he kept him, and by hea­ring him did many things: and he heard him gladly. ✝ verse 21 And vvhen a conuenient day vvas fallen, Herod made the supper of his birth-day to the Princes and the Tribunes and the cheefe of Galilee. ✝ verse 22 And vvhen the daughter of the same He­rodias [Page 102] came in, and had daunced, and pleased Herod, and them that sate vvith him at the table: the King said to the damsel, Aske of me vvhat thou vvilt, and I vvil giue it thee, ✝ verse 23 and he svvate to her, That vvhatsoeuer thou shalt aske I vvil giue thee, though the halfe of my kingdom. ✝ verse 24 Who vvhen she vvas gone forth, said to her mother, What shal I aske? But she said, The head of Iohn the Baptist. ✝ verse 25 And vvhen she vvas gone in by and by vvith hast to the King, she asketh saying, I vvil that forthvvith thou giue me in a platter the head of Iohn the Baptist. ✝ verse 26 And the King vvas stroken sad. Because of his othe and for them that sate together at table he vvould not displease her: ✝ verse 27 but sending the hangman, commaunded 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 gaue it to the damsel, and the damsel gaue it to her mother. ✝ verse 29 Which his disciples hearing came, and tooke his body: and they put it in a monument. ⊢

verse 30 And * the Apostles gathering together vnto Iesus,Lu. 9, 10 made relation to him of al things that they had done and taught. ✝ verse 31 And he said to them, Come apart into the desert place, and rest a litle. For there vvere that came and vvent, many: and they had not so much as space to eate. ✝ verse 32 And * going vp into the boate,Mt. 14, 13. they vvent into a desert place apart. ✝ verse 33 And they savv them going avvay, and many knevv: and they ranne flocking thither on foote from al cities, and preuented them.

verse 34 And going forth, IESVS savv a great multitude: and he had compassion on them, because they vvere as sheepe not hauing a shepheard, and he began to teach them many things.Mt. 14, 15.verse 35 And * vvhen the day vvas novv farre spent, his Di­sciples came to him, saying, This is a desert place, and the houre is novv past:Lu. 9, 12verse 36 dimisse them,Io. 6, 5. that going out into the next villages and tovvnes, they may bie them selues meates to eate. ✝ verse 37 And he ansvvering said, Giue ye them to eate. And they said to him, Let vs goe and bie bread for tvvo hundred pence: and vve vvil giue them to eate. ✝ verse 38 And he saith to them, Hovv many loaues haue you? goe and see. And vvhen they knevv, they say, Fiue, and tvvo fishes. ✝ verse 39 And he com­maunded them that they should make al sit dovvne, by com­panies vpon the greene grasse. ✝ verse 40 And they sate dovvne in rankes by hundreds and fifties. ✝ verse 41 And vvhen he had taken the fiue loaues, and the tvvo fishes: looking vp vnto heauen, [Page 103] he blessed, and brake the loaues, and gaue to his Disciples to set before them: and the tvvo fishes he deuided to al. ✝ verse 42 And al did eate, and had their fill. ✝ verse 43 And they tooke vp the lea­uings, tvvelue ful baskets of fragments: and of the fishes. ✝ verse 44 And they that did eate, vvere fiue thousand men. ✝ verse 45 And immediatly he compelled his Disciples to goe vp into the boate, that they might goe before him beyond the straite to Bethsaida: vvhiles him self did dimisse the people.

verse 46 And * vvhen he had dimissed them,Mt. 14, 23. he vvent into the mountaine to pray.The Gospel on Saterday after Ashwenesday.verse 47 And vvhen it vvas late,Io. 6, 16. the boate vvas in the middes of the sea, and him self alone on the land. ✝ verse 48 And seeing them labouring in rovving (for the vvinde vvas against them) and about the fourth vvatch of the night he commeth to them vvalking vpon the sea: and he vvould haue passed by them. ✝ verse 49 But they seeing him vvalking vpon the sea, thought it vvas a ghost, and cried out. ✝ verse 50 For al savv him, and vvere trou­bled. And immediatly he talked vvith them, and said to them, Haue confidence, it is I, feare ye not. ✝ verse 51 And he vvent vp to them into the shippe, and the vvinde ceased: and they vvere farre more astonied vvithin them selues: ✝ verse 52 for they vnder­stoode not concerning the loaues: for their hart vvas blin­ded.

verse 53 And * vvhen they had passed ouer,Mt. 14, 34. they came into the land of Genezareth, and set to the shore. ✝ verse 54 And vvhen they vvere gone out of the boate, incontinent they knevv him: ✝ verse 55 and running through that vvhole countrie, they began to carie about in couches those that vvere il at ease, vvhere they heard he vvas. ✝ verse 56 And vvhithersoeuer he entred into tovvnes or into villages or cities, they laid the sicke in the streates, and besought him that they might touche but the hemme of his garment: and as many as touched him, vvere made vvhole. ⊢


[...]. The carpenter.) As his countrie-folkes seeing him not only to be a poore man, but also knowing (as they thought) his vvhole parentage to be but vulgar, not reaching to his Godhead and diuine generation, did take offence or scandal of him: so doe the Heretikes take like offence at his parson in the B. Sacrament, saying, why, this is not God: for it is bread made of corne by suck a baker, of the same moulde that such a lofe is: not marking that it was not made Christ by baking, but by Consecration, and the vertue of Christs vvordes.

[Page 104] 3. They were scandalized.] Chrys. ho. 49, in Mt. This scandal rose partly of enuy of his equals by birth, who reputing them selues as good as he, tooke skorne to be taught of him. Wherevpon Christ saith, A Prophet is not without honour but in his owne countrie: Lu. 4, 25. signifying (as it is plaine in Luke) the malice and enuy of the Iewes his countrie men in refusing him (Io. 1.) and that the Gentils would more esteeme of him.

5. He could not.] It is said that he could not worke miracles there, not meaning that he was not able, but that on their part there wanted apt disposition to receiue them. And therfore he would not of cōgruity worke there, vvhere their incredulity vvas so great, that it vvould not haue profited them.Marc. 5, 36. And for this cause he saith * els where to them that wil see and enioy his miracles, Only beleeue.

8. Not two coates.] He forbiddeth superfluites, and to careful prouision of bodily things, when they are about Gods seruice in gaining soules.Mt. 10. And for the contrariety that seemeth here and in S. Matthew, vnderstand that there he forbiddeth them to carie rod or staffe to defend them selues, here he permitteth a vvalking rod or staffe to leane and stay vpon: there he forbiddeth shoes to co­uer al the foote, such as we vveare: here he permitteth sandals, that is such as had soles only, which the poore commonly vvare in [...]evvry, and novv some religious men. See S. Augustins opinion li. [...] c. 30 de consensu Euang. to. 4.

13. With oile] In the wordes of the commission oile is not mentioned, and yet it is certaine by this their vsing of oile, that either Christ did then appoint them to vse it, or they might take it vp of them selues, by vertue of the general commission.

13. With Oile). By this it is cleere that not only the Apostles or other may haue power to worke miracles, by their only word and inuocation of Christs name, but also by application of creatures: which creatures also haue a miraculous medicinal vertue to heale diseases.


The masters of Hierusalem comming so farre to carpe him 6 he chargeth with traditions, partly friuolous, 9 partly also contrarie to Gods commaundements. 14 And to the people he yeldeth the reason of that which they carped, 17 and againe to his disci­ples, shewing the ground of the Iewish washing (to witte, that meates other­wise de [...]i [...]e the soule) to be false. 24 But by and by among the Gentils, in a vvo­man he findeth vvonderful faith, vpon her therfore he bestovveth the crumme that she asked, 32 returning (because the time of the Gentils vvas not yet come) to the Ievves vvith the loafe. 32 Where he shevveth his compassion tovvardes mankind so deafe and du [...]me, 36 and of the people is highly ma­gnified.

verse 1 AND there assemble together vnto him the Pharisees and certaine of the Scribes,Mt. 15, 1 comming from Hierusalem. ✝ verse 2 And vvhen they had seen certaine of his disciples eate bread vvith ″ com­mon hands, that is, not vvashed, they bla­med them. ✝ verse 3 For the Pharisees and al the Ievves, vnles they often vvash their hands, eate not, holding the tradition of the Auncients: ✝ verse 4 and from the market, vnles they be vvashed, they eate not: and many other things there be that vvere de­liuered vnto them to obserue, the vvashings of cuppes and cruses, and of brasen vessels & beddes. ✝ verse 5 And the Pharisees and Scribes asked him, Why do not thy disciples vvalke accor­ding to the tradition of the Auncients, but they eate bread vvith common hands? ✝ verse 6 But he ansvvering, said to them, Wel did Esay Prophecie of you hypocrites,Esa. 29, 13. as it is vvritten, This people honoureth me They that say well or teache and preache well, or haue Christ and his word in their mouth, and liue naughtily, be touched in this place. with their lippes, but their hart is farre from me. ✝ verse 7 and in vaine doe they worship me, teaching doctrines ″ precepts of men. [Page 105]verse 8 For leauing the commaundement of God, you hold the tra­ditions of men, the vvashings of cruses and cuppes: & many other things you doe like to these. ✝ verse 9 And he said to thē, wel do you frustrate the precept of God, that you may obserue your ovvne tradition.Exo. 20, 12.verse 10 For Moyses said, Honour thy father & thy mother. and, He that shal curse father or mother, dying let him dye.verse 11 But you say, If a man say to father or mother,Leu. 20, 9. Corban (vvhich is a gift) vvhat­soeuer proceedeth from me, shal profit thee: ✝ verse 12 and further you suffer him not to doe ought for his father or mother, ✝ verse 13 de­feating the vvord of God for your ovvne tradition vvhich you haue giuen forth. and many other things of this sort you doe.

verse 14 And calling againe the multitude vnto him, he said to them, Heare me al you, and vnderstand. ✝ verse 15 ″ Nothing is vvith­out a man entring into him, that can defile him. but the things that proceede from a man those are they that make a manSee the first annotation vpō this chapter. cōmon. ✝ verse 16 If any man haue eares to heare, let him heare. ✝ verse 17 And vvhen he vvas entred into the house from the multi­tude, his Disciples asked him the parable. ✝ verse 18 And he saith to them, So are you also vnskilful? Vnderstand you not that euery thing from vvithout, entring into a man, can not make him common: ✝ verse 19 because it entreth not into his hart, but goeth into the belly, and is cast out into the priuy, purging al the meates? ✝ verse 20 But he said that the things vvhich come forth from a man, they make a man common. ✝ verse 21 For from vvithin out of the hart of men proceede euil cogitations, ad­uouteries, fornications, murders, ✝ verse 22 theftes, auarices, vvicked­nesse, guile, impudicities, an euil eye, blasphemie, pride, fo­lishnes. ✝ verse 23 Al these euils proceede from vvithin, and make a man common.

verse 24 And * rising from thence he vvent into the coastes of Tyre and Sidon:Mt. 15, 21. and entring into a house, he vvould that no man should knovv, and he could not be hid. ✝ verse 25 For a vvoman im­mediatly as she heard of him, vvhose daughter had an vn­cleane spirit, entred in, and fel dovvne at his feete. ✝ verse 26 For the vvoman vvas a Gentile, a Syrophaenician borne. And she besought him that he vvould cast forth the diuel 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 childrens bread, and cast it to the dogges. ✝ verse 28 But she ansvvered, and said to him, Yea lord. for the vvhelpes also eate vnder the table of the crum­mes [Page 106] of the children. ✝ verse 29 And he said to her, For this saying goe thy vvay, the deuil is gone out of thy daughter. ✝ verse 30 And when she vvas departed into her house, she found the maid lying vpon the bed, and the deuil gone out.

verse 31 And againe going out of the coastesof Tyre and Si­don, he came of Tyre,The Gospel vpō the 11 Sunday after Pentecost. he came by Sidon' to the sea of Galilee through the middes of the coastes of Decapolis. ✝ verse 32 And they bring to him one deafe and dumme: and they besought him that he vvould impose his hand vpon him. ✝ verse 33 And taking him from the multitude apart, he put his fingers into his eares: and ″ spitting, touched his tongue. ✝ verse 34 and looking vp vnto heauen, he groned, and said to him, ″ Ephphetha, vvhich is, Be thou opened.verse 35 And immediatly his eares vvere opened, and the string of his tongue vvas loosed, and he spake right. ✝ verse 36 And he commaunded them not to tel any body. But hovv much he commaunded them, so much the more a great deale did they publish it, ✝ verse 37 and so much the more did they vvonder, saying, He hath done al things vvel: he hath made both the deafe to heare, and the dumme to speake. ⊢


2. Common.] Common and vncleane is al one. For the Iewes were commaunded by the Law to eate certaine kindes of meates only, and not al indifferently: and because these were separated from other meates, and as it were sanctified to their vse, they called the other common and pro­fane: and because the Law calleth those cleane and these vncleane, thereof it is, that vncleane and common is al one, as in this Chapter often, and Act. 10.

7. Precepts of men.] Mens ordinances which be repugnant to Gods commaundements, be here condemned:Commaunde­ments of men. as al obseruations not edifying nor profitable to the fulfilling of Gods commaunde­ments, be vaine and superfluous: as many obseruations of the Pharisees were then, and the like traditions of Heretikes be now. for howsoeuer they bragge of Scriptures, al their maner of admi­nistration and ministerie is their owne tradition and inuention without al Scripture and warrant of Gods word. But the traditions of the Apostles and Ancients, and al the precepts of holy Church we are commaunded to keepe,Traditions. as things not prescribed by man, but by the Holy Ghost. Act. 15, [...]. 41. 2 Thessal. [...], 61.

11. Gift▪] To giue to the Church or Altar is not forbidden, but the forsaking of a mans parents in their necessitie,Dutie to parēts. pretending or excusing the matter vpon his giuing that which should relieue them, to God or to the Altar, that is impious and vnnatural. And these Pharisees teaching children so to neglect their duties to their parents, did wickedly.

15. Nothing entering into a man.] As these wordes of our Sauiour do not import, that the Iewes then might haue eaten of those meates which God forbade them: no more doe they now, that we Christians may eate of meates which the Church forbiddeth vs.Abstinēce from certaine meates. And yet both then and now al meates are cleane, and nothing entering into a man, defileth a man. For neither they then, nor we now absteine, for that any meates are of their nature abominable, or defile the eaters, but they for signification, we for obedience and chastisement of our bodies.

33. Spitting.) Christs spittle worketh mira­cles. Not only by Christs vvord and vvil, but also by ceremonie and by application of external creatures vvhich be holy, miracles are vvrought. as by Christs spittle, vvhich vvas not part of his person, being a superfluity of his body, but yet most holy. Theophyl. in 7 Marci.

[Page 107] 34 Ephphetha.) Exorcismes and other ceremo­nies in Baptis­me. The Church doth most godly imitate and vse these very vvordes and ceremo­nies of our Sauiour in the Exorcismes before Baptisme, to the healing of their soules that are to be baptized, as Christ here healed the bodily infirmitie and the disease of the soule together. Ambros. li. 1 de Sacram. c 1.


Of compassion he feedeth the people, 4000 vvith seuen loaues. 10 After al vvhich miracles as though they vvere yet vnsufficient to proue him to be Christ, the obsti­nate Pharisees do require some miracle from heauen. 13 Wherevpon forsaking them, he vvarneth his Disciples to bevvare of the leauen of their doctrine, neither to feare vvant of necessaries. 22 He healeth a blind man by degrees and vvith ceremonies. 27 Peter confesseth him (though men al this vvhile had not learned so farre) to be Christ. 31 and by and by he reuealeth to them his passion, 32 rebuking also Peter for dissuading it, 34 and shewing that it is a thing vvherein al that vvil be saued (namely in time of persecution) must folovv him.

verse 1 IN those daies againe vvhen there vvas a great multitude,Mt. 15, 32. and had not what to eate:The Gospel vpō the 6 Sun­day after Pente­cost. calling his Disciples together, he saith to them, ✝ verse 2 I haue compassion vpon the mul­titude: because loeGreat feruour and deuotion in the good people, and ex­ceding force in our Maisters preaching, that made thē abide fasting so long to heare his di­uine sermons. three daies they now endure vvith me, neither haue vvhat to eate. ✝ verse 3 and if I dimisse them fasting into their home, they vvil faint in the vvay: for some of them came farre of. ✝ verse 4 And his Disciples ansvvered him, Whence may a man fil them here vvith bread in the vvildernes? ✝ verse 5 And he asked them, Hovv many loaues haue ye? Who said, Seuen. ✝ verse 6 And he commaunded the multitude to sit dovvne vpon the ground. And taking the seuen loaues, giuing than­kes he brake, and ″ gaue to his Disciples for to set before them, and they did set them before the multitude. ✝ verse 7 And they had a fevv litle fishes: and ″ he blessed them, and commaunded them to be set before them. ✝ verse 8 And they did eate and vvere filled. and they tooke vp that vvhich vvas left of the frag­ments, seuen maundes. ✝ verse 9 And they that had eaten vvere about foure thousand: and he dimissed them.

verse 10 And * immediatly going vp into the boate vvith his Disciples,Mt. 15, 39. 16, 1. he came into the quarters of Dalmanûtha. ✝ verse 11 And the Pharisees vvent forth, and began to question vvith him, asking of him a signe from heauen, tempting him. ✝ verse 12 And groning in spirit, he saith; Why doth this generation aske a signe? Amen I say to you, If a signe shal be giuen to this ge­neration. ✝ verse 13 And leauing them, he vvent vp againe into the boate, and passed beyond the straite.

[Page 108]verse 14 And they forgot to take bread: and they had but one loafe vvith them in the boate. ✝ verse 15 And he commaunded them, saying, Looke vvel and bevvare of the leauen of the Phari­sees, and the leauen of Herod. ✝ verse 16 And they reasoned among them selues saying, Because vve haue not bread. ✝ verse 17 Which IESVS knovving, saith to them, Why doe you reason, be­cause you haue not bread? do you not yet knovv nor vn­derstand? yet haue ye your hart blinded? ✝ verse 18 hauing eies see you not?Mar. 6, 38. and hauing eares heare you not? Neither do you re­member? ✝ verse 19 When * I brake fiue loaues among fiue thousand: and hovv many baskets ful of fragmēts tooke you vp? They say to him,Mr. 8, 5. Tvvelue. ✝ verse 20 * When also seuen loaues among foure thousand, hovv many maundes of fragments tooke you vp? And they say to him, Seuen. ✝ verse 21 And he said to them, Hovv do you not yet vnderstand?

verse 22 And they come to Bethsaida: and they bring to him one blinde, and desired him that he vvouldOur Sauiour vsed to worke much by tou­ching: that we may learne not to cōtemne the corporal and external appli­cation of holy things, nor to chalēge by the spirit and faith only, as Here­tikes doe. touche him. ✝ verse 23 And taking the hand of the blinde, he led him forth out of the tovvne: and spitting into his eies, imposing his hands, he as­ked him if he savv any thing. ✝ verse 24 And looking vp, he said, I see men as it vvere trees, vvalking. ✝ verse 25 After that againe he impo­sed his hands vpon his eies, and be began to see, and vvas re­stored, so that he savv al things clerely. ✝ verse 26 And he sent him in­to his house, saying, Goe into thy house: and if thou enter in to the tovvne, tel no body.

verse 27 And * IESVS vvent forth and his Disciples into the tovvnes of Caesarêa-Philippi:Mt. 16, 13. and in the vvay he asked his Disciples,Lu. 9, 18 saying to them, Whom do men say that I am? ✝ verse 28 Who ansvvered him, saying, Iohn the Baptist, some Elias, & other some as it vvere one of the Prophets. ✝ verse 29 Then he saith to them, But vvhom do you say that I am? Peter ansvvering said to him, Thou art Christ. ✝ verse 30 And he threatened them that they should not tel any man of him.

verse 31 And he began to teache them, that the Sonne of man must suffer many things, and be reiected of the Auncients and of the high Priestes and the Scribes, and be killed: and after three daies rise againe. ✝ verse 32 And he spake the vvord open­ly. And Peter taking him, began to rebuke him. ✝ verse 33 Who tur­ning, and seeing his Disciples, threatened Peter, saying, Goe behind me Satan, because thou sauourest not the things that are of God, but that are of men. ✝ verse 34 And calling the multitude [Page 109] together vvith his Disciples, he said to them, If any man vvil folovv me, let him deny him self, and take vp his crosse, and folovv me. ✝ verse 35 For he that vvil saue his life, shal lose it: and he that shal lose his life ″ for me and the Gospel, shal saue it. ✝ verse 36 For vvhat shal it profit a man, if he ″ gaine the vvhole vvorld, and suffer damage of his soule? ✝ verse 37 Or vvhat permuta­tion shal a man giue for his soule? ✝ verse 38 For he that shal be asha­med of me, and of my vvordes in this aduouterous and sinful generation, the Sonne of man also vvil be ashamed of him, vvhen he shal come in the glorie of his father vvith the holy Angels.


6. Gaue to his disciples.] He serueth the people not immediatly him self, but by the Apostles mi­nisterie: to teach vs that we must receiue Christes Sacraments and doctrine, not at our owne hand, but of his Priests and our Pastours.

7. Blessed them.] [...]. So is it in some ancient Greeke copies, agreable to our Latin, and in S. Luke expresly in the common Greeke text,Luc. 9, 16. that he blessed the fiue loaues and the two fishes: which must be alwaies marked against the Heretikes,Blessing of crea­tures vvorketh an effect in thē. which denie this blessing to pertaine to the creatures, but [...]eine it alwaies to be referred to God for thanks giuing. For if it were so, he would haue said grace but once for that whole refection: but he did seuerally blesse 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 them selues.

35. For me and the Gospel.] What is to suffer for the Gospel. By the Gospel is signified, not only the foure Euangelistes, but al Scriptures, and whatsoeuer Christ said that is not in Scripture: for he saith in this very place, He that shal be ashamed of my wordes, the Sonne of man wil be ashamed of him &c. Neither his owne wordes only,Luc. 9. but whatsoeuer the Apostles taught in word or writing: for our Sauiour saith, He that despiseth you, despiseth me. For defence of any of al these and of euery Article of the Catholike faith, we ought to die, and this is to lose our life for Christ and his Gospel.

36. Gaine the whole world.] Doing against our owne con­science. Let such note this, that for feare or flattery of the world cōdescend to obey the vniust lawes of men touching religion, against their owne consciences: and be content for the rest of a few daies of this life, and for sauing their temporal goods, to lose their soule and the ioyes of heauen.


The more to confirme them, he giueth them in his Transfiguration a sight of his glorie, where­vnto Suffering doth bring, 9 and then againe doth inculcate his Passion. 14 A Diuel also he casteth out, which his Disciples (vpon whom therfore the peruerse Scribes triumphed in his absence) could not, for lacke of fasting and praying. 30 Being yet in Galilee, he reuealeth more about his Passion. 33 And (because in the way to Capharnaum they contended for the Primacie (he teacheth them that humility is the way to Primacie before God: 38 bidding them also, not to prohibit such as be not against them: nor to giue scandal to any one of the faithful. and on the other side, the faithful to auoid them by whom they may be scandalized and fall, be they neuer so neere vnto them.

[Page 110] 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 vvhich shal not tast of death, vntil they see the kingdom of God comming in povver. ✝ verse 2 See the An­notations vpon the 17 of S. Matthew. And after six daies IESVS [...]aketh Peter and Iames and Iohn: and bringeth them alone into a high mountaine apart, and vvas transfigured be­fore them. ✝ verse 3 And his garments vvere made glistering and vvhite excedingly as snovv, the like vvhereof a fuller cannot make vvhite vpon the earth. ✝ verse 4 And there appeared to them The law and the Prophets ioyne with Christ and his Gospel: the one signified by Moyses, the other by Elias. By whose ap­paritions here we also learne that sometime there may be personal enter­course betwixt the liuing & the dead, though not ordinarily. Elias vvith Moyses: and they vvere talking vvith IESVS. ✝ verse 5 And Peter ansvvering, said to IESVS, Rabbi, it is good for vs to be here: and let vs make three tabernacles, one for thee, and one for Moyses, and one for Elias. ✝ verse 6 For he knevv not vvhat he said: for they vvere frighted vvith feare: ✝ verse 7 and there vvas a cloude ouershadovving them, and a voice came out of the cloude, saying, This is my Sonne most deere: heare ye him. ✝ verse 8 And immediatly looking about, they savv no man any more but IESVS only vvith them. ✝ verse 9 And as they descē ­ded from the mountaine, he commaunded them that they should not tel any man vvhat things they had seen: but vvhen the Sonne of man shal be risen againe from the dead. ✝ verse 10 And they kept in the vvord vvith them selues: questioning together vvhat that should be, when he shal 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 ansvve­ring said to them, Elias vvhen he commeth first, shal restore al things: andas hovv' it is vvritten of the Sonne of man, that he shal suffer many things and be contemned. ✝ verse 13 But I say to you that ″ Elias also is come (and they haue done to him vvhatsoeuer they vvould) as it is vvritten of him.

verse 14 And * cōming to his Disciples,Mt. 17, 14. he savv a great multitude about them, and the Scribes questioning vvith them. ✝ verse 15 And forth vvith al the people seeing IESVS,Lu. 9, 37 vvas astonied, and much afraid: and running to him, saluted him. ✝ verse 16 And he asked them,The Gospel vpō wenesday in the Imber weeke of Sep­tember. What do you question of among you? ✝ verse 17 And▪ one of the multitude ansvvering, said, Maister, I haue brought my sonne to thee, hauing a dumme spirit, ✝ verse 18 who, vvheresoeuer he taketh him, dasheth him, and he fometh, and gnasheth vvith the teeth, and vvithereth: and I spake to thy Disciples to cast him out, and they could not. ✝ verse 19 Who ansvvering them, [Page 111] said, O incredulous generation, hovv long shal I be vvith you? hovv long shal I suffer you? bring him vnto me. ✝ verse 20 And they brought him. And vvhen he had seen him, imme­diatly the spirit troubled him: and being throvven vpon the ground, he tumbled foming. ✝ verse 21 And he asked his father, Hovv long time is it since this hath chaunced vnto him? But he said, From his infancie: ✝ verse 22 and often times hath he cast him into fire and into vvaters, to destroy him. but if thou canst any thing, helpe vs, hauing compassion on vs. ✝ verse 23 And Iesus said to him, If thou canst beleeue, al things are possible to him that beleeueth. ✝ verse 24 And incontinent the father of the boy crying out, vvith teares said, I do beleeue Lord: helpe my increduli­ty. ✝ verse 25 And vvhen IESVS savv the people running together, he threatened the vncleane spirit, saying to him, Deafe and dumme spirit, I commaunde thee, goe out of him, and enter not any more into him. ✝ verse 26 And crying out, and greatly tea­ring him, he vvent out of him, and he became as dead, so that many said, That he is dead. ✝ verse 27 But IESVS holding his hand, lifted him vp: and he rose. ✝ verse 28 And vvhen he vvas entred into the house, his Disciples secretely asked him, Why could not vve cast him out? ✝ verse 29 And he said to them, This kinde can goe out by nothing, butNote the great force of pray­er, and fasting. by prayer and fasting. ⊢

verse 30 And * departing thence they passed by Galilee,Mt. 17, 22. neither vvould he that any man should knovv. ✝ verse 31 And he taught his Disciples,Lu. 9, 21 and said to them, That the Sonne of man shal be betrayed into the hands of men, and they shal kil him, and being killed the third day he shal rise againe. ✝ verse 32 But they knevv not the vvord: and they vvere afraid to aske him.

verse 33 And * they came to Capharnaum.Mt. 18, 1 Vvho, vvhen he vvas in the house,Lu. 9, 46. asked them, What did you treate of in the vvay? ✝ verse 34 But they held their peace. for in the vvay they had disputed among them selues, vvhich of them should be the greater. ✝ verse 35 And sitting dovvne, he called the Tvvelue, and saith to them, If any man vvil be first, he shal be last of al, and the mi­nister of al. ✝ verse 36 And taking a childe, he set him in the middes of them. Vvhom vvhen he had embraced, he said to them, ✝ verse 37 Vvhosoeuer shal receiue one of such children in my name, receiueth me. and vvhosoeuer shal receiue me, receiueth not me, but him that sent me.

verse 38 * Iohn ansvvered him,Lu. 9▪ 49. saying, Maister vve savv one ca­sting out deuils ″ in thy name, vvho folovveth not vs, and vve [Page 112] prohibited him. ✝ verse 39 But IESVS said, Do not prohibit him. for there is no man that doth a miracle in my name, and can soone speake il of me. ✝ verse 40 for he that is not against you, is for you. ✝ verse 41 For vvhosoeuer shal giue you to drinke a cuppe of vvater in my name, because you are Christs: amen I say to you, he shal not lose hisReward for almes deedes, whereby it is euident they be meritorious. revvard. ✝ verse 42 And vvhosoeuer shalTo giue scan­dal by our life to the weake in faith, is a great sinne, specially in Priests, Prea­chers, and Prin­ces. scandalize one of these litle ones beleeuing in me: it is good for him rather if a milstone vvere put about his necke, and he vvere cast into the sea. ✝ verse 43 And if thy hand scandalize thee, cut it of. it is good for thee to enter into life, maimed, then hauing tvvo hands to goe into hel, into the fire vnquencheable, ✝ verse 44 vvhere their vvorme dieth not, and the fire quen­cheth not. ✝ verse 45 And if thy foote scandalize thee, choppe it of. it is good for thee to enter into life euerlasting, lame, rather then hauing tvvo feete, to be cast into the hel of vnquen­cheable fire, ✝ verse 46 vvhere their vvorme dieth not, and the fire quencheth not. ✝ verse 47 And if thine eye scandalize thee, cast it out. it is good for thee vvith one eve to enter into the king­dom of God, rather then hauing tvvo eies, to be cast into the hel of fire, ✝ verse 48 vvhere their vvorme dieth not, and the fire quencheth not. ✝ verse 49 For euery one shal be salted vvith fite: and * euery victime shal be salted vvith salt.Leu. 2, 13verse 50 Salt is good. but if the salt shal be vnseasoned: vvhervvith vvil you season it? Haue salt in you, and haue peace among you.


4. Elias with Moyses.) Elias. Moyses. Moyses representeth the persons of al the Saincts that shal be departed this life when Christ commeth in his Maiestie to iudgement: And Elias (who was then liuing) figureth the holy men that shal then be found aliue when he commeth in glorie. Who both shal then begin to reigne with Christ in glorie. Beda in 9. Marc.

13. Elias also is come.) Elias and Iohn Baptist Eremi­tes. Elias was Zelous for Gods Law, a great reprehender of sinne, and an Eremite, and shal be the Precursor of Christ in his second Aduent: So was Iohn before his first Aduent, 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 Iohn Baptist vvere counted principal professours of that life.

38. In thy name.) The name of IESVS worketh miracles. Miracles are vvrought sometime by the name of IESVS, whatsoeuer the men be, when it is for the proofe of a truth or for the glorie of God. In so much that Iulian the Apostata him selfe did driue away diuels with the signe of the Crosse: as S. Gregorie Nazianzene writeth orat. 1 in Iulian. Theodoret. li. [...] c. 3 hist. And so also Heretikes may doe miracles among the Heathen, to prooue any article of the Christian faith: but they neuer did nor euer shal vvorke any miracle to prooue any of their erroneous opinions. as, to prooue that Christ is not really in the B. Sacrament.


He answereth the tempting Pharisees (and againe his disciples afterward) that the case of a man with his wife shalbe (as in the first institution) vtterly indissoluble.THE THIRD part of this Gospel, Christes cōming into Iewrie toward his Passion. 13 He blesseth children. 17 He sheweth what is to be done to get life euerlasting. 21 What also for a rich man, to be perfect: 2 [...] as also what passing reward they shal haue that doe so in time of persecution. 32 He reuealeth more to his Disci­ples touching his Passion: 35 bidding the two ambitious suiters to thinke rather of suffering with him: 41 and teaching vs in the rest of his Disciples, not to be greeued at our Ecclesiastical Superiours, considering they are (as he was him self) to toile for our saluation. 46 Then going out of Iericho, he giueth sight to a blinde man.

verse 1 AND rising vp thence,Mt. 19, 1 he commeth into the coastes of Ievvrie beyond Iordan: and the multitudes assemble againe vnto him. and as he vvas accustomed, againe he taught them. ✝ verse 2 And the Pharisees com­ming neere, asked him, Is it lavvful for a man to dimisse his vvife? tempting him. ✝ verse 3 But he ansvvering, said to them,Deut. 24, 1. Vvhat did Moyses commaund you? ✝ verse 4 Who said, * Moyses ″ permitted to vvrite a bil of diuorce, and to dimisse her. ✝ verse 5 To vvhom IESVS ansvvering, said, For the hardnes of your hart he vvrote you this precept. ✝ verse 6 but from the be­ginning of the creation * God made them male and femal.Gen. 1, 27.verse 7 For this cause, * man shal leaue his father and mother: and shal cleaue to his vvife,Gen. 2, 24.verse 8 and they tvvo shal be in one flesh. therfore novv they are not tvvo, but one flesh. ✝ verse 9 That therfore vvhich God hath ioyned 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 againe his Disciples asked him of the same thing.Mt. 19, 9verse 11 And he saith to them,Mt. 5, 32 Whosoeuer dimisseth his vvife and ″ marrieth an other:Lu. 16, 18. committeth aduoutrie vpon her. ✝ verse 12 And if the vvife dimisse her husband, and mary an other,1. Cor. 7, 11. she committeth aduoutrie.

verse 13 And * they offered to him yong children,Mt. 19, 13. that he might touche them. And the Disciples threatened those that offered them.Lu. 18, 15.verse 14 Whom vvhen IESVS savv, he tooke it il, and said to them, Suffer the little children to come vnto me, and prohi­bit them not. for the kingdom of God is for such. ✝ verse 15 Amen I say to you: Whosoeuer receiueth not the kingdom of God as a litle childe, shal not enter into it. ✝ verse 16 And embracing them, and imposing hands vpon them, heOur Sauiour gaue the chil­dren his bles­sing. blessed them.

verse 17 And vvhen he vvas gone forth in the vvay, a certaine man running forth and kneeling before him asked him, [Page 114] * Good Maister,Mt. 19, 16. vvhat shal I doe that I may receiue life euer­lasting? ✝ verse 18 And IESVS said to him, Why callest thou me good? ″ None is good but one,Lu. 18, 18. God. ✝ verse 19 Thou knovvest theNote that the keeping of Gods cōmaun­dements procu­reth life euerla­sting. com­maundements,Exo. 20, 13. * Commit not aduoutrie, Kil not, Steale not, Beare not false vvitnesse, doe no fraude, Honour thy father and mother.verse 20 But he ansvve­ring, said to him, Maister al these things I haue obserued from my youth. ✝ verse 21 And IESVS beholding him, loued him, and said to him, One thing is vvanting vnto thee:This is coun­sel of prefectiō (not a precept) which the Re­ligious profes­sing and kee­ping voluntary pouertie, doe folow. goe, sel vvhat­soeuer thou hast, and giue to the poore, and thou shalt haue treasure in heauen: and come, folovv me. ✝ verse 22 Who being stro­ken sad at the vvord, vvent avvay sorovvful. for he had many possessions. ✝ verse 23 And IESVS looking about, saith to his Disci­ples, Hovv hardly shal they that haue money, enter into the kingdom of God! ✝ verse 24 And the Disciples vvere astonied at his vvordes. But IESVS againe ansvvering, saith to them, Children, hovv 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 passe through a nedels eie, then for ″ a rich man to enter into the kingdom of God. ✝ verse 26 Vvho marueled more, saying to them selues, And vvho can be saued? ✝ verse 27 And IESVS beholding them, saith, Vvith men it is impossibile: but not vvith God. for al things are possible vvith God. ✝ verse 28 And Peter began to say vnto him, Behold, vve haue left al things, and haue fo­lovved thee. ✝ verse 29 IESVS ansvvering, said,Exceding happie be they that can forsa­ke their tempo­ral things for religion. Amen I say to you, there is no man vvhich hath left house, or brethren, or sisters, or father, or mother, or children, or landes for me and for the Gospel: ✝ verse 30 that shal not receiue ″ an hundred times so much novv in this time: houses, and brethren, and sisters, and mothers, and children, and landes, vvith persecutions: and in the vvorld to come life euerlasting.Mt. 19. 30.verse 31 But * many that are first, shal be last: and the last, first.

verse 32 And they vvere in the vvay going vp to Hierusalem:Lu. 13, 30. and IESVS vvent before them, and they vvere astonied: and fo­lovving vvere afraid.Mt. 20, 17. And * taking againe the Tvvelue, he began to tel them the things that should befal him. ✝ verse 33 That, be­hold vve goe vp to Hierusalem,Lu. 18, 31. and the Sonne of man shal be betrayed to the cheefe Priestes, and to the Scribes and Auncients, and they shal condemne him to death, and shal deliuer him to the Gentiles, ✝ verse 34 and they shal mocke him, and spit on him, and scourge him, and kil him, and the third day he shal rise againe.

[Page 115]verse 35 And * there come to him Iames and Iohn the sonnes of Zebedee,Mt. 20, [...]0. saying, Maister, vve vvil that vvhat thing soeuer vve shal aske, thou doe it to vs. ✝ verse 36 But he said to them, What vvil you that I doe to you? ✝ verse 37 And they said, Graunt to vs, that vve may sit, one on thy right hand, and the other on thy left hand, in thy glorie. ✝ verse 38 And IESVS said to them, You vvotte not vvhat you aske. can you drinke the cuppe that I drinke: or be baptized vvith the baptisme vvhervvith I am baptized? ✝ verse 39 But they said to him, Vve can. And IESVS said to them, The cuppe in deede vvhich I drinke, you shal drinke: and vvith the baptisme vvhervvith I am baptized, shal you be bapti­zed: ✝ verse 40 but to sit on my right hand or on my left, is not mine to giue vnto you, but to vvhom it is prepared. ✝ verse 41 And the ten hearing, began to be displeased at Iames and Iohn. ✝ verse 42 And IESVS calling them,Mt. 20, 25. saith to them, * You knovv that they vvhich seeme to rule ouer the gentiles, ouerrule them: and their Princes haue povver ouer them.Lu. 22, 25.verse 43 But it is not so in you. but vvhosoeuer vvil be greater, shal be your minister: ✝ verse 44 and vvhosoeuer vvil be first among you, shal be the ser­uant of al. ✝ verse 45 For the Sonne of man also is not come to be ministred vnto, but to minister, and to giue his life a redemp­ption for many.

verse 46 And * they come to Iericho:Mt. 20, 29. and vvhen he departed from Iericho, and his Disciples, and a very great multitude, the sonne of Timaeus,Lu. 18, 35. Bar-timaeus the blinde man, sate by the way side begging. ✝ verse 47 Vvho vvhen he had heard, that it is IESVS of Nazareth: he began to crie, and to say, IESVS, sonne of Da­uid, haue mercie vpon me. ✝ verse 48 And many threatened him, to hold his peace. but he cried much more, Sonne of Dauid, verse 49 haue mercie vpon me. And IESVS standing stil commaun­ded him to be called. And they call the blinde man, saying to him, Be of better comfort, arise, he calleth thee. ✝ verse 50 Vvho casting of his garment leapt vp, and came to him. ✝ verse 51 And IESVS ansvvering, said to him, Vvhat vvilt thou that I doe vnto thee? And the blinde man said to him, Rabbôni, that I may see. ✝ verse 52 And IESVS said to him, Goe thy vvaies, thy faith hath made the safe. And forthvvith he savv, and folovved him in the vvay.


4. Permitted.) Toleration and permission of euil. Some things are permitted, though not approued or allowed, to auoid greater inconueniences. No man may doe euil for any cause, but he may permit other mens euils for di­uerse causes:Aug. ep. 119 c. 19. as God him self doeth, who can doe no euil. So doth the Prince and Common-wealth permit lesser euils to eschew greater, and so may the Holy Church much more (as S. Augu­stine saith she doeth) being placed among much chaffe and much cockle, tolerate many things: and yet whatsoeuer is against faith and good life, she neither approueth, nor dissembleth with silence, nor committeth.

11. And marrieth an other.) That which S. Matthew vttered more obscurely, and is mistaken of some,Mariage after diuorce vnlaw­ful. 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 Euangelist (as also by S. Luke) put out of doubt, generally auouching, that whosoeuer putteth away his wife and marrieth an other, committeth aduoutrie. Aug. li. 1 de adult. coniug. c, 11 & sequentibus.

18. None is good.) None is entirely, substantially, and of him self good, but God: though by participation of Gods goodnes, men are truely also called good.

25. A riche 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 al they which liue in Schisme or Heresie to saue their goods.

30. An hundred times so much.) Then reward in this life that forsake ought for Gods sake. Sometime God doth so blesse men also in wordly benefites that haue forsaken al for him,Hiero. in 19 Mat. as S. Gregorie, S. Augustine, and S. Paulinus: but the principal meaning is, * that he wil giue to such men in this life aboundance of grace and spiritual comfort and con­tentatiō and ioy of cōscience (as they feele which haue experience) the which spiritual giftes excede the temporal commodities more then an hundred sold▪ in so much that he that hath fully forsaken but smal things for religion, would not forsake religion to haue al the world.


Being novv come to the place of his Passion,THE fourth part of this Gospel, the Holy weeke of his Pas­sion in Hie­rusalem. he entreth with triumph as their Christ. 12 He curseth that fruitlesse leafie tree. 15 He sheweth his Zeale for the house of God: for which the Rulers seeke his destruction. 24 He exhorteth his Disciples to stedfastnes of faith, and to forgiue their enemies. 27 He auoucheth his power by the witnes of Iohn who was a man sent of God.

verse 1 AND vvhen they came nigh vnto Hierusalem and Bethania to Mount-oliuet,Mt. 21, 1. he sendeth tvvo of his Disciples,PALME-Sunday.verse 2 and saith to them,Lu. 19, 20. Goe in­to the tovvne that is against you,Io. 12, 15 and imme­diatly entring in thither, you shal finde a colt tied, vpon vvhich no man yet hath sitten: loose him, and bring him. ✝ verse 3 And if any man shal say to you, Vvhat doe you? say that he is needeful for our Lord: and incontinent he vvil send him hither. ✝ verse 4 And going their vvaies, they found the colt tied before the gate vvithout in the meeting of tvvo vvaies: and they loose him. ✝ verse 5 And certaine of them that stoode there, said to them, Vvhat doe you loosing the colt? ✝ verse 6 Vvho said to them as IESVS had commaunded them: and they did let him goe vvith them. ✝ verse 7 And they brought the colt to IESVS: and they lay their garments vpon him, and he sate vpon him. ✝ verse 8 AndAl these vo­luntary dueties were grateful to our Sauiour, and so be the like done to him in the B. Sacrament. many spred their garments in the vvay: [Page 117] and others did cut boughes from the trees, and stravved them in the vvay. ✝ verse 9 And they that vvent before and they that folovved,Ps. 117, 26. cried saying, Hosanna, blessed is be that commeth in the name of our Lord. ✝ verse 10 blessed is the kingdom of our father Dauid that commeth, Hosanna in the highest.verse 11 And he entred Hierusalem into the tem­ple: and hauing vevved al things round about, vvhen novv the euening houre vvas come, he vvent forth into Bethania vvith the Tvvelue.

verse 12 And the next day vvhen they departed from Bethania,MVNDAY. he vvas an hungred.Mt. 21, 19.verse 13 And * vvhen he had seen a farre of a figtree hauing leaues, he came if happily he could finde any thing on it. And vvhen he vvas come to it, he found nothing but leaues. for it vvas not the time of figges. ✝ verse 14 And ansvve­ring he said to it, Novv no man eate fruite of the any more for euer. And his Disciples heard it. ✝ verse 15 And they come to Hie­rusalem.

And * vvhen he vvas entred 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 chaires of them that sold pi­geons he ouerthrevv. ✝ verse 16 and he suffred not that any man should carie a ″ vessel through the temple: ✝ verse 17 and he taught, saying to them,Esa. 56, 7. Is it not vvritten, That my house shal be called the house of prayer to al nations? But you haue made it ″ adenne of theeues.verse 18 Vvhich vvhen the cheefe Priestes and the Scribes had heard,Ier. 7, 11 they sought hovv they might destroy him. for they vvere afraid of him, because the vvhole multitude vvas in admiration vpon his doctrine. ✝ verse 19 And vvhen euening vvas come, he vvent forth out of the citie.

verse 20 And * vvhen they passed by in the morning,Mt. 21, 20. they savv the figtree vvithered from the rootes.TVESDAY.verse 21 And Peter remēbring, said to him, Rabbi, behold the figtree that thou didst curse, is vvithered. ✝ verse 22 The Gospel for S. Gregorius Thaumaturgus Nouemb. 17. And in a Voti­ue Masse for any necessitie. And IESVS ansvvering saith to them, Haue Faith of God is to beleeue that he is able, and that he wil doe it if it be expedient, and no impediment on our part. faith of God. ✝ verse 23 Amen I say to you, that vvhosoeuer shal say to this mountaine, Be taken vp and be cast into the sea, and shal not stagger in his hart, but beleeue that vvhat­soeuer he saith, shal be done: it shal be done vnto him. ✝ verse 24 Therfore I say to you, al things vvhatsoeuer you aske, praying, beleeue that you shal receiue, and they shal come vnto you. ⊢ ✝ verse 25 And vvhen you shal stand to pray, forgiue if you haue ought against any man: that also your father which is in heauen, may forgiue you your sinnes: ✝ verse 26 God neuer forgiueth sinnes to him that par­doneth not his enemies frō his hart. Whereby it is euident that more is requi­red then only faith. If so be that [Page 118] you vvil not forgiue, neither vvil your father that is in hea­uen, forgiue you your sinnes. ✝ verse 27 And they come againe to Hierusalem.

And * vvhen he vvalked in the temple,Mt. 21, 23. there come to him the cheefe Priestes and the Scribes and the Auncients, ✝ verse 28 and they say to him,Lu. 20, 2. In vvhat povver doest thou these things? and vvho hath giuen thee this povver, that thou shouldest doe these things? ✝ verse 29 And IESVS ansvveering said to them, I also vvil aske you one vvord, and ansvver you me: and I vvil tel you in vvhat povver I doe these things. ✝ verse 30 The baptisme of Iohn vvas it from heauen, or from men? ansvver me. ✝ verse 31 But they thought vvith them selues, saying, If vve say, From hea­uen: he vvil say, Vvhy then did you not beleeue him? ✝ verse 32 If vve say, From men, they feared the people. for al accounted Iohn that he vvas in deede a Prophet. ✝ verse 33 And they ansvvering say to IESVS, Vve knovv not. And IESVS ansvvring saith to them, Neither do I tel you in vvhat povver I doe these things.


16. Vessel through the temple.] Profaning of Gods Church. He could not abide to see the Temple of God profaned, no nor suffred those things to be done in it, which otherwise were not vnlawful but honest, if they had been done in dewe place. How much lesse can he abide the profaning of Churches now with Heretical seruice and preaching of heresie and blasphemie?

17. D [...]nne of theeues.] If the Temple was then a denne of theeues, because of profane and secu­lar merchandise: how much more now, when the house appointed for the Holy Sacrifice and Sa­crament of the Bodie of Christ, is made a denne for the Ministers of Caluins bread?


He foretelleth to the Iewes in a parable their reprobation most worthy, and the vocation of the Church of the Gentils in their place, 10 him self being the headstone thereof. 13 He defeateth the snare of the Pharisees and Herodians, about paying tribute to Casar: 18 answereth also the inuention of the Sadducces against the Resurre­ction: 28 also the opposition of a Scribe. 35 And so hauing put al the busie sectes 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 poore widovv for her two mites, aboue al.

verse 1 AND he began to speake 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 seruants sent, are Moyses and the Prophet [...], whō the Iewes did diuersely 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 tovvre, and let it out to husbandmen: and vvent forth into a strange countrie. ✝ verse 2 And he sent to the husbandmen in season a seruant, to receiue [Page 119] of the husbandmen, of the fruite of the vineyard. ✝ verse 3 Vvho ap­prehending him, bette him: and sent him avvay emptie. ✝ verse 4 And againe he sent to them an other seruant: and him they vvoun­ded in the head, and vsed him reprochefully. ✝ verse 5 And againe he sent an other, and him they killed: and many other, beating certaine, and killing others. ✝ verse 6 Therfore hauing yet one His Sonne is CHRIST our Sauiour, whō the Iewes cru­cified out of the citie of Ie­rusalem, as it were casting him out of the vineyard. sonne most deere: him also he sent vnto them last saying, That they vvill reuerence my sonne. ✝ verse 7 But the husbandmen said one to an other, This is the heier: come, let vs kill him: and the inheritance shal be ours. ✝ verse 8 And apprehending him, they killed him, and cast him forth out of the vineyard. ✝ verse 9 What therfore vvil the lord of the vineyard doe?The Iewes and their gui­des to whom the vineyard was set, destroi­ed: and Gods vineyard giuen to the Apostles and their Suc­cessors in the Gentils. He vvil come and destroy the husbandmen: and vvil giue the vineyard to others. ✝ verse 10 Neither haue you read this scripture, The CHRIST is become the corner stone of the Synagogue and the Church in which the faithful both of the Iewes and Gentils are conteined. stone vvhich the builders reiected, Ps. 117, 22. the same is made the head of the corner: ✝ verse 11 By our Lord was this done, and it is maruelous in our eies?verse 12 And they sought to lay hands on him, and they feared the multitude. for they knevv that he spake this parable to them. And leauing him they vvent their vvay.

verse 13 * And they send to him certaine of the Pharisees and of the Herodians:Mt. 22, 15. that they should entrappe him in his vvord. ✝ verse 14 Vvho comming,Lu. 26, 20. say to him, Maister, vve knovv that thou art a true speaker, and carest not for any man: for thou doest not looke vpon the person of men, but teachest the vvay of God in truth, is it lavvful to giue tribute to Caesar: or shal vve not giue it? ✝ verse 15 Vvho knovving their subteltie, said to them, Vvhy tempt you me? bring me a penie that I may see it. ✝ verse 16 But they brought it him. And he saith to them, Vvhose is this image, and inscription? They say to him, Caesars. ✝ verse 17 And IESVS ansvvering, said to them, Render therfore the things that are Caesars, to Caesar: and that are Gods, ″ to God. And they marueled 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, Maister, ✝ verse 19 * Moy­ses vvrote vnto vs,Lu. 20, 27. that if any mans brother die, and leaue his vvife,Act. 23, 6. and leaue no children, ″ his brother shal take his vvife and raise vp seede to his brother. ✝ verse 20 There vvere therfore seuen brethren:Deu. 25, 5. and the first tooke a vvife, and died leauing no issue. ✝ verse 21 And the second tooke her, and died: and neither this left is­sue. And the third in like maner. ✝ verse 22 And the seuen tooke her in like sort: and did not leaue issue. Last of al the vvoman also [Page 120] died. ✝ verse 23 In the resurrection therfore vvhen they shal rise againe, vvhose vvife shal she be of these? for the seuen had her to vvife. ✝ verse 24 And IESVS ansvvering, said to them, Do ye not therfore erre ″, not knovving the scriptures, nor ″ the povver of God? ✝ verse 25 For vvhen they shal rise againe from the dead, they shal neither marrie, no [...] be married, but are as the Angels in heauen. ✝ verse 26 And as concerning the dead, that they do rise againe, haue you not read in the booke of Moyses, hovv in the bush God spake to him,Exo. 3, 6 saying, I am the God of Abra­ham, and the God of Isaac, and the God of Iacob?verse 27 He is not the God of the dead, but of the liuing. You therfore are much decei­ued.

verse 28 And * there came one of the Scribes that had heard them questioning,Mt. 22, 34. and seeing that he had wel answered them, asked him vvhich vvas the first cōmaundement of al. ✝ verse 29 And IESVS ansvvered him,Deu. 6, 5 That the first commaundement of al is, Heare Israel: the Lord thy God, is one God. ✝ verse 30 And thou shalt loue the Lord thy God from thy vvhole hart, and vvith thy vvhole soul, and vvith thy vvhole minde, and vvith thy vvhole povver. This is the first commaundement. ✝ verse 31 And the second is like to it,Leu. 19, 18. Thou shalt loue they neighbour as thy self. An other commaundement greater then these there is not. ✝ verse 32 And the Scribe said to him, Vvel Maister, thou hast said in truth, that there is one God, and there is none other besides him. ✝ verse 33 And that he be loued from the vvhole hart, and vvith the vvhole vnderstanding, and vvith the vvhole soule, and vvith the vvhole strength: andThis excel­lencie of Chari­tie teacheth vs that faith only is not sufficiēt. to loue his neighbour as him self is a greater thing then al holocaustes and sacrifices. ✝ verse 34 And IESVS seeing that he had ansvvered vvisely, said to him, Thou art not farre from the kingdom of God. And no man novv durst aske him.

verse 35 And * IESVS ansvvering,Mt. 22, 41. said, teaching in the temple, Hovv do the Scribes say, that Christ is the sonne of Dauid?Lu. 20, 41.verse 36 For Dauid him self saith in the holy Ghost: Our Lord said to my Lord, Ps. 109, 1. sit on my right hand, vntil I put thine enemies the foote-stoole of thy feete.verse 37 Dauid therfore him self calleth him Lord, and vvhence is he his sonne? And a great multitude heard him gladly.

verse 38 And he said to them in his doctrine, * Take heede of the Scribes that vvil vvalke in long robes, and be saluted in the market-place, ✝ verse 39 and sit in the first chaites in the Synagogs, and loue the highest places at suppers: ✝ verse 40 vvhich deuoure vvidovves houses vnder the pretence of long prayer: these [Page 121] shal receiue larger iudgement.

verse 41 * And IESVS sitting ouer against the treasurie,Lu. 21, 2. beheld hovv the multitude did cast money into the treasurie, and many rich men did cast in much. ✝ verse 42 And vvhen there came a certaine poore vvidovv, she cast in tvvo mites, vvhich is a farthing. ✝ verse 43 And calling his Disciples together, he saith to them, Amen I say to you, that this poore vvidovv hath cast inGod doth ac­cept almes that are correspon­dent to euery mans abilitie▪ and the more able, the more must a mā giue. more then al that haue cast into the treasurie. ✝ verse 44 For al they of their aboundance haue cast in: but she, of her penurie hath cast in al that she had, her vvhole liuing.


17. To God.] God first to be serued, and [...] the Prince. These men were very circumspect and wary to doe al duties to Caesar, but of their dutie to God they had no regard. So Heretikes, to flatter temporal Princes, and by them to vphold their Heresies, doe not only inculcate mens dutie to the Prince, dissembling that which is dewe to God: but also giue to the Prince more then dew, and take from God his right and dutie. But Christ allowing Caesar his right, warneth them also of their dutie toward God. And that is it which Catholikes inculcate, Obey God, doe as he commaundeth, Serue him first, and that the Prince.

19. His brother shal take.) Leu. 18, 16 Marke wel here,Marying the brothers wife. that the Law which saith, Thou shalt [...] marry thy brothers wife,Deu. 25, 5. is not such as admitteth no dispensation, as though this mariage we [...] against nature. For here the same Law saith, that in some case, the brother not only might, but then was bound to marry his brothers wife.

24. Not knovving the Scriptures.) Many truthes deduced out of scripture, which Heretikes see not. who would haue thought that by this place of Scripture alleaged by Christ, the Resurrection were proued? and yet we see that Christ doth hereby deduce it, and chargeth these great Doctors and Maisters (which arrogated to them selues the knowledge of Scriptures) that it is their ignorance, that they knew not so to deduce it. No maruel then if the Holy Doctors and Catholike Church make the like deductions sometime and proofes, where the Heretike doth not or wil not see so much, therfore no doubt, because he knoweth no [...] the Scriptu­res, whereof he boasteth so much, nor the sense of the Holy Ghost in them. For example, when of that place, It shal not be forgiuen in this vvorld nor in the vvorld to come, ancient fathers deduce, that there are sinnes remitted after this life in Purgatorie. See Mat. 1 [...]. 32.

24. The power of God.) Heretikes igno­rant and with­out faith. Euen so doe Heretikes erre two waies: because they know not the Scriptures, which they interprete contrarie to the sense of the whole Church and of al the ancient fathers: and because they know not the power of God, that as he is able to raise the selfe same bodies againe, so he can make his body present in many places: but being altogether faithlesse and not beleeuing his power, they dispute of al such matters only by reason and their owne imagi­nations.


To his Disciples (by occasion of Hierusalem and the Temples destruction) he foretelleth, 5 vvhat things shalbe before the consummation of the vvorld, as specially the Churches ful preaching vnto al nations. 14 Then, vvhat shalbe in the very consvmmation, to vvit, Antichrist vvith his passing great persecution and sedu­ction, but for a short time. 24 then incontinent the day of Iudgement, 28 to our great comfort in those miseries vnder Antichrist. 32 As for the moment, to vs it perteineth not to knovv it. 33 but rather euery man to vvatch▪ that vve be not vnprouided vvhen he commeth [...]o [...] one particularly by death.

[Page 122] verse 1 AND vvhen he vvent out of the temple, one of his Disciples saith to him,Mt. 24, 1▪ Maister,See the Anno­tations vpon S. Matthew c. 24. behold what maner of stones,Lu. 21, 5. and vvhat kinde of buildings. ✝ verse 2 And IESVS ansvvering, said to him, Seest thou al these great buildings? There shal nor be left a stone vpon a stone, that shal not be destroied.

verse 3 And vvhen he sate in Mount-oliuer against the temple, Peter and Iames and Iohn and Andrevv asked him apart, ✝ verse 4 Tel vs,TVESDAY night. [...] vvhen shal these things be? and vvhat shal be the signe vvhen al these things shal begin to be consum­mate? ✝ verse 5 And IESVS ansvvering began to say to them, See, that no man seduce you. ✝ verse 6 for many shal come in my name saying that ″ I am he: and they shal seduce many. ✝ verse 7 And vvhen you shal heare of vvarres and bruites of vvarres, feare not. for these things must be,Great vvarres toward the la­ter end. but the end is not yet. ✝ verse 8 For nation shal rise against nation and kingdom against kingdom, and there shal be earthquakes in places, and famines. These things are the beginning of sorovves.Much persecu­tiō of the faith­ful and Catho­like men in the later end.verse 9 But looke to your selues. For they shal deliuer you vp in Councels, and in Synagogs shal you be beaten, and you shal stand before Presidents and Kings for my sake, for a testimonie vnto them. ✝ verse 10 And into al nations first the Gospel must be preached. ✝ verse 11 And vvhen they shal leade you and deliuer you, be not careful before hand vvhat you shal speake: but that vvhich shal be giuen you in that houre,Great treacherie and many false brethren at the same time. that speake ye. For it is not you that speake, but the holy Ghost. ✝ verse 12 And brother shal deliuer brother vnto death, and the father his sonne: and the children shal arise against the parents, and shal vvorke their death. ✝ verse 13 And you shal be odious to al men for my name.Constancie and perseuerāce ne­cessarie in time of persecution. But he that shal endure vnto the end, he shal be saued.

verse 14 And vvhen you shal see ″ the abomination of desolation, Dan. 9, 27. stan­ding vvhere it ought not (he that readeth, let him vnderstand) then they that are in Ievvrie,2. Thess. 2, 4. let them flee vnto the mountai­nes: ✝ verse 15 and he that is on the house-toppe, let him not goe dovvne into the house, nor enter in to take any thing out of his house: ✝ verse 16 and he that shal be in the field, let him not re­turne backe to take his garment. ✝ verse 17 And vvo to them that are vvith childe and that giue sucke in those daies. ✝ verse 18 But pray that the things chaunce not in the vvinter. ✝ verse 19 For those daies shal be such tribulations as vvere not from the beginning of the creation that God created vntil novv, neither shal [Page 123] be. ✝ verse 20 And vnles the Lord had shortened the daies, no flesh should be saued: but for the elect vvhich he hath elected, he hathAntichrists reigne shal be three yeres and a halfe. Dan. 7. Apoc. 13. shortened the daies. ✝ verse 21 And then if any man shal say vnto you, Loe, here is Christ: loe, there: do not beleeue. ✝ verse 22 For there shal rise vp false-Christs and false-Prophets, and they shal shevv ″ signes and vvonders, to seduce (if it be possible) the elect also. ✝ verse 23 You therfore take heede: behold I haue fore­told you al things.

verse 24 But in those daies after that tribulation * the sunne shal be darkened,Ez. 31, 7▪ and the moone shal not giue her light,Ioel. 3, 15▪verse 25 and the starres of heauen shal be falling dovvne, and the povvers that are in heauen, shal be moued. ✝ verse 26 And then they shal see the * Sonne of man comming in the cloudes,Dan. 7, 13. vvith much povver and glorie. ✝ verse 27 And then shal he send his Angels, and shal gather together his elect from the foure vvindes, from the vttermost part of the earth to the vttermost part of hea­uen. ✝ verse 28 And of the figtree learne ye a parable. Vvhen novv the bought thereof is tender, and the leaues come forth, you knovv that sommer is very nigh. ✝ verse 29 so you also vvhen you shal see these things come to passe, knovv ye that it is very nigh, at the doores. ✝ verse 30 Amen I say to you, that this generation shal not passe, vntil al these things be done. ✝ verse 31 Heauen and earth shal passe, but my vvordes shal not passe.

verse 32 But of that day or houre no man knovveth, neither the Angels in heauen, nor theNot as though him self knew not, as the He­retikes Agnoït [...] held: but becau­se he knew it not for to teach it others, as being not expe­dient. Ambr. de fide li. [...]. Sonne,The Gospel for a Cōfessor that is a Bishop, And on the An­niuersarie of the creation of a Bishop. but the Father. ✝ verse 33 Take heede, vvatch, and pray▪ for you knovv not vvhen the time is. ✝ verse 34 Euen as a man vvho being gone into a strange countrie, left his house: and gaue his seruants authoritie * ouer ech vvorke, and commaunded the porter to vvatch. ✝ verse 35 Vvatch ye therfore (for you knovv not vvhen the lord of the house commeth: at euen, or at midnight, or at the cocke crovving, or in the morning) ✝ verse 36 lest comming vpon a soden, he finde you sleeping. ✝ verse 37 And that vvhich I say to you, I say to al, Vvatch. ⊢


4. When shal these things be?] The miseries which did fall before the destruction of the Tem­ple and citie of Hierusalem,Arch heretikes be False-Christs and False-Pro­phets. were a resemblance of the extreme calamitie that shal befall before the later day at the time of Antichrist: wherevpon Christs speaketh indifferently of both.

6. I am he.] As before destruction of Hierusalem, diuerse Seducers arose, and called them selues Christes, promising the people deliuerance from the feares and dangers they were in of [Page 124] forraine souldiars: so shal there come many towards the end of the world, and make them selues Christes and Authors of Sectes, and shal gaiue many Disciples: as in plaine wordes foloweth in this chapter v. 22. There shal rise vp False-Christs and False-Prophets &c.

14. The abomination of desolation.] Hyppolyt. li. de An­tichristo. No heresie doth so properly and purposely tend to this abo­mination of desolation * which by Antichrist shal be atchieued,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 Christes Body and bloud. Which being taken away (as S. Cyprian saith) no religion can remaine.

22. Signes and Wonders.] Fasle-Christes and False-Prophets be seducers, who in the later day by the power of the diuel shal seeme to worke wonders, and yet men must not beleeue them. Much lesse these, which for their false faith can not shew so much as one false miracle.


Iudas by occasion of Marie Magdalens ointment,THE PASSION according to S. Marke in these tvvo chapters, is the Gospel at Masse vpon Tuesday in the Holy weeke. doth sel him to the Councel of the Ievves 12 After the Paschal lambe he giueth them the bread of life (Io. 6.) in a mystical sacrifice or separation of his bodie and bloud. 27 and that night, is after his prayer, 43 taken of thee levves men. Iudas being their Captaine: is forsa­ken of the other eleuen for feare: 53 is falsly accused, and impiously condemned of the Ievves Councel, 65 and shamefully abused of them: 66 and thrise de­nied of Peter. Al euen as the Scriptures and him self had often foretold.

verse 1 AND the Pasche vvas and the Azymes after tvvo daies:Mt. 26, 1▪ and the cheefe Priests and the Scribes sought hovv they might by some vvile lay hands on him,Lu. 22, 1▪ and kil him.TENEBRE Wenesday.verse 2 For they said, Not on the festiual day, lest there might be a tumult of the people.

verse 3 And * vvhen he vvas at Bethania in the house of Simon the Leper,Mat. 26, 6. and sate at meate, there came a vvoman hauing an alabaster boxe of ointment,Ioan. 12, 3. of pretious spike-narde: and breaking the alabaster-boxe, she povvred it out vpon his head. ✝ verse 4 But there vvere certaine that had indignation vvithin them selues, and said, Vvhereto is ″ this vvast of the ointment made? ✝ verse 5 For this ointment might haue been sold for more then three hundred pence, and giuen to the poore. And they murmured against her. ✝ verse 6 But IESVS said, ″ Let her alone, vvhy do you molest her? she hath vvrought a good vvorke vpon me. ✝ verse 7 for the poore you haue alvvaies vvith you: and vvhen you vvil, you may doe them good: butwe haue not Christ here nee­ding our almes, as when he cō ­uersed vpon the earth. See Mat. 26, 11. me you haue not alvvaies. ✝ verse 8 That vvhich she had, she hath done: she hath preuented to anoint my body to the burial. ✝ verse 9 Amen I say to you, Vvheresoeuer this Gospel shal be preached in the vvhole vvorld, that also vvhich she hath done, shal be told for a memorie for her.

verse 10 And * Iudas Iscariote one of the Tvvelue vvent his vvay to the cheefe Priests,Mat. 26▪ 17. for to betray him to them.Lu. 22, 7▪verse 11 Vvho hea­ring [Page 125] it, vvere glad: and they promised him that they vvould giue him money. And he sought hovv he might betray him conueniently.

verse 12 And * the first day of the Azymes vvhen they sacrificed the Pasche,Mt. 26, 17. the Disciples say to him,MAVNDY Thursday. Vvither vvilt thou that vve goe,Lu. 22, 7▪ and prepare for thee to eate the Pasche? ✝ verse 13 And he sendeth tvvo of his Disciples, and saith to them, Goe ye into the citie: and there shal meete you a man carying a pitcher of vvater, folovv him: ✝ verse 14 and vvhithersoeuer he entreth, say to the maister of the house, that the Maister saith, Vvhere is my refectorie, vvhere I may eate the Pasche vvith my Disci­ples? ✝ verse 15 And he vvil shevv you a great chamber, adorned: and there prepare for vs. ✝ verse 16 And his Disciples vvent their vvaies, and came into the citie: and they found as he had told them, and they prepared the Pasche.Io. 13, 21▪verse 17 And * vvhen euen vvas come, he commeth vvith the Tvvelue. ✝ verse 18 And vvhen they vvere sitting at the table and eating, IESVS said, Amen I say to you, that one of you shal betray me, he that eateth vvith me. ✝ verse 19 But they began to be sad, and to say to him seuerally, Is it I? ✝ verse 20 Vvho said to them, One of the Tvvelue, he that dip­peth vvith me his hand in the dish. ✝ verse 21 and the Sonne of man in deede goeth,Ps. 40, [...]0. * as it is vvritten of him, but vvo to that man by vvhom the Sonne of man shal be betrayed. it vvere good for him,Mt. 26, 26. if that man had not been borne. ✝ verse 22 And * vvhiles they vvere eating, IESVS tooke ″ bread: and blessing brake, and gaue to them,Luc. 21, 19. and said, Take, THIS IS ″ MY BODY. ✝ verse 23 And taking the ″ chalice, giuing thankes he gaue to them. and theyAl dranke, to wit, al the twelue, for moe were not pre­sent. Whereby is euident that the vvordes in S. Mat. (26, 27) Drinke ye al of this, were spo­ken to al the Apostles onely, which here are said that they al did drinke. And so it is no gene­ral cōmaunde­ment to al men. al dranke of it.1. Cor. 11, 24.verse 24 And he said to them, THIS IS ″ MY BLOVD OF THE NEVV TESTAMENT, THAT SHAL BE SHED FOR MANY. ✝ verse 25 Amen I say to you, that novv I vvil not drinke of the fruiteSee Annot. in Mat. c. 26, 29. of the vine vntil that day vvhen I shal drinke it nevv in the kingdom of God. ✝ verse 26 And an hymne being said, they vvent forth into Mount­oliuet.THVRSDAY night.

verse 27 And IESVS saith to them, You shal al be scandalized in me in this night:Z [...]ch. 13, 7. for it is vvritten, I vvil strike the Pastor, and the sheepe shal be dispersed.verse 28 But after that I shal be risen againe, I vvil goe before you into Galilee. ✝ verse 29 And Peter said to him, Although al shal be scandalized: yet not I. ✝ verse 30 And IESVS saith to him, Amen I say to thee, that thou this day in this night, before the cocke crovv tvvise, shalt thrise deny me. [Page 126]verse 31 But he spake more vehemently, Although I should die together vvith thee, I vvil not denie thee. And in like maner also said they al.

verse 32 And they come into a farme-place called Gethsemani. And he saith to his Disciples, Sit you here, vntil I pray. ✝ verse 33 And he taketh Peter and Iames and Iohn vvith him: and he began to feare and to be heauy. ✝ verse 34 And he saith to them, My soul is sorovvful euen vnto death: stay here, and vvatch. ✝ verse 35 And vvhen he vvas gone forvvard a litle, he fel flat vpon the ground: and he prayed that if it might be, the houre might passe from him: ✝ verse 36 and he said, Abba, Father, al things are pos­sible to thee, transferre this chalice from me. but not that vvhich I vvil, but that vvhich thou. ✝ verse 37 And he commeth, and findeth them sleeping. And he saith to Peter, Simon, sleepest thou? couldst thou not vvatch one houre? ✝ verse 38 Vvatch ye, and pray that you enter not into tentation. The spirit in deede is prompt, but the flesh infirme. ✝ verse 39 And going avvay againe, he prayed, saying the selfe same vvord. ✝ verse 40 And returning, againe he found them a sleepe (for their eies vvere heauy) and they vvist not vvhat they should ansvver him. ✝ verse 41 And he com­meth the third time, and saith to them, Sleepe ye novv, and take rest, it suffiseth, the houre is come: behold the Sonne of man shal be betraied into the hands of sinners. ✝ verse 42 Arise, let vs goe. behold, he that shal betray me, is at hand.

verse 43 And * as he vvas yet speaking,Mt. 26, 47. commeth Iudas Iscariote one of the Tvvelue,Luc. 22, 47. and vvith him a great multitude vvith svvordes and clubbes, from the cheefe Priestes and the Scri­bes and the Auncients.Io. 18, 3.verse 44 And the betrayer of him had giuen them a signe, saying, Vvhomsoeuer I shal kisse, it is he, lay hold on him, and leade him vvarily. ✝ verse 45 And vvhen he vvas come, immediatly going to him, he saith, Rabbi, and he kis­sed him. ✝ verse 46 But they laid hands vpon him: and held him. ✝ verse 47 And one certaine man of the stāders about, dravving out a svvord, smote the seruant of the cheefe priest, and cut of his eare. ✝ verse 48 And IESVS ansvvering, said to them, As to a theefe are you come out vvith svvordes and clubbes to apprehend me? ✝ verse 49 Ivvas daily vvith 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 leauing him, al fled. ✝ verse 51 And a certaine yong man fo­lowed him clothed vvith sindon vpō the bare: & they tooke him. ✝ verse 52 But he casting of the sindon, fled from them naked.

[Page 127]verse 53 And they brought IESVS to the cheefe Priest: and al the Priests and the Scribes and the Auncients assembled to­gether. ✝ verse 54 And Peter folovved him a farre of euen in vnto the court of the high Priest: and he sate vvith the seruants at the fire, and vvarmed him self. ✝ verse 55 And the cheefe Priests and al the councel sought testimonie against IESVS, that they might put him to death, neither found they. ✝ verse 56 For many spake false witnes against him: and the testimonies vvere not cōuenient. ✝ verse 57 And certaine rising vp, bare false vvitnes against him, saying, ✝ verse 58 That vve heard him say,Io. 2, 19. * I vvil dissolue this temple made vvith hand, and in three daies vvil I build an other not made vvith hand. ✝ verse 59 And their testimonie vvas not conuenient. ✝ verse 60 And the high Priest rising vp into the middes, asked IESVS, saying, Ansvverest thou nothing to these things that are ob­iected to thee of these? ✝ verse 61 But he held his peace and ansvve­red nothing. Againe the high Priest asked him, and said to him,Dan. 7, 13. Art thou Christ the sonne of the blessed God? ✝ verse 62 And IESVS saith to him, I am. And you shal see the * Sonne of man sitting on the right hand of povver, and comming vvith the cloudes of heauen. ✝ verse 63 And the high Priest renting his gar­ments, saith, Vvhat neede vve vvitnesses any further? ✝ verse 64 You haue heard blasphemie. hovv thinke you? Vvho alHere we may see that they were worthily reprobated and forsaken, accor­ding to our Sa­uiours predictiō by the parable (Mar. 12) The kingdom of God shal be takē from you &c. con­demned him to be guilty of death. ✝ verse 65 And certaine began to spit vpon him, and to couer his face, and to beate him vvith buffets, and to say vnto him, Prophecie: and the seruants gaue him blovves.

verse 66 And vvhen Peter vvas in the court beneath, there com­meth one of theHe feareth not afterward Rome the Lady of the world, that in the hou­se of Caipha [...] was afraid of the high Prie­stes wench. Leo in Natiu. Pet. & Pau. ser. 1. vvoman-seruants of the high Priest. ✝ verse 67 And vvhen she had seen Peter vvarming him self, beholding him she saith, And thou vvast vvith IESVS of Nazareth. ✝ verse 68 But he denied, saying, Neither knovv I, neither vvot I vvhat thou saiest. And he vvent forth before the court: and the cocke crevve. ✝ verse 69 And againe a vvench seeing him, began to say to the standers about, That this fellovv is of them. ✝ verse 70 But he denied againe. And after a vvhile againe they that stoode by, said to Peter, Verily thou art of them: for thou art also a Ga­lilaean. ✝ verse 71 But he ″ began to curse and to svveare, That I knovv not this man vvhom you speake of. ✝ verse 72 And immediatly the cocke crevv againe. And Peter remembred the vvord that IESVS had said vnto him, Before the cocke crovv tvvise, thou shalt thrise deny me. And he began to vveepe.


4. This wast.] Cost religiously bestowed vpon Christ and his Church. Religious offices done to Christ for signification, deuotion, or honour sake, both then in his life, and novv in the Holy Sacrament, be of some (vnder pretence of better be­stowing such things vpon the poore) condemned vniustly.

6. Let her alone.] Christ answereth for the deuout woman, and for defence of her fact, as we must answer against the ignorant and il men, vvhen they blame good men for giuing their goods to the Church.

22. Bread.]The real presen­ce by Consecra­tion. This is bread before the Sacramental wordes, 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 bloud by Consecration of the heauenly word:Very bloud vn­der the forme of wine. though to auoid the lothsomnesse which would be in the sight of bloud, thou receiuest that which hath the likenes and resemblance thereof. Ambr. ibidem.

[...]. 24. My bodie, My bloud.] Whosoeuer beleeueth it not to be true that is said, he falleth from grace and saluation.Faith necessarie in the B. Sacra­ment. Epiph. in Ancorato. Let vs euer giue credite to God, and neuer resist him, though the thing that he saith, seeme neuer so absurd in our imagination, or farre passe al our sense and vnderstanding. For his wordes can not beguile vs, but our sense may easely be deceiued. Seeing therfore that he said, This is my body, let vs neuer doubt of the matter. Chrysost ho. 83. in Mat. sub finem.

71. He began to curse.] In this one Apostle, Peter, the first and cheefe in the order of Apostles, in whom the Church was figured, both sortes were to be signified, to wit, the strong and the weake,Peter. because, without both the Church is not. Aug. ser. 13. de verb. Do. Againe, Our Sauiour would shew by the example of the cheefe Apostle, that no man ought to presume of him self, when neither S. Peter could auoid the danger of mutability. Aug. tract. 66. in Euang. Io. Leo Ser. 9. de Pass. Do.


The cheefe of the Ievves accuse him to Pilate the Gentil. [...] And (he seeking to deliuer him) they persuade the common people (vvho hitherto vvere alvvaies ready to defend him) not only to prefere the murderer Barabbas, but also to crie Cruci­fige (to the reprobation of the vvhole nation.) 16 After many illusions, 20 he is crucified by the Gentils. [...]9 Vvhich the Ievves seing, do triumph as if they had novv the victorie. 33 But euen then by many vvonderful vvorkes he declareth his might, 42 and finally is buried honorably.

verse 1 AND forthvvith in the morning the cheefe Priests vvith the auncients and the Scribes and the vvhole councel,GOOD FRI­DAY. consulting to­gether,Mt. 27, 1▪ binding IESVS led and deliuered him to Pilate.Lu. 23, 1.verse 2 And Pilate asked him,Io. 18, 28▪ Art thou the King of the Ievves? but he an­svvering, said to him, Thou saiest. ✝ verse 3 And the cheefe Prie­sts accused him in many things. ✝ verse 4 And Pilate againe asked him, saying, Ansvverest thou nothing? see in hovv many things they accuse thee. ✝ verse 5 But IESVS answered nothing more: so that Pilate marueled.

verse 6 And vpon the festiual day he vvas vvont to release vnto them one of the prisoners vvhomsoeuer they had demaun­ded. ✝ verse 7 And there vvas one called Barabbas, vvhich vvas put in prison vvith seditious persons, vvho in a sedition had com­mitted murder. ✝ verse 8 And when the multitude vvas come vp, they [Page 129] began to require according as alvvaies he did vnto them. ✝ verse 9 And Pilate ansvvered them, and said, Vvil you that I release to you the King of the Ievves? ✝ verse 10 For he knevv that the cheefe Priests for enuy had deliuered him. ✝ verse 11 But the ″ cheefe Priests moued the people, that he should release Barabbas rather to them. ✝ verse 12 And Pilate againe ansvvering, said to them, Vvhat vvil you then that I doe to the King of the Ievves? ✝ verse 13 But they againe cried, Crucifie him. ✝ verse 14 And Pilate said to them, Vvhy, vvhat euil hath he done? But they cried the more, Crucifie him. ✝ verse 15 And Pilate vvilling ″ to satisfie the people, released to them Barabbas, and deliuered IESVS, hauing vvhipped him, for to be crucified.

verse 16 And * the souldiars led him into the court of the Palace,Io. 19, 2. and they call together the vvhole band: ✝ verse 17 and they clothe him in purple, and platting a crovvne of thornes, they put it vpon him. ✝ verse 18 And they began to salute him, Haile King of the Ievves. ✝ verse 19 And they smote his head vvith a reede: and they did spit on him▪ and bovving the knees, they adored him. ✝ verse 20 And after they had mocked him, they stripped him of the purple, and put on him his ovvne garments, and they leade him forth to crucifie him. ✝ verse 21 And they forced a certaine man that passed by, Simon a Cyrenêan comming from the coun­trie, the father of Alexander and Rufus, to take vp his crosse. ✝ verse 22 And they bring him into the place Golgotha, vvhich being interpreted is, The place of Caluarie.verse 23 And they gaue him to drinke vvine mingled vvith myrrhe: and he tooke it not.

verse 24 And crucifying him, they deuided his garments, casting lottes vpon them, vvho should take vvhich. ✝ verse 25 And it vvas the third houre, and they crucified him. ✝ verse 26 And the title of his cause vvas superscribed, KING OF THE IEWES. ✝ verse 27 And vvith him they crucifie tvvo theeues: one on the right hand, and an other on his left. ✝ verse 28 And the Scripture vvas fulfilled that saith,Esa. 53, 1 [...]. And vvith the vvicked he vvas reputed.verse 29 And they that passed by, blasphemed him, vvagging their heades, and saying, Vah,thou that de­stroi [...]st▪ 'he that destroieth' the temple, and in three daiesbuil­dest▪ buil­deth ′ it: ✝ verse 30 So Heretikes say of the B. Sa­crament, If it be Christ, let him saue him self from al iniuries. saue thy self, comming dovvne from the crosse. ✝ verse 31 In like maner also the cheefe Priests mocking, said vvith the Scribes one to an other, He saued others, him self he can not saue. ✝ verse 32 Let Christ the King of Israel come dovvne novv from the crosse: that vve may see and beleeue. And they that vvere crucified vvith him, railed at him.

[Page 130]verse 33 And vvhen it vvas the sixt houre, there vvas made darke­nes vpon the vvhole earth vntil the ninthe houre. ✝ verse 34 And at the ninthe houre IESVS cried out vvith a mightie voice, saying,Ps. 21, 1. Eloi, Eloi, lamma-sabacthani? Which is being interpreted, My God, my God, vvhy hast thou See (Mat. c. 27, 46) the blas­phemous expo­sition of Caluin and his folovv­ers, and take heede thereof. forsaken me?verse 35 And certaine of the standers about hearing, said, Behold, he calleth Elias. ✝ verse 36 And one running and filling a spunge vvith vinegre, and putting it about a reede, gaue him drinke, saying, Let be: let vs see if Elias come to take him dovvne. ✝ verse 37 And IESVS putting forth a mightie voice, gaue vp the ghost. ✝ verse 38 And the vele of the temple vvas rent in tvvo, from the toppe to the bottome. ✝ verse 39 And the Centurion that stoode ouer against him, seeing that so crying he had giuen vp the ghost, said, In deede this man vvas the sonne of God.

verse 40 And there vvere also vvomen looking on a farre of: among vvhom vvas Marie Magdalene, and Marie the mother of Iames the lesse and of Ioseph, and Salóme: ✝ verse 41 and vvhen he vvas in Galilee, they folovved him, and ministred to him, and many other vvomen that came vp together vvith him to Hierusalem. ✝ verse 42 And vvhen euening vvas come (because it vvas the Parasceue, vvhich is the Sabboth-eue) ✝ verse 43 came Io­seph of Arimathaea a noble Senatour, vvho him self also vvas expecting the kingdom of God: and he vvent in boldly to Pilate, and asked the body of IESVS. ✝ verse 44 But Pilate marueled if he vvere novv dead. And sending for the Centurion, asked him if he vvere novv dead. ✝ verse 45 And vvhen he vnderstoode by the Centurion, he gaue the body to Ioseph. ✝ verse 46 And Ioseph ″ bying sindon, and taking him dovvne, vvrapped him in the sindon, and laid him in a monument, that vvas hevved out of a rocke. And he rolled a stone to the doore of the monument. ✝ verse 47 And Marie Magdalene and Marie of Ioseph beheld vvhere he vvas laid.


11. Cheefe Priests.] The Priests of the old Testa­ment. Heretikes abuse the ignorant people with these naughtie Priests of the old Testament, to make that name odious, and to discredite the Priests of Christ in the new Testa­ment.Euseb. Ec. But for these Priests, thou maist not maruel that they are so busy against Christ, * partly because they were such as were intruded by the secular power of the Roman Emperour,Hist. li. [...] c. 6. ex Io­sepho. and from yere to yere by bribery and frendship, not by succession according to the Law of Moyses: partly because the time was now come when the old Priesthod of Aaron should cease, and the new begin according to the order of Melchife dec: and for these causes cod suffered their former priuele­ges of wisedom and iudgemēt and discretion to decay in these later vsurpers, and that according to [Page 131] the Prophet saying,Ezech. 7, 26. The Law shal perish from the Priest and counsel from the Ancients. But the Priesthod of the new Testament is to continew vnto the end of the world,The Priesthod of the new Testament. and hath (as being the principal part of the Church) the assistāce of the Holy Ghost for euer promised,Io. 16, 1 [...]. to teach it al truth: and for Peter the cheefe Priest thereof vnder Christ,Luc. 22. and 10. our Sauiour praied, That his faith should not faile:Executīg lawes against inno­cents. and to the rest he said, He that heareth you, heareth me.

[...]. To satisfie the people.] Pilate should haue suffered death, rather then by other mens prouo­cation or commaundement haue executed an innocent: as a Christian iudge should rather suffer al extremitie,Religious duty tovvard the bo­dies of Christ and his Saincts. then giue sentence of death against a Catholike man for his faith.

[...]6. Bying sindon.] This dutie done to Christes body after his departure, was exceding merito­rious, and is therfore by holy write so often commended for an example to faithful men, to vse al honour and deuotion towards the bodies of Saincts and holy persons.


The third day, to three vvomen at his Sepulcher, an Angel telleth that he is risen, and vvil (as he promised Mar. 14, 28.) shevv him self in Galile [...]. 9 The same day he appeareth to Marie Magdalene, aftervvard to tvvo Disciples: yet the Eleuen vvil not beleeue it, vntil to them also he appeareth. 15▪ To vvhom hauing giuen commission into al nations, vvith povver also of Miracles, he ascendeth, and they plant his Church euery vvhere.

verse 1 AND vvhen the Sabboth vvas past,Mt. 28, 1▪ Marie Magdalene and Marie of Iames,The Gospel vpō Easter day. and Sa­lôme ″ bought spices,Iu. 24, 1▪ that comming they might anoint IESVS.Io. 20, 1.verse 2 And very early the first of the Sabboths,EASTER DAY. they come to the monument: the sunne being novv risen. ✝ verse 3 And they said one to an other, Vvho shal roll vs backe the stone from the doore of the mo­nument? ✝ verse 4 And looking, they savv the stone rolled backe. for it vvas very great. ✝ verse 5 And entring into the monument, they savv a yong man sitting on the right hand, couered vvith a vvhite robe: and they vvere astonied. ✝ verse 6 Vvho saith to them, Be not dismaied: you seeke IESVS of Nazareth, that vvas cru­cified: he is risen, he is not here, behold the place vvhere they laid him. ✝ verse 7 But goe, tel his Disciples andPeter is na­med in special (as often els vvhere) for pre­rogatiue. Peter that he goeth before you into Galilee:Mr. 14, 28. there you shal see him, * as he told you. ⊢ ✝ verse 8 But they going forth, fled from the monument. for trembling and feare had inuaded them: and they said nothing to any body. for they vvere afraid.

verse 9 And he rising early the first of the Sabboth,Io. 20, 16. * appeared first to Marie Magdalene,Luc. 8, 2. * out of vvhom he had cast seuen deuils. ✝ verse 10 She vvent and told them that had been vvith him, that vvere mourning and vveeping. ✝ verse 11 And they hearing that he vvas aliue and had been seen of her,Lu. 24, 13. did not beleeue.

verse 12 And * after he appeared in an ″ other shape to tvvo [Page 132] of them vvalking, as they vvere going into the countrie. ✝ verse 13 and they going told the rest:Lu. 24, 36. neither them did they beleeue.

verse 14 Last * he appeared to those eleuen as they sate at the table:The Gospel vpō the Ascension day. and he exprobrated their incredulity and hardnes of hart,Io. 20, 19. because they did not beleeue them that had seen him ri­sen againe.Mt. 28, 19.verse 15 And he said to them, * Going into the vvhole vvorld preach the Gospel to al creatures. ✝ verse 16 He that ″ belee­ueth and is baptized, shal be saued: but he that beleeueth not, shal be condemned. ✝ verse 17 And them that beleeue ″ these signes shal folow: In my name shal they cast out deuils, They shal speake vvith nevv tonges, ✝ verse 18 Serpents shal they take avvay, And if they drinke any deadly thing, it shal not hurt them, They shal impose hands vpon the sicke: and they shal be vvhole.

verse 19 And so our Lord IESVS after he spake vnto them,❀The Ascension. * vvas assumpted into heauen,Lu. 25, 51. and sate on the right hand of God. ✝ verse 20 But they going forth preached euery vvhere: our Lord wor­king vvithal, and confirming the vvord vvith signes that fo­lovved. ⊢


1. Bought spices.] The vvomens deuotion to­vvard Christs body novv dead. As she did bestow and consume a costly ointment vpon his body being yet aliue (c. 14, 3,) Christ him self defending and highly commending the fact against Iudas and other who accounted it to be superfluous and better to be bestowed otherwise: So not without great deuotion and merite, she and these other women seeke to anoint his body dead (though Heretikes or other simple persons may pretend such things to be better bestowed vpon the poore) and ther­fore,Mr. 16, 9. * she first before al other,Mt. 28, 9. * and they next, saw him after his Resurrection.

12. In an other shape.] Christs body vnder diuers formes. Christ though he haue but one corporal shape, natural to his person, yet by his omnipotencie he may be in whatsoeuer forme, and appears in the likenesse of any other man or creature, as he list, Therfore let no man thinke it strange, that he may be vnder the forme of bread in the B. Sacrament.

16. He that beleeueth.] Note wel, that whereas this Euangelist mentioneth only faith and bap­tisme,Not onely faith. as though to beleeue and to be baptized were ynough, S. Matthew addeth these wordes also of our Sauiour,Mt. 28. 20. teaching them to obserue al things whatsoeuer I haue commaunded you, which con­teineth al good workes and the whole iustice of a Christian man.

17. These signes shal folow.] The gift of mi­racles. It is not meant, that al Christians or true beleeuers should doe miracles: but that some for the proofe of the faith of al, should haue that gift. The which is the grace or gift of the whole Church, executed by certaine for the edification and profite of the whole.


S. Lukes Gospel may be diuided into fiue partes.

The first part is, of the Infancie both of the precursor, and of Christ himselfe: chap. 1 and 2.

The second, of the Preparation that vvas made to the ma­nifestation of Christ: chap. 3 and a piece of the 4.

The third, of Christes manifesting him selfe, by preaching and miracles, specially in Galilee: the other piece of the 4 chap. vnto the middes of the 17.

The fourth of his comming into Iurie tovvards his Passion: the other piece of the 17 chap. vnto the middes of the 19.

The fifth, of the Holy weeke of his Passion in Hierusalem: the other part of the 19 chap. vnto the end of the booke.

S. Luke vvas sectator (saith S. Hierome) that is, a disciple of the Apostle Paul,Hier. in Cata­lago. and a companion of [...] his peregrination. And the same vve see in the Actes of the Apostles: Vvhere, from the 16 chap. S. Luke putteth him selfe in the traine of S. Paul, vvriting thus in the storie. Forthwith we sought to goe into Macedonia. and in like maner, in the first person, commonly through the rest of that booke. Of him and his Gospel, S. Hierom vnderstandeth this saying of S. Paul: Vve haue sent with him the brother, vvhose praise is in the Gospel through al 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 Lukes booke. And againe: Luke learned the Gospel not one­ly of the Apostle Paul, who had not been with our Lord in flesh, but of the other Apostles: which him selfe also in the beginning of his booke declareth,Luk. 1, 2. saying, As they deliuered to vs who them selues from the beginning saw, and were ministers of the word. It foloweth in S. Hie­rome: Therfore he wrote the Gospel, as he had heard, but the Actes of the Apostles he compiled as he had seen.Col. 4, 14. S. Paul vvriteth of him by name to the Colossians: 2. Tim. 4, 21. Luke the Physicion saluteth you. and to Timothee: Luke alone is with me.Hiero. in Cata­logo. Finally of his end thus doth S. Hierome vvrite: He liued fourescore and foure yeres, hauing no wife. He is buried at Constan­tinople: to vvhich citie his bones vvith the Relikes of Andrew the Apostle were translated out of Achaia the twentith yere ofConstan­tius. Con­stantinus.Hier. con. Vi­gil, 2. And of the same Translation also in another place against Vigilantius the Heretike: It grieueth him that the Relikes of the Martyrs are couered with pretious couerings, and that they are not either tied in cloutes or throwen to the dunghil.The Heretike so counted the Catholikes for their honou­ring of Saincts and Relikes. why, are we then * sacrilegious, when we enter the Churches of the Apostles? WasConstan­tius Constantinus' the Emperour sa­crilegious, who translated to Constantinople the holy Relikes of An­drew, Luke, and Timothee: at which the Diuels rore, and the inhabiters of Vigilantius confesse that they feele their presence?

His sacred body is novv as Padua in Italie, Vvither it vvas againe translated from Constantinople.



The Annunciation and Conception, first of the Precursor:THE FIRST part: of the Infācie both of the Pre­cursor, and of CHRIST him self. 26 and sixe moneths after, of Christ also him self. 39 The Visitation of our Ladie, vvhere both the mothers do Prophecie. 5 [...] The Natiuitie and Circu [...]cision of the Precursor, vvhere his father doth prophecie, 80 The Precursor is from a childe an Eremite.

verse 1 BECAVSE many haue gone about to compile a narration of the things that haue been accomplished among vs: ✝ verse 2 according as they haue deliuered vnto vs, vvho from the beginning them selues savv and vvere ministers of the vvord: ✝ verse 3 it seemed good also vnto me ″ hauing diligently atteined to al things from the beginning, to vvrite to thee in order,Act. 1, 1. good * Theophilus, ✝ verse 4 that thou maist knovv the veritie of those vvordes vvhere of thou hast been instructed.

verse 5 There vvas in the daies of Herod the king of Ievvrie,The Gospel vpō the eue of S. Iohn Baptist. a certaine Priest named Zacharie,1 Par. 24, 10. of the * course of Abia: and his vvife of the daughters of Aaron, and her name Elizabeth. ✝ verse 6 And they vvere both ″ iust before God, vvalking ″ in al the commaundements ″ and iustifications of our Lord vvithout blame, ✝ verse 7 and they had no sonne: for that Elizabeth vvas bar­ren, and both vvere vvel striken in their daies. ✝ verse 8 And it came to passe: vvhen he executed the priestly function in the or­der of his course before God, ✝ verse 9 according to the custome of the Priestly function,Exo. 3, 17. he vvent forth by lot * to offer in­cense, entring into the temple of our Lord: ✝ verse 10 and * al the multitude of the people vvasWe see here that the Priest did his dutie vvithin, the people in the meane time praying vvith­out: and that the Priests fun­ctions did pro­fite thē, though they neither heard nor saw his doings. praying vvithout at the houre of the incense.Leu. 16, 16.verse 11 And there appeared to him an Angel of our [Page 135] Lord, standing on the right hand of the altar of incense. ✝ verse 12 And Zacharie vvas troubled, seeing him: and feare fel vpon him. ✝ verse 13 But the Angel said to him, Feare not Zacharie, for thy praier is heard: and thy vvife Elizabeth shal beare thee a sonne, and thou shalt cal his name Iohn: ✝ verse 14 and thou shalt haue ″ ioy and exultation, and many shal reioyce in his nati­uitie. ✝ verse 15 for he shal be great before our Lord:This absti­nence foretold and prescribed by the Angel, shevveth that it is a worthy thing, and an acte of religion in S. Iohn, as it was in the Na­zarites. and vvine and sicer he shal not drinke: and he shal be replenished vvith the Holy Ghost euen from his mothers vvombe. ✝ verse 16 and he shal * conuert many of the children of Israel to the Lord their God,Mal. 4, 6.verse 17 and he shal goe before him * in the spirit and vertue of Elias:Mt. 11, 14. that he may conuert the hartes of the fathers vnto the children, and the incredulous to the vvisedom of the iust, to prepare vnto the Lord a perfect people. ⊢ ✝ verse 18 And Zacharie said to the Angel, Vvhereby shal I knovv this? for I am old: and my vvife is vvel striken in her daies. ✝ verse 19 And the Angel ansvvering said to him, I am Gabriel that assist before God: and am sent to speake to thee, and to euangelize these things to thee. ✝ verse 20 And behold,Zacharie pu­nished for doubting of the Angels word. thou shalt be dumme, and shalt not be able to speake vntil the day vvherein these things shal be done: for-because thou hast not beleeued my vvor­des, vvhich shal be fulfilled in their time. ✝ verse 21 And the people vvas expecting Zacharie: and they marueled that he made tariance in the temple. ✝ verse 22 And comming forth he could not speake to them, and they knevv that he had seen a vision in the temple. And he made signes to them, and remained dumme. ✝ verse 23 And it came to passe, after the daies of his office vvere expired, ″ he departed into his house. ✝ verse 24 And after these daies Elizabeth his vvife conceiued: and hid her self fiue mo­neths, saying, ✝ verse 25 For thus hath our Lord done to me in the daies vvherein he had respect to take avvay my reproche among men.

verse 26 The Gospel vpō the Annun­ciation of our Lady, March 25. And on the we­nesday of Im­ber weeke in Aduēt, And for a Votiue Masse of our Lady in Aduent. And in the sixt moneth, the Angel Gabriel vvas sent of God into a citie of Galilee,Mt. 1, 18 called Nazareth, ✝ verse 27 * to a virgin despoused to a man vvhose name vvas Ioseph, of the house of Dauid: and the virgins name vvas MARIE, ✝ verse 28 And the An­gel being entred in,The beginning of the AVE MARIE. See the rest v. 42. said vnto her, ″ HAILE ″ ful of grace, our Lord is vvith thee: blessed art thou among vvomen.verse 29 Vvho hauing heard, vvas troubled at his saying, and thought vvhat maner of saluta­tion this should be.Esa. 7, 14.verse 30 And the Angel said to her, Feare not MARIE, for thou hast found grace vvith God. ✝ verse 31 * Behold [Page 136] thou shalt conceiue in thy vvombe, and shalt beare a sonne: and thou shalt call his name IESVS. ✝ verse 32 he shal be great, and shal be called the sonne of the most High, and our Lord God shal giue him the seate of Dauid his father: ✝ verse 33 * and he shalDan. 7, 14, 27, reigne in the house of Iacob for euer, and of his kingdom there shal be no end. ✝ verse 34 And MARIE said to the Angel,She doubted not of the thing as Zacharie, but enquired of the meanes. Hovv shal this be done? ″ because I knovv not man? ✝ verse 35 And the Angel ansvvering, said to her, The Holy Ghost shal come vpon thee, and the povver of the most High shal ouersha­dovv thee. And therfore also that vvhich of thee shal be borne Holy, shal be called the sonne of God. ✝ verse 36 And behold ″ Elisabeth thy cosin, she also hath conceiued a sonne in her old age: and this moneth, is the sixt to her that is called bar­ren: ✝ verse 37 because there shal not be impossible vvith God any vvord. ✝ verse 38 And MARIE said,At this very moment when the B. Virgin gaue consent, she conceiued 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 vp in those daies,The Gospel vpō the Visitatiō of our Lady, Iul, 2. And vpon the Imber friday in Aduent. vvent vnto the hil countrie vvith speede, into a citie of Iuda. ✝ verse 40 and she entred into the house of Zacharie, and saluted Elisabeth. ✝ verse 41 And it came to passe: as Elisabeth heard the salutation of MARIE, theIohn the Bap­tist being yet in his mother: wombe, re­ioyced and ac­knowledged the presence of Christ and his mother. infant did leape in her vvombe. and Elisabeth vvas re­plenished vvith the Holy Ghost: ✝ verse 42 and she cried out vvith a loude voice, and said, ″ BLESSED art thou among vvomen, and blessed is the fruite of thy vvombe.verse 43 And vvhence 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 eares, the infant in my vvombe did leape for ioy. ✝ verse 45 And blessed is she that beleeued, because those things shal be accomplished that vvere spokē to her by our Lord. ✝ verse 46 And MARIE said,

MY SOVLE doth magnifie our Lord.MAGNIFICAT at Euensong.

verse 47 And my spirit hath reioyced in God my Sauiour. ⊢

verse 48 Because he hath regarded the humilitie of his handmaid: for behold from hence forthHaue the Pro­testants had al­waies genera­tions to fulfil this prophe­cie? ordo they call her blessed, that derogate what they can from her graces, blessings, and al her honour? al generations ″ shal call me blessed.

verse 49 Because he that is mightie hath done great things to me, and holy in his name.

verse 50 And his mercie from generation vnto generations, to them that feare him.

verse 51 He hath shevved might in his arme: he hath dispersed the proude in the con­ceit of their hart.

verse 52 He hath deposed the mightie from their seate, and hath exalted the humble.

verse 53 The hungrie he hath filled vvith good things: and the riche he hath sent avvay emptie.

verse 54 He hath receiued Israel his childe, being mindeful of his mercie, ✝ verse 55 As he spake to our fathers, to Abraham and his seede for euer.

[Page 137]verse 56 And MARIE taried vvith her about three moneths: and she returned into her house.

verse 57 And Elisabeths ful time vvas come to be deliuered:The Gospel vpō the Natiuitie of S. Iohn Baptist Iun. 24. called Midsōmer day. and she bare a sonne. ✝ verse 58 And her neighbours and kinsfolke heard that our Lord did magnifie his mercie vvith her, and they did congratulate her. ✝ verse 59 And it came to passe: on the eight day they came to circumcise the childe, and they called him by his fathers name, Zacharie. ✝ verse 60 And his mother ansvvering, said, Not so, but he shal be called Iohn. ✝ verse 61 And they said to her, That there is none in thy kinred that is called by this name. ✝ verse 62 And they made signes to his father, vvhat he vvould haue him called. ✝ verse 63 And demaunding a vvriting table, he vvrote,Lu. 1, 13. saying, * Iohn is his name. And they al marueled. ✝ verse 64 And forthvvith his mouth vvas opened, and his tonge, and he spake blessing God. ✝ verse 65 And feare came vpon al their neigh­bours: and al these things vvere bruited ouer al the hil-coun­trie of Ievvrie: ✝ verse 66 and all that had heard, laid them vp in their hart, saying, what an one, trovv ye, shal this childe be? For the hand of our Lord vvas vvith him. ✝ verse 67 And Zacharie his father vvas replenished vvith the Holy Ghost: and he prophecied, saying,

verse 68 BLESSED BE OVR LORD God of Israel:BENEDICTVS at Laudes. because he hath visited and vvrought the redemption of his people: ⊢

verse 69 And hath erected the horne of saluation to vs, in the house of Dauid his seruant.

verse 70 As he spake by the mouth of his holy Prophets, that are from the beginning.

verse 71 Saluation from our enemies, and from the hand of al that hate vs:

verse 72 To vvorke mercie vvith our fathers: and to remember his holy testament,

verse 73 * The othe vvhich he svvare to Abraham our father,Gen. 22, 6.verse 74 that he vvould giue to vs, That vvithout feare being deliuered from the hand of our enemies, vve may serue him.

verse 75 In holines and ″ iustice before him, al our daies.

verse 76 And thou childe,Mal. 3, 1. shalt be called the Prophet of the Highest: for * thou shalt goe before the face of our Lord to prepare his vvaies.

verse 77 To giue knovvledge of saluation to his people, vnto remission of their sinnes,

verse 78 Through the bovvels of the mercie of our God, in vvhich ″ the * Orient, from on high,Zac. 3. 9. 6, 12. hath visited vs,

verse 79 To illuminate them that sit in darkenes, and in the shadovv of death: to di­rect our feete into the vvay of peace.Mal. 4, 2.

verse 80 And the childe grew, and vvas strengthened in spirit, and vvasMarke that he was a volunta­rie Eremite, and chose to be so­litarie from a childe, til he was to preach to the people, in so much that antiquitie coun­ted him the first Eremite. Hiere. in vit. Pauli. in the deserts vntil the day of his manifestatiō to Israel.


3. Hauing diligently atteined.] Sacred writers and holy Coū ­cels. Hereby vve see that, though the Holy Ghost ruled the penne of holy vvriters that they might not erre, yet did they vse humane meanes to search out and find the truth of the things they wrote of. Euen so doe Councels, and the President of them, Gods vicar, discusse and examine al causes by humane meanes, the assistance of the Holy Ghost concurring and directing them into al truth, according to Christes promise Io. 16, 13: as in the very first Councel of the Apostles them selues at Hierusalem is manifest Act. 15, 7 and 28. Againe here vve haue a familiar preface of the Author as to his frende, or to euery godly Reader (signified by Theophilus) cōcerning the cause and purpose and maner of his vvriting, and yet the very same is confessed Scripture, vvith the vvhole booke folovving.The second booke of the Machabees. Maruel not then if the Author of the second booke of the Machabees * vse the like humane speaches both at the beginning and in the later end,2 Mach. 2, & 15. neither do thou therfore reiect the booke for no Scripture, as our Heretikes doe: or not thinke him a sacred vvriter.

6. Iust before God.] Against the Heretikes of this time, here it is euident that holy men be iust, not only by the estimation of men,True iustifica­tion by obser­uing the com­maundements. but in deede and before God.

6. In al the commaundements.] Three things to be noted directly against the Heretikes of our time. first, that good men doe keepe al Gods commaundements: which (they say) are impossible to be kept. Againe, that men be iustified not by only imputation of Christes iustice, nor by saith alone, but by walking in the commaundements. Againe, that the keeping and doing of the com­maundements is properly our iustification.

6. Iustifications.] Corrupt trans­lation of Here­tikes. This word is so vsual in the Scriptures (namely in the Psal. 118) to signifie the commaundements of God, because the keeping of them is iustification, and the Greeke is alwaies so fully correspōdent to the same, that the Heretikes in this place (otherwise pretending to esteeme much of the Greeke) blush not to say, [...]. that they auoid this word of purpose against the iustifica­tion of the Papists. And therfore one vseth Tullies word forsooth,Beza in Annot. no. Test. 1556. in Latin constituta: and his scho­lers in their English Bibles say, Ordinances.

14. Ioy and exultation.) This was fulfilled, not only when he was borne, but now also through the whole Church for euer, in ioyful celebrating of his Natiuitie.

2 [...]. He departed.) In the old Law (saith S. Hierom) they that offered hostes for the people, were not only not in their houses, but were purified for the time, being separated from their wiues,The continēcie of priests. and they dranke neither wine nor any strong drinke, which are wont to prouoke concu­piscence. Much more the Priests of the new Law that must alwaies offer sacrifices, must alwaies be free from matrimonie. Li. 1 c. 19. adu. louin. and ep. 50 c. 3. See S. Ambrose in 1 Tim. 3. And therfore if there were any religion in Caluins Communion, they would at the least giue as much reuerence in this point, as they in the old Law did to their sacrifices, and to the loaues of propo­sition. 1 Reg. 21.

28. Haileful of grace.) Holy Church and al true Christian men doe much and often vse these wordes brought from heauen by the Archangel,Often saying of the AVE MARIE. as wel to the honour of Christ and our B. Ladie, as also for that they were the wordes of the first glad tidings of Christs Incarnation and our Saluation by the same,Liturg. S. Iacobs & Chrys. and be the very abridgement and summe of the whole Gospel. In so much that the Greeke Church vsed it daily in the Masse.

28. Ful of grace.) Corrupt trans­lation of Here­tikes. Note the excellent prerogatiues of our B. Lady, and abhorre those Heretikes which make her no better then other vulgar women,S. Athan. de S. Deip. and therfore to take from her fulnes of grace, they say here, Haile freely beloued, contrarie to al significations of the Greeke word, which is at the lest, [...]. endued with grace, as S. Paul vseth it Ephes. 1. by S. Chrysostoms interpretation:S. Ephrem in orat. de laud. B. virg. Am­bro. in 1 or rather, ful of grace, as both * Greeke and Latin fathers haue alwaies here vnderstood it, and the Latines also read it, namely S. Ambrose thus, wel [...] she only called ful of grace. vvho only obteined the grace, vvhich no other vvoman deserued, to be replenished with the author of grace. And if they did as wel know the nature of these kind of Greeke wordes, as they would seeme very skilful, they might easily obserue that they signifie fulnes, [...]. as when them selues translate the like word (Luc. 1 [...], 20) ful of sores.Luc. li. 2. Beza. vlcerosus.

14. I know not man.) Hier, ep. 140 in exp. ps. 44. These wordes declare (saith S. Augustine) that she had now vowed virginitie to God.Our B. Lady vowed virgi­nitie. For otherwise neither would she say, How shal this be done? nor haue added, because I know not man. Yea if she had said only the first wordes, How shal this be done? It is eui­dent that she would not haue asked such a question, hovv a vvoman should beare a sonne pro­mised her, if she had married meaning to haue carnal copulation. c. 4 de virgin. As if he should say. If she might haue knovven a man and so haue had a childe, she vvould neuer haue asked, How shal this be done? but because that ordinarie way vvas excluded by her vow of virginitie, ther­for she asketh. How? And in asking, How? The plainly declareth that she might not haue a childe by knowing man, because of her vow. See S. Grego. Nyssene de sancta Christi Natiuitate.

[Page 139] 36. Elisabeth thy Cosin.) Christ came of both tribes, Iu­da and Leui. By this that Elisabeth and our Lady were cosins, the one of the tribe of Leui, the other of Iuda, is gathered that Christ came of both tribes, Iuda and Leui, of the kings and the priests: him self both a king and a priest, and the Anointed (to vvit) by grace spiri­tually, as they vvere vvith oile materially and corporally. August. 2 de Consens. Euang. c. 1.

42. Blessed art thou.) The blessed vir­gin MARIE. At the very hearing of our Ladies voice, the infant and she vvere repleni­shed vvith the Holy Ghost, and she sang praises not only to Christ, but for his sake to our B. Lady, calling her blessed and her fruite blessed, as the Church doeth also by her vvordes and example in the AVE MARIE.

43. Mother of my Lord.) Her excellēcie. Elizabeth being an exceding iust and blessed vvoman, yet the vvorthi­nes of Gods mother doth so far excel her and al other vvomen, as the great light the litle starres. Hiero. Praef. in Sophon.

48. Shal call me blessed) This Prophecie is fulfilled,Her honour in al the world. when the Church keepeth her Festiual daies, and when the faithful in al generations say the AVE MARIE, and other holy Antems of our Lady. And therfore the Caluinistes are not among those generations which call our Lady blessed.

63. Iohn is his name.) Mysterie and si­gnification in names. wee see that names are of signification and importance, God him self changing or giuing names in both Testaments: as, Abraham, Israel, Peter, and the principal of al others, IESVS: and here IOHN, vvhich signifieth, Gods grace or mercie, or, God vvil haue mercie. For he vvas the Precursor and Prophet of the mercie and grace that ensued by CHRIST IESVS. Note also that as then in Circuncision,What names to be giuē in Bap­tisme. so novv in Baptisme (vvhich ansvvereth therevnto) names are giuen. And as vve see here and in al the old Testament, great respect was had of names: so we must beware of strange, profane, and secular names (now a daies to common) and rather according to the * Catechisme of the holy Councel of Trent,c. de bapt. in fine. take names of Saincts and holy men, that may put vs in minde of their vertues.

75. Iustice before him.) True iustice, not imputatiue. Here also we see that we may haue true iustice, not only in the sight of men, or by the imputation of God, but in deede before him and in his sight: and that the comming of Christ vvas to giue men such iustice.The Heretikes controule both Greeke and La­tin text.

78. The orient.) Maruel not if Heretikes controule the old authentical translation, as though it differed frō the greeke: vvhereas here they make much a doe to cōtroule not only al the greeke inter­preters of the old testament,Beza. but also S. Luke him self, for the vvord [...], as differing from the Hebrevv.


The Natiuitie of Christ, 8 and manifestation thereof to the Shepheards by an Angel, and by them to others. 21 His Circuncision. 22 His Presentation, together with Simeons (as also Annes) attestation and prophecying of his Passion, of the Iewes reprobation, and of the Gentils illumination. 41 His annual ascending to Hieru­salem with his parents, to whom he was subiect, and his fulnes of wisedom shewed among the Doctors at twelue yeres of his age.

verse 1 AND it came to passe,The Gospel at the first Masse vpon christmas day. in those daies there came forth an edict from Caesar Augustus, that the vvhole vvorld should be enrolled. ✝ verse 2 This first enrolling vvas made by the Pre­sident of Syria Cyrinus. ✝ verse 3 And al vvent to be enrolled,In the yere, frō the creation of the vvorld 5199: frō Noës floud, 2957: from the Natiuitie of A­braham, 2015: from Moyses and the cōming forth of the people of Israel out of Aegypt, 1510: frō Dauid anointed king, 1032: from the first Olympias, 800: from the building of Ro­me, 752: hebdo­mada 63, accor­ding to the pro­phecie of Da­niel (c. 9), that is, in the yere 440 or there about: in the sixt age of the vvorld, vvhen there vvas vni­uersal peace in al the vvorld: the eternal God and sonne of the eternal Fa­ther, meaning to consecrate and sāctifie the vvorld vvith his most blessed cōming, being cōceiued of the Holy Ghost, nine moneths after his conce­ption, IESVS CHRIST the sonne of God is borne in Beth­lehem of Iuda, in the yere of Caesar Augustus 42. Vsuard. in martyrol. Decēb. 25. according to the cōmon ancient supputation. euery one into his ovvne citie. ✝ verse 4 And Ioseph also vvent vp from Galilee out of the citie of Nazareth into Ievvrie, to the citie of Dauid that is called Beth [...]lehem: for-because he vvas of the house and familie of Dauid, ✝ verse 5 to be enrolled vvith MARIE his despoused vvife that vvas vvith childe. ✝ verse 6 And it came to passe, vvhen they vvere there, her daies vvere fully come that she should be deliuered. ✝ verse 7 And she brought forth her first begotten sonne, [Page 140] and svvadled him in clothes, and laid him dovvne in a man­ger: because there vvas not place for them in the inne.

verse 8 And there vvere in the same countrie shepheards vvat­ching, and keeping the night vvatches ouer their flocke. ✝ verse 9 And behold, an Angel of our Lord stood beside them, and the brightnes of God did shine round about them, and they feared vvith a great feare. ✝ verse 10 And the angel said to them, Fea­re not: for behold I euangelize to you great ioy, that shal be to al the people: ✝ verse 11 because this day is borne to you a SA­VIOVR vvhich is Christ our Lord, in the citie of Dauid. ✝ verse 12 And this shal be a signe to you, You shal finde the infant svva­dled in clothes: and laid in a manger. ✝ verse 13 And sodenly there vvas vvith the Angel a multitude of the heauenly armie, prai­sing God, and saying, ✝ verse 14 Glorie in the highest to God: GLORIA IN EX­CELSIS at Masse. and in earth peace to [...]men of good vvil. ⊢ ✝ verse 15 The Gospel at the secōd masse vpō Christmas day. And for a Votiue of our Lady frō christ­mas to Candle­mas. And it came to passe: after the Angels de­parted from them into heauen, the shepheards spake one to an other: Let vs goe ouer to Bethlehem, and let vs see this vvord that is done, vvhich our Lord hath shevved to vs. ✝ verse 16 And they came vvith speede: and they found MARIE and Ioseph, and the infant laid in the manger. ✝ verse 17 And seeing it, they vnderstood of the vvord that had been spoken to them concerning this childe. ✝ verse 18 And al that heard, did maruel: and concerning those things that vvere reported to them by the shepheards. ✝ verse 19 But MARIE ″ kept al these vvordes, confer­ring them in her hart. ✝ verse 20 And the shepheards returned, glori­fying and praysing God in al things that they had heard, and seen, as it vvas said to them. ⊢

verse 21 The Gospel vpon the Cir­cuncisiō of our Lord Ian. 1. And * after eight daies vvere expired,Gen. 17, 12. that the childe should be circuncised: his name vvas called IESVS, vvhich vvas * called by the Angel,Lu. 1 31. before that he vvas conceiued in the vvombe. ⊢

verse 22 The Gospel vpon the Puri­fication of our Lady or Can­dlemas day. And after the daies vvere fully ended of her purification * according to the lavv of Moyses,Leu. 12, 6. they caried him into Hie­rusalem, to present him to our Lord ( ✝ verse 23 as it is vvritten in the lavv of our Lord,Exo. 13, 2 That euery male opening the matrice, shal be called holy to the Lord.) Nu. 8, 16verse 24 and to giue a sacrifice * according as it is vvrit­ten in the lavv of our Lord,Leu. 12, 8. a paire of turtles, or tvvo yong pigeons. ✝ verse 25 And behold, there vvas a man in Hierusalem, na­med Simeon, and this man vvas iust and religious, expecting the consolation of Israel: and the Holy Ghost vvas in him. ✝ verse 26 And he had receiued an ansvver of the Holy Ghost, that he [Page 141] should not see death vnles he savv first theSee Ioh. 1, 20 and 41. CHRIST of our Lord. ✝ verse 27 And he came in spirit into the temple. And vvhen his parents brought in the childe IESVS, to doe according to the custome of the Lavv for him: ✝ verse 28 he also tooke him into his armes, and blessed God, and said,

verse 29 NOW THOV doest dimisse thy seruant O Lord,NVNC DI­MITTI [...] at Complin. according to thy vvord in peace.

verse 30 Because mine eies haue seen, thy SALVATION,

verse 31 Vvhich thou hast prepared before the face of al peoples:

verse 32 A light to the reuelation of the Gentils, and the glorie of thy people Israel. ⊢

verse 33 And his father and mother vvere marueling vpon those things vvhich vvere spoken concerning him. ✝ verse 34 And Simeon blessed them, and said to MARIE his mother, Behold this is set ″ vnto the ruine, and vnto the resurrection of many in Israel, and for a signe vvhich shal be contradicted, ✝ verse 35 and Simeon pro­phecied not on­ly of Christ but of our B. Lady, of al her so­rowes: wherein she was al­waies partaker with our Saui­our, from his flight into Ae­gypt euen to hir death. thine ovvne soule shal a svvord pearce, that out of many hartes cogitations may be reuealed. ✝ verse 36 And there vvas Anne a prophetisse, the daughter of Phanuel, of the tribe of Aser: she vvas farre striken in daies, and had liued vvith her hus­band seuen yeres from her virginitie. ✝ verse 37 And she vvas ″ a vvidovv vntil eightie and foure yeres: vvho departed not from the temple, ″ by fastings and praiers [...] seruing night and day. ✝ verse 38 And she at the same houre sodenly comming in, con­fessed to our Lord: and spake of him to al that expected the redemption of Israel. ✝ verse 39 And after they had vvholy done al things according to the lavv of our Lord, they returned into Galilee, into their citie Nazareth.

verse 40 And the childe grevv, and vvaxedstrong in spirit: strong': ful of vvise­dom, and the grace of God vvas in him. ✝ verse 41 And his parents vvent euery yere vnto Hierusalem,Exo. 23, 15. 34, 17. * at the solemne day of Pasche. ✝ verse 42 And vvhen he vvas tvvelue yeres old,The Gospel vpō the first Sunday after the Epi­phan [...]e. they going vp into Hierusalem according to the custome of the festiual day,Deu. 16, 1.verse 43 and hauing ended the daies, vvhen they returned, the childe IESVS remained in Hierusalem: and his parents knew it not. ✝ verse 44 And thinking that he vvas in the companie, they came a daies iourney, and sought him among their kinsfolke and acquaintance. ✝ verse 45 And not finding him, they returned into Hierusalem, seeking him. ✝ verse 46 And it came to passe, after three daies they found him in the temple sitting in the middes of the Doctors, hearing them, and asking them. ✝ verse 47 And al vvere astonied that heard him, vpon his vvisedom and ansvvers. [Page 142]verse 48 And seeing him, they vvondered. And his mother said to him, Sonne, vvhy hast thou so done to vs? behold thy father and I sorovving did seeke thee. ✝ verse 49 And he said to them, Vvhat is it that you sought me? did you not knovv, that I must be about those things, vvhich are my fathers? ✝ verse 50 And they vn­derstood not the vvord that he spake vnto them. ✝ verse 51 And he vvent dovvne vvith them, and came to Nazareth: and vvas ″ subiect to them. And his mother kept al these vvordes in her hart. ✝ verse 52 And IESVS proceeded in vvisedom and age, and grace vvith God and men. ⊢


14. Men of good wil.] Free vvil. The birth of Christ giueth not peace of minde or saluation but to such as be of good will, because he worketh not our good against our willes, but our willes concurring. Aug. quaest. ad Simpli [...]. li. 1. q. 2. to. 4.

19. Kept al.] Our B. Lady ful of deepe con­templations. Our Lady though litle he spoken of her concerning such matters in the Scriptures, because she was a woman, and not admitted to teach or dispute in publike of high mysteries: yet she knew al these mysteries, and wisely noted and contemplated of al those things that were done and said about Christ, from the first houre of his Conception til the end of his life and his Ascension.

34. To the ruine.) Therfore to the ruine of some, because they would not beleeue in him, and so vvere the cause of their owne ruine,1 Pet. 2, 1. as he is els where called, A stumbling stone, because many would stumble at him and so fall by their owne fault,Mens ruine and damnation is of themselues. other some he raised by his grace from sinne to iustice, and so he was the resurrection of many. The Apostle vseth the like speache, saying: We are to some the odour of life, 2 Cor. 2, 16 vnto life: to others, the odour of death, vnto death. Not that their prea­ching was to cause death, but because they that would not beleeue their preaching, wilfully in­curred deadly sinne and damnation.

38. A vvidow.) Marke that widowhod is here mentioned to the commendation thereof euen in the old Testament also,Holy vvidow­hod. and the fruite and as it were the profession thereof is here com­mended,1 Cor. 7. to vvitte, fasting, praying, being continually in the Temple, euen as S. Paul more at large for the state of the new Testament speaketh of widowhod and virginitie, as being professions more apt and commodious for the seruice of God.

37. By fastings and praiers seruing.) Fasting an act of religion. Seruing, in the Greeke is [...], that is, doing diuine worship vnto God, as by praier, so also by fasting, so that fasting is [...], that is, an act of religion whereby we doe worship God, as we doe by praier, and not vsed only to subdew our flesh, much lesse (as Heretikes would haue it) as a matter of poliIcie.

61. Subiect to them.) Dutiful obe­dience to pa­rents. Al children may learne hereby, that great ought to be their subiection and obedience to their Parents, when Christ him self, being God, would be subiect to his parents being but his creatures.

CHAP. III.THE SE­COND part: The prepa­ration that vvas made to the mani­festation of CHRIST.

Iohn, to prepare al to Christ (as Esay had prophecied of him) baptizeth them to penance, 7 insinuating their reprobation, and the Gentils vocation, 10 teaching also and exhorting ech sort to doe their dutie. 15 That him self is not Christ vvil also iudge his baptized. 19 Iohns imprisonment. 21 Christ being him self also baptized of Iohn, hath testimonie from heauen, 23 as he vvhose generation re­duceth vs againe to God.

verse 1 AND in the fiftenth yere of the empire of Tibe­rius Caesar,The Gospel vpō Imber Satur­day in Aduent. And on the 4 Sunday in Ad­uent. Pontius Pilate being Gouernour of Ievvrie, and Herod being Tetrarch of Galilee, and Philip his brother Tetrarch of Ituréa and the countrie Trachonîtis, and Lysanias Te­trarch of Abilina, ✝ verse 2 vnder the high Priests Annas and Cai­phas: the vvord of our Lord vvas made vpon Iohn the sonne of Zacharie,Mt. 3, 1. in the desert. ✝ verse 3 And * he came into al the countrie of Iordan,Mr. 1, 1. preaching the baptisme ofPenance pre­pareth the way to Christ. penance vnto remis­sion of sinnes: as it is vvritten in the booke of the sayings of Esay the Prophet:Esa. 40, 3.verse 4 A voice of one crying in the desert: prepare the vvay of our Lord, make straight his pathes. ✝ verse 5 Euery valley shal be filled: and euery moun­taine and hil shal be made lovv, and crooked things shal become straight: and rough vvaies, plaine: ✝ verse 6 and al flesh shal see the SALVATION of God.

verse 7 He said therfore to the multitudes that vvent forth to be baptized of him,Mt. 3, 7. * Ye viper broodes, vvho hath shevved you to flee from the vvrath to come? ✝ verse 8 Yeld therforeFruites of pe­nance be wor­kes satisfacto­rie. frui­tes vvorthie of penance. and doe ye not begin to say, Vve haue Abraham to our father. For I tel you, that God is able of these stones to raise vp children to Abraham. ✝ verse 9 And novv the axe is put to the roote of the trees.A man vvith­out good workes is vn­fruitful, and shal be cast into euerlasting fire. Euery tree therfore that yeldeth not good fruite,is shal be' cut dovvne, and cast into fire. ✝ verse 10 And the multitudes asked him, saying, Vvhat shal vve doe then? ✝ verse 11 And he ansvvering, said vnto them:Almes coun­seled or enioy­ned for sinnes and to auoid damnation. He that hath tvvo coates, let him giue to him that hath not: and he that hath meate, let him doe likevvise. ✝ verse 12 And the Publi­cans also came to be baptized, and said to him, Maister, vvhat shal vve doe? ✝ verse 13 But he said to them, Doe nothing more then that vvhich is appointed you. ✝ verse 14 And the souldiars also asked him, saying, Vvhat shal vve also doe? And he said to them, Vexe not neither calumniate any man: and be content vvith your stipends.

verse 15 AndIohn was so holy that many might by errour easily thinke he was Christ. the people imagining, and al men thinking in their harts of Iohn,Mt. 3, 11. lest perhaps he vvere Christ: ✝ verse 16 Iohn ans­vvered,Mr. 1, 8, saying vnto al, * I in deede baptize you vvith vvater: How say then the Here­tikes that the Baptisme of Christ is of no greater vertue then Iohns? but therecōmeth Io. 1, 26. shal come' a mightier then I, vvhose latchet of his shoes I am not vvorthie to vnloose, he shal baptize you in the Holy Ghost and fire.Act. 1, 5. 11, 16. 19 4.verse 17 vvhose fanne is in his hand, and he vvil purge his floore: and vvil gather the vvheate into his barne, but the chaffe he vvil burne vvith vnquencheable fire. ✝ verse 18 Many other things also exhorting did he euangelize to the [Page 144] people.

verse 19 * And Herod the Tetrarch,Mat. 14, 3 vvhen he vvas rebuked of him for Herodias hisbrother Philips brothers' vvife,Mar. 6, 17. and for al the euils vvhich Herod did: ✝ verse 20 ″ he added this also aboue al, and shut vp Iohn into prison.

verse 21 * And it came to passe vvhen al the people vvas baptized,Mt. 3, 13. IESVS also being baptized and praying,Mr. 1, 9. heauen vvas opened:Io. 1, 32.verse 22 and the Holy Ghost descended in corporal shape as a doue vpon him: and a voice from heauen vvas made: Thou art my beloued sonne, in thee I am vvel pleased. ✝ verse 23 And IESVS him self was beginning to be about thirtie yeres old: as it was thought, the sonne of Ioseph, vvho vvas ″ of Heli, ✝ verse 24 vvho vvas of Mat­that, vvho vvas of Leui, vvho vvas of Melchi, vvho vvas of Ianné, vvho vvas of Ioseph, ✝ verse 25 vvho vvas of Matthathias, vvho vvas of Amos, vvho vvas of Naum, vvho vvas of Hesli, vvho vvas of Naggé, ✝ verse 26 vvho vvas of Mahath, vvho vvas of Mat­thathias, vvho vvas of Semei, vvho vvas of Ioseph, vvho vvas of Iuda, ✝ verse 27 vvho vvas of Iohanna, vvho vvas of Resa, vvho vvas of Zorobabel, vvho vvas of Salathiel, vvho vvas of Neri, ✝ verse 28 vvho vvas of Melchi, vvho vvas of Addi, vvho vvas of Cosam, vvho vvas of Elmadan, vvho vvas of Her, ✝ verse 29 vvho vvas of IesuS, vvho vvas of Eliézer, vvho vvas of Iorim, vvho vvas of Matthat, vvho vvas of Le­ui, ✝ verse 30 vvho vvas of Simeon, vvho vvas of Iudas, vvho vvas of Ioseph, vvho vvas of Iona, vvho vvas of Elia­cim, ✝ verse 31 vvho vvas of Melcha, vvho vvas of Menna, vvho vvas of Matthatha, vvho vvas of Nathan, vvho vvas of Da­uid, ✝ verse 32 * vvho vvas of Iessé, vvho vvas of Obed, vvho vvas of Booz, vvho vvas of Salmon, vvho vvas of Naasson, ✝ verse 33 vvho vvas of Aminadab, vvho vvas of Aram, vvho vvas of Efron, vvho vvas of Phares, vvho vvas of Iudas, ✝ verse 34 vvho vvas of Iocob, vvho vvas of Isaac, vvho vvas of Abraham, vvho vvas of Tharé, vvho vvas of Nachor, ✝ verse 35 vvho vvas of Sarug, vvho vvas of Ragau, vvho vvas of Phaleg, vvho vvas of Heber, vvho vvas of Salé, ✝ verse 36 Beza boldly wipeth out of this Gospel, the­se wordes, vvho vvas of Cainan: though al the Greeke copies both of the old Testament & of the new, haue the wordes with ful cōsent. whereby vve learne the into­lerable saucines of the Calui­nists, and their cōtempt of ho­ly Scripture, that dare so deale with the very Gospel it self. vvho vvas of Cai­nan, vvho vvas of Arphaxad, vvho vvas of Sem, vvho vvas of Noë, vvho vvas of Lamech, ✝ verse 37 vvho vvas of Mathusalé, vvho vvas of Henoch, vvho vvas of Iared, vvho vvas of Malaleel, vvho vvas of Cainan, ✝ verse 38 vvho vvas of Henos, vvho vvas of Seth, vvho vvas of Adam, vvho vvas of God.


20. He added this aboue al.] The fault of Princes and other great men, that can not only not abide to heare their faults, but also punish by death or emprisonment such as reprehend them for the same (specially if they warne them, as Prophets and Priests doe, from God) is exceding great.

23. Of Heli.] Vvhereas in S. Matthevv,The reconcili­ation of Mat­thew and Luke in our Sauiours petigree. Iacob is father to Ioseph, and here Heli, the case vvas thus, Mathan (named in S. Matthevv) of his vvife called Escha begat Iacob: and after his death, Melchi (named here in S. Luke) of the same vvoman begat Heli: so that Iacob and Heli vvere brethren of one mother. This Heli therfore marrying and dying vvithout issue: Iacob his brother, according to the Lavv married his vvife, and begat Ioseph, and so raised vp seede to his brother Heli. whereby it came to passe, that Iacob was the natural father of Ioseph, 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. Euang.


Christ going into the Desert to prepare him self before his manifestation, ouercommeth the tentations of the Diuel. 14 then beginning gloriously in Galilee, 16 he shew­eth to them of Nazareth his commission out of Esay the Prophet, 23 insi­nuating by occasion the Ievves his countriemens reprobation. 31 In Capharnaum his doctrine is admired, 33 specially for his miracle in the Synagogue. 38. from vvhich, going to Peters house, he shevveth there much more povver. 42 Then retiring into the vvildernesse, he preacheth aftervvard to the other cities of Galilee.

verse 1 AND IESVS ful of the Holy Ghost,Mt. 4, 1. retur­ned from Iordan,Mr. 1, 12▪ and vvas driuen in the spirit into the desert, ✝ verse 2 The Churches fast of 40 daies (called Lēt) cō ­meth of this, & is an Apostoli­cal Tradition. Clem. Constit. Apost. li. 5 c. 13. Hier. ep. ad Mar­cal. [...]du erro. Mō ­tani. Leo ser. 6 et 9 de Quadrages. fourtie daies, and vvas tempted of the deuil. And he did eate nothing in those daies: and vvhen they vvere ended, he vvas an hungred. ✝ verse 3 And the Deuil said to him, If thou be the sonne of God, say to this stone that it be made bread. ✝ verse 4 And IESVS made ansvver vnto him,Deuter. 8, 3. It is vvritten, That not in bread alone shal man liue, but in euery vvord of God.verse 5 And the Deuil brought him into an high mountaine, and shevved him al the king­doms of the vvhole vvorld in a moment of time: ✝ verse 6 and he said to him, To thee vvil I giue this vvhole povver, and the glorie of them: for to me they are deliuered, and to vvhom I vvil, I doe giue them. ✝ verse 7 Thou therfore if thou vvilt adore before me, they shal al be thine. ✝ verse 8 And IESVS ansvvering said to him,Deu. 6, 13 10, 20. It is vvritten,See the An­not. in S. Mat­thew c. 4, 11. Thou shalt adore the Lord thy God, and him only shalt thou [...]. serue.verse 9 And he brought him into Hierusalem, and set him vpon the pinnacle of the temple: and he said to him,Psal. 90, 11. If thou be the sonne of God, cast thy self from hence dovvnevvard. ✝ verse 10 ForIf the Diuel him self allea­ge Scripture against Christ, no maruel that Heretikes do so against Christs Church. it is vvritten, that He hath giuen his Angels [Page 146] charge of thee, that they preserue thee:verse 11 and that in their hands they shal beare thee vp, lest perhaps thou knocke thy foote against a stone.verse 12 And IESVS ansvvering said to him,Deut. 6, 16. It is said, Thou shal not tempt the Lord thy God.verse 13 And al the tentation being ended, the Deuil ″ depar­ted from him vntil a time.THE third part: of Chri­stes manifes­ting him self by preachīg and mira­cles, special­ly in Gali­lee▪

verse 14 * And IESVS returned in the force of the spirit into Ga­lilee,Mt. 4, 12. and the fame vvent forth through the vvhole countrie of him.Mr. 1, 14verse 15 And he taught in their synagogues, and vvas ma­gnified of al.

verse 16 * And he came to Nazareth vvhere he vvas brought vp:Mt. 13, 54. and he entredOur Sauiour vsed to preach in their Syna­gogues. according to his custom on the Sabboth day into the synagogue:Mr. 6, 1. and he rose vp to reade. ✝ verse 17 And the booke of Esay the Prophet vvas deliuered vnto him.Io. 4, 43 And as he vnfolded the booke, he found the place vvhere it vvas vvritten,Esa. 61, 1verse 18 The Spirit of the Lord vpon me, for vvhich he anointed me, to euan­gelize vnto the poore he sent me, to heale the contrite of hart, ✝ verse 19 to preach to the cap­tiues remission, and sight to the blinde, to dimisse the bruised vnto remissiō, to preach the acceptable yere of the Lord, and the day of retribution.verse 20 And vvhen he had folded the booke, he rendred it to the minister, and sate dovvne. And the eies of al in the synagogue vvere bent vpon him. ✝ verse 21 And he began to say vnto them: That this day is fulfilled this scripture in your eares. ✝ verse 22 And al gaue testimo­monie to him: and theyHe had a maruelous gra­ce, and an ex­traordinarie force in mo­uing the harts of his hearers. marueled in the vvordes of grace that proceded from his mouth, and they said, Is not this Io­sephs sonne? ✝ verse 23 And he said to them, Certes you vvil say to me this similitude,The Gospel vpon Munday in the 3 vveeke of Lent. Physicion, cure they self: as great things as vve haue heard ″ done in Capharnaum, doe also here in thy coun­trie. ✝ verse 24 And he said, Amen I say to you, that no Prophet is ac­cepted in his ovvne countrie.3 reg. 17, 9.verse 25 In truth I say to you, * there vvere many vvidovves in the daies of Elias in Israel, vvhen the heauen vvas shut three yeres and six moneths, vvhen there vvas a great famine made in the vvhole earth: ✝ verse 26 and to none of them vvas Elias sent, but into Sarepta of Sidon, to a vvidovv vvoman.4 reg. 5, 14.verse 27 * And there vvere many lepers in Israel vnder Elisaeus the Prophet: and none of them vvas made cleane but Naamā the Syrian. ✝ verse 28 And al in the synagogue vvere filled vvith anger, hearing these things. ✝ verse 29 And they rose, and cast him out of the citie: and they brought him to the edge of the hil, vvherevpon their citie vvas built, that they might throvv him dovvne headlong. ✝ verse 30 But he ″ passing through the middes of them, vvent his vvay. ⊢

[Page 147]verse 31 * And he vvent dovvne into Capharnaum a citie of Ga­lilee: Mat. 4, 13. 7, 28. and there he taught them on the Sabboths. ✝ verse 32 And they vvere astonied at his doctrine:Mr. 1, 21 because his talke vvas in povver. ✝ verse 33 And in the synagogue there vvas a man hauing an vncleane Diuel, and he cried out vvith a loud voice, ✝ verse 34 saying, Let be, vvhat to vs and thee IESVS of Nazareth? art thou come to destroy vs? I know thee vvho thou art, the SAINCT of God.verse 35 And IESVS rebuked him, saying, Hold thy peace, & goe out of him. And vvhen the Deuil had throvven him into the middes, he vvent out of him, and hurted him nothing. ✝ verse 36 And there came feare vpon al, and they talked together one vvith an other, saying, Vvhat vvord is this, that in povver and ver­tue he commaundeth the vncleane spirits, and they goe out? ✝ verse 37 And the fame of him vvas published into euery place of the countrie.

verse 38 And IESVS rising vp out of the synagogue,Mat. 8, 14. entred into Simons house.The Gospel vpon Thursday in the 3 vveeke of Lent. And vpon Saturday in Vvhitson­vveeke. * And ″ Simons vviues mother vvas holden vvith a great feuer:Mr. 1, 30 and they besought him for her. ✝ verse 39 And standing ouer her, he commaunded the feuer, and it left her. And incontinent rising, she ministred to them. ✝ verse 40 And vvhen the sunne vvas dovvne, al that had diseased of sundrie mala­dies, brought them to him. But he imposing hands vpon euery one, cured them. ✝ verse 41 And Deuils vvent out from many, crying and saying, That thou art the sonne of God. And re­buking them he suffred them not to speake, that they knevv he vvas Christ.

verse 42 And vvhen it vvas day, going forth he vvent into a desert place: and the multitudes sought him, and came euen vnto him: and they held him that he should not depart from them. ✝ verse 43 To vvhom he said, That to other cities also must I euange­lize the kingdom of God: because therfore I vvas sent. ✝ verse 44 And he vvas preaching in the synagogs of Galilee. ⊢


13. Departed vntil a time.) The diuels ten­tations. No maruel if the diuel be often or alvvaies busie vvith Christian men, seeing after he was plainely ouercome by Christ, yet did he not giue him ouer altogether, but for a time.

23. Done in Capharnaum) God maketh choise of persons and places where he worketh mi­racles or doeth benefites,Miracles at one place and not at an other. though he might doe the same els where if it liked his wisedom. So doth he in doing miracles by Saincts, not in al places, nor towards al persons, but as it pleaseth him, Aug. ep. [...].

[Page 148] 30. Passing through the middes of them.) Christs body conteined in place aboue nature. Either by making him self inuisible, or also more wonderfully, penetrating the multitude and passing through them, as he did through the doore, his body either being without space of place, or with other bodies in one place. By al which and the like his doings mentioned in the Gospel, it is euident that he can alter and order his body as he list, aboue the natural conditions of a body.

38. Simons wiues mother.) The Apostles left their vviues.It is euident that Peter had a wife, but after his calling to be an Apostle, he leaft her, as S. Hierom writeth in many places ep. 14 c. 2 ad Iulianum. Li. 1 adu. Ionin. See the Annot. Matth. 9, 29.


Hauing taught the people out of Peters ship, 4 he shevveth in a miraculous taking of fishes, hovv he vvil make him the fisher of men. 12 He cureth a leper by tou­ching him, and sendeth him to the Priest in vvitnesse that he is not against Moy­ses. 15 The people flocking vnto him, he retireth into the vvildernesse. 17 To the Pharisees in a solemne assembly he proueth by a miracle his povver to remit sinnes in earth. 27 He defendeth his eating vvith sinners, as being the Physi­cion of soules, [...] and his not prescribing as yet of any fastes to his Disciples.

verse 1 AND it came to passe,The Gospel vpō the 4 Sun­day after Pen­tecost. vvhen the multitudes pres­sed vpon him to heare the vvord of God, and him self stoode beside the lake of Genesareth. ✝ verse 2 * And he savv tvvo shippes standing by the lake:Mt. 4, 18. and the fishers vvere gone dovvne, and vvashed their nettes.Mar. 1, 16.verse 3 And he going vp into ″ one ship that vvas Simons, desired him to bring it backe a litle from the land. And sitting, he taught the multitudes out of the ship.

verse 4 And as he ceased to speake, he said to Simon, Launche forth into the deepe, and let loose your nettes to make a draught. ✝ verse 5 And Simon ansvvering, said to him, Maister, labouring al the night, vve haue taken nothing: but in thy vvord I vvil let loose the nette. ✝ verse 6 And vvhen they had done this, they inclosed ″ a very great multitude of fishes, and their nette vvas broken. ✝ verse 7 And they ″ beckened to their fellovves that vvere in the other ship, that they should come and help them. And they came and filled both shippes, so that they did sinke. ✝ verse 8 Vvhich vvhen Simon Peter did see, he fel dovvne at IESVS knees, saying, Goe forth from me, because I am a sinful man, O Lord. ✝ verse 9 For he vvas vvholy astonished and al that vvere vvith him, at the draught of fishes vvhich they had taken. ✝ verse 10 In like maner also Iames and Iohn the son­nes of Zebedee, vvho vvere Simons fellovves. And IESVS said to Simon, Feare not: from this time novv, ″ thou shalt be taking men.Mt. 8, 2.verse 11 And hauing brought their shippes to land, leauing al things they folovved him.Mar. 1, 40.

verse 12 * And it came to passe, vvhen he vvas in one of the ci­ties, [Page 149] and behold a man ful of leprosie, and seeing IESVS, and falling on his face, besought him saying, Lord, if thou vvilt, thou canst make me cleane. ✝ verse 13 And stretching forth the hand, he touched him, saying, I vvil. be thou made cleane. And im­mediatly the leprosie departed from him. ✝ verse 14 And he com­maunded him that he should tel no body, but, Goe,See S. Mat. Annot. c. 8, 4. shevv thy self to the Priest,Leu. 14, 2. and offer for thy cleansing * as Moyses commaunded, for a testimonie to them.

verse 15 But the bruite of him vvent abrode the more. and great multitudes came together to heare, and to be cured of their infirmities. ✝ verse 16 And he retired into the desert, and praied.

verse 17 * And it came to passe one day,Mt. 9, 2. and he sate teaching.The Gospel vpō Friday in whit­sonvveeke. And there vvere Pharisees sitting and Doctors of Lavv that vvere come out of euery tovvne of Galilee and Ievvrie and Hierusalem:Mr. 2, 3. and the vertue of our Lord vvas to heale them. ✝ verse 18 And behold men carying in a bed a man that had the palsey: and they sought to bring him in, and to lay him before him. ✝ verse 19 And not finding on vvhich side they might bring him in for the multitude, they ″ vvent vp vpon the roofe, and through the tiles let him dovvne vvith the bed into the middes, be­fore IESVS. ✝ verse 20 ″ Vvhose faith vvhen he savv, he said, Man, thy sinnes are forgiuen thee. ✝ verse 21 And the Scribes and Pharisees be­gan to thinke, saying, who is this that speaketh blasphemies? who can forgiue sinnes, but only God? ✝ verse 22 And vvhen IESVS knevve their cogitations, ansvvering he said to them, Vvhat doe you thinke in your hartes? ✝ verse 23 Vvhich is easier to say, Thy sinnes are forgiuen thee: or to say, Arise, and vvalke? ✝ verse 24 but that you may knovv that ″ the sonne of man hath povver in earth to forgiue sinnes (he said to the sicke of the palsey) I say to thee, Arise, take vp thy bed, and goe into thy house. ✝ verse 25 And forth vvith rising vp before them, he tooke that vvhere­in he lay: and he vvent into his house, magnifying God. ✝ verse 26 And al vvere astonied: and they magnified God. And they vvere replenished vvith feare, saying, That vve haue seen marue­lous things to day. ⊢

verse 27 * And after these things he vvent forth,Mt. 9, 9. and savv a Publican called Leui,Mr. 2, 14 sitting at the Custome-house,The Gospel vpō S. Matthevves eue Septēb. 2 [...]. and he said to him, Folovv me. ✝ verse 28 And ″ leauing al things, he rose and folovved him. ✝ verse 29 and Leui made him a great feast in his house: and there vvas a great multitude of Publicans, and of others that vvere sitting at the table vvith them. ✝ verse 30 And their Pharisees and Scri­bes [Page 150] murmured, saying to his disciples, why doe you eate and drinke vvith Publicans and sinners? ✝ verse 31 And IESVS ansvve­ring said to them, They that are vvhole, neede not the Physi­cion:Mat. 9, 14. but they that are il at ease. ✝ verse 32 Christ came not to call those, who pre­sume of their owne iustice, and that coūpt them selues to haue no neede of Christ. I came not to call the iust, but sinners to penance. ⊢

verse 33 But they said to him,Mar. 2, 18. * Vvhy doe the disciples of IohnSee S. Mat. Annot. c. 9, 14. fast often,Lu. 5, 33. and make obsecrations, and of the Pharisees in like ma­ner: but thine doe eate and drinke? ✝ verse 34 To vvhom he said, why, can you make the children of the bridegrome fast vvhiles the bridegrome is vvith them? ✝ verse 35 But the daies vvil come: and vvhen the bridegrome shal be taken avvay from them, then they shal fast in those daies. ✝ verse 36 And he said a similitude also vnto them, That no man putteth a peece from a nevv gar­ment into an old garment: othervvise both he breaketh the nevv, and the peece from the nevv agreeth not vvith the old. ✝ verse 37 And no bodie putteth nevv vvine into old bottels: other­vvise the nevv vvine vvil breake the bottels, and it self vvil be shed, and the bottels vvil be lost. ✝ verse 38 But nevv vvine is to be put into nevv bottels: and both are preserued together. ✝ verse 39 And no man drinking old, vvil nevv by and by. for he saith, The old is better.


3. One ship Simons.) Peters ship. It is purposely expressed that there were two shippes, and that one of them was Peters, and that Christ went into that one, and sate downe in it, and that sitting he taught out of that ship: no doubt to signifie the Church resembled by Peters ship, and that in it is the chaire of Christ, and only true preaching.

6. A great multitude of fishes.) Peter fishing. Likewise by this significatiue miracle wrought about Peters fishing, is euidently forshewed vvhat wonderful successe Peter should haue in conuerting men to Christ,Act. 2, 41. 4, 4. both Ievves and Gentiles, as vvhen at one draught, that is to say, * at one Sermon he drewe into his ship, which is Christes Church, a great number of men, as he did now fishes: and so continually by him self and his Successors vnto the worlds end.

7. Beckened to their fellowes.) Peters coadiu­tors. Peter had so much worke that he called for helpe and ioyned vnto him the other ship, representing to vs his Copartiners in the preaching of the Gospel, and the con­iunction of the Synagogue and the people of Gentilitie vnto Peters ship, that is, to the Church of Chriss. Ambro. li. 4. in Luc. c. vlt.

10. Thou shalt be taking men.) Peters preemi­nence in fishing for [...] soules. That al this aforesaid did properly meane Peters trauailes to come, in the cōuersion of the world to Christ, and his prerogatiue before al men therein, it is eui­dent by Christ special promis made to him seuerally and apart in this place, that he should be made the taker of men, though to other he giueth also, as to Peters cooperators and coadiutors, the like office. Mat. 4. 19.

19. Went vp vpon the roofe.) Zeale of soules. A strange diligence in procuring corporal health of and by Christ: and an example for vs of the like or greater, to obteine saluation of him either for our selues or our frendes, and to seeke to his Church and Sacraments with what extraordinarie paine soeuer.

20. Whose faith.) The intercessiō of others, Great is God (saith S. Ambrose) and pardoneth one sort through the merites of others, therfore if thou doubt to obtaine forgiuenesse of thy great offenses, ioyne vnto thy self intercessors, vse the Churches helpe, which may pray for thee and obtaine for thee that which our Lord might denie to thy self. Amb. li. 5 in Luc.

[Page 151] 24. The sonne of man in earth.) In catena S. Thomae. By which act (* saith S. Cyril) it is cleere that the Sonne of man hath power in earth to remit sinnes:Priests do remit sinnes. which he said both for him self and vs. For he, as God being made man and Lord of the Law, forgiueth sinnes. And we also haue obtained by him that won­derful grace.Io. 20, 23. for it is said to his Disciples, Whose sinnes you shal remit, they are remitted to them. And how should not he be able to remit sinnes, who gaue others power to doe the same?

28, Leauing al folowed him.) Hiero. in Mat. 9. The * profane Iulian charged Matthevv of to much lightnes,Forsaking al, and folovving Christ. to leaue al and folovv a stranger, at one vvord. but in deede hereby is seen the maruelous efficacie of Christes vvord and internal vvorking,Athan. in vit. S. An­tonij. Au­gust. cōfes. li. 8 c. 12. Bonau. in vit. S. Frā ­cisci. that in a moment can alter the hart of a man, and cause him nothing to esteeme the things most deere vnto him. Which he did not onely then in presence, but also daily doth in the Church. For so S. Antonie, S. Francis, and others, by hearing only the vvord of our Sauiour read in the Church, forsooke al and folowed him.


For reprouing by Scripture and miracle (as also by reason) the Pharisees blindnes about the obseruation of the Sabboth, 11 they seeke his death, 12 Hauing in the mountaine prayed al night, he chooseth tvvelue Apostles. 17 and after many miracles vpon the diseased, 20 he maketh a sermon to his Disciples before the people: proposing heauen to such as vvil suffer for him, 24 and vvo to such as vvil not. 27 Yet vvithal exhorting to doe good euen to our enemies also. 19 and that the Maisters must first mend them selues. 46 finally, to doe good vvorkes, because only faith vvil not suffice.

verse 1 AND it came to passe on theS. Hierom (ep. 1 ad Nepo­tia.) vvriteth of him self, that being at Cōstantinople, he asked his maister Grego­rie Nazianzene, the famous Do­ctor, then Bishop there what Sabboth this vvas, who by his answer de­clared that it was very hard to tel, neither is it yet knowen to the best lear­ned. Yet the Protestants are wont to say, Al is very easie. Sabboth se­cond-first,Mt. 12, 1 vvhen he passed through the corne,Mr. 2, 23 his Disciples did plucke the eares, and did eate rubbing them vvith their hands. ✝ verse 2 And certaine of the Pharisees said to them, Vvhy doe you that vvhich is not lavvful verse 3 on the Sabboths? And IESVS ansvvering them, said, ″ Nei­ther this haue you read vvhich Dauid did, vvhen him self vvas an hungred and they that vvere vvith him:1. Re. 21, 4.verse 4 * hovv he entred into the house of God, and tooke the loaues of Pro­position, and did eate, and gaue to them that vvere vvith him, vvhich it is not lavvful to eate * but only for Priests?Leu. 24, 9.verse 5 And he said to them, That the sonne of man is Lord of the Sab­both also.

verse 6 And it came to passe on an other Sabboth also, that he entred into the synagogue,Mt. 12. 10. and taught. * And there vvas a man,Mr. 3, 1. and his right hand vvas vvithered. ✝ verse 7 And the Scribes and Pharisees vvatched if he vvould cure on the Sabboth: that they might finde hovv to accuse him. ✝ verse 8 But he knevv their cogitations: and he said to the man that had the vvithe­red hand, Arise, and stand forth into the middes. And rising he stoode. ✝ verse 9 And IESVS said to them, I aske you, if it be lavvful on the Sabboths to doe vvel or il: to ″ saue a soule or to destroy? ✝ verse 10 And looking about vpon them al, he said to the [Page 152] man, Stretch forth thy hand. And he stretched it forth: and his hand vvas restored. ✝ verse 11 And they vvere replenished vvith madnes: and they communed one vvith an other vvhat they might doe to IESVS.

verse 12 And it came to passe in those daies,The Gospel vpō S. Bartlemewes day. he vvent forth into the mountaine to pray, and he passed ″ the vvhole night in the prayer of God.Mt. 10, 1verse 13 * And vvhen day vvas come,Mr. 3, 13 6, 7. he called his Disciples: and he chose tvvelue of them (″ vvhom also he named Apostles)verse 14 ″ Simon vvhom he surnamed Peter,Lu. 9, 1. and An­drevv his brother, Iames and Iohn, Philippe and Bartholo­mevv, ✝ verse 15 Matthevv and Thomas, Iames of Alphaeus and Si­mon that is called Zelótes, ✝ verse 16 and Iude of Iames, and Iudas Iscariote vvhich vvas the traitour.The Gospel vpō Alholowes eue.verse 17 And descending vvith them he stoode in a plaine place, and the multitude of his Dis­ciples,And for many Martyrs. and a very great companie of people from al Ievvrie and Hierusalem: and the sea coast both of Tyre and Sidon, ✝ verse 18 vvhich vvere come to heare him, and to be healed of their maladies. And they that vvere vexed of vncleane spirits, vvere cured. ✝ verse 19 And al the multitude sought to touch him, because vertue vvent forth from him, and healed al ⊢ ✝ verse 20 And he lif­ting vp his eies vpon his Disciples, said,

* Blessed are ye poore:Mt. 5, 2. 6, 7. for yours is the kingdom of God. ✝ verse 21 Blessed are you that novv are an hungred: because you shal be filled. Blessed are you that novv doe vveepe: because you shal laugh. ✝ verse 22 Blessed shal you be vvhen men shal hate you, and vvhen they shal separate you, and vpbraide you, and abandon your name as euil, for the sonne of mans sake. ✝ verse 23 ″ Be glad in that day and reioyce: for behold, your revvard is much in heauen. ⊢ for according to these things did their fathers to the Prophets. ✝ verse 24 But vvo to you that are riche, be­cause you haue your consolation. ✝ verse 25 Vvo to you that are fil­led: because you shal be hungrie. Vvo to you that novv doe laugh: because you shal mourne and vveepe. ✝ verse 26 Vvho, vvhen al men ″ shal blesse you for according to these things did their fathers to the false-Prophets.

verse 27 But to you I say that doe heare, Loue your enemies, doe good to them that hate you. ✝ verse 28 Blesse them that curse you, and pray for them that calumniate you. ✝ verse 29 And he that stri­keth thee on the cheeke, offer also the other. And from him that taketh avvay from thee thy robe, prohibit not thy coate also. ✝ verse 30 AndThat is, to euery one iustly asking For that vvhich is vniust­ly asked, may be iustly deni­ed. Aug. li. 1. c. 40. de Serm. Do. in monte. to euery one that asketh thee, giue: and of him [Page 153] that taketh avvay the things that are thine, aske not againe. ✝ verse 31 And according as you vvil that men doe to you, doe you also to them in like maner. ✝ verse 32 And if you loue them that loue you, vvhat thanke is to you? for sinners also loue those that loue them. ✝ verse 33 And if ye doe good to them that doe you good: vvhat thanke is to you? for sinners also doe this. ✝ verse 34 And if ye lend to them of vvhom ye hope to receiue: vvhat thanke is to you? for sinners also lend vnto sinners, for to receiue as much. ✝ verse 35 But loue ye your enemies: doe good and ″ lend, hoping for nothing thereby, and your revvard shal be much, and you shal be the sonnes of the Highest, because him self is beneficial vpō the vnkinde and the euil.The Gospel vpon the first Sunday after Pentecost.verse 36 Be ye therfore merciful as also your father is merciful. ✝ verse 37 Iudge not, & you shal not be iudged. condemne not, & you shal not be cōdemned. forgiue, and you shal be forgiuen. ✝ verse 38 Giue, and there shal be giuen to you. good measure & pressed dovvne and shaken together and running ouer shal they giue into your bosome. For vvith the same measure that you do meate, it shal be measured to you againe.

verse 39 And he said to them a similitude also: Can the blinde leade the blinde? doe not both fal into the ditch? ✝ verse 40 The disci­ple is not aboue his maister: but euery one shal be perfect, if he be as his maister. ✝ verse 41 And vvhy seest thou the mote in thy brothers eie: but the beame that is in thine ovvne eie thou considerest not? ✝ verse 42 Or hovv canst thou say to thy brother, Brother, let me cast out the more out of thine eie: thy self not seeing the beame in thine ovvne eie? Hypocrite, cast first the beame out of thine ovvne eie: and then shalt thou see clerely to take forth the more out of thy brothers eie. ⊢

verse 43 For there is no good tree that yeldeth euil fruites: nor euil tree, that yeldeth good fruite. ✝ verse 44 For euery tree is knovven by his fruite. For neither doe they gather figges of thornes: neither of a bush doe they gather the grape. ✝ verse 45 The good man of the good treasure of his hart bringeth forth good: and the euil man of the il treasure bringeth forth euil▪ for of the aboū ­dance of the hart the mouth speaketh.

verse 46 And vvhy cal you me, Lord, Lord: and doe not the things vvhich I say? ✝ verse 47 Euery one that commeth to me, and heareth my vvords, and doeth them: I vvil shevv you to vvhom he is like. ✝ verse 48 He is like to a manHe buildeth right & surely, that hath both faith and good vvorkes: he buildeth on sand, that trusteth to his faith or rea­ding or knovv­ledge of the scripture, and doth not vvor­ke or liue ac­cordingly. building a house, that digged deepe, and laid the foundation vpon a rocke. And vvhen an inundation rose, the riuer bette against that [Page 154] house, and it could not moue it: for it vvas founded vpon a rocke. ✝ verse 49 But he that heareth, and doeth not: is like to a man building his house vpon the earth vvithout a foundation: against the vvhich the riuer did beate: and incontinent it fell, and the ruine of that house vvas great.


1. Neither this haue you read?] Heretikes vn­derstād not the Scriptures. The Scribes and pharisees boasted most of their knovv­ledge of the Scriptures: but our Sauiour often shevveth their great ignorance. Euen so the Here­tikes that novv a daies vaunt most of the Scriptures and of their vnderstanding of them, may soone be proued to vnderstand litle or nothing.

9. Saue a soule.] Hereby it seemeth that Christ (as at other times lightly alvvaies) did not only heale this man in body, but of some correspondent disease in his soule.

12. The vvholenight.) The Churches praiers at the ti­mes of giuing holy Orders. Our Sauiour instantly prayed, alone in the mount vvithout doore, al night long, as a preparation to the designement of his Apostles the day after: to giue example to the Church of praying instantly vvhen priests are to be ordered, and a lesson to vs al vvhat vve should doe for our ovvne necessities, vvhen Christ did so for other mens.

13. Vvhom he named Apostles..] Here it is to be noted against our Aduersaries that deceitfully measure to the simple the vvhole nature and qualitie of certaine sacred functions, by the primi­tiue signification and compasse of the names or vvordes vvhereby they be called. vvith vvhom as a Priest is but an elder,Calu. Inst. li. 4 c. [...]. and a Bishop, a vvatchman or Superintendent, so an Apostle is no­thing but a Legate or Messenger, and therfore (as they argue) * can make no Lawes nor prescribe or teac