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 twelue 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 wil suffer for him, 24. and
woe to such as wil not. 27. Yet with al exhorting to doe good euen to our enemies also. 19. and that
the Maisters must first mend themselues. 46. finally to doe good works, because only faith wil not
1. Mat. 12,1.
Mark 2,23. AND it came to passe on the S. Hierom (ep. 2 ad Nepotia.) writeth of himself, that being at Constantinople, he asked his maister Gregorie Nazianzene the famous Doctour, then Bishop there, what Sabboth this was. 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, when he passed through the corne, his Disciples did pluck the eares, & did eate rubbing them with their hands.
2. And certaine of the Pharisees said to them: Why doe you that which i not lawful on the Sabboths?
3. And Iesvs answering them, said: Neither this haue you read.
Heretikes vnderstand not the Scriptures.
The Scribes and Pharisees boasted most of their knowledge of the Scripture; but our Saviour often sheweth their great ignorance. Even so the Heretikes that now adayes vaunt most of the Scriptures and of their understanding of them, may soone be proved to understand litle or nothing. Neither this haue you read which Dauid did, when himself was an hungred & they that were with him:
4. 1. King. 21,4. how he entred into the house of God, and tooke the loaues of Proposition, and did eate, and gaue to them that were with him, which it is not lawful to eate Leu. 24,9. but only for Priests?
5. And he said to them: That the Sonne of man is Lord of the Sabboth also.
6. And it came to passe on another Sabboth also, that he entred into the Synagogue, and taught. Mat. 12,10.
Mark 3,1. And there was a man, and his right hand was withered.
7. And the Scribes and Pharisees watched if he would cure on the Sabboth; that they might find how to accuse him.
8. But he knew their cogitations; and he said to the man that had the withered hand: Arise, and stand forth into the middes. And rising he stood.
9. And Iesvs said to them: I aske you, if it be lawful on the Sabboths to doe wel or il; to Saue a soule.
Hereby it seemeth that Christ (as at other times lightly alwayes) did not only heale this man in body, but of some correspondent disease in his soule. saue a soule or to destroy?
10. And looking about vpon them al, he said to the man: Stretch forth thy hand. And he stretched it forth; & his hand was restored.
11. And they were replenished with madnes; & they communed one with another what they might doe to Iesvs.
12. The Ghospel vpon S. Bartlemewes day. Aug. 24. And it came to pass in those daies, he went forth into the mountaine to pray, and he passed the The whole night.
The Churches prayers at the times of giuing holy orders.
Our Sauiour instantly prayed, alone in the mount without 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 when Priests are to be ordered, and a lesson to vs al what we should doe for our owne necessities, when Christ did so for other mens. whole night in the prayer of God.
13. Mat. 10,1.
Mark 3,1. 6,7.
Luke 9,1. And when day was come, he called his Disciples; and he chose twelue of them (whom also he named Whom he named Apostles.
The name and dignitie of Apostles.
Here it is to be noted against our Aduersaries that deceitfully measure to the simple the whole nature and qualitie of certaine sacred functions, by the primitiue signification and compasse of the names or words whereby they be called; with whom as a Priest is but an elder, and a Bishop, a watchman or Superintendent, so an Apostle is nothing but a Legate or Messenger, and therfore (as they argue) *can make no Lawes nor prescribe or teach any thing not expressed in his mandatum. Know therfore against such deceiuers, that such things are not to be ruled by the vulgar signification of the word or calling, but by vse and application of the holy writers, and in this point by Christs owne expresse imposition. And so this word Apostle, is a calling of Office, gouernement, authoritie, and most high dignitie giuen by our Maister, specially to the College of the Twelue: whom he indowed aboue that which the vulgar etymologie of their name requireth, with power to bind and loose, to punish and pardon, to teach and rule his Church. Out of which roome and dignitie, (which is called in the Psalme and in the Actes a **Bishoprike) when Iudas fel, Mathias was chosen to supply it, and was numbred among the rest, who were as founders or foundations of our religion, as the Apostle termeth them. Therfore to that college this name agreeth by special imposition and prerogatiue, though afterward it was by vse of the Scriptures extended to ***S. Paul and S. Barnabas, and sometimes to the Apostles successors: ****as also (by the like vse of Scriptures) to the first conuerters of countries to the faith, or their coadiutors in that function. In which sense S. Paul chalengeth to be the Corinthians Apostle, and nameth Epaphroditus the Philippians Apostle: as we cal S. Gregorie and his Disciple S. Augustin, our Apostles of England. In al which taking, it euer signifieth Dignitie, Regiment, Paternitie, Principalitie, and Primacie in the Church of God: according to S. Paul I. Cor. 12, He hath placed in his Church, first indeed Apostles &c. Whereby we may see that S. Peters dignitie was a wonderful eminent Prerogatiue and Soueraigntie, when he was the Head not only of other Christian men, but the Head of al Apostles, yea euen of the College of the Twelue. And if our Aduersaries list to haue learned any profitable lesson by the word Apostle, more profitably and truely they might haue gathered, that Christ called these his principal officers, Apostles, or Sent, himself also specially and aboue al other being Missus, that is, Sent, and called also Apostle in the Scriptures; to warne vs by the nature of the word, that none are true Apostles, Pastours, or Preachers, that are not specially sent and called, or that can not shew by whom they be sent, and that al Heretikes therfore be rather Apostates then Apostles, for that they be not sent, nor duely called, nor chosen to preach.
*Cal. Inst. li. 4. c. 8.
**Ps. 108,8. Act. 1,20.
1. Cor. 12. Eph. 4,11. 1. Cor. 9,2.
Luke 4,18. Heb. 3,1. Apostles)
Peter in the numbering of the Apostles, alwayes first named and preferred before Andrew his elder brother and senior by calling. See Annotat. Mat. 10,2. Simon whom he surnamned Peter, and Andrew his brother, Iames and Iohn, Philippe and Bartholomew,
15. Matthew and Thomas, Iames of Alphæus and Simon that is called Zelotes,
16. and Iude of Iames, and Iudas Iscariote which was the traitour.
17. The Ghospel vpon Ss. Fabian and Sebastians day, Ian. 20. vpon Alholowes eue. And for many Martyrs. And descending with them he stood in a plaine place, and the multitude of his Disciples, and a very great companie of people from al Iewrie and Hierusalem, and to the sea coast both of Tyre & Sidon,
18. Which were come to heare him, and to be healed of their maladies. And they that were vexed of vncleane Spirits, were cured.
19. And al the multitude See S. Mar. Annot. c. 5,28. sought to touch him, because vertue went forth from him, and healed al.
20. And he lifting vp his eyes vpon his Disciples, said: Mat. 5,2. 6,7. Blessed are ye poore: for yours is the Kingdom of God.
21. Blessed are you that now are an hungred: because you shal be filled. Blessed are you that now doe weepe: because you shal laugh.
22. Blessed shal you be when men shal hate you, and when they shal seperate you, and vpbraid you, and abandon your name as euil, for the Sonne of mans sake.
23. Be glad.
Al persecution for Christ is a blessing.
The common miseries that fal to the true preachers and other Catholike men for Christs sake, as pouertie, famin, mourning, and persecutions, be indeed the greatest blessing that can be, and are meritorious of the reward of Heauen. Contrariewise, al the felicities of this world without Christ, are indeed nothing but woe, and the entrance to euerlasting miserie. Be glad in that day and reioyce: for behold, your reward is much in Heauen. For according to these things did their Fathers to the Prophets.
24. But woe to you that are rich: because you haue your consolation.
25. Woe to you that are filled: because you shal be hungrie. Woe to you that now doe laugh: because you shal mourne and weep.
26. Woe, when al man Shal blesse you.
The vanitie of Heretical preachers.
This woe pertaineth to the Heretikes of our dayes, that delight to haue the peoples praises and blessings and shouts, preaching pleasant things of purpose to their itching eares: as did the False-Prophets, when they were magnified and commended therfore of the carnal Iewes. shal blesse you: For according to these things did their Fathers to the false-Prophets.
27. But to you I say that doe heare: Loue your enemies, doe good to them that hate you.
28. Blesse them that curse you, and pray for them that calumniate you.
29. And he that striketh thee on the cheeke, offer also the other. And from him that taketh away from thee thy robe, prohibit not thy coate also.
30. And That is, to euery one iustly asking. For that which is vniustly asked, may be iustly denied. Aug. l. 1. c. 40. de Serm. Do. in monte. to euery one that asketh thee, giue, and of him that taketh away the things that are thine, aske not againe.
31. And according as you wil that men doe to you, doe you also to them in like manner.
32. And if you loue them that loue you, what thanke is to you? for sinners also loue them that loue you.
33. And if ye doe good to them that doe you good: what thanke is to you? for sinners also doe this.
34. And if ye lend to them of whom ye hope to receaue; what thanke is to you? for sinners also lend vnto sinners, for to receaue as much.
35. But loue ye your enemies; doe good and Lend, hoping nothing.
In that we may here seeme to be moued to lend to those whom we thinke not able nor like euer to repay againe, it must be holder for a counsel rather then a commandement, except the case of necessitie. But it may be taken rather for a precept, wherein vsurie, that is to say, the expectation not of the money lent, but of vantage for lone, is forbidden: as by other places of Scripture it is condemned, and is a thing against the Law of nature and Nations. And great shame and pitie it is, that it should be so much vsed or suffered among Christians, or so couered and cloked vnder the habite of other contractes, as it is. lend, hoping for nothing thereby: and your reward shal be much, and you shal be the Sonnes of the Highest, because him self is beneficial vpon the vnkind and the euil.
36. The Ghospel vpon the first Sunday after Pentecost. Be ye therfore merciful as also your Father is merciful.
37. Iudge not, & you shal not be iudged. Condemne not, & you shal not be condemned. Forgiue, and you shal be forgiuen.
38. Giue, and there shal be giuen to you. Good measure & pressed downe and shaken togeather and running ouer shal they giue into your bosome. For with the same measure that you doe mete, it shal be measured to you againe.
39. And he said to them a similitude also: Can the blind lead the blind? doe not both fal into the ditch?
40. The Disciple is not aboue his Maister: but euery one shal be perfect, if he be as his Maister.
41. And why seest thou the mote in thy brothers eye: but the beame that is in thine owne eye thou considerest not?
42. Or how canst thou say to thy brother: Brother, let me cast out the mote out of thine eye: thy self not seeing the beame in thine owne eye? Hypocrite, cast first the beame out of thine owne eye; and then shalt thou see clerely to take forth the mote out of thy brothers eye.
43. For there is no good tree that yealdeth euil fruits; nor euil tree, that yealdeth good fruit.
44. For euery tree is knowen by his fruit. For neither doe they gather figges of thornes; neither of a bush doe they gather the grape.
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 aboundance of the hart the mouth speaketh,
46. And why cal you me, Lord, Lord: and doe not the things which I say?
47. Euery one that commeth to me, and heareth my words, and doeth them, I wil shew you to whom he is like.
48. He is like to a man He buildeth right and surely, that hath both faith and good works: he buildeth on sand, that trusteth to his faith or reading or knowledge of the scripture, and doth not work or liue accordingly. building a house, that digged deep, and laid the foundation vpon a rock. And when an inundation rose, the riuer beatt against that house, and it could not moue it; for it was founded vpon a rock.
49. But he that heareth, and doeth not; is like to a man building his house vpon the earth without a foundation: against the which the riuer did beat; and incontinent it fel, and the ruine of that house was great.