Chapter 1 of 28

2Giving commandment. He meaneth the power given them to preach, to baptize, to remit sins, and generally the whole commission and charge of government of the Church after him and in his name, stead, and right. the Which Regiment was given them together with the Holy Ghost to assist them therein for ever.Giuing commaundement. He meaneth the power giuen them to preach, to baptize, to remit sinnes, and generally the whole commission and charge of gouernement of the Church after him and in his name, steede, and right. the Which Regiment was giuen them together with the Holy Ghost to assist them therein for euer.

7It is not for you. It is not for us, nor needful for the Church, to know the times and moments of this world, the coming of Antichrist, and such other God's secrets. This is enough in that case, to be assured that Christ's faith shall be preached, and the Church spread throughout all Nations, and the Holy Ghost concurring continually with the Apostles and their Successors for the same.It is not for you. It is not for vs, nor needful for the Church, to know the times & moments of this world, the comming of Antichrist, and such other Gods secretes. This is ynough in that case, to be assured that Christs faith shal be preached, and the Church spred through out al Nations, and the Holy Ghost concurring continually with the Apostles and their Successors for the same.

11Assumpted from you. By this visible Ascending of Christ into heaven and like return from thence to judgment, the Heretics do incredulously argue, him not to be in the Sacrament. But for the faithful rather give ear to St. Chrysostom saying thus: O miracle, he that sitteth with the Father in heaven above, at the very same time is handled of men beneath. Christ ascending to heaven, both hath his flesh with him, and left it with us beneath: Elias being taken up, left to his Disciple his cloak only: but the Son of man ascending left his own flesh to us. Li. 3 de Sacerd. Ho. 2 ad po. Ant. in fine. Ho. de diuit. & paup. in fine.Assumpted from you. By this visible Ascending of Christ into heauen and like returne from thence to iudgement, the Heretikes do incredulously argue, him not to be in the Sacrament. But for the faithful rather giue eare to S. Chrysostome saying thus: O miracle, he that sitteth with the Father in heauen aboue, at the very same time is handled of men beneath. Christ ascending to heauen, both hath his flesh with him, and left it with vs beneath: Elias being taken vp, left to his Disciple his cloke onely: but the Sonne of man ascending left his owne flesh to vs. Li. 3 de Sacerd. Ho. 2 ad po. Ant. in fine. Ho. de diuit. & paup. in fine.

14Marie the mother of JESUS. This is the last mention that is made in holy scripture, of our B. Lady, (Our B. Lady.) for though she were full of all divine wisdom, and opened (no doubt) unto the Evangelists and other writers of holy scriptures, divers things of Christ's actions, speeches, and mysteries, whereof (he had both experimental and revealed knowledge:) (Her life.) Yet for that she was a woman, and the humblest creature living, and the parent of all order and obedience, it pleased not God that there should be any further note of her life, doings, or death, in the scripture. She lived the rest of her time with the Christians (as here she is peculiarly named and noted among them) and specially with St. John the Apostle, to whom our Lord recommended her. (Her death.) Who provided for her all necessaries, her spouse Joseph (as it may be thought) being deceased before. The common opinion is that she lived 63 years in all. At the time of her death, (as St. Denys first, and after him St. Damascene de dormit. Deipara. writeth) all the Apostles then dispersed into divers nations to preach the Gospel, were miraculously brought together (saving St. Thomas who came the third day after) to Jerusalem, to honour her divine departure and funeral, as the said St. Denys witnesseth. (The Assumption.) Who saith that himself, St. Timothy, and St. Hierotheus were present: reciting also of this whole hearing, that both before her death and after for three days, not only the Apostles and other holy men present, but the Angels also and Powers of heaven did sing dreadful melodious Hymns. They buried her sacred body in Gethsemani. but for St. Thomas sake, who desired to see and to reverence it, they opened the sepulchre the third day, and finding it void of the holy body, but exceedingly fragrant, they returned, assuredly deeming that her body was assumpted into heaven. (Her Assumption.) as the Church of God holdeth, being most agreeable to the singular privilege of the mother of God, and therefore celebrateth most solemnly the day of her Assumption. And that is consonant not only to the said St. Denys, and St. Damascene, but to holy Athanasius also, who avoucheth the same. Serm. in Euang. de Deipara. of which Assumption of her body, St. Bernard also wrote five notable sermons extant in his works. But neither the B. body found, nor the Churches tradition and reverence, do bear any sway now a days with the Protestants, that have abolished this her greatest feast of her Assumption. (The Protestants have no feast of her at all, as they have of other Saints.) Who of reason should at the least celebrate it as the day of her death, as they do of other Saints. For though they believe not that her body is assumpted, yet they (we trow) deny not that her soul is in glory: neither can they at least pretend scripture for that, no more then they require for the deaths of Peter, Paul, John, and other, which be not mentioned in scripture. Yet are they celebrated by the Protestants. But concerning the B. Virgin Marie, they have abolished also her Nativity, and her Conception: so as it may be thought the Devil beareth a special malice to this woman whose head she bruiseth. Now her feasts being these, her Nativity, Purification, and Annunciation: (Purification and Annunciation, they be not proper to our Lady, but the one to Christ's Conception, the other to his Presentation. so that she by this means shall have no festivity at all.) they be not proper to our Lady, but the one to Christ's Conception, the other to his Presentation. But contrariwise, to consider how the ancient Church and fathers esteemed, spake, and wrote of this excellent vessel of grace, may make us detest these men's impiety, that can not abide the praises of her: (How the Primitive Church wrote of this excellent vessel of grace.) whom all generations should call blessed, and that esteem her honours a derogation to her son. (Luke 1:48.) Some of their speeches we will set down, that all men may see, that we neither honour, praise her, nor pray to her, more amply then they did. St. Athanasius in the place alleged, after he had declared how all the Angelical spirits and every order of them honoured and praised her with the AVE, wherewith St. Gabriel saluted her: We also, saith he, of all degrees upon the earth extol thee with loud voice, saying, Ave gratia plena &c. Haile full of grace, our Lord is with thee, pray for us O Mistress, and Lady, and Queen, and mother of God. (St. Athanasius.) Most holy and ancient Ephrem also, in a special oration made in praise of our Lady, saith thus in divers places thereof, Intemerata Deipara &c. Mother of God undefiled, Queen of all, the hope of them that despair, the only most glorious, higher then the heavenly spirits, more honorable then the Cherubims, holier then the Seraphims, and without comparison more glorious then the supernal hosts, the hope of the fathers, the glory of the Prophets, the praise of the Apostles. (St. Ephrem.) And a little after. Virgo ante partum, in partu, & post partum. by thee the wicked are reconciled to Christ my God, &c. Thou art the help of sinners, thou the haven for them that are tossed with storms, the solace of the world, the deliverer of the imprisoned, the help of orphans, the redemption of captives. And afterward, Vouchsafe me thy servant to praise thee. Haile lady Marie full of grace, haile Virgin most blessed among women. And much more to that sense which were too long to repeat. St. Cyril hath the like wonderful speeches of her honour, hom. 6. contra Nestorium. Praised and glory be to thee (holy Trinity) to thee all be praise, holy mother of God. for thou art the precious pearl of the world. (St. Cyril.) thou the candle of unquenchable light, the crown of Virginity, the scepter of the Catholic faith. By thee the Trinity is glorified and adored through all the world: by thee heaven rejoiceth, Angels and archangels are glad, devils are put to flight, and man is called again to heaven, and every creature that was held under the error of idols, is turned to the knowledge of the truth: by thee Churches are founded through the World: thee being their helper, the Gentiles come to penance. and much more which we omit. Likewise the Greek Liturgies or Masses of St. James, St. Basil, St. Chrysostom, make most honorable mention of our B. Lady, praying unto her, saluting her with the Angelical hymn, Ave Maria, (The Greek Liturgies or Masses of St. James, St. Basil, St. Chrysostom.) and using these speeches, Most holy, undefiled, blessed above all, our Queen, our Lady, the mother of God, Marie, a virgin for ever, the sacred ark of Christ's Incarnation. So that the most high before time is come to us by her, and made many faithful and reconciled to him on the earth. thou art more honorable then the Cherubims, and more glorious then the Seraphims: thou the Angels of heaven fear and praise, reverence and rejoice: glory be to thee, Which art a sanctified temple, a spiritual paradise, the glory of virgins. And St. Augustine Serm. 18. de Sanctis to. 10: or (as some think) St. Fulgentius: O blessed Maria, Who can be able worthily to praise or thank thee, receive our prayers, obtain us our requests, for thou the special hope of sinners, ( spes.) by thee we hope for pardon of our sins, and in thee, O most blessed, is the expectation of our rewards. (St. Augustine.) And then follow these words now used in the Church's service: Sancta Maria succurre miseris, iuua pusillanimes, refoue flebiles, ora pro populo, interueni pro clero, intercede pro deuoto fœmineo sexu. Sentiant omnes tuum iuuamen, quicunque celebrant tuam commemorationem. (Sancta MARIA succurre miseris, &c.) Pray thou continually for the people of God, which didst deserve to bear the redeemer of the world, Who liveth and reigneth for ever. St. Damascene also ser. de dormitione Deiparæ. Let us cry with Gabriel, Aue gratia plena, Haile full of grace, Haile sea of joy that can not be emptied, haile the only ease of griefs, ( unicum leuamen.) haile holy virgin, by whom death was expelled, and life brought in. (St. Damascene.) See St. Irenaeus li. 3. c. 33. and li. 5 circa medium. & St. Augustine de fide & Symbolo. & de agone Christiano. (St. Irenaeus.) Where they declare how both the sexes came to our salvation, the man and the woman, Christ and our Lady, (As Adam and Eve, so Christ and our Lady.) as Adam and Eve both were the cause of our fall. though Adam far more then his wife, and so Christ far more excellently in an other sort then our Lady: Who (though his mother) yet is but his creature and handmaid, self being truly both God and man. In all which places alleged and many other like to these, please the reader to see and read, and make his own eyes witnesses, he shall perceive that there is much more said of her, and to her, then we have here recited, and that the very same or the speeches and terms were used then, that the Church useth now, in the honour and invocation of the B. Virgin: ( See St. Greg. Nazian. in fi. Trag. Christus patiens.) to the confusion of all those that wilfully will not understand in what sense all these speeches are applied unto her. to wit, either because of her prayer and intercession for us, whereby she is our hope, our refuge, our advocate &c. or because she brought forth the author of redemption and salvation, Whereby she is the mother of mercy, and grace, and life, and whatsoever goodness we receive by Christ.MARIE the mother of IESVS. This is the last mention that is made in holy scripture, of our B. Lady, for though she were ful of al diuine wisedom, and opened (no doubt) vnto the Euangelistes and other writers of holy scriptures, diuers things of Christes actions, speaches, and mysteries, whereof (he had both experimental and reuealed knowledge:) Yet for that she was a woman, and the humblest creature liuing, and the parent of al order and obedience, it pleased not God that there should be any further note of her life, doings, or death, in the scripture. She liued the rest of her time with the Christians (as here she is peculiarly named and noted among them) and specially with S. Iohn the Apostle, to whom our Lord recommended her. Who prouided for her al necessaries, her spouse Ioseph (as it may be thought) being deceased before. The common opinion is that she liued 63 yeares in al. At the time of her death, (as S. Denys first, & after him S. Damascene de dormit. Deipara. Writeth) al the Apostles then dispersed into diuers nations to preache the Gospel, were miraculously brought together (sauing S. Thomas who came the third day after) to Hierusalem, to honour her diuine departure and funeral, as the said S. Denys witnesseth. Who saith that him self, S. Timothee, and S. Hierotheus were present: reciting also of this whole hearing, that both before her death and after for three daies, not onely the Apostles and other holy men present, but the Angels also and Powers of heauen did sing dreadful melodious Hymnes. They buried her sacred body in Gethsemani. but for S. Thomas sake, who desired to see and to reuerence it, they opened the sepulchre the third day, and finding it void of the holy body, but exceedingly fragrant, they returned, assuredly deeming that her body was assumpted into heauen. as the Church of God holdeth, being most agreable to the singular priuilege of the mother of God, and therefore celebrateth most solemnly the day of her Assumption. And that is consonant not onely to the said S. Denys, and S. Damascene, but to holy Athanasius also, who auoucheth the same. Serm. in Euang. de Deipara. of which Assumption of her body, S. Bernard also wrote fiue notable sermons extant in his workes. But neither the B. body found, nor the Churches tradition and reuerence, do beare any sway now a daies with the Protestants, that haue abolished this her greatest feast of her Assumption. Who of reason should at the least celebrate it as the day of her death, as they doe of other Saincts. For though they beleeue not that her body is assumpted, yet they (we trow) deny not that her soule is in glorie: neither can they at lest pretend scripture for that, no more then they require for the deaths of Peter, Paul, Iohn, and other, which be not mencioned in scripture. Yet are they celebrated by the Protestants. But concerning the B. Virgin MARIE, they haue abolished also her Natiuitie, and her Conception: so as it may be thought the Diuel beareth a special malice to this woman whose head she bruseth. Now her feasts being these, her Natiuitie, Purification, & Annunciation: they be not proper to our Lady, but the one to Christs Conception, the other to his Presentation. But contrariwise, to consider how the auncient Church and fathers esteemed, spake, and wrote of this excellent vessel of grace, may make vs detest these mens impietie, that can not abide the praises of her: whom al generations should call blessed, and that esteeme her honours a derogation to her sonne. Some of their speaches we wil set downe, that al men may see, that we neither honour, praise her, nor pray to her, more amply then they did. S. Athanasius in the place alleaged, after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE, wherewith S. Gabriel saluted her: We also, saith he, of al degrees vpon the earth extol thee with loude voice, saying, Aue gratia plena &c. Haile ful of grace, our Lord is with thee, pray for vs o Maistresse, and Lady, and Queene, and mother of God. Most holy and auncient Ephrem also, in a special oration made in praise of our Lady, saith thus in diuerse places thereof, Intemerata Deipara &c. Mother of God vndefiled, Queene of al, the hope of them that despaire, the only most glorious, higher then the heauenly spirits, more honorable then the Cherubims, holier then the Seraphims, and without comparison more glorious then the supernal hostes, the hope of the fathers, the glorie of the Prophets, the praise of the Apostles. And a litle after. Virgo ante partum, in partu, & post partum. by thee the wicked are reconciled to Christ my God, &c. Thou art the helpe of sinners, thou the hauen for them that are tossed with stormes, the solace of the world, the deliuerer of the emprisoned, the helpe of orphans, the redemption of captiues. And afterward, Vouchsafe me thy seruant to praise thee. Haile lady MARIE ful of grace, haile Virgin most blessed among women. And much more to that sense which were to long to repeate. S. Cyril hath the like wonderful speaches of her honour, hom. 6. contra Nestorium. Praised and glorie be to thee (holy Trinitie) to thee al be praise, holy mother of God. for thou art the precious pearle of the world. thou the candel of vnquencheable light, the crowne of Virginitie, the scepter of the Catholike faith. By thee the Trinitie is glorified and adored through al the world: by thee heauen reioiceth, Angels and archangels are glad, deuils are put to flight, and man is called againe to heauen, and euery creature that was held vnder the error of idols, is turned to the knowledge of the truth: by thee Churches are founded through the World: thee being their helper, the Gentiles come to penance. and much more which we omit. Likewise the Greeke Liturgies or Masses of S. Iames, S. Basil, S. Chrysostom, make most honorable mention of our B. Lady, praying vnto her, saluting her with the Angelical hymne, Aue Maria, and vsing these speaches, Most holy, vndefiled, blessed aboue al, our Queene, our Lady, the mother of God, MARIE, a virgin for euer, the sacred arke of Christs Incarnation. So that the most high before time is come to vs by her, and made many faithful and reconciled to him on the earth. thou art more honorable then the Cherubims, and more glorious then the Seraphims: thou the Angels of heauen feare and prayse, reuerence and reioice: glorie be to thee, Which art a sanctified temple, a spiritual paradise, the glorie of virgins. And S. Augustine Serm. 18. de Sanctis to. 10: or (as some thinke) S. Fulgentius: O blessed MARIA, Who can be able worthely to praise or thanke thee, receiue our praiers, obtaine vs our requestes, for thou the special hope of sinners, by thee we hope for pardon of our sinnes, & in thee, o most blessed, is the expectation of our rewardes. And then folow these wordes now vsed in the Churches seruice: Sancta Maria succurre miseris, iuua pusillanimes, refoue flebiles, ora pro populo, interueni pro clero, intercede pro deuoto fœmineo sexu. Sentiant omnes tuum iuuamen, quicunque celebrant tuam commemorationem. Pray thou continually for the people of God, which didst deserue to beare the redeemer of the world, Who liueth and reigneth for euer. S. Damascene also ser. de dormitione Deiparæ. Let vs crie with Gabriel, Aue gratia plena, Haile ful of grace, Haile sea of ioy that can not be emptied, haile the onely ease of greefes, haile holy virgin, by whom death was expelled, and life brought in. See S. Irenaeus li. 3. c. 33. and li. 5 circa medium. & S. Augustine de fide & Symbolo. & de agone Christiano. Where they declare how both the sexes came to our saluation, the man and the woman, Christ and our Lady, as Adam and Eue both were the cause of our fall. though Adam far more then his wife, and so Christ far more excellently in an other sort then our Lady: Who (though his mother) yet is but his creature and handmaid, self being truely both God and man. In al which places alleaged & many other like to these, please the reader to see and read, and make his owne eies witnesses, he shal perceiue that there is much more said of her, and to her, then we haue here recited, and that the very same or the speaches and termes were vsed then, that the Church vseth now, in the honour and inuocation of the B. Virgin: to the confusion of al those that wilfully wil not vnderstand in what sense al these speaches are applied vnto her. to wit, either because of her praier and intercession for vs, wherby she is our hope, our refuge, our aduocate &c. or because she brought forth the author of redemption and saluation, Whereby she is the mother of mercie, and grace, and life, and whatsoeuer goodnes we receiue by Christ.

15Peter rising up. As truly Peter now beginneth to publish his great office and primacy, practising his Superiority in the company or Church, (Peter beginneth to publish his Primacy.) publishing an election to be made of one to supply Judas' room. Which Peter did not upon commandment of Christ written, but by suggestion of God's spirit, and by understanding the Scriptures of the old Testament to that purpose: the sense whereof Christ had opened to the Apostles before his departure, though in more full manner afterward at the sending of the Holy Ghost. And this act of Peter in prescribing to the Apostles and the rest, this election, and the manner thereof, is so evident for his Supremacy, that the Adversaries confess here that he was, Antistes, the chief and Bishop of this whole College and company. (Beza in no. Test. graecol. an. 1565.)Peter rising vp. As truly Peter now beginneth to publish his great office and primacie, practising his Superiority in the companie or Church, publishing an election to be made of one to supply Iudas roome. Which Peter did not vpon commaundement of Christ written, but by suggestion of Gods spirit, and by vnderstanding the Scriptures of the old Testament to that purpose: the sense whereof Christ had opened to the Apostles before his departure, though in more ful maner afterward at the sending of the Holy Ghost. And this acte of Peter in prescribing to the Apostles and the rest, this election, and the maner thereof, is so euident for his Supremacie, that * the Aduersaries confesse here that he was, Antistes, the cheefe and Bishop of this whole College and companie.

26Lots. When the event or fall of the lot is not expected of Devils, nor of the stars, nor of any force or fortune, but looked and prayed for to be directed by God and his holy Saint: then may lots be used lawfully. And sometimes to discern betwixt two things mere indifferent, they be necessary, as St. Augustine teacheth ep. 180 ad Honoratum.Lottes. When the euent or fall of the lot is not expected of Diuels, nor of the starres, nor of any force or fortune, but looked and prayed for to be directed by God and his holy Sainct: then may lottes be vsed lawfully. And sometimes to discerne betwixt two things mere indifferent, they be necessarie, as S. Augustine teacheth ep. 180 ad Honoratum.