graffed into their ovvne oliue ✠verse 25 For I vvil not haue you ignorant brethren of this mysterie that you be not vvise in your selues that blindnes in part hath chaunced in Israël vntil the fulnes of the Gentiles might enter ✠verse 26 and also al Israël might be saued as it is vvritten There shal come out of Sion he that shal deliuer and shal auert impietie from Iacob ✠verse 27 And this to them the testament from me vvhen I shal haue taken avvay their sinnes ✠verse 28 ″ According to the Gospel in deede enemies for you but according to the election most deere for the fathers ✠verse 29 for vvithout repentance are the giftes and the vocation of God ✠verse 30 for ″ as you also sometime did not beleeue God but novv haue obteined mercie because of their incredulitie ✠verse 31 so these also novv haue not beleeued for your mercie that they also may obteine mercie ✠verse 32 For God hath ″ cōcluded al into incredulitie that he may haue mercie on al. ✠verse 33 ″ O depth of the riches of the vvisedom and of the knowledge of God hovv incomprehensible are his iudgements and his vvaies vnsearcheable ✠verse 34 for * vvho hath knovven the minde of our Lord or vvho hath been his coūseler ✠verse 35 Or vvho hath first giuen to him and retribution shal be made him ✠verse 36 For of him and by him and in him are al things to him be glorie for euer Amen ⊢ ANNOTATIONS CHAP. XI 4. Seuen thousand The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy secrete hid or vnknovven for though the faithful vvere forced to keepe close in that persecution of Achab and Iezabel vvhich vvas onely in the kingdom of the ten tribes that is of Isaael yet at the very same time in Hierusalem and al the kingdom of Iuda the external vvorship and profession of faith vvas open to al the vvorld and vvel knovven to Elias the faithful so many that * the very souldiars only vvere numbered aboue ten hundred thousand besides that there is a great difference betvvene the Christian Church and the Ievves ours resting vpon better promisses then theirs And vve vvil not put the Protestants to proue that there vvere 7000 of their Sect vvhen their nevv Elias Luther began but let them proue that there were seuē or any one either then or in al ages before him that vvas in al pointes of his beleefe Heretikes there vvere before him as Iouinian Vigilantius Heluidius Vvicleffe c. and vvith him Zuinglius Caluin c. Vvho beleeued as he did in some things but not in al. 6. Not novv of vvorkes If saluation be attributed to good vvorkes done of nature vvithout faith Gods helpe the same can not be of grace for such vvorkes exclude grace fauour and mercie and chalenge onely of dette and not of gift Therfore take heede here of the Heretikes exposition that vntruely exclude Christian mens vvorkes from necessity or merite of saluation vvhich are done vvith and by Gods grace and therfore euidētly consist vvith the same and be ioyned vvith Gods grace as causes of our saluation Our Aduersaries are like if Potecaries euer taking quid pro quo either of ignorance or of intent to deceiue the simple ◠God hath giuen It doth not signifie his vvorking or action but his permission Chris ho. 19 in ep Ro. And S. Augustine saith not by putting malice into them but by not imparting his grace vnto them and that through their ovvne deserts alvvaies and their ovvne willes euer properly working the same See Annot. Mat. c. 13 14. Ro. c. 1 24. 20. Because of incredulity He represseth the pride of the Gentils vaunting them selues of their receiuing and of the Ievves reiection namely in that they thought the Ievves to be forsaken for no other cause but that they might come into their roomes declaring that the direct and proper cause of their forsaking vvas their incredulity exhorting the Gentiles to bevvare of the same because they may fall as vvel as the other and that God is as like to execute iustice against them as against the Ievves as he hath done in many nations falling to heresie 28. According to the Gospel In respect or as concerning beleefe in Christ and receiuing the Gospel they are Gods enemies by occasion of vvhich their incredulity the Gentiles found mercie othervvise in respect of his special election of that nation and the promisses made to the Patriarches the Ievves are deere to him still for God neuer promiseth but he performeth nor repenteth him self of the priuileges giuen to that nation 30. For as you As the Gentiles vvhich before beleeued not found mercie and came to faith vvhen the Ievves did fall so the Ievves not novv beleeuing vvhen al the Gentils haue obtained mercie shal in the end of the vvorld by Gods disposition obtaine grace and pardon as the Gentiles haue done 32. Concluded al. That so God taking al Nations and al men in sinne vvhich they fell into not by his drift or causing but of their ovvne free vvil may of his mercie call and conuert vvhom and in vvhat order he vvill and the parties haue no cause to bragge of their deseruings but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ and to his mercie only no vvorkes vvhich they had before in their incredulity deseruing any such thing though their vvorkes aftervvard proceding of faith and grace doe merite heauen 33. O depth The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels of the vocation of the Gentils and reiecting the Ievves othervvise then this that al vvhich be reiected for their sinnes be iustly reiected and al that be saued by Gods great mercie and Christs grace be saued And vvhosoeuer seeketh among the people to spred contagion of curiosity by seeking further after things 〈◊〉 mans Angels reache they ouerreache ouerthrovv them selues If thou vvilt be saued beleeue obey the Church feare God and keepe his commaundements that is thy part and euery mans els Thou maist not examine vvhether thou be predestinate or reprobate nor seeke to knovv the vvaies of Gods secrete iudgement tovvard thy self or other men It is the common enemy of our soules that in this vnhappy time hath opened blasphemous tongues and directed the proude pennes of Caluin Beza Verone and such reprobates to the discussing of such particulars to the perdition of many a simple man and specially of young Scholers in Vniuersities which with lesse studie may learne to be provvd and curious then to be humble wise and obedient CHAP. XII He exhorteth them to mortification of the body 2 to renouation of the minde 3 to keeping of vnitie by humilitie ◠to the right vsing of their gifts and functions
he accounteth of them by this that he dieth for them 15 and reuealeth vnto them the secretes of heauen 17 and appointeth their fruite to be perpetual 1◠confirming them also against the persecutions and hatred of the obstinate Ievves verse 1 I AM the true vine and my father is the husband-man ✠verse 2 Euery branche in me not bearing fruite he vvil take it avvay and euery one that beareth fruite he vvil purge it that it may bring more fruite ✠verse 3 Novv you are cleane for the word vvhich I haue spoken to you ✠verse 4 Abide in me and I in you As the branche can not beare fruite of it self vnles it abide in the vine so you neither vnles you abide in me ✠verse 5 I am the vine you the branches he that abideth in me and I in him the same beareth much fruite for vvithout me you can doe nothing ✠verse 6 If any abide not in me he shal be cast forth as the branche and shal vvither and they shal gather him vp and cast him into the fire and he burneth ✠verse 7 If you abide in me and my vvordes abide in you you shal aske vvhat thing soeuer you vvil and it shal be done to you ⊢ ✠verse 8 In this my father is glorified that you bring very much fruite and become my Disciples ✠verse 9 As my father hath loued me I also haue loued you Abide in my loue ✠verse 10 If you keepe my precepts you shal abide in my loue as I also haue kept my fathers precepts and doe abide in his loue ✠verse 11 These things I haue spoken to you that my ioy may be in you and your ioy may be filled ✠verse 12 * This is my precept that you loue one an other as I haue loued you ✠verse 13 Greater loue then this no man hath that a man yeld his life for his frendes ✠verse 14 You are my frendes if you doe the things that I commaund you ✠verse 15 Novv I cal you not seruants for the seruant knovveth not vvhat his lord doeth But you I haue called frendes because al things vvhatsoeuer I heard of my father I haue notified vnto you ✠verse 16 You chose not me but I chose you and haue appointed you that you goe bring fruite and your fruite abide that vvhatsoeuer you aske the father in my name he may giue it you ⊢ ✠verse 17 These things I commaund you that you loue one an other ✠verse 18 If the vvorld hate you knovv ye that it hath hated me before you ✠verse 19 If you had been of the vvorld the vvorld vvould loue his ovvne but because you are not of the world but I haue chosen you out of the vvorld therfore the vvorld hateth you ✠verse 20 Remembre my vvord that I said to you * The seruant is not greater then his maister If they haue persecuted me you also vvil they persecute if they haue kept my vvord yours also vvil they keepe ✠verse 21 But al these things they vvil doe to you for my name sake because they knovv not him that sent me ✠verse 22 If I had not come and spoken to them they should not haue sinne but novv they haue no excuse of their sinne ✠verse 23 He that hateth me hateth my Father also ✠verse 24 If I had not done amōg them vvorkes that no other man hath done they should not haue sinne but novv both they haue seen and they doe hate both me and my Father ✠verse 25 But that the vvord may be fulfilled vvhich is vvritten in their lavv That they hated me gratis ⊢ ✠verse 26 But vvhen the Paraclete commeth vvhom I * vvil send you from the Father the Spirit of truth vvhich procedeth from the Father he shal giue testimonie of me ✠verse 27 and you shal giue testimonie because you are vvith me from the beginning ANNOTATIONS CHAP. XV. 4. Vnles you abide These conditional speaches If you remaine in the vine If you keepe my commaundements and such like giue vs to wit that we be not sure to persist or perseuêre nor to be saued but vnder conditions to be fulfilled by vs. Aug. de corrept gra c. 13. 4. Vnles it abide Whosoeuer by Heresie or Schisme or for any other cause is cut of or separated from the Church he can do no meritorious worke to Saluation 10. Keepe my praecepts This careful and often admonition of keeping his commaundements proueth that a Christian mans life is not onely or principally in faith but in good workes 24. If I had If the Iewes had not sinned by refusing Christ in case he had not done greater miracles then any other then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all 26. Whom I vvil send The Holy Ghost is sent by the Sonne therfore he procedeth from him also as from the Father though the late Schismatical Greekes thinke otherwise 27. You shal giue He vouchsafeth to ioyne together the testimonie of the Holy Ghost and of the Apostles that we may see the testimonie of truth ioyntly to consist in the Holy Ghost and in the Prelats of the Church CHAP. XVI The cause vvhy be foretelleth them their persecution by the Ievves is that they be not aftervvard scandalized thereat 4 Though they thinke this heauie nevves it is for their vantage that he departeth because of the great benefites that they shal receiue by the comming them of the Holy Ghost vvho shal also be his vvitnes against his enemies 16 Although in this vvorld they shal so be persecuted yet to his heauenly Father they and their praiers made in his name shal be most acceptable and at length the childe that is Christ in al his members being borne their ioy shal be such as no persecutor can take from them 31 Hovvbeit at this instant of his apprehension they vvil al forsake him verse 1 THESE things haue I spoken to you that you be not scandalized ✠verse 2 Out of the synagogs they vvil cast you but the houre commeth that euery one vvhich killeth you shal thinke that he doeth seruice to God ✠verse 3 and these things they vvil doe to you because they haue not knovven the Father nor me ✠verse 4 But these things I haue spoken to you that vvhen the houre shal come you may remember them that I told you ⊢ ✠verse 5 But I told you not these things from the beginning because I vvas vvith you And novv I goe to him that sent me and none of you asketh me Vvhither goest thou ✠verse 6 But because I haue spoken these things to you sorovv hath filled your hart ✠verse 7 But I tel you the truth it is expedient for you that I goe For if I goe not the Paraclete shal not come to
father of many nations haue I appointed thee before God vvhom thou didst beleeue ' vvho quickeneth the dead and calleth those things that are not as those things that are ✠verse 18 Vvho contrarie to hope beleeued in hope that he might be made the father of many nations according to that vvhich vvas * said to him So shal thy seede be as the starres of heauen and the sand of the sea ✠verse 19 And he vvas not vveakened in faith neither did he coÌ„sider his ovvne body novv quite dead vvhereas he vvas almost an hundred yeres old and the dead matrice of Sara ✠verse 20 In the promisse also of God he staggered not by distrust but vvas strengthened in faith giuing glorie to God ✠verse 21 most fully knovving that vvhatsoeuer he promised he is able also to doe ✠verse 22 Therfore vvas it also reputed him to iustice ✠verse 23 And it is not vvritten only for him that it vvas reputed him to iustice ✠verse 24 but also ″ for vs to vvhom it shal be reputed beleeuing in him that raised vp IESVS CHRIST our Lord from the dead ✠verse 25 vvho vvas deliuered vp for our sinnes and rose againe for our iustification ANNOTATIONS CHAP. IIII. 1. Abraham The Apostle disputing in this chapter as before against them that thought they might be iustified by their vvorkes done vvithout the grace of Christ and faith in him proposeth Abraham for an example and proueth that he had no iustice nor estimation of iustice before God by any vvorkes done before he had faith or that proceded not of faith and Gods grace 2. By vvorkers If Abraham did any commendable vvorkes before he beleeued Christ as many Philosophers did men might count him iust therfore but in Gods sign vvho accepteth nothing vvithout faith in him or that procedeth not from his grace he should neuer haue had the estimation of a iust man Therfore God in the Scriptures reputing him as a iust man giueth the cause therof saying Abraham beleeued God and it vvas reputed to him for iustice 4 To him that vvorketh That is to say He that presumeth of his ovvne vvorkes as done of him self vvithout faith Gods helpe and grace and saying that grace or iustification vvere giuen to him for his vvorkes this man doth chalenge his iustification as dette and not as of fauour and grace 5. To him that vvorketh not He vvorketh not in this place that hath no vvorkes or alleageth not his vvorkes done in his infidelitie as cause of his iustification but faith in Christ and that proceding of mere grace Vvherevpon S. Augustine saith Knovv thou that faith found thee vniust And if faith giuen to thee made the iust it found thee a vvicked one vvhom it might make iust If it found thee vvicked and of such an one made thee iust vvhat vvorkes hadst thou being then vvicked None couldest thou haue nor canst haue before thou beleeudst Beleeue then in him that iustifieth the impious that thy good vvorkes may be good vvorkes in deede August in Psal 31. 6. As Dauid termeth The Protestants for termeth translato describeth for that they vvould haue the ignorant beleeue the vvhole nature definition of Iustification to be nothing els but remission of sinnes and no grace or inherent iustice giuen from God at al. Vvhen the Apostle vvould say nothing els but that in the first justificatioÌ„ God findeth no good vvorkes or merites to revvard but only sinnes to forgiue vnto such as haue faith in him 7. Couered 8. not imputed You may not gather as the Heretikes doe of these termes couered and not imputed that the sinnes of men be neuer truely forgiuen but hidden only for that derogateth much to the force of Christes bloud and to the grace of God by vvhich our offences be truly remitted He is the Lambe that taketh avvay the sinnes of the vvorld that vvasheth and blotteth out our sinnes therfore to couer them or not to impute them is not to charge vs vvith our sinnes because by remission they be cleane taken avvay othervvise it vvere but a â—eined forgiuenesse See S. Augustine in psal 3â— enarrat â— 11. A seale The Heretikes vvould proue hereby that the Sacraments of the Church giue not grace or iustice of faith but that they be notes markes and badges only of our remission of sinnes had by faith before because Abraham vvas iust before and tooke this Sacrament for a seale thereof only To vvhich must be ansvvered that it folovveth not that it is so in al because it vvas so in the Patriarch vvho vvas iust before and vvas therfore as it vvere the founde of Circumcision or he in vvhom God vvould first establish the same no more then it folovveth that because the Holy Sacrament of the Altar remitted not sinnes to Christ nor iustified him therefore it hath that effect in none Looke S. Augustine de baptismo contra Donatistas li. 4. c. 24. Vvhere you shal see that though not in Abraham yet in Isaac his sonne and so consequently in the rest the Sacrament vvent before and iustice folovved 24. For vs to vvhom it shal be reputed By this it is most plaine against our Aduersaries that the saith vvhich vvas reputed for iustice to Abraham vvas his beleefe of an Article reuealed to him by God that is to say his assent and credit giuen to Gods speaches as in vs his posteritie according to the spirit it is here plainely said that iustice shal be reputed to vs by beleeuing the Articles of Christes death and Resurrection and not by any fond special faith fiducia or confidence of eche mans ovvne saluation to establish the vvhich fiction they make no account of the faith Catholike that is vvherevvith vve beleeue the Articles of the faith vvhich only iustifieth but call it by contempt an historical faith so as they may terme Abrahams faith and our Ladies faith of vvhich it vvas * said Beata quae credidisti Blessed art thou that hast beleeued And so in truth they deny as vvel the iustification by faith as by vvorkes CHAP. V. Hauing therfore through faith in Christ obteined the beginning he shevveth vvhat great cause vve haue to hope for the accomplishment 12 And then he procedeth in his arguing and shevveth that as by one â—l vvere made sinners so by one al must he made iust verse 1 BEING iustified therfore by faith ″ let vs haue peace tovvard God by our Lord IESVS CHRIST ✠verse 2 by vvhoÌ„ also vve haue ″ accesse through faith into this grace vvherein vve stand and glorie in the hope of the glorie of the sonnes of God ✠verse 3 And not only this but also vve glorie in tribulations knovving that tribulation vvorketh patience ✠verse 4 and patience probation and ″ probation hope ✠verse 5 and hope confoundeth not because ″ the charitie of God is povvred forth in our hartes by the holy Ghost
to feare lest I be iniurious to Peter for vvho knovveth not that the principalitie of Apostleship it to be preferred before any dignitie of Bishop vvhatsoeuer but if the grace of the Chaires or Sees differ yet the glorie of the Martyrs is one And vvho is so dull that can not see that the inferior though not by office and iurisdiction yet by the law of brotherly loue and fraternal correption may reprehend his superior Did euer any man vvonders that a good Priest or any vertuous person should tell the Pope or any other great Prelate or greatest Prince in earth their faultes Popes may be reprehended and are iustly admonished of their faultes and ought to take it in good part so they do and euer haue done vvhen it commeth of zeale loue as of S. Paul Irenaeus Cyprian Hierom Augustine Bernard but of Simon Magus Nouatus Iulian Wicleffe Luther Caluin Beza that do it of malice raâ—le no lesse at their vertues then their vices of such I say Gods Prelates must not be taught nor corrected though they must patiently take it as our Sauiour did the like reproches of the malitious Ievves and as Dauid did the malediction of Semel 2 Reg. 16. 11. Reprehensible The Heretikes hereof againe inferre that Peter then did erre in faith and therfore the Popes may faile therein also To vvhich vve ansvver that hovvsoeuer other Popes may erre in their priuate teachings or vvritings vvhereof vve haue treated before in the Annotation vpon these vvordes That thy faith faile not it is certaine that S. Peter did not here faile in faith nor erre in doctrine or knovvledge for it vvas conuersation is non prâ—dicationis vitium as Tertullian saith de praescript nu 7. It vvas a default in conuersation life or regiment which may be committed of any man be he neuer so holy and not in doctrine S. Augustine and vvhosoeuer make most of it thinke no othervvise of it But S. Hierom and many other holy fathers deâ—râ—e it to haue been no fault at all nor any other thing then S. Paul him self did vpon the like occasion that this vvhole combat vvas a set thing agreed vpon betvvene them It is a schoole point much debated betvvixt S. Hierom and S. Augustine ep 9. 11. 19. apud August CHAP. III. By their ovvne conuersion at the first 6 and by the example of Abraham and promise made to him he shevveth that the vvay to obtaine the benediction is to seeke vnto God by faith in Christ 10 Seing also that the Lavv curseth euery one that hath not euermore kept the Lavv. 15 And that the Lavv vvas not giuen to alter Gods testament 19 but to conuince the Iovves of sinne 2â— and so to be their padagogue or leader vnto Christ 25 and then to cease verse 1 O Sensles Galatians vvho hath bevvitched you not to obey the truth before vvhose eies IESVS Christ vvas proscribed being crucified among you ✠verse 2 This only I vvould learne of you By the vvorkes of the Lavv did you receiue the Spirit or by the hearing of the faith ✠verse 3 Are you so foolish that vvhereas you began vvith the spirit now you vvil be consummate vvith the flesh ✠verse 4 Haue you suffered so great things vvithout cause if yet vvithout cause ✠verse 5 He therfore that giueth you the Spirit and vvorketh miracles among you by the vvorkes of the Lavv or by the hearing of the faith doeth he it ✠verse 6 As Abraham beleeued God and it vvas reputed to him vnto iustice ✠verse 7 Knovv ye therfore that they that are of faith the same are the children of Abraham ✠verse 8 And the Scripture foreseing that God iustifieth the Gentils by faith shevved vnto Abraham before That in thee shal al nations be blessed ✠verse 9 Therfore they that are of faith shal be blessed vvith the faithful Abraham ✠verse 10 For vvhosoeuer are of the vvorkes of the Lavv are vnder curse For it is vvritten ″ Cursed be euery one that abideth not in al things that be vvritten in the booke of the Lavv to doe them ✠verse 11 But that in the Lavv no man is iustified vvith God it is manifest because The iust ″ liueth by faith ✠verse 12 But the Lavv is not by faith but He that doeth those things shal liue in them ✠verse 13 Christ hath redeemed vs from the curse of the Lavv being made a curse for vs because it is vvritten Cursed is euery one that hangeth on a tree ✠verse 14 that on the Gentiles the blessing of Abraham might be made in Christ IESVS that vve may receiue the promisse of the Spirit by faith ✠verse 15 Brethren I speake according to man yet a mans testameÌ„t being confirmed no man despiseth or further disposeth ✠verse 16 To Abraham vvere the promises said and to his seede He saith not And to seedes as in many but as in one And to thy seede vvhich is Christ ✠verse 17 And this I say the restament being confirmed of God the Lavv vvhich vvas made after foure hundred and thirtie yeres maketh not void to frustrate the promise ✠verse 18 For if the inheritance be of the Lavv novv not of promise But God gaue it to Abraham by promise ✠verse 19 Vvhy vvas the Lavv then It vvas put for transgressions vntil the seede came to vvhom he had promised ordeined by Angels in the hand of a mediatour ✠verse 20 And a mediatour is not of one but God is one ✠verse 21 Vvas the Lavv then against the promises of God God forbid For if there had been a Lavv giuen that could iustifie vndoubtedly iustice should be of the Lavv. ✠verse 22 But the Scripture * hath concluded al things vnder sinne that the promise by the faith of IESVS Christ might be giuen to them that beleeue ⊢ ✠verse 23 But before the faith came vnder the Lavv we vvere kept shut vp vnto that faith which vvas to be reuealed ✠verse 24 Therfore the Lavv vvas our Pedagogue in Christ that vve may be iustified by faith ✠verse 25 But vvheÌ„ the faith came novv vve are not vnder a paedagogue ✠verse 26 For you are al the children of God by faith in Christ IESVS ✠verse 27 For as many of you as are baptized in Christ ″ haue put on Christ ✠verse 28 There is not Ievve nor Greeke there is not bond nor free there is not male nor femal For al you are one in Christ IESVS ✠verse 29 And if you be Christs then are you the seede of Abraham heires according to promise ANNOTATIONS CHAP. III. 1â— Cursed be By this place the Heretikes vvould proue that no man is iust truely before God al being guiltie of damnation and Gods curse because they keepe not euery iote of the Lavv. Vvhere in deede the Apostle meaneth not such as offend venially
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
and is no doubt much more novv in al Haeretikes al being precursors of that great Antichrist vvhich shal come tovvards the later end 3. That dissolueth To dissolue loose or separate IESVS a sunder vvas proper to al those old Heretikes that taught either against his Diuinitie or Humanitie or the Vnitie of his person being of two natures as Cerinthus Ebion Nestorius Eutyches Manes or Manichaeus Cerdon Apelles Apollinaris and the like And this is one place by vvhich vve may see that the common Greeke copies be not euer authentical and that our old approued translation may not alvvaies be examined by the Greeke that novv is vvhich the Protestants onely folow but that it is to be presupposed vvhen our old Latin text differeth plainely from the Greeke that in old time either al or the more approued Greeke reading was othervvise and that often the said Greeke was corrupted then or since by Heretikes or otherwise For of the Greekes S. Irenaeus li. 3. c. 18 among the Latin fathers S. Augustine tract 6. in fine S. Leo ep 10. c. 5 and Venerable Bede did reade as we doe and this reading maketh more against the said Heretikes then that vvhich the common Greeke novv hath to vvit Euery spirit that confesseth not Christ to haue come in flesh is not of God vvhich is also in effect said before vers 2. And that therfore it vvas corrupted and altered by Heretikes see the vvordes of Socrates also a Greeke vvriter very agreable to this purpose Nestorius saith he being eloquent by nature vvhich is often in Heretikes accounted him self therfore learned disdained to study the old interpreters counting him self better then them all being ignorant that in S. Iohns Catholike epistle old Greeke copies had EVERY ONE THAT DISSOLVETH IESVS IS NOT OF GOD. So saith he adding moreouer that such as vvould separate the diuinitie from the dispensation of Christs humanitie tooke out of the old copies this sense for vvhich the old expositours noted that these which would loose IESVS had corrupted this Epistle See also the Tripartite li. 12. c. 4. 6. In this vve knovv This is the most sure general marke to knovv the true spirites and prophets from the false that those vvhich be of God wil heare and obey their Apostles and lavvful pastors succeding the Apostles and submit them selues to the Church of God the other that be not of God wil not heare either Apostle pastor or Church but be their ovvne iudges 17. That vve may haue confidence Confidence called in Latin Fiducia is neither alone with faith nor a persuasion infallible that maketh a man no lesse secure and certaine of his saluation then of the things that vve are bound to beleeue as the Protestants falsely teach but it is onely a hope wel corroborated confirmed and strengthened vpon the promises and grace of God and the parties merites And the vvordes both folowing going before proue also euidently against the Protestants that our confidence and hope in the day of iudgement dependeth not onely vpon our apprehension of Christs merites by faith or vpon his grace and mercie but also vpon our conformitie to Christ in this life in charitie and good vvorkes And that is the doctrine of S. Peter vvhen he said Labour that by good vvorkes you may make sure your vocation and election and S. Paules meaning vvhen he said I haue fought a good fight there is laid vp for me a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge 18. Feare is not in charitie The Heretikes very falsly vnderstand this place so that Christian godly men ought to haue no doubt mistrust or feare of hel and damnation Vvhich is most euidently against the Scriptures commending euery where vnto vs the awe and feare of God and his iudgements Feare him saith our Sauiour Mat. 10 that can cast body and soul into hel And Psal 118. Pearse my flesh vvith thy feare Vvhich feare of Gods iudgements caused S. Paul al good men to chastise their bodies lest they should be reprobate and damned And the vvise man for this cause affirmeth him to be happie that is euer fearful And holy Iob faith I feared al my vvorkes And the Apostle Vvith feare and trembling vvorke your saluation Vvhich kinde of feare is euen in the iustest men and most ful of charitie consisting wel with the same vertue and is called Filialis is timer because it is such as the good childe ought to haue toward his father But there is a kinde of feare vvhich standeth not with charitie and is cleane against hope also that vvhich bringeth such perplexitie and auxietie of conscience that it induceth a man to mistrust or despaire of Gods mercies That seruile feare also vvhich maketh a man often to leaue sinning and to doe the external vvorkes of iustice not for any loue or delight he hath in God or his lawes but onely for feare of damnation though it be not il in it self but very profitable as that vvhich helpeth toward the loue of God yet it standeth not with charitie neither but is daily more and more lessened and at length quite driuen out by charitie Of these kinde of feares then the Apostle speaketh and as some expound of the feare of men also of vvhich our Sauiour saith Feare not them that kil the body CHAP. V. They that loue God must loue his natural sonne IESVS and his sonnes by adoption and keepe his commaundements vvhich to the regenerate are light 4 But not vnles they continue in the Catholike faith namely of this article that IESVS is the sonne of God and therfore able to giue vs life euerlasting 14 and al our petitions 16 and our praiers for al our brethren that sinne not vnto death dying in their mortal sinnes by impenitence Last of al he vvarneth them not to communicate vvith idols verse 1 WHOSOEVER beleeueth that IESVS is Christ is borne of God And euery one that loueth him vvhich begat loueth him also vvhich vvas borne of him ✠verse 2 In this vve knovv that vve loue the children of God vvhen as vve loue God and keepe his commaundementes ✠verse 3 For this is the charitie of God that vve keepe his commaundements * and ″ his commaundementes are not heauy ✠verse 4 Because al that is borne of God ouercommeth the vvorld and this is the victorie vvhich ouercommeth the vvorld our faith ✠verse 5 Vvho is he * that ouercōmeth the vvorld but he that beleeueth that IESVS is the sonne of God ✠verse 6 This is he that came by vvater and bloud IESVS Christ not in vvater only but in vvater and bloud And it is the Spirit vvhich testifieth that Christ is the truth ✠verse 7 For there be ″ three vvhich giue testimonie in heauen the Father the Vvord and the Holy Ghost and these three be one ✠verse 8 And
〈◊〉 〈◊〉 〈◊〉 Holy bread August ep 31. 34 35. 36. The signe of the crosse vsed in blessing The Churches exorcismes Luc. â— Holy vvater The force of sanctified creatures The holy land Relikes theodoret li. 36. 3. The crosse The name of IESVS Remission of venial sinnes annexed to halovved creatures Ia. c. 5. S. Gregorie The difference betvvene the Churches exorcismes other coniurations Grace giuen in the SacrameÌ„t of Orders ConsecratioÌ„ of Priests by imposition of handes In Esa c. 58. Holy Orders a Sacrament Conc. Carth 4 c. 3. Beza in cap. 6. Act. Men also are called sauiours vvithout derogatioÌ„ to Christ The Epistle for holy vvidovves ⸬ Because of this continual praier vvhich standeth not vvith coÌ„iugal carnal actes of matrimonie as the Apostle signifieth 1 Cor. 7 5 therfore vvere these vvidovves to liue in the state of perpetual continencie c Double honour and liuelihod due to good Priestes Deu. 25. 1. Cor. 9. Mat. 10 10. ⸬ Here the Apostle vvil not haue euery light felovv to be heard against a priest so S. Augustin for the like reuerence of priesthod admonisheth Pâ—Ì„carius that in no vvise he admitte any testimonies or accusations of Heretikes against a Catholike priest ep 212. ⸬ Bishops must haue great care that they giue not orders to any that is not wel tried for his faith learning and good behauiour Ambr. in hunc loc Luc. c. 2 37. widowhod widowes called Diaconissa their office These widowes must haue had but one husbaÌ„d wherof many Catholike coÌ„clusioÌ„s are deduced C. 3 2. Beza vpon this place The Caluinists most absurd exposition of the Apostles wordes Their blasphemie against the plaine text * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very vvil to breake the vovv of chastitie is damnable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breaking of their first faith is by the consent of a antiquitie vvheÌ„ they breâ—ke their vovv of chastitie Why this vow is called faith or fidelitie Vvhy the first faith The heretikes exposition of this first faith impossible against the text S. Paul meaneth not that vvidovves professed should marie * othervvise Agâ—ruchia ep 11. It is better for the frailer sort that are in danger of falling to marie rather then to vow Yong vvomen may be professed taken into religion To marie after the vovv of Chastitie is to goe after Satan 1 Cor. 7. The heretikes only remedie against concupiscence is mariage The vow of chastitie lawful possible to be kept more grateful to God Iouinians heresie in this point coÌ„demned of old is called of the Protestants Gods vvord Many good vvorthie Bishops that haue not the gift of preaching and teaching c See the anÌ„oâ—ation before cap. 1 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The epistle for S. Alexius â—ul 17. Iob 1 21. Mat. 6 25. ⸬ As in the 1. chap. lacke of faith and good conscience so here couetousnes or desire of these temporal things in the end of this chap. presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishmeÌ„t of former sinner b The epistle for S. Timothee Ian. 24. Io. 18 37 Apoc. 17 14. 19 16. Io. 1 18. ⸬ Almes deedes and good workes laide for a fouÌ„datioÌ„ and ground to attaine euerlasting life So say the doctors vpoÌ„ this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom Depositum is the Catholike truth descending from the Apostles by succession of Bishops euen vnto the end The ProtestaÌ„ts can shew no such depositum Prophane nouelties of vvordes how to be tried and examined Catholike termes not expresly in the Scriptures but in sense are no such nouelties of vvordes Heretical nouelties of vvordes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts prophane nouelties of vvordes Catholikes must abhorre from heretical phrases and vvordes â— Ps 132. Heretikes arrogate knowledge falsely so called ⸬ Here againe it is plaine that holy Orders giue grace that euen by and in the external ceremonie of imposing the Bishops hands And it is a maner of speach specially vsed in this Apostle and S. Luke that Orders giue grace to the ordered that to take orders or authoritie to minister SacrameÌ„ts or preach is to be giuen or deliuered to Gods grace Act. 14 25. Tit. 3 5. Tit. 1 â— 1 Timo. 2 7. c Faith and loue coupled commonly together in this Apostles vvritings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4 19. ⸬ Vvhat a happie meritorious thiÌ„g it is to relieue the afflicted for religioÌ„ not to be ashamed of their disgrace yroÌ„s or what miseries so euer A great blessing to haue Catholike progenitors and very coÌ„mendable to cleaue fast to their faith Apol. coÌ„t Ruff. li. 1. c. 8. The peoples speaches of their fathers faith is very Christian and laudable Deut. 32. Ps 43. * Act. 24. 2 Cor. 11. Al our good deedes are laid vp vvith God to be revvarded We must speake in Catholike termes after a certaine rule of faith and forme of vvordes Relieuers of Cath. prisoners ⸬ Marke here that the elect though sure of saluation yet are saued by meanes of their preachers teachers as also by their ovvne endeuours Mat. 10 Ro. 3 3. c See the AnnotatioÌ„ before 1 Tim. 6. v. 20. Tit. 3 9. ⸬ Conuersion from sinne and heresie is the gift of God and of his special grace yet here vve see good exhortations and praier and such other helpes of man be profitable therevnto Vvhich could not be if vve had not free vvill Vvhat secular affaires do not agree nor coÌ„sist vvith spiritual mens function Hovv spiritual men may serue secular Princes deale in ciuil causes in vit 8. Ambr. Bern. Catholikes only right haÌ„dlers of the Scripture 2 Cor. 2 4. Heretical bookes and sermoÌ„s are to be auoided Who are out of the Church or vvithin it Free vvil 1 Timot. 4 1. ⸬ That those Magicians vvhich resisted Moyses were thus called it is not written in al the old TestameÌ„t therfore it came to the Apostles knowledge by tradition as the Church novv hath the names of the 3 kings of the peniteÌ„t theefe of the souldiar that pearced Christes side on the Crosse and of the like Exo. 7. ⸬ In al danger and diuersitie of false sectes S. Paules admonition is euer to abide in that vvas first taught deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Tim. 6. and 2. Tim. 1. 2. Pet. 1 21. Women easily seduced by heresie The folly of Heretikes in time appeareth Persecution The great profit of reading the Scriptures The Heretikes folish argumeÌ„t Al Scripture is profitable ergo only Scripture is necessarie sufficient The Epistle for holy Doctors and for S. Dominike August 4. ⸬ The martyrdom of saincts is so acceptable to God that it is counted as it vvere a sacrifice in his sight and therfore hath many effectes both in the partie that suffereth it
Vvhich Iames vvrote this epistle Iâ— 1. The Church readeth these Catholike or Canonical Epistles in order at Mattins froÌ„ the 4 SuÌ„day after Easter vntil Vvhitsunday The Protestants abhorre the vvord Catholike Euseb li. 2. hist c. 22. The Epistle for a Martyr Ro. 5 3. Mat. 21 22. Mar. 11 24. Ps 102 15. Eccl. 14 18. Es 4 6 1 Pet. 1 24. The Epistle for a Martyr that is a Bishop Iob 5 17. ⸬ The grouÌ„d of teÌ„tation to sinne is our coÌ„cupiscence not God The Epistle on the 4 Sunday after Easter Prou. 17 27. The Epistle on the 5 Sunday after Easter Mat. 7 21. Ro. 2 13. ⸬ Beatitude or saluation consisteth in vvel vvorking Vvhat faith is required in praier God is not author of euil Partial and vvilful translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ConcupisceÌ„ce of it self no sinne Not euery sinne mortal Vvhat is the lavv of libertie in the Nevv Testament Good vvorkes a part of mans iustice Leu. 19 15. Deu. 1 16. Pro. 24 23. Eccl. 42 1. Leu. 19 18. Mat. 22 39. Rom. 13. Leu. 19 37. Deu. 1 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 3 17 ⸬ He speaketh to al heretikes that say faith onely without vvorkes doth iustifie calling them vaine men and comparing them to Diuels ` dead Gen. 22 10. Gen. 15 6. Ro. 4 3. Gal. 3 Ios 2 1. 18. and 6 22. Scripture abused by the Anabaptistes to make no distinction of persons Vvhat the Apostle meaneth by acception of persons How he that offendeth in one commaundement is guilty of al. Vvorkes of mercie exceding grateful to God The proud impudent dealing of the heretikes against this Epistle because it is so plaine against only saith Only faith an old heresie S. Iames the rest inculcate good vvorkes against the errour of only faith falsely gathered of S. Paules vvordes Ioco citate S. Augustines vvhole disputation in this poiÌ„t very notable directly against only faith * Li. 83 q. q. 76. Heresies against good vvorkes Workes coÌ„curre vvith faith as cause of iustification Workes make vs iust in deede before God The Protestants say by faith only S. Iames cleane contrarie Not by faith only * Gal. â— * See the annot vpon the epistle to the Romans c. 2. v. 13. The manifold meaning of certaine fathers vvhen they say Only faith S. Paul nameth faith S. Iames vvorkes causes of iustification but neither the one faith only nor the other vvorkes only Faith vvithout vvorkes is a true saith but not auailable as the body vvithout the spirit is a true body though it be dead Vvhat faith the Apostle speaketh of that he knevv no special faith Mat. 23 8. Eccl. 14 1. 19 16. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` litle ` can it yeld salt and svveete vvater ⸬ The difference betwixt the humane vvisedom specially of heretikes and the vvisedom of the Catholike Church her children Many maisters are many proud Sect-maisters 1. Io. 2 15. ⸬ The boldnes of Haeretikes adding here the vvord Scripture to the text thus And the Scripture giueth greater grace Prou. 3 35. 1 Pet. 5 5. c Free vvil mans owne endeuour necessarie in comming to God 1 Pet. 5 6. c He forbiddeth detractioÌ„ euil speaking slaundering c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 14 4. ⸬ Al promises and purposes of our worldly affaires are to be made vnder condition of Gods good liking pleasure and it becommeth a Christian man to haue vsually this forme of speache in that case if God vvil if God otherwise dispose not Mans vvorking vvith Gods grace is no derogation therevnto ⸬ A feareful description of the miseries that shal befall in the next life to the vnmerciful couetous men ` condemned c He meaneth either fruite or raine ` is as hand Mt. 5 34 The Epistle in a votiue Masse for the sicke Mr. 6 13 b The Epistle in Maioribus Litanijs on S. Markes day and in the Rogation daies the heretikes translate Acknovvledge your sinnes c. So litle they can abide the very vvord of confession 3 reg 17. Eccl. 48. Lu. 4 25 3. reg 18 41. ⸬ He that hath the zeale of conuerting sinners procureth thereby mercie and remission to him self vvhich is a singular grace The sinnes crying to heauen Vvhat othes are lawful vvhat are not Heretical traÌ„slation against Priesthod Neither their Elders so called nor their Ministers can be those vvhoÌ„ the Apostle here calleth Presbyteros They haue no reason to call their Ministers by that name Their DeacoÌ„s should rather be called Ministers They should keepe the name Priest as vvel as deacon The SacrameÌ„t of EXTREME VNCTION The heretikes obâ—ections against the said Sacrament ansvvered and vvithal it is proued to be a Sacrament Remission of sinnes annexed to creatures Holy vvater Holy oile blessed by the Bishop The peoples deuotion tovvard such hallowed creatures The sacrameÌ„tal vvordes The three effects of this Sacrament Priests and not Elders are the ministers of this sacrament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc locum Confession Truthes vnvvritten and knovven by tradition Conuerting of soules Our saluation attributed to men vvithout derogation to Christ â— 10. v. 2. 1 Pet. 1. 1 Pet. 5. * See the Annotation 1 Pet. 5. v. 13. 2 Pet. 3. 1 Pet. 5. * See the AnnotatioÌ„ vpon S. Iames epistle c. 2. v. 21. The Epistle In Cathedra S. Petri. Roma Ian. 10. 2 Cor. 1 3. Eph. 1 3. The Epistle for many martyrs ⸬ Chastitie not onely of body but also of minde is required S. Bede vpon this place Leu. 11 19. 20 7 Deu. 10. c God vvil iudge men according to euery ones vvorkes and not by faith onely Ro. 2. Gal. 2. 1 Cor. 6 20. 7 23 ⸬ He meaneth the errours of Gentility or if he vvrite to the Iewes dispersed he meaneth the yoke of the Law vvith the fond and heauy additioÌ„s of their later Maisters called Deuterôses The Heretikes to make it sound to the simple against the traditions of the Churche corrupt the text thus Which you haue receiued by 〈◊〉 of 〈◊〉 fathers Ro. 16 25. Col. 1 26. Tit. 1 2. Esa 40 6. The Epistle vpon Saturday in Easter weeke ` a spiritual house Es 28 16. Ps 117. Mt. 21. Act. 4. Es 8. ` vvhereto also they are ordeined Ro. 9 33. Exo. 19. c The Protestants can no more gather of this that al Christians be Priests then that al be kings as is most plaine Apocalyp 1 6. and 5 10. Thou hast made vs a kingdom or kings priests Apoc. 1. Ose 2. Ro. 9. Gal. 5 16. The Epistle vpoÌ„ the 3 Sunday after Easter Mt. 5 16 ⸬ So is the Greeke but the Protest in fauour of temporal lawes made against the Cath. religion translate it very falsely thus to al maner ordinaÌ„ce of man theÌ„ selues boldly reiecting Ecclesiastical decrees as meÌ„s ordinances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 13 1. c In this speache is often commeÌ„ded the vnitie of al Christians among them selues The
that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
Pauls vvritings hold this for a certaintie as the Apostles ovvne defense vvhatsoeuer he seeme to say hereafter sounding in their sense that sinne commeth of God or may therfore be committed that he may vvorke good thereof that the Apostle him self condemneth that sense as slaunderous and blasphemous 10. Not any iust These general speaches that both Ievv and Gentile be in sinne and none at al iust are not so to be taken that none in neither sort vvere euer good the Scriptures expresly saying that Iob Zacharie Elisabeth and such like vvere iust before God it vvere blasphemie to say that these vvordes alleaged out of the 13 Psalme vvere meant in Christes mother in S. Iohn the Baptist in the Apostles c. For this only is the sense that neither by the lavv of nature nor lavv of Moyses could any man be iust or auoid such sinnes as here be reckened but by faith and the grace of God by vvhich there vvere a number in al ages specially among the Ievves that vvere iust and holy vvhom these vvordes touch not being spoken only to the multitude of the vvicked vvhich the Prophet maketh as it vvere a seueral body conspiring against Christ and persecuting the iust and godly of vvhich il companie he saith that none vvas iust nor feared God 20. By the vvorkes of the Lavv. S. Hierom and S. Chrysostom expound this of the ceremonial vvorkes only and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians but it is true also of al mans moral vvorkes done vvithout faith the grace of God vvhich can not be acceptable or auailable in Gods sight to iustifie any man And so S. Augustine taketh it de Sp. lit c. â— to â— 22. Iustice of God Bevvare of the vvicked and vaine commentarie of the Caluinistes glosing the iustice of God to be that vvhich is resident in Christ apprehended by our faith and so that imputed to vs vvhich vve in deede haue not Vvherein at once they haue forged them selues against Gods manifest vvord a nevv no iustice a phantastical apprehension of that vvhich is not a false faith and vntrue imputation vvhereas the iustice of God here is that vvherevvith he endueth a man at his first conuersion and is novv in a man and therfore mans iustice but yet Gods Iustice also because it is of God Of this iustice in vs vvhereby vve be truely iustified and in deede made iust S. Augustine speaketh thus The grace of Christ doth vvorke our illumination and iustification invvardly also And againe He giueth to the faithful the most secrete grace of his Spirit vvhich seâ—retly he povvreth into infants also And againe They are iustified in Christ that beleeue in him through the secrete communication and inspiration of spiritual grace vvhereby euery one leaneth to our Lord. And againe Hemaketh iust â—eâ—evving by the Spirit and regeneration by grace 28. By faith vvithout vvorkes This is the place vvherevpon the Protestants gather falsly their only faith and vvhich they commonly auouch as though the Apostle said that only faith doth iustifie Vvhere he both in vvordes and meaning excepteth only the vvorkes of the Lavv done vvithout Christ before our conuersion neither excluding the Sacraments of Baptisme or Penance not hope and charitie or other Christian vertues al vvhich be the iustice of faith as the good vvorkes proceding thereof be likevvise the lavv and iustice of faith Al vvhich the Aduersaries vvould exclude by foisting in the terâ—e only Of vvhich kind of men S. Augustine vpon this place faith thus Men not vnderstanding that vvhich the Apostle saith vve counte a man to be iustified by faith vvithout the vvorkes of the Lavv did thinke that he said faith vvould suffise a man though he liued il and had no good vvorkes Which God forbid the vessel of election should thinke vvho in a certaine place after he had said * In Christ IESVS neither circumcision nor prepuce auaileth any vvhit he straight added but faith vvhich vvorketh by loue CHAP. IIII. That Abraham vvas not iustified by his ovvne povver but by Gods grace in vvhom he beleeued 6 vvhich is a vvay for the sinner also to come to iustice 9 And that seing he vvas not as then circumcised not only the circumcised lovv but also the vncircumcised Gentil may by beleeuing the Christian faith come to iustice as Abraham did 〈◊〉 specially considering also that Abraham vvas promised to be Father of the vvhole vvorld and not only of the Ievves to vvhom onely the Lavv vvas giuen and that not to fulfil the promise but for an other cause verse 1 VVHAT shal vve say then that ″ Abraham did finde our father according to the flesh ✠verse 2 For if Abraham vvere iustified ″ by vvorkes he hath glorie but not vvith God ✠verse 3 For vvhat saieth the Scripture Abraham beleeued God and it vvas reputed him to iustice ✠verse 4 But ″ to him that vvorketh the revvard is not imputed according to grace but according to dette ✠verse 5 But ″ to him that vvorketh not yet beleeueth in him that iustifieth the impious his faith is reputed to iustice according to the purpose of the grace of God ✠verse 6 ″ As Dauid also termeth the blessednes of a man to vvhom God reputeth iustice vvithout vvorkes ✠verse 7 Blessed are they vvhose iniquities be forgiuen and vvhose sinnes be ″ couered ✠verse 8 Blessed is the man to vvhom our Lord hath not imputed sinne ✠verse 9 This blessednes then doth it abide in the circumcision or in the prepuce also For vve say that vnto Abraham faith vvas reputed to iustice ✠verse 10 Hovv vvas it reputed in circumcision or in prepuce Not in circumcision but in prepuce ✠verse 11 And * he receiued the signe of circumcision ″ a seale of the iustice of faith that is in prepuce that he might be the father of al that beleeue by the prepuce that vnto them also it may be reputed to iustice ✠verse 12 and might be father of circumcision not to them only that are of the circumcision but to them also that folovv the steppes of the faith that is in the prepuce of our father Abraham ✠verse 13 For not by the Lavv vvas the promisse to Abraham or to his seede that he should be heire of the vvorld but by the iustice of faith ✠verse 14 For if they that are of the Lavv be heires faith is made voide the promisse is abolished ✠verse 15 For the Lavv vvorketh vvrath For vvhere is no lavv neither is there preuarication ✠verse 16 Therfore of faith that according to grace the promisse may be firme to al the seede not to that only vvhich is of the Lavv but to that also vvhich is of the faith of Abraham vvho is the father of vs al as it is vvritten ✠verse 17 For a
the one no lesse then the other guilty of damnation for original sinne vvhich vvas alike in them both And therfore vvhere iustly he might haue reprobated both he saued of mercie one Vvhich one therfore being as il and as void of good as the other must hold of Gods eternal purpose mercie and election that he vvas preferred before his brother vvhich vvas elder then him self and no vvorse them him self And his brother Esau on the other side hath no cause to complaine for that God neither did nor suffered any thing to be done towards him that his sinne did not deserue for although God elect eternally giue his first grace vvithout al merites yet he doth not reprobate or hate any man but for sinne or the foresight thereof 14. Is there iniquitieâ— Vpon the former discourse that of tvvo persons equal God calleth the one to mercie and leaueth the other in his sinne one might inferre that God vvere vniust and an accepter of persons To vvhich the Apostle ansvvereth that God vvere not iust nor indifferent in deede so to vse the matter vvhere grace or saluation vvere due As if tvvo men being Christened both beleeue vvel liue vvel if God should giue heauen to the one should damne the other then were he vniust partial forgetful of his promisse but respecting or taking tvvo who both be vvorthy of damnation as al are before they be first called to mercie then the matter standeth on mere mercie and of the giuers vvil and liberalitie in vvhich case partialitie hath no place As for example 1 Tvvo malefactors ' being condemned both for one crime the Prince pardoneth the one and letteth the lavv procede on the other 2 The theefe that is pardoned can not attribute his escape to his ovvne deseruings but to the Princes mercie 3 The theefe that is executed can not chalenge the Prince that he vvas not pardoned also but must acknowledge that he hath his deseruing 4 The standers by must not say that he vvas executed because the Prince vvould not pardon him for that vvas not the cause but his offense 5 If they ask further vvhy the Prince pardoned not both or executed not both the ansvver it that as mercie is a goodly vertue so iustice is necessarie and commendable 6 But if it be further demaunded vvhy Iohn rather then Thomas vvas executed or Thomas rather then Iohn pardoned ansvver that the parties being othervvise equal it hangeth merely and vvholy vpon the Princes vvil and pleasure 1 So likevvise God seing al mankind and euery one of the same in a general condemnation and masse of sinne in and by Adam deliuereth some and not othersome 2 Al that be deliuered out of that coÌ„mon damnation be deliuered by grace and pardon through the meanes and merits of Christ 3 Such as be left in the common case of damnation can not complaine because they haue their deseruing for sinne 4 Vve may not say that such be damned because God did not pardon them but because they had siaue and therfore deserued it 5 That some should be damned and not al pardoned and other some pardoned rather then al condemned is agreable to Gods iustice mercie both vvhich vertues in Gods prouidence tovvards vs are recommended 6 That Saul should be rather pardoned them Calphas I meane vvhere tvvo be equally euil and vnderseruing that is onely Gods holy wil and appointment by vvhich many an vnworthy man getteth pardon but no good or iust or innocent person is euer damned In al this mercie of God tovvards some and iustice tovvards other some both the pardoned vvorkes by their ovvne free vvil and thereby deserue their saluation and the other no lesse by their ovvne free vvil vvithout al necessitie vvorke vvickednes them selues and only of them selues procure their ovvne damnation Therfore no man may vvithout blasphemie say or can truely say that he hath nothing to doe tovvards his owne saluation but vvil liue and thinketh he may liue vvithout care or cogitation of his end the one vvay or the other saying If I be appointed to be saued be it so if I be one designed to damnation I can not helpe the matter come vvhat come may Al these speaches and cogitations are sinful come of the enemie and be rather signes of reprobation then of election Therfore the good man must vvithout searche of Gods secretes vvorke his ovvne saluation and as S. Peter saith make his election sure by good vvorkes vvith continual hope of Gods mercie being assured that if he beleeue vvel and doe vvel he shal haue vvel for example if a husband man should say If God vvil I shal haue corne ynough if not I can not make it and so neglect to till his ground he may be sure that he shal haue none because he wrought not for it An other man vseth his diligence in tilling and ploughing and committeth the rest to God he findeth the fruite of his labours 16. Not of the vviller If our election calling or first comming to God lay vvholy or principally vpon our ovvne vvil or vvorkes or if our vvilling or endeuouring to be good vvould serue vvithout the helpe and grace of God as the Pelagians taught then our election vvere vvholy in our selues vvhich the Apostle denieth and then might Pharao and other indurate persons vvhom God hath permitted to be obstinate to shevv his povver and iust iudgement vpon them be conuerted vvhen them selues lift vvithout Gods helpe and assistance vvhereas vve see the contrarie in al such obstinate offenders vvhom God for punishment of former sinnes visiteth not vvith his grace that by no threates miracles nor persuation they can be conuerted Vvherevpon vve may not vvith Heretikes inferre that man hath not free vvil or that our vvill vvorketh nothing in our conuersion or comming to God but this onely that our vvilling or vvorking of any good to our saluation commeth of Gods special motion grace and assistance and that it is the secondary cause not the principall 17. To this purpose haue I raised He doth not say that he hath of purpose raised or set him vp to sinne or that he vvas the cause of the same in Pharao or that he intended his damnation directly or absolutely or any othervvise but in respect of his demerits but rather as the Apostle saith straight after in this chapter of such hardened obstinate offenders that he vvith long patience toleration expected his conuersion and as S. Chrysostome interpreteth this vvord Excitaui preserued him aliue to repent vvhom he might lustly haue condemned before In the 9 of Exodus vvhence this allegation is vve reade Posuiâ—e I haue put or set thee vp as here I haue raised thee that is to say I haue purposely aduanced thee to be so great a king and chosen thee out to be a notorious example both of the obdurate obstinacie that is in such vvho I haue for so great sinne forsaken and
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
Irenaeus li. 3. c. 2. 3. 4. tried truth from falsehod and condemned old Heretikes prouing Marcion Valentine Cerdon Menander and such like false Apostles because they came in with their nouelties long after the Church was settled in former truth Sixthly This curse or execration pronounced by the Apostle toucheth not onely the Galatians or those of the Apostles time that preached othervvise then they did but it perteineth to al times preachers and teachers vnto the worldes end and it concerneth then as Vincentius Lirinensis saith that preach a new faith or change that old faith which they receiued in the vnitie of of the Catholike Church To preach any thing to Christian Catholike men saith he besides that vvhich they haue receiued neuer vvas it lavvful neuer is it nor neuer shal it be lavvful to say anathema to such it hath been and is and shal be alvvaies behooful So S. Augustine by this place holdeth al accursed that draw a Christian man from the societie of the whole Church to make the seueral part of any one sect that call to the hidden conuenticles of Heretikes from the open and knovven Church of Christ that allure to the priuate from the common finally al that draw with chatting curiositie the children of the Catholike Church by teaching any thing besides that they found in the church ep 48. Psal 103. Con. 2. mentioning also that a Donatist feined an Angel to haue admonished him to call his frende out of the Communion of the Catholike Church into his sect and he saith that if it had been an Angel in deede yet should he not haue heard him Lastly S. Hierom vseth this place wherein the Apostle giueth the curse or anáthema to al false teachers not once but tvvise to proue that the zeale of Catholike men ought to be so great tovvard al Heretikes and their doctrines that they should giue them the anáthema though they vvere neuer so deere vnto them In which case saith this holy Doctor I would not spare mine ovvne parents Ad Pammach c. 3. cont Io. Hieros 18. To see Peter In what estimation S. Peter was with this Apostle it appeareth seing for respect and honour of his person and of duety as Tertullian de praescript saith notvvithstanding his great affaires Ecclesiasticall he vvent so farre to see him not in vulgar maner but as S. Chrysostom noteth the Greeke word to import to behold him as men behold a thing or person of name excellencie and maiestie for vvhich cause and to fill him self with the perfect vew of his behauiour he abode with him fiftene daies See S. Hierom ep 10◠ad Paulinum to ◠who maketh also a mysterie of the number of daies that he taried with S. Peter See S. Ambrose in Comment huius loci and S. Chrysostome vpon this place and ho. 87 in Ioan. CHAP. II. He telleth furth the storie begonne in the last chapter and hovv he reprehended Peter 15 and then specially vrgeth the ensample of the Christian Ievves vvho sought vnto Christ for iustification and that by vvarrant also of their Lavv it self as also because othervvise Christs death had been needles verse 1 THEN after fourtene yeres I vvent vp againe to Hierusalem vvith Barnabas taking Titus also vvith me ✠verse 2 And I vvent vp according to reuelation and ″ cōferred with them the Gospel which I preach among the Gentiles but apart with thē that seemed to be something lest perhaps ″ in vaine I should runne or had runne ✠verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised ✠verse 4 but because of the false brethren craftely brought in vvhich craftely came in to espie our libertie that vve haue in Christ IESVS that they might bring vs into seruitude ✠verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you ✠verse 6 But of them that seemed to be something vvhat they vvere sometime it is nothing to me * God accepteth not the person of man for to me they that seemed to be something ″ added nothing ✠verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as ″ to Peter of the circumcision ✠verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils ✠verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers ″ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision ✠verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe ✠verse 11 And vvhen Cephas vvas come to Antioche ″ I resisted him in face because he vvas ″ reprehensible ✠verse 12 For before that certaine came from Iames he did eate vvith the Gentiles but vvhen they vvere come he vvithdrevv and separated him self fearing them that vvere of the circumcision ✠verse 13 And to his simulation cōsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation ✠verse 14 But vvhen I savv that they vvalked not rightly to the veritie of the Gospel I said to Cephas before them al If thou being a Ievve liuest Gentile-like not Iudaically hovv doest thou compel the Gentils to Iudaize ✠verse 15 Vve are by nature Ievves and not of the Gentils sinners ✠verse 16 But knovving that * man is not iustified by the vvorkes of the Lavv but by the faith of IESVS Christ we also beleeue in Christ IESVS that we may be iustified by the faith of Christ and not by the vvorkes of the Lavv for the vvhich cause by the workes of the Law no flesh shal be iustified ✠verse 17 But if seeking to be iustified in Christ our selues also be found sinners is Christ then a minister of sinne God forbid ✠verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour ✠verse 19 For I by the Lavv am dead to the Law that I may liue to God vvith Christ I am nailed to the crosse ✠verse 20 And I liue novv not I but Christ liueth in me And that that I liue novv in the flesh I liue in the faith of the sonne of God who loued me deliuered him self for me ✠verse 21 I cast not avvay the grace of God For if iustice be by the Lavv then Christ died in vaine ANNOTATIONS CHAP. II. ◠Conferred vvith them Though S. Paul vvere taught his Gospel of God and not of man and had an extraordinarie calling by Christ him self yet by reuelation he vvas sent to Hierusalem to conferre the said Gospel which he preached vvith his elders the ordinarie Apostles and Rulers of the Church to put both
as the Anabaptistes argue falsely against Gentlemen and the Caluinistes applie it peruersely against the vacant life of the Clergie specially of Monkes and other Religious men But it is a natural admonitioÌ„ onely giuen to such as had not vvherevvith to liue of their ovvne or any right or good cause vvhy to chalenge their finding of others and to such as vnder the colour of Christian libertie did passe their time idly curiously vnprofitably and scandalously refusing to do such vvorkes as vvere agreable to their former calling and bringing vp Such as these vvere not tolerable specially there and then vvhen the Apostle and others that might lavvfully haue liued of the altar and their preaching yet to disburden their hearers and for the better aduancement of the Gospel vvrought for their liuing * protesting neuertheles continually that they might haue done othervvise as vvel as S. Peter and the rest did vvho vvrought not but vvere found othervvise iustly and lavvfully as al sortes of the Clergie preaching or seruing the Church and the alter be and ought to be by the lavv of God and nature Vvhose spiritual labours far passe al bodily trauailes where the dueties and functions of that vocation be done accordingly as S. Augustine affirmeth of his ovvne extraordinarie paines incident to the Ecclesiastical affaires and regiment in steede of vvhich if the vse of the Church and his infirmitie vvould haue permitted it he vvisheth he might haue laboured vvith his handes some houres of the day as some of the Clergie did euer voluntarily occupie them selues in teaching vvriting grauing painting planting sovving embrodering or such like seemely and innocent labours See S. Hierom ep 114 seu praef in Iob. and in vit Hilario And Monkes for the most part in the primitiue Church fevv of them being Priests and many taken from seruile vvorkes and handicraftes yea often times professed of bondmen made free by their maisters to enter into religioÌ„ vvere appointed by their Superiors to vvorke certaine houres of the day to supply the lackes of their Monasteries as yet the Religious do vvomen specially in many places vvhich standeth vvell vvith their profession And S. Augustine vvriteth a vvhole booke de opera Monachorum to 3. against the errour of certaine disordered Monkes that abused these vvordes Nolite esse soliciti he not careful c. and Respicite vâ—latilia cali behold the foules of the aire c. to proue that they should not labour at al but pray only and commit their finding to God not only so excusing their idlenes but preferring them selues in holines aboue other their fellowes that did worke and erroneously expounding the said Scriptures for their defence as they did other Scriptures to proue they should not be shauen after the maner of Monkes Vvhich letting their heads to grow he much blameth also in them See li. 2. Retract c. 21. â— op Monach. c. 31. and S. Hieromes ep 48. c. 3. of Nonnes cutting their heare Vvhere by the vvay you see that the Religious vvere shauen euen in S. Augustines time vvho reprocheth them for their heare calling them Crinitos Hearelings as the Heretikes novv contrarievvise deride them by the vvord Rasos Shauelings So that there is a great difference betvvene the auncient Fathers and the nevv Protestant And as for hand labours as S. Augustine in the booke alleaged would not haue Religious folke to refuse them vvhere necessitie bodily strength and the order of the Church or Monasterie permit or require them so he expresly vvriteth that al can not nor are not bound to vvorke and that vvho so euer preacheth or ministreth the Sacraments to the people or serueth the altar as al Religious men commonly now do may chalenge their liuing of them vvhom they serue and are not bound to vvorke * no nor such neither as haue been brought vp before in state of Gentlemen and haue giuen avvay their lands or goods and made them selues poore for Christes sake Vvhich is to be noted because the Heretikes affirme the said Scripture and S. Augustine to condemne al such for idle persons 14. Obey not Our Pastors must be obied and not onely secular Princes and such as vvill not be obedient to their spiritual gouernours the Apostle as S. Augustine saith giueth order and commaundement that they be corrected by correption or admonition By degradation excommunication and other lavvful kindes of punishments Cont. Donatist post collat c. 4. 20. Read also this holy fathers answer to such as said Let our Prelates commaund vs onely vvhat vve ought to do and pray for vs that vve may do it but let them not correct vs. Vvhere he proueth that Prelates must not onely commaund and pray but punish also if that be not done vvhich is commaunded Li. de correp grat c. 3. 14. Note him Disobedient person to be excommunicated and the excommunicated to be separated from the companie of other Christians and the faithful not to keepe any companie or haue conuersation vvith excommunicated person neither to be partaker vvith them in the fault for vvhich they are excommunicated nor in any other act of religion or office of life except cases or mere necessitie and other prescribed and permitted by the law al this is here insinuated and that al the Churches censures be grounded in Scriptures and the examples of the Apostles THE ARGVMENT OF THE FIRST EPISTLE OF S. PAVL TO TIMOTHEE AFTER the Epistles to the Churches novv folovv his Epistles to particular person as to Timothee to Titus vvho vvere Bishops and to Philémon Of Timothee vve reade Act. 16. hovv S. Paul in his visitation tooke him in his traine at Lystra circumciding him before because of the Ievves he vvas then a Disciple that is to say a Christian man Aftervvard the Apostle gaue him holy Orders and consecrated him Bishop as he testifieth in both these Epistles vnto him 1. Tim. 4. v. 14. and 2. Tim. 1. v. 6. He vvriteth therfore vnto him as to a Bishop and him self expresseth the scope of his first Epistle saying These things I vvrite to thee that thou maiest knovv hovv thou oughtest to conuerse in the House of God vvhich is the Church And so he instructeth him and in him al Bishops hovv to gouerne both himself others and touching himself to be an example a spectacle to al sortes in al vertue as touching others to prohibit al such as goe about to preach othervvise then the Catholike Church hath receiued and to inculcate to the people the Catholike faith to preach vnto yong and old men and vvomen to seruants to the riche to euery sort conueniently Vvith vvhat circumspection to giue orders to vvhat persons for vvhom to pray vvhom to admit to the vovv of vvidovvhod c. This Epistle vvas vvritten as it seemeth after his first emprisonmeÌ„t in Rome vvhen he vvas dismissed and set at libertie and therevpon it is that he might say here I hope
to come to thee quickly to vvit vnto Ephesus vvhere he had desired him to remaine although in his voiage to Hierusalem before his being at Rome he said at Milétum to the Clergie of Ephesus vpoÌ„ probable feare And now behold I knovv that you shal no more see my â—ace Vvhere it vvas vvritten it is vncertaine though it be commonly said at Laodicia Vvhich seemeth not because it is like he vvas neuer there as may be gathered by the Epistle to the Colossians vvritten at Rome in his last trouble vvhen he vvas put to death THE FIRST EPISTLE OF PAVL TO TIMOTHEE CHAP. I. He recommendeth vnto him to inhibite certaine Ievves vvho iangled of the Lavv as though it vvere contrarie to his preaching 11 Against vvhom he auoucheth his ministerie though he acknovvledge his vnvvorthines verse 1 PAVL an Apostle of IESVS Christ according to the commaundement of God our sauiour and of Christ IESVS our hope ✠verse 2 to Timothee his beloued sonne in the faith Grace mercie and peace from God the father and from Christ IESVS our Lord. ✠verse 3 As I desired thee to remaine at Ephesus vvhen I vvent into Macedonia that thou shouldest denounce to certaine ″ not to teache othervvise ✠verse 4 nor to attend ″ to fables and genealogies hauing no ende vvhich minister ″ questions rather then the edifying of God vvhich is in faith ✠verse 5 But ″ the ende of the precept is charitie from a pure hart and a good conscience and a faith not feined ✠verse 6 From the vvhich things certaine straying are turned into vaine talke ✠verse 7 ″ desirous to be doctors of the Lavv not vnderstanding neither vvhat things they speake nor of vvhat they affirme ✠verse 8 But vve know that * the Lavv is good if a man vse it lavvfully ✠verse 9 knovving this that ″ the Lavv is not made to the iust man but to the vniust and disobedient to the impious and sinners to the vvicked and contaminate to killers of fathers and killers of mothers to murderers ✠verse 10 to fornicatours to lyers vvith maÌ„kinde to man-stealers to liers to periured persons and vvhat other thing soeuer is contrarie to sound doctrine ✠verse 11 vvhich is according to the Gospel of the glorie of the blessed God vvhich is committed to me ✠verse 12 I giue him thankes vvhich hath strengthened me Christ IESVS our Lord because he hath esteemed me faithful putting me in the ministerie ✠verse 13 vvho before vvas blasphemous and a persecutor contumelious but I obteined the mercie of God because I did it being ignorant in incredulitie ✠verse 14 And the grace of our Lord ouer-abounded vvith faith and loue vvhich is in Christ IESVS ✠verse 15 A faithful saying vvorthie of al acceptatioÌ„ that Christ IESVS came into this vvorld * to saue sinners of vvhom I am the cheefe ✠verse 16 But therfore haue I obtained mercie that in me first of al Christ IESVS might shevv al patience to the information of them that shal beleeue on him vnto life euerlasting ✠verse 17 And to the king of the vvorldes immortal inuisible onely God honour glorie for euer and euer Amen ✠verse 18 This precept I commend to thee ô Timothee according to the prophecies going before on thee that thou warre in them a good vvarfare ✠verse 19 hauing faith and a good conscience vvhich certaine repelling haue made shipvvracke about the faith ✠verse 20 Of vvhom is Hymenaeus Alexander vvhom I haue ″ deliuered to Satan that they may learne not to blaspheme ANNOTATIONS CHAP. I. 3. Not to teach othervvise The proper marke of Heretikes false preachers is to teach othervvise or contrarie to that vvhich they found taught and beleeued generally in the vnitie of the Catholike Church before their time al doctrine that is odde singular new differing from that vvhich vvas fâ—rst planted by the Apostles and desceÌ„ded downe from them to al nations and ages folowing vvithout contradiction being assuredly erroneous The Greeke vvord vvhich the Apostle here vseth expresseth this point so effectually that in one compound terme he giueth vs to vvit that an Heretike is nothing els but an after-teacher or teacher-otherwise vvhich euen it self alone is the easiest rule euen for the simple to discerne a false Prophet or preacher by specially vvhen an heresie first beginneth Luther found al Nations Christian at rest and peace in one vniforme faith and al preachers of one voice and doctrine touching the B. Sacrament and other Articles so that vvhat so euer he taught against that vvhich he found preached and beleeued must needes be an other doctrine a later doctrine an after-teaching or teaching othervvise and therfore consequently must needes be false And by this admonitioÌ„ of S. Paul al Bishops are vvarned to take heede of such and specially to prouide that no such odde teachers arise in their dioceses 4. To fables He speaketh specially of the Iewes after-doctrines and humane constitutions repugnant to the lawes of God vvhereof Christ giueth warning Mt. 23 and in other places vvhich are conteined in their Cabala and Talmud generally of al heretical doctrines vvhich in deede how so euer the simple people be beguiled by theÌ„ are nothing but fabulous inuentions as vve may see in the Valentinians Manichees and oâ—hers of old by the brethren of loue Puritans Anabaptistes and Caluinistes of our time For which cause Theodorete entitleth his booke against Heretikes Hereticarum fabularum Of Heretical fables 4. Questions Let our louing brethren consider vvhether these contentious and curious questionings and disputes in religion vvhich these vnhappie heresies haue in gendered haue brought forth any increase of good life any deuotion or edification of faith and religion in our daies and then shal they easily iudge of the truth of these new opinions and the end that wil folovv of these innouations In truth al the world now seeth they edifie to Atheisme and no othervvise 5. The end Charitie Here againe it appeareth that Charitie is the cheese of al vertues and the end consummation and perfection of al the law and precepts and yet the Aduersaries are so fond as to preferre faith before it yea to exclude it from our iustification Such obstinacie there is in them that haue once in pride stubbernes forsaken the euident truth Charitie doubtles which is here commended is iustice it self and the very formal cause of our iustification as the vvorkes proceding thereof be the vvorkes of iustice Charitas incheata saith S. Augustine inchoata iustitia Charitas prouecta prouecta iustitia Charitas magna magna iustitia Charitas perfecta perfecta iustitia est Charitie novv beginning is iustice beginning Charitie grovven or increased is iustice grovven or increased great Charitis is great iustice perfect Charitie is perfect iustice Li. de nat grat c. 70. 7. Desirous to be Doctors It is the
mans perdition but hath prouided a general medicine redemption to saue al from perishing that vvil accept it or that haue it applied vnto them by his Sacraments and other meanes by him ordained and so vvould haue al saued by his conditional vvil and ordinance that is if men vvil them selues by accepting doing or hauing done vnto them al things requisite by Gods lavv for God vseth not his absolute vvil or povver tovvardes alâ—â—â— this case But he that list see the manifold senses al good and true that these vvordes may beare let him see S. Augustine Ad articul sibi false impos resp â— to 7. Eâ—ch c. 103. Ep. 107. De cor grat c. 15. and S. 〈◊〉 li. 2. de orthod fide â— 29. 5 One mediator The Protestants are to peuish and pitifully blind that charge the Catholike Church Catholikes vvith making moe Mediators then one vvhich is Christ our Sauiour in that they desire the Saincts to pray for them or to be their patrones and intercessors before God Vve tel them therfore that they vnderstand not vvhat it is to be a Mediator in this sense that S. Paul taketh the vvord and in vvhich it is properly and onely attributed to Christ For to be thus a Mediator is by nature to be truely both God and man to be that one eternal Priest and Redeemer vvhich by his sacrifice and death vpon the Crosse hath reconciled vs to God and paied his bloud as a full and sufficient raunsom for al our sinnes him self vvithout neede of any redemption neuer subiect to possibilitie of sinning againe to be the singular Aduocar and Patrone of mankind that by him self alone and by his ovvne merites procureth al grace mercie to mankind in the sight of his â—ather none making any intercession for him nor geuing any grace or force to his praiers but he to al none asking or obtaining either grace in this life or glorie in the next but by him In this sort then as S. Augustine truely saith Cont. ep Parm. li. 2. c. 8. neither Peter nor Paul no nor our B. Lady nor any creature vvhatsoeuer can be our Mediator The aduersaries thinke to basely of Christes mediation if they imagine this to be his onely prerogatiue to pray for vs or that vve make the saincts our Mediators in that sort as Christis vvhen vve desire them to pray for vs. vvhich is so far inferior to the singular mediation of him that no Catholike euer can or dare thinke or speake so basely vnto him as to desire him to pray for vs but vve say Lord haue mercie vpoÌ„ vs Christ haue mercie vpon vs not Christ pray for vs as vve say to our Ladie and the rest Therfore to inuocate Saincts in that sort as the Catholike Church doth can not make them our Mediators as Christ is vvhom vve must not inuocate in that sort And as vvel make vve the faithful yet liuing our Mediators by the Aduersaries arguments vvhen vve desire their praiers as the departed Saincts But novv touching the vvord Mediator though in that singular sense proper to our Sauiour it agreeth to no mere creature in heauen or earth yet taken in more large and common sort by the vse of Scriptures doctors and vulgar speach not onely the Saincts but good men liuing that pray for vs and help vs in the vvay of saluation may and are rightly called Mediators As S. Cyril li. 22 Thesaur c. 10 proueth that Moyses according to the Scriptures and Ieremie and the Apostles and others be Mediators Read his ovvne wordes for they plainely refute al the Aduersaries cauillations in this case And if the name of * fauiour and redeemer be in the Scriptures giuen to men vvithout derogation to him that is in a more excellent and incomparable maner the onely Sauiour of the vvorld vvhat can they say vvhy there may not be many Mediators in an inferior degree to the only and singular Mediator S. Bernard saith Opus est mediatore ad Mediatorem Christum nec alter nobis vtilior quam Maria. that is We haue neede of a mediator to Christ the Mediator and there is none more for our profite then our Ladie Bernard Ser. qui incipit Signum magnum apparuit c. post Ser. 5 de Assumpt S. Basil also in the same sense vvriting to Iulian the Apostata desireth the mediation of our Ladie of the Apostles Prophets and Martyrs for procuring of Gods mercie and remission of his sinnes His vvordes are cited in Conc. Nic. 2. act 4. pag. 110 111. Thus did and thus beleeued al the holy fathers most agreably to the Scriptures and thus must al the children of the Church do be the Aduersaries neuer so importunate and vvilfully blinde in these matters 12. I permit not In times of licentiousnes libertie and heresie vvomen are much giuen to reading disputing chatting and langling of the holy Scriptures yea and to teach also if they might be permitted but S. Paul vtterly forbideeth it and the Greeke Doctors vpon this place note that the vvoman taught but once that vvas vvhen after her reasoning vvith Satan she persuaded her husband to transgression and so she vndid al mankind And in the Ecclesiastical vvriters vve find that vvomen haue been great promoters of euery sort of heresie vvhereof see a notable discourse in S. Hierom ep ad Ctâ—siph cont Pelag. c. 2. vvhich they vvould not haue done if they had according to the Apostles rule folovved pietie and good vvorkes and liued in silence and subiection to their husbands CHAP. III. Of vvhat qualitie they must be vvhom he ordaineth Bishops â— and Deacons 14 and the cause of his vvriting to be the excellencie of the Catholike Church and of Christ vvho is the obiect of our religion verse 1 A Faithful saying If a man desire a Bishops office he desireth ″ a good worke ✠verse 2 * It behoueth therfore ″ a Bishop to be irreprehensible the husband ″ of one vvife sobre vvise comely chast a man of hospitalitie a teacher ✠verse 3 not giuen to vvine no fighter but modest no quareler not couetous ✠verse 4 vvel ruling his ovvne house hauing his children subiect vvith al chastitie ✠verse 5 But if a man knovv not to rule his ovvne house hovv shal he haue care of the Church of God ✠verse 6 ″ Not a neophyte lest puffed into pride he fall into the iudgment of the Deuil ✠verse 7 And he must haue also good testimonie of them that are vvithout that he fall not into reproch and the snare of the Deuil ✠verse 8 Deacons in like maner chast not double tonged not giuen to much vvine not folovvers of filthie lucre ✠verse 9 hauing the mysterie of faith in a pure coÌ„science ✠verse 10 And let these also be proued first so let them minister hauing no crime ✠verse 11 The vvomen in like maner
before as this Titus vvas by S. Paul And here it seemeth that he did not onely consecrate them vvhom the people had elected before but him self also made choise of the persons no mention being here made of any other election popular Vvhich though it vvere long vsed in the primitiue Church yet for diuers causes and specially for continual tumultes partialities and disorders vvhich S. Augustine much complaineth of in his time vvas iustly taken avvay and other better meanes of their designement appointed See Conc. Laodic cap. 12. 13. S. August de adult coniug li. 2. â— 20. Ep. 110. and Possid in vita Aug. â— â— And that the ordering of Priests or imposition of hands to that purpose belongeth onely to Bishops and to no inferior Priests or other persons it is plaine by the Apostolike practise set dovvne in the Scriptures namely in the Actes and in the Epistles to Timothee and Titus And S. Hierom vvho seemeth sometimes to say that in the primitiue Church there vvas no great difference betvvixt a Bishop and Priest yet he euer excepteth giuing holy Orders vvhich preeminence he attributeth to Bishops onely ep 85. as he doth also Confirming the Baptized by giuing them the holy Ghost through imposition of hand and holy Chrisme Dial. cont Lucifer c. 4. Note also that Aërius vvas of old condemned of heresie for holding that there vvas no difference betvvixt a Priest and a Bishop Epiph. har 75. August har 53. Note lastly the fraudulent translation of the Heretikes alvvaies turning for Priests vvhich here is euident to be a calling of Order and office elders saying That thou ordaine Elders vvhich in our vulgar tonge signifieth the age and not the Office properly and al this for hatred of Priests 6. Of one vvife To that vvhich is said vpon the like vvordes 1 Tim. 3 adde this testimonie of S. Epiphanius li. 3. 〈◊〉 2. cont hareseâ— in fine Holy Priesthod saith he for the most part procedeth of Virgins and if not of virgins yet of them that liue a sole or single life but and if the single and sole persons suffice not to the Ministerie of such as conteine from their vviues or after once marying remaine vvidovves For him that hath him maried tvvise it is not lavvful to take to Priesthod c. If you list to see the causes vvhy bigamie is forbidden them that are to be Priests and continencie required of the Clergie see the same author li. 2. to 1. hares 59. S. Ambrose li. 1. Offic. c. 50. and vpon 1 Tim. 3. S. Augustine de bâ—no Coniugal c. 18. S. Hierom ep 50 c. 5 ad Pammachium and against Iouinian li. 1 c. 19. S. Lâ—o â—p 87. and other auncient authors And if the studious reader peruse al antiquitie he shal finde al notable Bishops and Priests of Gods Church to haue been single or continent from their vviues if any vvere maried before they came to the Clergie So vvas S. Paul and exhorteth al men to the like 1 Cor. 7 7. So vvere al the Apostles after they folovved Christ at S. Hierom vvitnesseth affirming that our Lord loued Iohn specially for his virginitie Apol. ad Pammach c. 8. li. 1 cont Iouin c. 14. S. Ignatius â—p â— ad Philadelph saith of the said Iohn and of Timothee Titus Euodius Clement that they liued and died in chastitie reckening vp of the old-Testament diuers notable personages that did the same as Elias Iesus Naue othervvise called Iosue Melchlsedec Elisaeus Hiereâ—â—â—e Iohn Baptist No man is ignorant that al the notable fathers of the Greeke and Latin Church liued chast Athanasius Basil Nazianzene Chrysostom Cyprian Hilarie vvho entered into holy Orders after his vviues death Ambrose Hierom Augustine Leo Gregorie the great Certaine other notable fathers had once vviues but no holy men euer vsed them much lesse maried after they vvere in holy Orders A maruelous thing that so many heretofore should haue the gift of chastitie then and novv so fevv if the Protestants say true that skarse one among them in our age of al their sectes euen of their principal Superintendents hath had it CHAP. II. Vvhat to preach both to old and yong not onely vvith vvord but vvith example also and to seruants 11 For there are of al sortes in the Church and they must be instructed accordingly verse 1 BVT doe thou speake the things that become sound doctrine ✠verse 2 Old men that they be sober chast vvise souÌ„d in the faith in loue in patience ✠verse 3 Old women in like maner in holy attire not il speakers not giuen to much wine teaching vvel ✠verse 4 that they may teach the yong women vvisedom to loue their husbands to loue their children ✠verse 5 vvise chast sober hauing a care of the house geÌ„tle subiect to their husbandes that the vvord of God be not blasphemed ✠verse 6 Yong men in like maner exhort that they be sober ✠verse 7 In al things shevv thy self an example of good vvorkes in doctrine in integritie in grauitie ✠verse 8 the vvord sound irreprehensible that he vvhich is on the coÌ„trarie part may be afraid hauing no euil to say of vs. ✠verse 9 * Seruants to be subiect to their maisters in al things pleasing not gainsaying ✠verse 10 not defrauding but in al things shevving good faith that they may adorne the doctrine of our Sauiour God in al things ✠verse 11 For the grace of God our Sauiour hath appeared to al men ✠verse 12 instructing vs that denying impietie worldly desires vve liue soberly and iustly and godly in this vvorld ✠verse 13 expecting the blessed hope and aduent of the glorie of the great God and our Sauiour IESVS Christ ✠verse 14 vvho gaue him self for vs that he might redeeme vs from al iniquitie and might cleanse to him self a people acceptable a pursuer of good vvorkes ✠verse 15 These things speake and exhort ⊢ and rebuke vvith al authoritie Let no man contemne thee CHAP. III. To teach them obedience vnto Princes and meekenes tovvardes al men considering that vve also vvere as they til God of his goodnes brought vs to Baptisme 8 To teach good vvorkes 9 and to auoid vaine questionâ— 10 and obstinate Heretikes verse 1 ADMONISH them to be subiect to Princes and Potestates to obey at a vvord to be ready to euery good vvorke ✠verse 2 to blaspheme no maÌ„ not to be litigious but modest shevving al mildenes tovvard al men ✠verse 3 for we also vvere sometime vnvvise incredulous erring seruing diuerse desires voluptuousnesses liuing in malice enuie odible hating one an other ✠verse 4 But vvhen the benignitie and kindnes tovvard man of our Sauiour God appeared ✠verse 5 * not by the vvorkes of iustice vvhich vve did but according to his mercie he hath saued vs by the lauer of regeneratioÌ„ and renouation of the
Law But if thou iudge the Lavv thou art not a doer of the Lavv but a iudge ✠verse 12 For there is one lavv-maker and iudge that can destroy and deliuer ✠verse 13 But thou * vvhat art thou that iudgest thy neighbour Behold novv you that say To day or to morovv vve vvil goe into that citie and there certes vvil spend a yere and vvil traficke and make our gaine ✠verse 14 vvho are ignorāt vvhat shal be on the morovv For vvhat is your life It is a vapour appearing for a litle vvhile and aftervvard it shal vanish avvay ✠verse 15 for that you should say If our Lord vvil and If vve shal liue vve vvil doe this or that ✠verse 16 But novv you reioyce in your arrogancies Al such reioycing is vvicked ✠verse 17 To one therfore knovving to doe good and not doing it to him it is sinne ANNOTATION CHAP. IIII. 8. Purifie your hartes Man vve see here maketh him self cleane and purgeth his owne hart Vvhich derogateth nothing to the grace of God being the principal cause of the same Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes or to other secundarie helpes and causes CHAP. V. By the damnatiō to come vpon the vnmerciful riche he exhorteth the persecuted to patience and by their ovvne revvard and by examples 12 Not to svveare at all 〈◊〉 〈◊〉 talke talke ◠In affliction to pray in prosperitie to sing in sicknes to call for the Priests and that they pray ouer them and anoile them vvith oile and 〈◊〉 〈◊〉 the sicke persons confesse their sinnes 19 Finally hovv meritorious it is to conuert the erring vnto the Catholike faith or the sinner to amendment of life verse 1 GOE to novv ye riche men vveepe hovvling in your miseries vvhich shal come to you ✠verse 2 Your riches are corrupt and your garmentes are eaten of mothes ✠verse 3 Your gold and siluer is rusted and their iust shal be for a testimonie to you and shal eate your flesh as fire You haue stored to your selues vvrath in the last daies ✠verse 4 Behold ″ the hire of the vvorkemen that haue reaped your fields vvhich is defrauded of you crieth and their crie hath entred into the eares of the Lord of Sabboth ✠verse 5 You haue made merie vpon the earth and in riotousnes you haue nourished your hartes in the day of slaughter ✠verse 6 You haue presented and slaine the iust one and he resisted you not ✠verse 7 Be patient therfore brethren vntil the comming of our Lord. Behold the husband man expecteth the pretious fruite of the earth patiently bearing til he receiue the timely and the latevvard ✠verse 8 Be you also patient and confirme your hartes because the comming of our Lord vvil approche ' ✠verse 9 Grudge not brethren one against an other that you be not iudged Behold the iudge standeth before the gate ✠verse 10 Take an example brethren of labour and patience the prophetes vvhich spake in the name of our Lord. ✠verse 11 Behold vve accoūt them blessed that haue suffered The sufferance of Iob you haue heard and the end of our Lord you haue seen because our Lord is merciful and pitieful ✠verse 12 But before al things my brethren * ″ svveare not neither by heauen nor by earth nor other othe whatsoeuer But let your talke be yea yea no no that you fall not vnder iudgement ✠verse 13 Is any of you in heauinesse let him pray Is he of a cheereful hart let him sing ✠verse 14 Is any man sicke amōg you ″ let him bring in the priestes of the Churche and let them pray ouer him * ″ anoiling him vvith oile in the name of our Lord. ✠verse 15 and ″ the praier of faith ″ shal saue the sicke and our Lord ″ shal lift him vp and if he be in sinnes ″ they shal be remitted him ✠verse 16 ″ Confesse therfore your sinnes one to an other pray one for an other that you may be saued ⊢ for the continual praier of a iust man auaileth much ✠verse 17 * Elias vvas a man like vnto vs passible and vvith praier ″ he praied that it might not raine vpon the earth and it rained not for three yeres and sixe monethes ✠verse 18 And * he praied againe and the heauen gaue raine and the earth yelded her fruite ✠verse 19 My brethren if any of you shal erre from the truth a man conuert him ✠verse 20 he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay ″ shal saue his soule from death and couereth a multitude of sinnes ⊢ ANNOTATIONS CHAP. V. 4. The hire To vvithhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done is a great iniquitie and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand as vve see here They be called in the Catechisme Sinnes crying to heauen The other foure be Murder Gen. 18 v. 20. Vsurie Exod. 22. v. 27. The sinne against nature Gen. 18. v. 20. The oppression and vexation of vvidovves pupilles strangers and such like Ib. Exod. 3. v. 9. 12. Svveare not He forbiddeth not al othes as the Anabaptists falsely say for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare and may lavvfully take an othe as also for the aduantaging of any necessarie truth vvhen time and place require but the custom of svvearing and al vaine light and vnnecessarie othes in our daily speache do displease God highly and are here forbidden by the Apostle as also by our Sauiour Mat. 5. 14. Let him bring in the Priests The Protestants for their special hatred of the holy order of Priesthod as els vvhere often so here they corrupt the text euidently translating Presbyteros elders As though the Apostle had meant men of age and not such as vvere by holy office Priests S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement better then any Protestant aliue taketh it plainely for Sacerdotes that is Priests li. 3 de Sacerdotio prope initium And if they confesse that it is a vvord of office vvith them also though they call them Elders and not Priests then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders If they say no as they must needes for Elders vvith their are not deputed specially to publike praying or administration of the Sacraments such as the Apostle here requireth to be sent for then they must needes graunt that their Elders ansvver not to the function of those vvhich in
in state of saluation and being chastised for their fault in the next life vvere deliuered by Christs descending thither and not they onely but al others in the like conditioÌ„ For the Apostle giueth these of Noes time but for an example 21. Of the like forme The vvater bearing vp the Arke from sinking and the persons in it from drowning vvas a figure of Baptisme that likewise saueth the vvorthie receiuers from euerlasting perishing As Nee saith S. Augustine vvith his vvas deliuered by the vvater and the vvood so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Li. 12. Cont. Faustum c. 14. Againe he saith that as the vvater saued none out of the Arke but vvas rather their destruction so the Sacrament of Baptisme receiued out of the Catholike Church at Heretikes or Schismatikes hands though it be the same vvater and Sacrament that the Catholike Church hath yet profiteth none to saluation but rather vvorketh their perdition Vvhich yet is not meant in case of extreme necessitie vvhen the partie should die vvithout the said Sacrament except he tooke it at an Heretikes or Schismatikes hand Neither is it meant in the case of infants to vvhom the Sacrament is cause of saluation they being in no fault for receiuing it at the hands of the vnfaithful though their parents and frendes that offer them vnto such to be baptized be in no small fault S. Hierom to Damasus Pope of Rome compareth that See to the Arke them that communicate vvith it to them that vvere saued in the Arke al other Schismatikes and Heretikes to the rest that vvere drowned 21. The examination of a good conscience The Apostle seemeth to allude here to the very forme of Catholike Baptisme conceining certaine interrogatories and solemne promises made of the articles of the Christian faith and of good life and of renouncing Satan and al his pompes and vvorkes vvhich no doubt hovvsoeuer the Caluinists esteeme of them are the very Apostolike ceremonies vsed in the ministration of this Sacrament See S. Denys in fine Ec. hierarchia S. Cyril li. 12 in 〈◊〉 c. 64. S. Augustine ep 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4. CHAP. IIII. That they arme them selues to sinne no more after Baptisme against the tentations of the Heathen considering that the general and novv approcheth 8 specially tovvard their euen-Christians to shevv their charitie hospitalitie and grace doing al to the glorie of God 1â— And as for being persecuted because they are Christians to reioyce considering the revvard that they shal haue vvith Christ and damnation that they avoid thereby verse 1 CHRIST therfore hauing suffered in the flesh be you also armed vvith the same cogitation because he that hath suffered in the flesh hath ceased from sinnes ✠verse 2 that novv not after the desires of men but according to the vvil of God he liue the rest of his time in the flesh ✠verse 3 For the time past sufficeth to accomplish the vvil of the Gentiles them that haue vvalked in riotousnes desires excesse of wine banketings porations and vnlavvful seruices of Idols ✠verse 4 Vvherein they maruel blaspheming you not concurring into the same confusion of riotousnes ✠verse 5 vvho shal render account to him vvhich is ready to iudge the liuing and the dead ✠verse 6 For for this cause also vvas it euangelized to the dead that they may be iudged in deede according to men in the flesh but may liue according to God in the Spirit ✠verse 7 And the end of al â—shal approche ' ✠Be vvise therfore and vvatch in praiers ✠verse 8 But before al things hauing mutual charitie coÌ„tinual among your selues because * â— charitie couereth the multitude of sinnes ✠verse 9 * Vsing hospitalitie one tovvard an other vvithout murmuring ✠verse 10 * Euery one as he hath receiued grace ministring the same one tovvard an other as good dispensers of the manifold grace of God ✠verse 11 If any man speake as the vvordes of God if any man minister as of the povver vvhich God administreth that in al things God may be honoured by IESVS Christ ⊢ to vvhom is glorie and empire for euer and euer Amen ✠verse 12 My deerest thinke it not strange in the feruour vvhich is to you for a teÌ„tation as though some nevv thing happened to you ✠verse 13 but communicating vvith the passions of Christ be glad that in the reuelation also of his glorie you may be glad reioycing ✠verse 14 * If you be reuiled in the name of Christ you shal be blessed because that vvhich is of the honour glorie and vertue of God and the Spirit vvhich is his shal rest vpon you ✠verse 15 But let none of you suffer as a murderer or a theefe or a railer or a coueter of other mens things ✠verse 16 But if as a Christian let him not be ashamed but let him glorifie God in this name ✠verse 17 for * the time is â— that iudgement begin of the house of God And if first of vs vvhat shal be the end of them that beleeue not the Gospel of God ✠verse 18 And * â— if the iust man shal scarse be saued where shal the impious and sinner appeare ✠verse 19 Therfore they also that suffer according to the vvil of God let them commend their soules to the faithful creator in good deedes ⊢ ANNOTATIONS CHAP. IIII. 9. Charitie couereth Faith onely cannot iustifie seeing that charitie also doth cause remission of sinnes And saying charitie he meaneth loue and charitable vvorkes tovvard our neighbours vnto vvhich vvorkes of mercie the Scriptures do specially attribute the force to extinguish al sinnes See S. Augustine c. 69 Eâ—chiridij and tract 1. in ep 1. Io. â— 1. and venerable Bede vpon this place And in the like sense the holy Scriptures commonly commend vnto vs almes and deedes of mercie for redemption of our sinnes Prouerb c. 10. Ecclesiastici 12. v. 2. Danielis â— 4. v. 24. 17. That iudgement begin In this time of the new Testament the faithful and al those that meane to liue godly specially of the Clergie must first and principally be subiect to Gods chastisement and temporal afflictions vvhich are here called iudgement Vvhich the Apostle recordeth for the comfort and confirmation of the Catholike Christians vvho vvere at the time of the vvriting hereof excedingly persecuted by the heathen Princes people 18. If the iust Not that a man dying iust and in the fauour of God can afterward be in doubt of his saluation or may be reiected of God but that the iust being both in this life subiect to assaults tentations troubles and dangers of falling from God and losing their state of iustice also oftentimes to make a straite count to
during al eternitie 31. That is in Babylon The Protestants shevv them selues here as in al places vvhere any controuersie is or that maketh against them to be most vnhonest and partial handlers of Gods vvord The auÌ„cient fathers namely S. Hierom in Catalogo de scriptoribus Ecclesiasticis verbo Marcus Eusebius li. 2 c. 14 hist Oecumenius vpon this place and many moe agree that Rome is meant by the vvord Babylon here also as in the 16 and 17 of the Apocalypse saying plainely that S. Peter vvrote this Epistle at Rome vvhich is called Babylon for the resemblance it had to Babylon that great citie in Chaldaea vvhere the Ievves vvere captiues for magnificence Monarchie resort and confusion of al peoples and tongues and for that it vvas before Christ and long after the seate of al Ethnike superstition idolatrie the slaughter house of the Apostles other Christian men the Heathen Emperours theÌ„ keeping their cheefe resideÌ„ce there See S. Leo Ser. 1. in Nati Petri Pauli This being most plaine and coÌ„sonant to that vvhich folovveth of S. Marke vvhom al the Ecclesiastical histories agree to haue been Peters scholer at Rome and that he there vvrote his Gospel yet our Aduersaries fearing hereby the sequele of Peters or the Popes supremacie at Rome deny that euer he vvas there or that this Epistle vvas vvritten there or that Babylon doth here signifie Rome but they say that Peter vvrote this Epistle at Babylon in haldaea though they neuer reade either in Scriptures or other holy or profane historie that this Apostle vvas euer in that tovvne but see their shameles partiality here Babylon say they is not taken for Rome because it vvould folovv that Peter vvas at Rome c. but in the Apocalypse vvhere al euil is spoken of Babylon there they vvill haue it signifie nothing els but Rome and the Romane Church also not as the fathers interprete it the temporal state of the Heathen Empire there So do they folovv in euery vvord no other thing but the aduantage of their ovvne heresie See the Annotation vpon the last of the Romans v. 16. and vpon the 17 of the Apocalypse v. 5. And as for their vvrangling vpon the supputation of the time of his going thither and the number of yeres that he vvas there the diuersitie that seemeth to be in the Ecclesiastical vvriters concerning the same read B. Fisher and other that substantially ansvver al such cauils And if such contentious reasoning might take place vve should hardly beleeue the principal things recorded either in Ecclesiastical histories or in the Scriptures them selues Concerning the time of Christs fleing into Aegypt of the comming of the Sages to adore him yea of the yeres of his age time of his death al auÌ„cient vvriters do not agree and concerning the day of his last supper and institution of the holy Sacrament there is diuersitie of opinions Shal vve therfore inferre that he neuer died and that the other things neuer vvere Can the Heretikes accord al the histories that seeme euen in holy Scripture to haue contradiction Can they tel vs certainely vvhen Dauid first came to Saul and the like doubt they vvhether the vvorld vvas euer created because the count of the yeres is diuers Do they not beleeue that Paradise euer vvas because no man knovveth vvhere it is and such other like things infinite to rehearse Vvhich vvhen they vvere done vvere plaine and knovven things in the vvorld and novv for vs to call them to an account after so many yeres ages and vvorldes is but sophistication and plaine infidelitie And this sect of the Protestants standing onely vpon destruction and negatiues dealing vvith our religion euen as Iulian Porphyrie and Lucian did it is an easie thing for them to bestovv their time in picking of quarels THE SECOND EPISTLE OF PETER THE APOSTLE CHAP. I. Hovv much God hath done for them making them Christians 5 and that they againe must doe their part not hauing onely faith but al other vertues also and good vvorkes that so they may haue the mâ—re assurance to enter into the kingdom of heauen 13 And that he is so careful to admonish them knovving that his death is as hand knovving also most certainely the â—â—â—ming of Christ by the vvitnes of the Father him self as also by the Prophets Concerning vvhom he vvarneth them that they folovv not priuate spirites but the holy Ghost speaking nevv in the Church verse 1 SIMON PETER seruant and Apostle of IESVS Christ to them that haue obtained equal faith vvith vs in the iustice of our God and Sauiour IESVS Christ ✠verse 2 Grace to you and peace be accomplished in the knovvledge of God and Christ IESVS our Lord ✠verse 3 as al things of his diuine povver vvhich pertaine to life and godlines are giuen vs by the knovvledge of him vvhich hath called vs by his ovvne propre glorie and vertue by vvhom he hath giuen vs most great and pretious promises that by these you may be made partakers of the diuine nature fleeing the corruption of that concupiscence vvhich is in the vvorld ✠verse 5 And you employing al care minister ye in your faith vertue and in vertue knovvledge ✠verse 6 and in knovvledge abstinence and in abstinence patience and in patience pietie ✠verse 7 and in pietie loue of the fraternitie and in the loue of the fraternitie charitie ✠verse 8 For if these things be present vvith you abound they shal make you not vacant nor vvithout fruite in the knovvledge of our Lord IESVS Christ ✠verse 9 For he that hath not these things ready is blinde and groping vvith his haÌ„d hauing forgotten the purging of his old sinnes ✠verse 10 Vvherfore brethren labour the more that â— by good vvorkes you may make sure your vocation and election for doing these things you shal not sinne at any time ✠verse 11 For so there shal be ministred to you aboundantly an entrance into the euerlasting kingdom of our Lord and Sauiour IESVS Christ ✠verse 12 For the vvhich cause I wil begin to admonish you alvvaies of these things and you in deede knovving being confirmed in the present truth ✠verse 13 But I thinke it meete as long as I am in this tabernacle to stirre you vp by admonition ✠verse 14 being certaine that the laying avvay of my tabernacle is at hand according as our Lord IESVS Christ also signified to me ✠verse 15 And I vvil doe my diligence you to haue often â— after my decease also that you may keepe a memorie of these things ✠verse 16 For not hauing folovved vnlearned fables haue vve made the povver and â—presence ' of our Lord IESVS Christ knovven to you but made beholders of his greatenesse ✠verse 17 For * he receiuing from God his father honour and glorie this maner of voice comming dovvne to him from the magnifical glorie This is
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his cōmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giuē vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him ✠verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that whē he shal appeare we shal be like to him because vve shal see him as he is ✠verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy ✠verse 4 Euery one that committeth sinne committeth also iniquitie and ◠sinne is iniquitie ✠verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none ✠verse 6 Euery one that abideth in him ◠sinneth not and euery one that sinneth hath not seen him nor knovven him ✠verse 7 Litle children let no mā seduce you ◠He that doeth iustice is iust euen as he also is iust ✠verse 8 * He that committeth sinne is of the deuil because the deuil ◠sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil ✠verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God ✠verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother ✠verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other ✠verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust ✠verse 13 Maruel not brethren if the vvorld hate you ✠verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death ✠verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self ✠verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⊢ ✠verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him ✠verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⊢ ✠verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes ✠verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges ✠verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God ✠verse 22 and * vvhatsoeuer vve shal aske ◠vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him ✠verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen cōmaundement vnto vs. ✠verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. d◠Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
is here cōmended in them thirdly vvisedom diligence in trial of false Apostles and preachers comming in sheepe-skinnes vvhere is signified the vvatchful prouidence that ought to be in them that Heretikes enter not into their flockes 5. Vvil moue Note that the cause vvhy God taketh the truth from certaine countries and remoueth their Bishops or Churches into captiuitie or desolation is the sinne of the Prelates and people And that is the cause no doubt that Christ hath taken avvay our golden candlesticke that is our Church in England God graunt vs to remember our fall to doe penance and the former vvorkes of charitie vvhich our first Bishops and Church vvere notable and renovvmed for 6. Because thou hatest Vve see here that of al things Christian people specially Bishops should haue great zeale against Heretikes and hate them that is their vvicked doctrine and conditions euen as God hateth them for vvhich onely zeale our Lord saith here that he beareth vvith some Churches and Prelates and saueth them from perishing 6. Of the Nicolaites Heretikes haue their callings of certaine persons as is noted at large Act. 11 26. These had their name of Nicolas one of the 7 first Deacons that vvere chosen Act. 6. Vvho is thought to haue taught communitie of vvomen or vviues and that it vvas lavvful to eate of meates offered to idols Vvhich later point is such a thing as if one should hold it lavvful to receiue the bread or vvine of the nevv Communion vvhich is a kinde of Idolothytae that is idolatrous meates for though such creatures be good by creation yet they be made execrable by profane blessings of Heretikes or Idolaters And concerning the name of Nicolaites giuen here by our Lord him self to those Heretikes it is a very paterne and marke vnto the faithful for euer vvhat kinde of men they should be that should be called after the like sort Arians Macedonians Nestorians Lutherans Zuinglians c. See S. Hierom cont Lucifer in fine 14. To cast a scandal Iosephus vvriteth that vvhen Balaam could not curse Gods people nor othervvise anoy them he taught Balaca vvay hovv to ouerthrovv them to vvit by presenting vnto them their Heathen vvomen very beautiful and delicate dishes of meate offered to Bel-phego◠that so being tempted they might fall to heathenish maners and displease God To vvhich craftie counsel of Balaam the Apostle resembleth Heretikes fraude vvho by offering of libertie of meate vvomen Church goodes breache of vovves and such other licentious allurements cause many moe to fall then by their preaching 20. The vvoman Iezabel He vvarneth Bishops to be zelous and stout against false Prophets and Heretikes of vvhat sort soeuer by alluding couertly to the example of holy Elias that in zeale killed 450 false prophets of Iezabel and spared not Achab nor Iezabel them selues but told them to their faces that they troubled Israel that is the faithful people of God And vvhether there vvere any such great vvoman then a furtherer and promotour of the Nicolaites vvhom the Prophete should here meane it is hard to say 21. She vvil not repent See free vvil here most plainely and that God is not the proper cause of obduration or impenitence but man him self onely Our Lord giueth sinners so long life specially to expect their amendment but Iezabel to vvhom the Apostle here alludeth vvould neuer repent 22. They that cōmit aduoutrie vvith her Such as communicate vvith Heretikes shal be damned alas vvith them for not onely such as vvere in their hartes of Iezabels religion or invvardly beleeued in Baal but such as externally for feare vvorshipped him vvhich the Scriptures call bovving of their knees to Baal are culpable as novv many bovv their knees to the Communion that bovv not their hartes 26. I vvil giue him povver Obserue that not onely Angels haue povver and regiment ouer Countries vnder God but novv for the honour of Christ humane nature and for his ministerie in the vvorld the Saincts deceased also being in heauen haue gouernement ouer men and Prouinces and therfore haue to doe vvith our affaires in the vvorld Vvhich is against the Heretikes of these daies that to take avvay our praiers to Saincts vvould spoile them of many soueraine dignities vvherein the Scriptures make them equal vvith Angels CHAP. III. He is commaunded to vvrite to the Churches of Sardis Philadelphia and Laodicia recalling them that erre to penance by threatening but praising the rest and promising revvard to him that ouercommeth 15 detesting also the cold indifferent Christian 20 He saith that God knocketh at the doore of mens hartes by offering his grace for to enter in to him that vvil open vnto him by consent of free vvil verse 1 ANd to the Angel of the Church of Sardis write Thus saith he that hath the seuē Spirites of God and the seuen starres I know thy vvorkes that thou hast the name that thou liuest and thou art dead ✠verse 2 Be vigilant and confirme the rest of the things vvhich vvere to die For I finde not thy vvorkes ful before my God ✠verse 3 Haue in minde therfore in vvhat maner thou hast receiued and heard and keepe and doe penance If therfore thou vvatch not * I vvil come to thee as a theefe thou shalt not knovv vvhat houre I vvil come to thee ✠verse 4 But thou hast a fevv names in Sardis vvhich haue not defiled their garments and they shal vvalke vvith me in vvhites because they are vvorthy ✠verse 5 ″ He that shal ouercome shal thus be vested in vvhite garmentes and I vvil not put his name out of the booke of life and I vvil confesse his name before my father and before his Angels ✠verse 6 He that hath an eare let him heare vvhat the Spirit saieth to the Churches ✠verse 7 And to the Angel of the Church of Philadelphia vvrite Thus saith the Holy one and the True one he that hath the * key of Dauid he that openeth and no man shutteth shutteth and no man openeth ✠verse 8 I know thy vvorkes Behold I haue giuen before thee a doore opened vvhich no man can shut because thou hast a litle povver and hast kept my vvord and hast not denied my name ✠verse 9 Behold I vvil giue of the synagogue of Satan vvhich say they be Ievves and are not but doe lie Behold I vvil make them come and ″ adore before thy feete and they shal knovv that I haue loued thee ✠verse 10 because thou hast kept the vvord of my patience and I vvil keepe thee from the houre of tentation vvhich shal come vpon the vvhole vvorld to tempt the inhabitants on the earth ✠verse 11 Behold I come quickely hold that vvhich thou hast ″ that no man take thy crovvne ✠verse 12 He that shal ouercome I vvil make him a piller in the temple of my God and he
and in others that are partakers of the merite as of a sacrifice vvhich name it hath by a Metaphore Col. 4 14 ` â—vvil deliuer 2 Timo. 1 16. c This Linus vvas coadiutor with vnder â— Peter so counted secoÌ„d in the number of Popes The Apostle prophecied of our nevv delicate preachers Esa 30. v. 10. Vvorkes meritorious How heauen is due both of iustice and mercie It is not of vs but of Gods grace that vvorkes be meritorious Mat. 20. To such good vvorkes heaueÌ„ is due to say the contrarie is to derogate from Gods grace In Ps 100 2 Corinth 8. 2. Tim. 1 9. 1. Tim. 3 2. Epimenides ⸬ He speaketh not of the Churches abstaining from meates some times vvhich is not for any vncleannes in the creatures but for chastening their bodies but he meaneth the Ievvish superstition vvho novv being Christians vvould not cease to put difference of cleane and vncleane according to their old lavv See S. Augustine Cont. Faust li. 31. c. 4. Rom. 14 20. Priests must be consecrated by Bishops only The popular election of the Cleargie taken avvay The preemineÌ„ce of a Bishop aboue a Priest To put no differeÌ„ce betvvene them is Aërius heresie Heret translation Bigami excluded from holy Orders and the causes thereof The notable men of both TestameÌ„ts that liued coÌ„tineÌ„tly from vviues Only the Protestants complaine that they haue not the gift of chastitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicos Eph. 6 5. Col. 3 22. 1. Pet. 2 18. The Epistle at the first Masse on Christmas day and vpon the Circumcision of our Lord. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Bishops must be stout and coÌ„maund in Gods cause and the people must in no vvise disobey or contemne them b The Epistle at the 2 Masse on Christmas day and in the Votiue Masse of our B. Lady betvvene Christmas and Candlemas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1 9. ⸬ As before in the Sacrament of holy Orders 1. Tim. 4. and 2 Tim. 1 so here it is plaine that Baptisme giueth grace that by it as by an instrumental cause we be saued 1 Tim. 4. 2. Tim. 2 23. ⸬ These admonitions or correptions must be giuen to such as erre by our Spiritual Gouernours and Pastors to vvhom if they yeld not Christian men must auoid them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesse Vvho is proprely an Heretike vvho is not Description or markes hovv to knovv an Heretike vit Aug. c. 1â— The former markes agree to the Protestants Their bookes seruice preaching must be auoided Ep. 52. nu 7. The Church seeketh the amendement of the most obstinate Heretikes Heretikes cut them selues froÌ„ the Church ⸬ Faith and charitie commeÌ„ded alwais together both necessarie to make a complete ChristiaÌ„ man and to iustification saluation ⸬ The dueties of charitie and mercie done to Christes prisoners are exceding acceptable to God and al good men Col. 4 9. ⸬ Al Spiritual men ought to be exceding propense and ready to procure mens pardon and recoÌ„ciliation to al penitents ⸬ The great debt duetie that vve owe to such as be our spiritual parents in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and beleefe in Saincts 2. Tim. 1. 1. Tim. 2. 1. Pet. 1. * Yet vvas Christ head of the Gentils also So likevvise his vicar S. Peter notwithstaÌ„diÌ„g his more peculiar Apostleship ouer the Iewes Rom. 5. Heb. 1â— Heretical corruption * In the English Bible of the yerâ— 2579. The Epistle to the Hebrues is S. Paules The Epistle at the third masse on Christmas day Sap. 7 26. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellencie of Christ aboue Angels Ps 2 7. 2. reg 7 14. Ps 96 8. Ps 103 4. Ps 44 7. Ps 101 26. Ps 109 1 1. Cor. 15 25. ⸬ The holy Angels saith S. Augustine to the societie of vvhom vve aspire in this our peregrination as they haue eternitie to continue so also facilitie to knovv and felicitie to rest for they do helpe vs vvithout al difficultie because vvith their spiritual motions pure and free they labour or trauel not De Ciuis li. 11. c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament a figure and yet the true body The adoratioÌ„ of Christ in the B. Sacrament c As that vvhich runneth out of a broken vessel or that ruÌ„neth by is lost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 16 20. Ps 8 5. 1 Cor. 15 Eph. 1. Pâ—ilip 2 8. ⸬ This proueth against the Caluinists that Christ by his PassioÌ„ merited his owne glorification which they would not for shame deny of Christ but that they are at a point to deny al meritorious workes yea eueÌ„ in Christ also and therfore they translate also this senteÌ„ce heretically by transposing the wordes In the Bible printed the yere 1579. Ps 21 23 Ps 17 3. Es 8 18. Ose 13 14. 1 Cor. 15 54. c The dignitie of man in that Christ tooke our nature vnto his person in Deitie and not the nature of Angels The excellencie of Christ aboue Moyses Nu. 12 7 Ps 94 8 ⸬ Faith is the ground worke of our creatioÌ„ in Christ which if we hold not fast al the building is lost Nu. 14 37. 21 23. Ps 94 11 ⸬ If the Apostle had not euideÌ„tly here shewed that the Sabboths rest was a figure of the eternal repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or hovv can our Aduersaries now reprehend the like applicatioÌ„ manifoldly vsed in al holy auncient writers to the like end Gen. 2 2. Heb. 3 7. c So Iosue is called in Greeke ⸬ Whatsoeuer God threateneth by his vvord concerning the punishment of sinne and incredulitie shal be executed be the offense neuer so secrete deepe or hidden in our harts because Gods speach passeth easily and searcheth throughly euery part power and facultie of mans soul The Epistle in a Masse for the election of the Pope Scripture abused against inuocation of Saincts The Epistle for a Bishop that is a Confessor and for S. Thomas of Canterburie 2 Par. 26 18. 1 Par. 23 13. Ps 2 7. Ps 109 4. The descriptioÌ„ of a Priest and his office 3 Reg. 13. 2 Par. 26. 1 Reg. 13. The Princes temporal authoritie how far it extendeth There is a peculiar order calling of Priests of the new Testament Priests and sacrifice necessarie in the new Testament nothing derogatorie to Christs priesthod or sacrifice The difference and excellencie of Christs Priesthod Al true priests and preachers must be lawfully called thereto The dignitie function of Priesthod is not to be vsurped Christ both Priest king but his Priesthod more excellent of the two Psal 2. 109. Christ a Priest as he is man not as he is God 〈◊〉 pag. 89. The sacrifice on the Crosse vvas the principal acte of Christs priesthod Luc. 23. 46. Priests praiers more effectual Christs Priestly actions Notorious Heretical