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
in Christmas vnto Septuagesme The Epistle vpoÌ„ Christmas eue Act. 13. 2. â— Faith must not be subiect to sense reason arguing or vnderstaÌ„ding but must coÌ„maund be obeied in humilitie and simplicitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ S. Augustine vseth this place and the like agaiÌ„st Heretikes vvhich vvould dravv the common Catholike faith of al natioÌ„s to some certaine countries or corners of the world Aug. ep 161. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He praieth without intermission that omitteth no day certaine times of praier Aug. here 's 57. ⸬ The Romanes vvere conuerted and taught by S. Peter before therefore he vseth that speach to confirme them in their saith Author Com. apud Hierony Theodoret in 16. Rom. Chrys ⸬ He meaneth not Gods owne iustice in him self but that iustice vvhervvith God endueth man vvhen he iustifieth him Aug. de Sp. lit c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iustice Abac. 2 4. c Lo these and the like are the Images or Idolâ— so often condeÌ„ned in the scriptures and not the holy Images of Christ and his Saincts ⸬ Eph. 4 19. he saith They haue deliuered or giuen vp them selues to al vncleannesse By vvhich coÌ„fereÌ„ce of scripturâ— vve learne that them selues are the cause of their ovvne sinne and damnation God of his iustice permitting leauing them to their ovvne vvil and so giuing them vp into passions c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolical salutation or blessing Epiph. hâ—res 6â— The same vsed of Heretikes The Romane faith highly coÌ„mended Luc. 22. It can not false not be corrupted Proâ—â— li. 2. Com. in ep ad Gal. The Romane statioÌ„s a token of greater faith and deuotion The Catholike and Romane faith al one Hovv God is serued in spirit Praies for conuersion of soules The Gospel is not only the written word Mat. 28. The Apostles vvriting and preaching vvhether more necessarie and hovv The Catholike or Christian â—aith with good vvorkes iustifieth vvithout this faith no vvorkes whatsoeuer Not only faith God is not the author of sinne God punisheth sinne by permitting men to fall further and further Sinnes mortal and venial Good men also according to the merits of their good vvil shal haue their reward Aug. â—p 4â— Ps 61 13 c That is the Gentile Deu. 10 17. Act. 10. 34. Mt. 7 21 Ia. 1 22 ⸬ It is a shameful and damnable thing for preachers teachers or other guides of mens life to commit the same things them selues which they reproue in other Es 52 5. Ez. 36 20. c It is a great sinne that by the iâ— life of the faithful our Lordes name should be il spoken of amoÌ„g the misbeleuers many vvithdravven from the true religioÌ„ thereby ⸬ Prepuce is the foreskinne not circumcised therfore signifieth the Gentiles or the state and conditioÌ„ of the Gentiles as circumcisioÌ„ the Ievves and their state Iudging other men Gods long suffering is for our repentance Good vvorkes meritoriouâ— Li. de grat lib. arb c. 8. Aug. de Sp. lit c. 16. to 3. The first iustification vvithout vvorkes the second by vvorkes S. Paul speaketh of the first specially S. Iames of the second Against imputatiue iustice True inherent iustice more for Gods glorie for the commendation of Christs merites True iustice both in Ievv and Gentile is by keeping the Lavv. The letter and the spirit The carnal and spiritual Ievve de sp lit to 3. Io. 3 33. ⸬ â—od only by nature is true al mere men by nature may lie deceiue and be deceiued yet God by his grace spirit may and doth preserue the Apostles and principal Gouerners of his people the Church and Councels in al truth though they vvere and are mere men Ps 115 11. Ps 50 6. Ps 13 1. 52 3. Ps 5 11. Ps 139 4 c Aspidum A kinde of litle serpents Ps 9 7. Es 19 7. Pro. 1 16 Ps 35 2. Gal. 2 16. c To beleeue in him here compriseth not only the act of faith but of hope charitie as the Apostle explicateth him self Galat. 5 6. ⸬ No man atteineth his first iustification by the merites either of his faith or workes but merely by Christes grace and mercie though his faith workes procedâ—g of grace be dispositioÌ„s preparations therevnto ` propitiatour 2. â—et 3. S. Paules speaches mistaken of the vvicked Ro. 5 2â— Ro. 3 4. The sense of the places that sound as if God caused sinne Iob. 1. Hovv it is said none iust * Luc. 1â— No vvorkes auaile vvithout faith and grace The Heretikes phantastical or imputatiue iustice De pâ—â—mer li. 1 â— 9. 10. True inhaerent iustice Vvhat vvorkes are excluded from iustification de grat lib. arb c. 7. Gal. 1. Gen. 5 6. Gal. 3 6. Ia. 2 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31 1. ⸬ The vvord Reputed doth not diminish the truth of the iustice as though it vvere reputed for iustice being not iustice in deede but signifieth that as it vvas in it self so God esteemed reputed it as the same greeke vvord must needes be taken v. 4. next going before 1 Cor. 4 â— and els where c Our Sacraments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended vvhereas circuÌ„cisioÌ„ vvas but a signe or marke of the same Gen. 17 10. Gen. 17 4. ` he beleeued Gen. 15 5. Abrahams Workes before faith Iustice before men and iustice before God Not vvorkes but mere grace is cause of our first iustificatioÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation Vvhat is Sinnes couered or not imputed Io. 1 29 2 Cor. 6 11. Apoc. 1 5. The SacrameÌ„ts are not mere markes but causes of iustification By vvhat faith vve are iustified Luc. 1 45. The Epistle on Imber Saturday in vvhitsonweeke And for many Martyrs ⸬ Christian meÌ„ do not vaunt theÌ„ selues of the certaiÌ„tie of their saluatioÌ„ but glorie in the hope thereof onely vvhich hope is here insinuated to be giuen in our iustificatioÌ„ is aftervvard to be coÌ„firmed by probation in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Heretikes falsely translate of no strength to take avvay al free vvil No. Test. 15â—0 ` sinner ⸬ Here vve may see against the Heretikes that they vvhich be borne of Christ and iustified by him be made constituted iust in deede not by imputation only as al that be borne of Adam be vniust and sinners in truth not by imputation Against the Heretikes special faith and securitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IustificatioÌ„ attributed much to faith as to the fâ—ndation Our hope is strengthened by vvel doing Charitie is a qualitie in vs. Conc. Tri. sess sâ— decr de peâ— orig Al by Adam borne in original sinne Christ only not conceiued in sinne and as it is thought our B. Lady The Lavv did not cause more sinne though that vvere the sequele
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
vvhich is giuen vs. ⊢ ✠verse 6 For vvhy did Christ vvhen vve as yet vvere vveake according to the time die for the impious ✠verse 7 For scarse for a iust man doth any die for perhaps for a good man durst some man die ✠verse 8 But God commendeth his charitie in vs because vvhen as yet vve vvere sinners Christ died for vs. ✠verse 9 Much more therfore now being iustified in his bloud shal vve be saued from vvrath by him ✠verse 10 For if vvhen vve vvere enemies vve vvere recoÌ„ciled to God by the death of his Sonne much more being reconciled shal vve be saued in the life of him ✠verse 11 And not only this but also vve glorie in God through our Lord IESVS Christ by vvhom novv vve haue receiued reconciliation ✠verse 12 Therfore as ″ by one man sinne entred into this vvorld and by sinne death and so vnto al men death did passe in vvhich al sinned ✠verse 13 For euen vnto the Lavv sinne vvas in the world but sinne was not imputed when the law was not ✠verse 14 But death reigned from Adam ″ vnto Moyses euen on them also that sinned not after the similitude of the preuarication of Adam vvho is a figure of him to come ✠verse 15 But not as the offence so also the gift for if by the offence of one many died much more the grace of God and the gift in the grace of one man IESVS Christ hath abounded vpon many ✠verse 16 And not as by one sinne ' so also the gift for iudgemeÌ„t in deede is of one to condemnatioÌ„ but grace is of many offences to iustificatioÌ„ ✠verse 17 For if in the offeÌ„ce of one death reigned by one much more they that receiue the aboundance of grace and of donation of iustice shal reigne in life by one IESVS Christ ✠verse 18 Therfore as by the offence of one vnto al men to condemnation so also by the iustice of one vnto al men to iustification of life ✠verse 19 For as by the disobedience of one man many vvere made sinners so also by the obedience of one many shal be made iust ✠verse 20 But the Lavv entred in that sinne might abound And vvhere sinne abounded grace did more abound ✠verse 21 that as sinne reigned to death so also grace may reigne by iustice to life euerlasting through IESVS Christ our Lord. ANNOTATIONS CHAP. V. 1. Let vs haue Vvhether vve read Let vs haue peace as diuerse also of the Greeke Doctors Chrysost Orig. Theodor. Oâ—â—um Theophyl doe or We haue peace it maketh nothing for the vaine securitie and infallible certaintie vvhich our Aduersaries say euery man ought to haue vpon his presumed iustification by faith that him self is in Gods fauour and sure to be saued peace tovvards God being here nothing els but the sincere rest tranquillitie and comfort of minde and conscience vpon the hope he hath that he is reconciled to God Sure it is that the Catholike faith by vvhich and none other men be iustified neither teacheth nor breedeth any such securitie of saluation And therfore they haue made to them selues an other faith vvhich they call Fiduciaâ— quite vvithout the compasse of the Creede and Scriptures 2. Accesse through faith Iustification implieth al grace and vertues receiued by Christes merites but the entrance and accesse to this grace and happy state is by faith because faith is the ground and first foundation to build on and port to enter into the rest Vvhich is the cause that out lustification is attributed to faith namely in this Epistle though faith it self be of grace also 4. Probation hope This refelleth the errour also of the Protestants that vvould haue our hope to hold only on Gods promises and not a vvhit on our doings Vvhere vve see that it standeth and is strengthened also vpon patience and constancie and good probation and trial of our selues in aduersities and that so grounded vpon Gods promises and our ovvne doing it neuer confoundeth 5. Charitie is povvred Charitie also is giuen vs in our first iustification and not only imputed vnto vs but in deede invvardly povvred into our hartes by the Holy Ghost vvho vvith and in his giftes grace is bestovved vpon vs. for this Charitie of God is not that vvhich is in God but that vvhich he giueth vs as S. Augustine expoundeth it li. de Sp. lit c. 32. Vvho referreth this place also to the grace of God giuen in the Sacrament of Confirmation de bapt cont Donat. li. â— c. 16. 12. By one man sinne entred By this place specially the Church of God defendeth and proueth against the old Heretikes the Pelagians that denied children to haue any original sinne or to be baptized for the remission thereof that in and by Adam al be conceiued borne and constituted sinners Which no lesse maketh against the Caluinists also that affirme ChristiaÌ„ mens children to be holy from their mothers vvombe And the same reason vvhich S. Augustine deduceth li. â— c. â— 9. de pec meritis out of this text to proue against the said Pelagians that the Apostle meaneth not of the general imitation of Adam in actual sinnes serueth against Erasmus and others inclining rather to that nevv exposition then to the Churches and fathers graue iudgement herein Cone Mileuitanum c. 2. 14. vnto Moyses Euen in the time of the Lavv of nature vvhen men knevv not sinne and therfore it could not by mans iudgement be imputed and in the time of Moyses Lavv vvhen the commaundement taught them to knovv it but gaue them no strength nor grace to auoid it sinne did reigne and therevpon death and damnation euen til Moyses inclusiuè that is to say euen til the end of his Lavv. And that not in them onely vvhich actually sinned as Adam did but in infants vvhich neuer did actually offend but onely vvere borne and conceiued in sinne that is to say hauing their natures defiled destitute of iustice and auerted from God in Adam and by their descent from him Christ onely excepted being conceiued vvithout mans seede and his mother for his honour and by his special protection as many godly deuouâ— men iudge preserued from the same 20. That sinne might abound That here hath not the signification of causalitie as though the Lavv vvere giuen for that cause to make sinne abound but it noteth the sequele because that folovved thereof and so it came to passe that by the prohibition of sinne sinne increased by occasion vvhereof the force of Christes grace is more amply and aboundantly bestovved in the nevv Testament CHAP. VI. He exhorteth vs novv after Baptisme to liue no more in sinne but to vvalke in good vvorkes because there vve died to the one and rose againe to the other 14 grace also giuing vs sufficient strength 16 and vvere made free to the one and seruants to the other 21
that perish is folishnes but to them that are saued that is to vs it is the povver of God ✠verse 19 For it is vvritten I vvil destroy the vvisedom of the vvise and the prudence of the prudent I vvil reiecte ✠verse 20 Vvhere is the vvise vvhere is the Scribe vvhere is the disputer of this vvorld Hath not God made the vvisedom of this vvorld folish ✠verse 21 For because in the vvisedom of God the vvorld did not by vvisedom knovv God it pleased God by the folishnes of the preaching to saue them that beleeue ✠verse 22 For both the Ievves aske signes and the Greekes seeke vvisedom ✠verse 23 but vve preach Christ crucified to the Ievves certes a scandal and to the Gentiles folishnes ✠verse 24 but to the called Ievves Greekes Christ the povver of God and the vvisedom of God ✠verse 25 For that vvhich is the folish of God is vviser then men and that vvhich is the infirme of God is stronger then men ✠verse 26 For see your vocation brethren that not many vvise according to the flesh not many mightie not many noble ✠verse 27 but the folish things of the vvorld hath God chosen that he may confound the vvise and the vveake things of the vvorld hath God chosen that he may confound the strong ✠verse 28 and the base things of the vvorld and the contemptible hath God chosen and those things vvhich are not that he might destroy those things vvhich are ✠verse 29 that no flesh may glorie in his sight ✠verse 30 And of him you are in Christ IESVS â— vvho is made vnto vs vvisedom from God iustice sanctificatioÌ„ and redemption ✠verse 31 that as it is vvritten He that doth glorie may glorie in our Lord. ⊢ ANNOTATIONS CHAP. I. 5. In al knovvledge Obserue that the Apostles neuer vvrote their letters but to such as vvere conuerted to Christes faith before for men can not lightly learne the Christian religion by reading Scriptures but by hearing and by the presence of their teachers which may instruct them at large and particularly of euery Article as clerely breefely by letters they could not doe Neither doth novv any man learne his faith first but by hearing of his parents and Maisters for if vve should vvhen vve come to yeres of discretion â—e set to picke our faith out of the Scriptures there vvould be a madde vvorke and many faithes among vs. 30. Who is made He meaneth not as our Aduersaries captiously take it that vve haue no iustice sapience nor sanctity of our ovvne other then Christes imputed to vs but the sense is that he is made the author giuer and meritorious cause of al these vertues in vs for so the Apostle interpreteth him self plainely in the 6 Chapter folovving vvhen he vvriteth thus You be vvashed you be iustified you be sanctified in the name of our Lord IESVS CHRIST and in the Spirit of our God CHAP. II. That his ovvne preaching among them vvas in humble maner in the sight of man 3 Hovvbeit it is most profound vvisedom as they should and vvould perceiue if they vvere not carnal vvhich is taught in the Church of Christ verse 1 AND I brethren vvhen I came to you I came not in loftinesse of speache or of vvisedom preaching to you the testimonie of Christ ✠verse 2 For I iudged not my self to knovv any thing among you but IESVS Christ and him crucified ✠verse 3 And * I vvas vvith you in infirmitie and feare and much trembling ✠verse 4 and my speache and my preaching vvas not in the persuasible vvordes of humane vvisedom but in shevving of spirit and povver ✠verse 5 that your faith might not be in the vvisedom of men but in the povver of God But vve speake vvisedom among the perfect ✠verse 6 but the vvisedom not of this vvorld neither of the princes of this vvorld that come to naught ✠verse 7 but vve speake the vvisedom of God in a mysterie which is hid vvhich God did predestinate before the worlds vnto our glorie ✠verse 8 which none of the princes of this vvoâ—ld did knovv for if they had knovven they vvould neuer haue crucified the Lord of glorie ✠verse 9 But as it is vvritten That vvhich eie hath not seen nor eare hath heard neither hath it ascended into the hart of maÌ„ vvhat things God hath prepared for them that loue him ✠verse 10 but to vs God hath reuealed by his Spirit For the Spirit searcheth al things yea the profoundities of God ✠verse 11 For vvhat man knovveth the things of a man but â— the spiâ—it of a man that is in him so the things also that are of God no man knovveth but the spirit of God ✠verse 12 And vve haue receiued not the spirit of this vvorld but the spirit that is of God â— that vve may knovv the things that of God are giuen to vs. ✠verse 13 vvhich also vve speake not in learned vvordes of humane vvisedom but in the doctrine of the Spirit comparing spiritual things to the spiritual ✠verse 14 But â— the sensual man perceiueth not those things that are of the spirit of God for it is folishnes to him and he can not vnderstand because he is spiritually examined ✠verse 15 But the spiritual man iudgeth al things and him self is iudged of no man ✠verse 16 For * vvho hath knovven the sense of our Lord that may instructe him But vve haue the sense of Christ ANNOTATIONS CHAP. II. 11. But the spirit of man One man can not knovv an others cogitations naturally but God giueth to Prophets and other euen in this vvorld oftentimes by extraordinary grace to knovv mens secretes As he did to S. Peter to knovv the fraude of Ananias and Sapphira and to Eliseus his seruants bribery in his absence and vvhat vvas done in the king of Syria his chamber and as he giueth to al Angels and Saincts so far as is conuenient to our necessities and their heauenly glorie to vnderstand not onely our vocal praiers but our invvard repentance and desires 12. That vve may knovv The Protestants that chalenge a particular spirit reuealing to eche one his ovvne predestination iustification and saluation vvould dravv this text to that purpose Vvhich importeth nothing els as is plaine by the Apostles discourse but that the holy Ghost hath giuen to the Apostles by them to other Christian men to knovv Gods ineffable gifts bestovved vpon the beleeuers in this time of grace that is Christes Incarnation Passion presence in the Sacrament the incomprehensible ioyes of heauen vvhich Pagans Ievves and Heretikes deride 14. The sensual man The sensual man is he specially that measureth these heauenly mysteries by natural reason humane prudence external sense and vvorldly affection as the Ievv Pagane and Heretike doe and sometime both here and els vvhere the
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
vve haue time let vs vvorke good to al but ″ especially to the domesticals of the faith ⊢ ✠verse 11 See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand ✠verse 12 Vvhosoeuer vvil please in the flesh they force you to be circumcised only that they may not suffer the persecution of the crosse of Christ ✠verse 13 For neither they that are circumcised do keepe the Lavv but they vvil haue you to be circumcised that they may glorie in your flesh ✠verse 14 But God forbid that I should glorie sauing in the crosse of our Lord IESVS Christ by vvhom the vvorld is crucified to me and I to the vvorld ✠verse 15 For in Christ IESVS neither circumcision auaileth ought nor prepuce but ″ a nevv creature ✠verse 16 And vvhosoeuer shal folovv this rule peace vpō them and mercie and vpon the Israël of God ✠verse 17 From hencefurth let no man be troublesome to me for I beare the markes verse 18 of our Lord IESVS in my body The grace of our Lord IESVS Christ be vvith your spirit brethren Amen ⊢ ANNOTATIONS CHAP. VI. 6. Communicate The great duety respect that vve ought to haue to such as preach or teach vs the Cath. faith and not in regard onely of their paines taken vvith vs and vvel-deseruing of vs by their doctrine but that vve may be partakers of their merites vve ought specially to do good to such or as the Apostle speaketh cōmunicate vvith them in al our temporal goods that vve may be partakers of their spiritual See S. Augustine li. 2. Euang. quaest q. 8. 10. Especially In giuing almes though vve may do vvel in helping al that are in necessitie as farre as vve can yet vve are more bound to succour Christians then Ievves or Infidels and Catholikes then Heretikes See S. Hierom q. 1. ad Hedibiam 15. A nevv creature Note vvel that the Apostle calleth that here a nevv creature vvhich in the last chapter he termed faith vvorking by charitie 1 Cor. 7 19 the obseruatiō of the cōmaundemēts of God Vvhereby vve may learne that vnder the name of faith is conteined the vvhole reformation of our soules and our nevv creation in good vvorkes and also that Christian iustice is a very qualitie condition and state of vertue and grace resident in vs and not a phantastical apprehension of Christes iustice only imputed to vs. Lastly that the faith vvhich iustifieth ioyned vvith the other vertues is properly the formal cause and not the efficient or instrumental cause of iustification that is to say these vertues put together being the effect of Gods grace be our nevv creature and our iustice in Christ ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE EPHESIANS OF S. Paules first comming to Ephesus and short abode there vve reade Act. 18. And immediatly Act. 19. of his returning thither according to his promise vvhat time he abode there three moneths speaking to the Ievves in the Synagogue Act. 19. v. 8. and aftervvard apart from them because they vvere obstinate tvvo yeres in a certaine schoole so that al that dvvelt in Asia heard the vvord of our Lord Ievves and Gentiles Act. 19. v. 10. The vvhole time himself calleth three yeres in his exhortation at Milétum to the Cleargie of Ephesus Act. 20. v. 31. After all this he vvriteth this Epistle vnto them from Rome as it is said being then prisoner and in chaines and that as it seemeth not the first time of his being in bonds there vvhereof vve reade Act. 28 but the second time vvhereof vve reade in the Ecclesiasticall Stories aftervvard because he saith in this Epistle c. 6. v. 21. Tychicus vvil certifie you of al things vvhom I haue sent to you Of vvhom againe in the 2. to Tim. c. 4. v. 12. he saith Tychicus I haue sent to Ephesus And the said 2. Epistle to Timothee no doubt vvas vvritten very litle before his death for in it thus he saith I am euen novv to be sacrificed the time of my resolution is at hand 2. Tim. 4 6. In the three first chapters he commendeth vnto them the grace of God in caling of the Gentiles no lesse then the Ievves and making one blessed Church of both Vvherein his intention is to moue them to perseuêre for othervvise they should be passing vngratefull and specially not to be moued vvith his trouble vvho vvas their Apostle knovving belike that it vvould be a great tentation vnto them if they should heare soone after that he vvere executed therfore also arming them in the end of the Epistle as it vvere in complete harnesse In the other three chapters he exhorteth them to good life in all pointes and all states as it becommeth Christians and afore all other things that they be most studious to continue in the vnitie of the Church and obedience of the pastors thereof vvhom Christ hath giuen to continue and to be our stay against all Heretikes from his Ascension euen to the full building vp of his Church in the end of the vvorld THE EPISTLE OF PAVL TO THE EPHESIANS CHAP. I. He magnifieth the grace of Gods eternal predestination and temporal vecation 11 both of the Ievves 13 and also of the Ephesians being Gentils 13 for vvhose excellent faith and charitie he reioyceth and continually praieth for their increase that they may see more cleerly the greatnes both of the inheritance in heauen and also of Gods might vvhich helpeth them therevnto 20 an example of vvhich might they may behold in the supereminent exalting of Christ verse 1 PAVL an Apostle of IESVS Christ by the vvil of God to al the saincts that are at Ephesus and to the faithful in Christ IESVS ✠verse 2 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 3 Blessed be God and the Father of our Lord IESVS Christ vvhich hath blessed vs in al spiritual blessing in coelestials in Christ ✠verse 4 as he chose vs in him before the constitution of the vvorld that vve should be holy and immaculate in his sight in charitie ✠verse 5 Vvho hath predestinated vs vnto the adoption of sonnes by IESVS Christ vnto him self according to the purpose of his vvil ✠verse 6 vnto the praise of the glorie of his grace vvherein he hath gratified vs in his beloued sonne ✠verse 7 In vvhom vve haue redemption by his bloud the remission of sinnes according to the riches of his grace ✠verse 8 Vvhich hath superabounded in vs in al vvisedō and prudence ✠verse 9 that he might make knovven vnto vs the sacrament of his vvil according to his good pleasure vvhich he purposed in him self ✠verse 10 in the dispensation of the fulnes of times to perfit al things in Christ that are in heauen and in earth in him ✠verse 11 In vvhom vve also are called by lot predestinate
a crovvne correspondent in heauen S. Augustine vpon these vvordes of the Apostle expresseth both breifely thus Hovv should be repay as a iust iudge vnles he had first giuen as a merciful father 〈◊〉 de grat lib. arbit c. 6. And vvhen you heare or read any thing in the Scriptures that may seeme to derogate from mans vvorkes in this case it is alvvaies meant of vvorkes considered in their ovvne nature and valure not implying the grace of Christ by vvhich grace it coÌ„meth not of the vvorke in it self that vve haue a right to heauen deserue it vvorthily vvhich the Apostle in the 6 to the Hebrues more then insinuateth saying these vvordes God is not vniust to forget your vvorke loue vvhich you haue shovved in his name c. As though he vvould say that he vvere vniust if he did forget to recompense their vvorkes * The parable also of the men sent into the vineyard proueth that heauen is our ovvne right bargained for and vvrought for and accordingly paid vnto vs as our hire at the day of iudgement for that is 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhereby the Scripture so often calleth it It is the goale the marke the price the hire of al striuing running labouring due both by promis and by couenant and right dette See a notable place in S. Augustine in Psal 83 in fine and 100 in initie ho. 14 c. 2. li. 50 hom S. Cyprian also and namely the later end of his booke de opere â—â—â—mosyna and thou shalt easily contemne the contrarie falshod vvhich doth not so much derogate from mans vvorkes as from Gods grace vvhich is the cause and ground of al vvorthines in mans merites S. Augustines vvordes be these Marke that he to vvhom our Lord gaue grace hath our Lord also his detter He found him a giuer in the time of mercie he hath him his detter in the time of iudgement See the place and the rest her coted vvhere he examineth and explicateth the matter at large THE ARGVMENT OF THE EPISTLE OF S. PAVL TO TITVS THAT Titus vvas a Gentil and not a Ievv and that he vvas in S. Paules traine at the least the 14 yere after his conuersion if not before vve vnderstand by the Epistle to the Galatians c. 2. And that he continued vvith him to the very end appeareth in the second to Timothee c. 4. Vvhere he maketh mention that he sent him from Rome into Dalmatia vvhen him self vvas shortly after to be put to death And therefore although S. Luke neuer name him in the Actes as neither him self yet no doubt he comprehendeth him commonly vvhen he speaketh thus in the first person plurall Forthvvith vve sought to goe into Macedonia Act 16. For S. Paul also sent him to Corinth betvvene the vvriting of his 1 2 to the Corinthians vvhich time concurreth vvith Act. 19 by occasion vvhereof he maketh much and honorable mention of him in the said second Epistle c 2. c. 7. and againe * he sent him vvith the same Epistle both times about great matters so that no doubt he vvas euen then also a Bishop and receiued accordingly of the Corinthians vvith feare and trembling 2. Cor. 7 v. 15. But the same is plainer in this Epistle to him self c. 1. v. 5. Vvhere the Apostle saith for this cause I left thee at Crete c. By vvhich vvordes it is manifest also that this Epistle vvas not vvritten during the storie of the Actes seing that no mention is there of S. Paules being in the I le of Crete but after his dismission at Rome out of his first trouble and before his second or last trouble there as is euident by these vvordes Vvhen I shall send to thee Artemas or Tychicus make hast to come to me to Nicopolis for there I haue determined to vvinter Tit. 3. Therefore he instructeth him and in him all Bishops much like as he doth Timothee vvhat qualities he must require in them that he shall make priests and Bishops in vvhat sort to preach and to teach al sortes of men to commend good vvorkes vnto them finally him self to be their example in all goodnes THE EPISTLE OF PAVL TO TITVS CHAP. I. Of vvhat qualitie the Priests and Bishops must be 9 namely learned considering the Iudaical seducers of that time 12 That the Cretensians must be roughly vsed 10 haue them continue sound in faith verse 1 PAVL the seruant of God and an Apostle of IESVS Christ according to the faith of the elect of God and knowledge of the truth vvhich is according to pietie ✠verse 2 into the hope of life euerlasting vvhich he promised that lieth not God * before the secular times ✠verse 3 but hath manifested in due times his vvord in preaching vvhich is coÌ„mitted to me according to the precept of our Sauiour God ✠verse 4 to Titus my beloued sonne according to the coÌ„mon faith grace and peace from God the father and Christ IESVS our Sauiour ✠verse 5 For this cause left I thee in Crete that thou shouldest reforme the things that are vvanting and shouldest ″ ordaine priestes by cities as I also appointed thee ✠verse 6 * if any be vvithout crime the husband ″ of one vvife hauing faithful children not in the accusation of riote or not obedient ✠verse 7 For a Bishop must be vvithout crime as the stevvard of God not proud not angrie not giuen to vvine no striker not couetous of filthy lucre ✠verse 8 but giuen to hospitalitie gentle sober iust holy continent ✠verse 9 embracing that faithful vvord vvhich is according to doctrine that he may be able to exhort in sound doctrine to reproue them that gainesay it ✠verse 10 For there be many disobedient vaine-speakers and seducers especially they that are of the Circumcision ✠verse 11 vvho must be controuled vvho subuert vvhole houses teaching the things they ought not for filthie lucre ✠verse 12 One of them said their ovâ—ne proper prophete The Cretensians alvvaies lierâ— naughtie beastes slouthful bellies ✠verse 13 This testimonie is true For the vvhich cause rebuke them sharpely that they may be sound in the faith ✠verse 14 not attending to Ievvish fables and commaundements of men auerting them selues from the truth ✠verse 15 * Al things are cleane to the cleane but to the polluted and to infidels nothing is cleane but polluted are both their minde and conscience ✠verse 16 They confesse that they knovv God but in their vvorkes they deny vvhereas they be abominable and incredulous and to euery good vvorke reprobate ANNOTATIONS CHAP. I. 5. Ordaine Priests Though Priests or Bishops may be nominated and elected by the Princes people or Patrons of places according to the vse of the time and diuersitie of Countries and fashions yet they can not be ordered and consecrated but by a Bishop vvho vvas him self rightly ordered or consecrated
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
Catholike Church in the captiuitie of schisme heresie Lastly vve might aske them vvhether it be al one to say Mat. 21 Hosanna Saue vs vve beseeche thees vvhereas Hosanna is vvithal aâ—vvord of exceding congratulation and ioy vvhich they expressed tovvard out Sauiour euen so Alleluia hath an other maner of sense and signification in it then can expressed by Praise ye the Lord. 8. Iustifications of Saincts Here the Heretikes in their translations could not alter the vvord iustifications into ordinances or constitutions as they did falsely in the first of S. Luke vvhereof see the AnnotatioÌ„ there vers 6. but they are forced to say in Latin iustificationes as Beza and in English righteousnes for iustifications they vvil not say in any case for feaâ—e of inconuenience yea and they can not deny but these iustifications be the good vvorkes of saincts but vvhere * they make this glose that they be so called because are the fruites of effect of faith and of the iustice vvhich vve haue by onely faith it is most euidently false against the very text and nature of the word for there is no cause vvhy any thing should be called a mans iustification but for that it maketh him iust so that iustifications be the vertues of faith hope charitie and good deedes iustifying or making a man iust and not effectes of iustification neither faith onely but they al together be the very ornaments and invvard garments beauty and iustice of the soule as here it is euident 10. And I fel. The Protestants abuse this place and the example of the Angels forbidding Iohn to adore him being but his fellow seruant and appointing him to adore God against al honour reuerence and adoration of Angels Saincts or other sanctified creatures teaching that no religious vvorship ought to be done vvto them But in truth it maketh for no such purpose but only vvarneth vs that Diuine honour and the adoration due to God alone may not be giuen to any Angel or other creature S. August de vera relig cap. vltimo And vvhen the Aduersaries replie that so great an Apostle as Iohn vvas could not be ignorant of that point not vvould haue giuen diuine honour vnto an Angel for so he had been an Idolater and therfore that he vvas not reprehended for that but for doing any religious reuerence or other honour vvhatsoeuer to his fellovv-seruant 〈◊〉 ve ansvver that by the like reason S. Iohn being so great an Apostle if this later kinde of reuerence had been vnlavvful and to be reprehended as the Protestants hold it is no lesse then the other could not haue been ignorant thereof not vvould haue done it Therfore they might much better haue learned of S. Augustine q. 61 in Genes hovv this facte of S. Iohn vvas corrected by the Angel and vvherein he errour vvas In effect it is thus That the Angel being so glorious and ful of maiestie presenting Christs person and in his name vsing diuers vvordes proper to God as I am the first and the last and aliue and vvas dead and such like might vvel be taken of S. Iohn by errour of his person to be Christ him self and that the Apostle presuming him to be so in deede adored him vvith Diuine honour vvhich the Angel correcting told him he vvas not God but one of his fellovves and therfore that he should not so adore him but God Thus then vve see Iohn vvas neither so ignorant to thinke that any vndue honour might be giuen to any creature not so il to commit idolatrie by doing vndue vvorship to any Angel in heauen and therfore vvas not culpable at al in his facte but onely erred materially as the Scholemen call it that is by mistaking one for an other thinking that vvhich vvas an Angel to haue been our Lord because he knevve that our Lord him self is also * called an Angel and hath often appeared in the visions of the faithful And the like is to be thought of the Angel appearing in the 22 of the Apocalypse vvhether it vvere the same or an other for that also did so appeare that Iohn not tell vvhether it vvere Christ him self or no til the Angel told him Once this is certaine that Iohn did not formally as they say commit idolatrie not sinne at al herein knovving al dueties of a Christian man no lesse then an Angel of heauen being also in as great honour vvith God yea and in more then many Angels Vvhich perhaps may be the cause and consequently an other explication of this place that the Angel knovving his great greaces and merites before God vvould not accept any vvorship or submission at his handes though Iohn againe of like humilitie did it as also immediatly aftervvard chap. 22. vvhich belike he vvould not haue done if he had been precisely aduised by the Angel but a moment before of errour vnduetifulnes in the facte Hovvsoeuer that be this is euident that this the Angels refusing of adoration taketh not avvay the due reuerence and respect vve ought to haue to Angels or other sanctified persons and creatures and so these vvordes See thou doe it not signifie rather an earnest refusal then any signification of crime to be committed thereby And maruel it is that the Protestants making them selues so sure of the true sense of euery doubtful place by conference of other Scriptures folow not here the conference and comparing of Scriptures that them selues so much of onely require Vve vvil giue them occasion and a methode so to doe thus He that doubteth of this place findeth out three things of question vvhich must be tried by other Scriptures The first vvhether there ought to be or may be any religious reuerence or honour done to any creatures taking the vvord religion or religious vvorship not for that special honour vvhich is properly and onely due to God as S. Augustine sometimes vseth it but for reuerence due to any thing that is holy by sanctification or application to the seruice of God The second thing is vvhether by vse of Scriptures that honour be called adoration in latin or by a vvord equiualent in other languages Hebrue Greeke or English Lastly vvhether vve may by the Scriptures fall downe prostrate before the things or at the feete of the persons that vve so adore â—or of ciuil duetie done to our Superiors by capping kneeling or other courtesie I thinke the Protestants vvil not stand vvith vs though in deede their arguments make as much against the one as the other But for religious vvorship of creatures vvhich vve speake of let them see in the Scriptures both old and nevv first vvhether the Temple the tabernacle the Arke the propitiatorie the Cherubins the altar the bread of proposition the Sabboth and al their holies vvere not reuerenced by al signes of deuotion and religion vvhether the Sacraments of Christ the Priests of
to deceiue the reader Sometime also vve doe it for an other cause as vvhen vve say The aduent of our Lord and Imposing of handes because one is a solemne time the other a solemne action in the Catholike Church to signifie to the people that these and such like names come out of the very Latin text of the Scripture So did Penance doing penance Chalice Priest Deacon Traditions aultar host and the like vvhich vve exactly keepe as Catholike termes procede euen from the very vvordes of Scripture Moreouer we presume not in hard places to mollifie the speaches or phrases but religiously keepe them vvord for vvord and point for point for feare of missing or restraining the sense of the holy Ghost to our phantasie as Eph. 6. Against the spirituals of vvickednes in the celestials and Vvhat to me and thee vvoman whereof see the Annotation vpon this place and 1 Pet. 2. As infants euen novv borne reasonable milke vvithout guile desire ye Vve do so place reasonable of purpose that it may be indiffēt both to infants going before as in our Latin text or to milke that folovveth after as in other Latin copies and in the Greeke Io. 3 vve translate The spirit breatheth vvhere he vvil c. leauing it indifferent to signifie either the holy Ghost or vvinde vvhich the Protestants translating vvinde take avvay the other sense more common and vsual in the auncient fathers Vve translate Luc. 8 23. They vvere filled not adding of our ovvne vvith vvater to mollifie the sentence as the Protestants doe and c. 22. This is the chalice the nevv Testament c. not This chalice is the nevv Testament likevvise Mar. 13. Those daies shal be such tribulation c. not as the Aduersaries In those daies both our text and theirs being othervvise Iac. 4 6. And giueth greater grace leauing it indifferent to the Scripture or to the holy Ghost both going before Vvhereas the Aduersaries to to boldly presumptuously adde saying The Scripture giueth taking avvay the other sense which is far more probable likevvise Hebr. 12 21 vve translate So terrible vvas it vvhich vvas seen Moyses said c. neither doth Greeke or Latin permit vs to adde that Moyses said as the Protestants presume to doe So vve say Men brethren Avvidovv vvoman A vvoman a sister Iames of Alphaus and the like Sometime also we folow of purpose the Scriptures phrase as The hel of fire according to Greeke and Latin vvhich we might say perhaps the firy hel by the Hebrue phrase in such speaches but not hel fire as commonly it is translated Likevvise Luc. 4 36. Vvhat vvord is this that in povver and authoritie he cōmaundeth the vncleane spirits as also Luc 2. Let vs passe ouer and see the vvord that is done Vvhere we might say thing by the Hebrue phrase but there is a certaine maiestie and more signification in these speaches and therfore both Greeke Latin keepe them although it is no more the Greeke or Latin phrase then it is English And vvhy should vve be squamish at nevv vvordes or phrases in the Scripture vvhich are necessarie vvhen vve do easily admit and folovv nevv vvordes coyned in court and in courtly or other secular vvritings Vve adde the Greeke in the margent for diuers cause◠Sometime vvhen the sense is hard that the learned reader may consider of it and see if he can helpe him self better then by our translation as Luc 11. Nolite extolli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Quod superest date eleemosynam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime to take away the ambiguitie of the Latin or English as Luc. 11. Et domus supradomum cadet Vvhich we must needes English and house vpon house shal fall by the Greeke the sense is not one house shal fal vpon an other but if one house rise vpon it self that is against it self it shal perish according as he speaketh of a kingdom deuided against it self in the wordes before And Act. 14. Sacerdos Iouis qui erat in the Greeke qui is referred to Iupiter Sometime to satisfie the reader that might otherwise conceiue the translation to be false as Philip. 4. v. 6. But in euery thing by praier c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in al praier as in the Latin it may seeme Sometime when the Latin neither doth nor can reache to the signification of the Greeke word we added the Greeke also as more significant Illi foli seruies him only shalt thou serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 6. Nicolas a stranger of Antioche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ro. 9. The seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Eph. 1. to perfite instaurare omnia in Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vvherein he hath gratified vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. Put on the armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a number the like Sometime when the Greeke hath two senses and the Latin but one we adde the Greeke 2. Cor. 1. By the exhortaion vvherevvith vve also are exhorted the Greeke signifieth also consolation c. and 2 Cor. 10. But hauing hope of your faith increasing to be c. vvhere the Greeke may also signifie as or vvhen your faith increaseth Sometime for aduantage of the Catholike cause when the Greeke maketh for vs more then the Latin as Seniores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt digni habeamini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui effundetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasce rege And sometime to shew the false translation of the Heretike as when Beza saith Hoc poculum in meo sanguine qui. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. Quē oportet coelo cōtineri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. Thus we vse the Greeke diuers waies esteeme of it as it is worthie taken al cōmodities thereof for the better vnderstāding of the Latin which being a translation can not alwaies attaine to the ful sense of the principal tonge as vve see in al translations Item vve adde the Latin vvord sometime in the margent vvhen either vve can not fully expresse it as Act. 8. They tooke order for Steuens funeral Curauerunt Stephanum and Al take not this vvord Non omnes capiunt or vvhen the reader might thinke it can not be as vve translate as Luc. 8. A storme of winde descended into the lake and they vvere filled complebantur and Io. 5. vvhen Iesus knevv that he had novv a long time quiaiam multum tempus haberet meaning in his infirmitie This precise folovving of our Latin text in neither adding nor diminishing is the cause why we say not in the title of bookes in the first page S. Matthevv S. Paul◠because it is so neither in Greeke nor Latin though in the toppes of the leaues folovving where vve may be bolder we adde S. Matthew c. to satisfie the reader Much
flesh therfore novv they are not tvvo but one flesh ✠verse 9 That therfore vvhich God hath ioyned together let not man separate ✠verse 10 And * in the house againe his Disciples asked him of the same thing ✠verse 11 And he saith to them Whosoeuer dimisseth his vvife and ″ marrieth an other committeth aduoutrie vpon her ✠verse 12 And if the vvife dimisse her husband and mary an other she committeth aduoutrie ✠verse 13 And * they offered to him yong children that he might touche them And the Disciples threatened those that offered them ✠verse 14 Whom vvhen IESVS savv he tooke it il and said to them Suffer the little children to come vnto me and prohibit them not for the kingdom of God is for such ✠verse 15 Amen I say to you Whosoeuer receiueth not the kingdom of God as a litle childe shal not enter into it ✠verse 16 And embracing them and imposing hands vpon them he blessed them ✠verse 17 And vvhen he vvas gone forth in the vvay a certaine man running forth and kneeling before him asked him * Good Maister vvhat shal I doe that I may receiue life euerlasting ✠verse 18 And IESVS said to him Why callest thou me good ″ None is good but one God ✠verse 19 Thou knovvest the commaundements * Commit not aduoutrie Kil not Steale not Beare not false vvitnesse doe no fraude Honour thy father and mother ✠verse 20 But he ansvvering said to him Maister al these things I haue obserued from my youth ✠verse 21 And IESVS beholding him loued him and said to him One thing is vvanting vnto thee goe sel vvhatsoeuer thou hast and giue to the poore and thou shalt haue treasure in heauen and come folovv me ✠verse 22 Who being stroken sad at the vvord vvent avvay sorovvful for he had many possessions ✠verse 23 And IESVS looking about saith to his Disciples Hovv hardly shal they that haue money enter into the kingdom of God! ✠verse 24 And the Disciples vvere astonied at his vvordes But IESVS againe ansvvering saith to them Children hovv hard is it for them that trust in money to enter into the kingdom of God! ✠verse 25 It is easier for a camel to passe through a nedels eie then for ″ a rich man to enter into the kingdom of God ✠verse 26 Vvho marueled more saying to them selues And vvho can be saued ✠verse 27 And IESVS beholding them saith Vvith men it is impossibile but not vvith God for al things are possible vvith God ✠verse 28 And Peter began to say vnto him Behold vve haue left al things and haue folovved thee ✠verse 29 IESVS ansvvering said Amen I say to you there is no man vvhich hath left house or brethren or sisters or father or mother or children or landes for me and for the Gospel ✠verse 30 that shal not receiue ″ an hundred times so much novv in this time houses and brethren and sisters and mothers and children and landes vvith persecutions and in the vvorld to come life euerlasting ✠verse 31 But * many that are first shal be last and the last first ✠verse 32 And they vvere in the vvay going vp to Hierusalem and IESVS vvent before them and they vvere astonied and folovving vvere afraid And * taking againe the Tvvelue he began to tel them the things that should befal him ✠verse 33 That behold vve goe vp to Hierusalem and the Sonne of man shal be betrayed to the cheefe Priestes and to the Scribes and Auncients and they shal condemne him to death and shal deliuer him to the Gentiles ✠verse 34 and they shal mocke him and spit on him and scourge him and kil him and the third day he shal rise againe ✠verse 35 And * there come to him Iames and Iohn the sonnes of Zebedee saying Maister vve vvil that vvhat thing soeuer vve shal aske thou doe it to vs. ✠verse 36 But he said to them What vvil you that I doe to you ✠verse 37 And they said Graunt to vs that vve may sit one on thy right hand and the other on thy left hand in thy glorie ✠verse 38 And IESVS said to them You vvotte not vvhat you aske can you drinke the cuppe that I drinke or be baptized vvith the baptisme vvhervvith I am baptized ✠verse 39 But they said to him Vve can And IESVS said to them The cuppe in deede vvhich I drinke you shal drinke and vvith the baptisme vvhervvith I am baptized shal you be baptized ✠verse 40 but to sit on my right hand or on my left is not mine to giue vnto you but to vvhom it is prepared ✠verse 41 And the ten hearing began to be displeased at Iames and Iohn ✠verse 42 And IESVS calling them saith to them * You knovv that they vvhich seeme to rule ouer the gentiles ouerrule them and their Princes haue povver ouer them ✠verse 43 But it is not so in you but vvhosoeuer vvil be greater shal be your minister ✠verse 44 and vvhosoeuer vvil be first among you shal be the seruant of al. ✠verse 45 For the Sonne of man also is not come to be ministred vnto but to minister and to giue his life a redempption for many ✠verse 46 And * they come to Iericho and vvhen he departed from Iericho and his Disciples and a very great multitude the sonne of Timaeus Bar-timaeus the blinde man sate by the way side begging ✠verse 47 Vvho vvhen he had heard that it is IESVS of Nazareth he began to crie and to say IESVS sonne of Dauid haue mercie vpon me ✠verse 48 And many threatened him to hold his peace but he cried much more Sonne of Dauid verse 49 haue mercie vpon me And IESVS standing stil commaunded him to be called And they call the blinde man saying to him Be of better comfort arise he calleth thee ✠verse 50 Vvho casting of his garment leapt vp and came to him ✠verse 51 And IESVS ansvvering said to him Vvhat vvilt thou that I doe vnto thee And the blinde man said to him Rabbôni that I may see ✠verse 52 And IESVS said to him Goe thy vvaies thy faith hath made the safe And forthvvith he savv and folovved him in the vvay ANNOTATIONS CHAP. X. 4. Permitted Some things are permitted though not approued or allowed to auoid greater inconueniences No man may doe euil for any cause but he may permit other mens euils for diuerse causes as God him self doeth who can doe no euil So doth the Prince and Common-wealth permit lesser euils to eschew greater and so may the Holy Church much more as S. Augustine saith she doeth being placed among much chaffe and much cockle tolerate many things and yet whatsoeuer is against faith and good life she neither approueth nor
said to him Simon I haue somevvhat to say vnto thee but he said Maister say ✠verse 41 A certaine creditour had tvvo debters one did ovve fiue huÌ„dred pence and the other fiftie ✠verse 42 They hauing not vvherevvith to pay he forgaue both Vvhether therfore doth loue him more ✠verse 43 Simon ansvvering said I suppose that he to vvhom he forgaue more But he said to him Thou hast iudged rightly ✠verse 44 And turning to the vvoman he said vnto Simon Doest thou see this vvoman I entred ″ into thy house vvater to my feete thou didst not giue but she vvith teares hath vvatered my feete and vvith her heares hath vviped them ✠verse 45 Kisse thou gauest me not but she since I came in hath not ceased to kisse my feete ✠verse 46 Vvith oile thou didst not anoint my head but she vvith ointment hath anointed my feete ✠verse 47 For the vvhich I say to thee Many sinnes are forgiuen her because she hath loued much But to vvhom lesse is forgiuen he loueth lesse ✠verse 48 And he said to her Thy sinnes are forgiuen thee ✠verse 49 And they that sate together at the table began to say vvithin them selues Vvho is this that also forgiueth sinnes ✠verse 50 And he said to the vvoman ″ Thy faith hath made the safe goe in peace ⊢ ANNOTATIONS CHAP. VII 5. Built a Synagogue As at that time to found a Synagogue vvas acceptable to God and procured the praiers of the faithful people for vvhose vse it vvas made so novv much more in the nevv Testament to build a Church Monasterie College or any like vvorke for the honour and seruice of God is grateful to him and procureth the praiers of the good people for vvhose vse such things be founded 44 Into thy house An exceding approbation of the extraordinary vvorkes and signes of external deuotion vvhich seeme to carnal men though othervvise faithful to be often superfluous or not acceptable This Simon vvas perhaps of a good vvil and therfore as diuers others did els vvhere inuited Christ to his house not of curiositie or captiousnes as some other did but of affectioÌ„ as it may seeme by Christs familiar talke vvith him Notvvithstanding his duties tovvardes him vvere but ordinary but the anointing vvashing kissing vviping of his feete in such sort as the vvoman did vvere further signes of more then vulgar loue such as is in deuout men or vvomen that goe on pilgrimage and kisse deuoutly the holy memories of Christ and his Saincts Vvhich is no more but an exteriour expressing of their affection and that they loue much as euery vulgar christian man doth not 50 Thy faith The remission of her sinnes being attributed before to charitie is novv also said to come of her faith Vvhereby you may knovv that it commonly procedeth of both and of hope also though but one named Because vvhen there be diuers causes concurring to one effect the scriptures commonly name but one and that especially vvhich is most proper to the purpose and time not excluding the other And therfore his vvorking miracles vpon any person is attributed to the faith of them on vvhom or at vvhose desire they be done Because he vvrought his miracles to induce al men to beleeue in him and therfore specially required faith at their hands and namely before other things vvhether they did beleeue that he vvas able to doe that vvhich they asked at his hands vvithout vvhich it had ben rather a mockrie and tentation of him then a true desire of benefite at his hands CHAP. VIII Going ouer al Galilee with his traine 4 he preacheth to the Iewes in parables because of their reprobation 9 but to his Disciples manifestly because he wil not for the Iewes incredulity haue his comming feâ—strate 19 signifying also that we art his kinne though we be Gentils and not his carnal brethren the Iewes 22 To whom also signified by the Gerasens after the tempest in his sleepe that is in his death and caulme in his resurrection he commeth but they preferring their temporals before his presence he leaueth them againe 41 Likewise comming to cure the Iewes who were borne when the Gentils sickened about Abrahams time he is preuented with the faith of the Gentils and then the Iewes die but them also in the end he wil restore verse 1 AND it came to passe afterward and he made his iourney by cities and tovvnes preaching and euangelizing the kingdom of God and the Tvvelue vvith him ✠verse 2 and some vvomen that had been cured of vvicked spirits and infirmities * Marie vvhich is called Magdalene out of vvhom seuen deuils vvere gone forth ✠verse 3 and Ioane the vvife of Chusa Herods procurator and Susan and many others that ″ did minister vnto him of their substance ✠verse 4 And * vvhen a very great multitude assembled and hastened out of the cities vnto him he said by a similitude ✠verse 5 The sovver vvent forth to sovv his seede and vvhiles he sovveth some fel by the vvay side and vvas troden vpon and the foules of the aire did eate it ✠verse 6 And other some fel vpon the rocke and being shot vp it vvithered because it had not moisture ✠verse 7 And othersome fel among thornes and the thornes grovving vp vvithal choked it ✠verse 8 And other some fel vpoÌ„ good ground and being shot vp yelded fruite an hundred fold Saying these things he cried He that hath eares to heare let him heare ✠verse 9 And his disciples asked him vvhat this parable vvas ✠verse 10 To vvhom he said To you it is giuen to knovv the mysterie of the kingdoÌ„ of God but to the rest in parables that * seeing they may not see and hearing may not vnderstand ✠verse 11 And the parable is this The seede is the vvord of God ✠verse 12 And they besides the vvay are those that heare then the deuil coÌ„meth and taketh the vvord out of their hart lest beleeuing they be saued ✠verse 13 For they vpon the rocke such as vvhen they heare vvith ioy receiue the vvord and these haue no rootes because for a time they beleeue and in time of tentation they reuolt ✠verse 14 And that vvhich fel into thornes are they that haue heard and going their vvaies are choked vvith cares and riches and pleasures of this life and render not fruite ✠verse 15 And that vpon good ground are they vvhich in a good and very good hart hearing the vvord doe reteine it and yeld fruite in patience ⊢ ✠verse 16 And no man lighting a candel doth couer it vvith a vessel or put it vnder a bed but setteth it vpoÌ„ a caÌ„delsticke that they that enter in may see the light ✠verse 17 For there is not any thing secrete that shal not be made manifest nor hid that shal not be knowen come abrode ✠verse
Peter might redound by Peter to the rest of the Apostles S. Augustine also Christ praying for Peter prayed for the rest because in the Pastor and Prelate the people is corrected or commended And S. Ambrose writeth that Peter after his tentation was made Pastor of the Church because it was said to him Thou being conuerted confirme thy brethren Neither was this the priuilege of S. Peters person but of his Office that he should not faile in faith but euer confirme al other in their faith For the Church for whose sake that priuilege was thought necessarie in Peter the Head thereof was to be preserued no lesse afterward then in the Apostles time wherevpon al the Fathers apply this priuilege of not failing and of confirming other in faith to the Romane Church and Peters successors in the same To which saith S. Cyprian infidelity or false faith can not come And S. Bernard saith writing to Innocentius Pope against Abailardus the Heretike we must referre to your Apostleship al the scandals and perils which may fall in matter of faith specially For there the defects of faith must be holpen where faith can not faile For to what other See was it euer said I haue prayed for thee Peter that thy faith do not faile So say the Fathers not meaning that none of Peters seate can erre in person vnderstanding priuate doctrine or writings but that they can not nor shal not euer iudicially conclude or giue definitiue sentence for falshod or heresie against the Catholike faith in their Consistories Courts Councels decrees deliberations or consultations kept for decision and determination of such controuersies doubts or questions of faith as shal be proposed vnto them because Christes prayer and promes protecteth them therein for confirmation of their brethren And no maruel that our Maister would haue his vicars Consistorie Seate infallible seeing euen in the old Law the high Priestod and Chaire of Moyses wanted not great priuilege in this case though nothing like the Churches and Peters prerogatiue But in both any man of sense may see the difference betwene the person and the Office as wel in doctrine as life Liberius in persecution might yeld Marcellinus for feare might commit Idolatrie Honorius might fall to Heresie and more then al this some Iudas might creepe into the Office and yet al this without preiudice of the Office and Seate in which saith S. Augustine our Lord hath set the doctrine of truth Caiphas by priuilege of his Office prophecied right of Christ but according to his owne knowlege and faith knew not Christ The Euangelists and other penners of holy write for the execution of that function had the assistance of God and so far could not possibly erre but that Luke Marke Salomon or the rest might not erre in other their priuate vvritings that we say not It was not the personal wisedom vertue learning or faith of Christs Vicars that made S. Bernard seeke to Innocentius the third S. Augustine and the Bishops of Afrike to Innocentius the first and to Celestinus ep 90. 92. 95 S. Chrysostome to the said Innocentius S. Basil to the Pope in his time ep 52 S. Hierom to Damasus ep 57. 58. to 2. but it was the prerogatiue of their Office and higher degree of Vnction and Christs ordinance that would haue al Apostles and Pastors in the vvorld for their confirmation in faith and Ecclesiastical regiment depend on Peter The lacke of knowledge and humble acceptation of which Gods prouidence that is that one is not honoured and obeyed of al the brotherhod is the cause of al Schismes and Heresies saith S. Cyprian A point of such importance that al the Twelue being in Apostleship like Christ would yet for the better keeping of vnity and truth haue one to be head of them al that a head being once appointed occasion of Schisme might be taken away saith S. Hierom. li. 1. adu Iouinian c. 14. CHAP. XXIII The Ievves accuse him to Pilate the Gentil 4 Who seeking earnestly to deliuer him specially after that Herod sent him backe 17 they not onely preferre the murderer Barabbas but also crie CRVCIFIGE 26 in the vvay to Caluarie he foretelleth the vvomen that lamented vpon him the horrible destruction of their Hierusalem â—2 vpon the crosse he is betvvene tvvo theeues â—5 scorned of the Ievves 36 of the souldiars 39 and of one of the theeues 40 but euen there confessed of the other theefe 44 and after his death because of the great miracles concurring also of the Centurion 4â— yea and of the vvhole multitude 50 and finally he is buried honorably verse 1 AND all the multitude of them rising vp led him to Pilate ✠verse 2 And they began to accuse him saying Vve haue found this man subuerting our nation prohibiting to giue tributes to Caesar and saying that he is Christ the king ✠verse 3 And Pilate asked him saying Art thou the king of the Ievves But he ansvvering said Thou sayest ✠verse 4 And Pilate said to the cheefe Priests and multitudes I finde no cause in this man ✠verse 5 But they vvere more earnest saying He stirreth the people teaching through out al Ievvrie beginning from Galilee euen hither ✠verse 6 But Pilate hearing Galilee asked if the man vvere of Galilee ✠verse 7 And vvhen he vnderstoode that he vvas of Herods iurisdiction he sent him backe to Herod vvho vvas also him self at Hierusalem in those daies ✠verse 8 And Herod seeing IESVS vvas very glad for he vvas desirous of a long time to see him for because he heard many things of him and he hoped to see some signe vvrought by him ✠verse 9 And he asked him in many vvordes But he ansvvered him nothing ✠verse 10 And there stoode the cheefe Priests and the Scribes constantly accusing him ✠verse 11 And Herod vvith his armie set him at naught and he mocked him putting on him a vvhite garment and sent him backe to Pilate ✠verse 12 And Herod and Pilate vvere made frendes that day for before they vvere enemies one to an other ✠verse 13 And Pilate calling together the cheefe Priests and magistrates and the people ✠verse 14 said to them You haue presented vnto me this man as auerting the people and behold I examining him before you haue found no cause in this man of those things vvherein you accuse him ✠verse 15 No nor Herod neither for I sent you to him and behold nothing vvorthie of death is done to him ✠verse 16 I vvil chasten him therfore and dimisse him ✠verse 17 And he of necessitie had to release vnto them vpon the feast day one ✠verse 18 But the vvhole multitude together cried out saying Dispatch him and release vs Barabbas ✠verse 19 vvho vvas for a certaine sedition made in the citie and murder cast into prison ✠verse 20 And Pilate againe spake to them desirous
the coÌ„mission of my father for preaching working miracles and other graces I must not be tied to flesh and bloud which vvas not a repreheÌ„sion of our Lady or significatioÌ„ that he vvould not heare her in this or other things pertaining to Gods glorie or the good of men for the euent shovveth the contrarie but it vvas a lesson to the companie that heard it and namely to his Disciples that respect of kinred should not dravv them to doe any thing against reason or be the principal motion vvhy they doe their dueties but Gods glorie 5. Whatsoeuer he shal say By this you see our Lady by her diuine prudence and entiere familiaritie and acquaintance with al his maner of speaches knew it was no checke to her but a doctrine to others and that she had no repulse though he seemed to say his time was not yet come to worke miracles not doubting but he would begin a litle before his ordinary time for her sake as S. Cyril thinketh he did and therfore she admonisheth the waiters to marke wel to execute whatsoeuer Christ should bid them doe 1â— Cast them out By this chastising corporally the defilers and abusers of the Temple he doth not onely shew his power that being but one poore man he could by force execute his pleasure vpon so many sturdy fellowes but also his soneralne authoritie ouer al offenders and that not vpon their soules onely as by excommunication and spiritual penalties but so far as is requisite for the execution of spiritual iurisdiction vpon their bodies and goods also That the Spiritualtie may learne how far and in what cases for iust zeale of Christs Church they may vse and exercise both spiritually and temporally their forces and faculties against offenders specially against the prophaners of Gods Church according to the Apostles allusion 1 Cor. 3. If any defile the Temple of God him vvil God destroy â—4 IESVS committed not him self S. Augustine applieth this their first faith and beleefe in Christ sodenly raised vpon the admiration of his wonders but yet not fully formed or established in them vnto the faith of Nouices or Catechumen in the Church and Christs not committing his Person to them as yet to the Churches like warinesse and wisedom in not opening not giuing to them our Lord in the B. SacrameÌ„t because al were not to be trusted with that high point without ful trial of their faith CHAP. III. He teacheth Nicodemus that to come to the kingdom of God Baptisme is necessarie as being our Regeneration 10 Vvhich point Nicodemus as then not vnderstaÌ„ding 11 he shevveth that they must beleeue him and vvhat good cause there is for them so to doe â—3 After this he also baptizeth and Iohn likevvise at the same time 25 Wherevpon a question being moued Whether Baptisme is better 25 Iohn ansvvereth it by saying that he is so far inferiour to Christ as a mere man to God most high verse 1 AND there vvas a man of the Pharisees named Nicodemus a prince of the Ievves ✠verse 2 This man came to IESVS by night and said to him Rabbi vve knovv that thou art come from God a maister for no man can doe these signes vvhich thou doest vnles God be vvith him ✠verse 3 IESVS ansvvered and said to him Amen Amen I say to thee Vnles a man be borne againe he can not see the kingdom of God ✠verse 4 Nicodemus said to him Hovv can a man be borne vvhen he is old can he enter into his mothers vvombe againe and be borne ✠verse 5 IESVS ansvvered Amen Amen I say to thee Vnles a man be ″ borne againe of vvater and the Spirit he can not enter into the kingdom of God ✠verse 6 That vvhich is borne of the flesh is flesh that vvhich is borne of the spirit is spirit ✠verse 7 Marueil not that I said to thee You must be borne againe ✠verse 8 The spirit breatheth vvhere he vvil and thou hearest his voice but thou knovvest not vvhence he commeth and vvhither he goeth so is euery one that is borne of the Spirit ✠verse 9 Nicodemus ansvvered said to him Hovv can these things be done ✠verse 10 IESVS ansvvered and said to him Thou art a maister in Israel and art thou ignorant of these things ✠verse 11 Amen Amen I say to thee that vve speake that vvhich vve knovv and that vvhich vve haue seen vve testifie and our testimonie you receiue not ✠verse 12 If I haue spoken to you earthly things and you beleeue not hovv if I shal speake to you heauenly things vvil you beleeue ✠verse 13 And no man hath ascended into heauen but he that descended from heauen the Sonne of man vvhich is in heauen ✠verse 14 And as * Moyses exalted the serpent in the desert so must the Sonne of man be exalted ✠verse 15 that euery one vvhich beleeueth in him perish not but may haue life euerlasting ✠verse 16 For so God loued the vvorld that he gaue his only-begotten sonne that euery one that beleeueth in him perish not but may haue life euerlasting ⊢ ✠verse 17 For God sent not his sonne into the vvorld to iudge the vvorld but that the vvorld may be saued by him ✠verse 18 He that beleeueth in him is not iudged but he that doeth not beleeue ″ is already iudged because he hath not beleeued in the name of the only-begotten sonne of God ✠verse 19 And this is the iudgment because the light is come into the vvorld and men haue loued the darkenesse rather then the light for their vvorkes vvere euil ✠verse 20 For euery one that doeth il hateth the light and commeth not to the light that his vvorkes may not be controuled ✠verse 21 But he that doeth veritie commeth to the light that his vvorkes may be made manifest because they vvere done in God ⊢ ✠verse 22 After these things IESVS came and his Disciples into the countrie of Ievvrie and there he abode vvith them and baptized ✠verse 23 And Iohn also vvas baptizing in Aenon beside Salim because there vvas much vvater there and they came and vvere baptized ✠verse 24 For Iohn vvas not yet cast into prison ✠verse 25 And there rose a question of Iohns disciples vvith the Ievves concerning purification ✠verse 26 And they came to Iohn and said to him Rabbi he that vvas vvith thee beyond Iordan to vvhom * thou didst giue testimonie behold he baptizeth and al come to him ✠verse 27 Iohn ansvvered and said A man can not receiue any thing vnlesse it be giuen him from heauen ✠verse 28 Your selues doe beare me vvitnesse * that I said I am not CHRIST but that I am sent before him ✠verse 29 He that hath the bride is the bridegrome but the frende of the bridegrome that standeth and heareth him reioyceth vvith ioy for the voice
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
glorie any vvhit comparable yet they vvere meritorious or vvorthy of heauen so be ours And therfore to expresse the said coÌ„parison here he saith They art not condigne to the glorie He saith not of the glorie as the Heretikes falsly traÌ„slate though the Scripture speaketh so also vvhen it signifieth only a coÌ„parison as Prou. in the greeke Omne pretiosum non est illa dignuÌ„ S. Augustine iâ—â—i dignum S. Hierom non valet huic comparari that is No pretious thing is vvorthie of vvisedom or to be compared vvith it See the like Eccle. 26 20. Tob. 9 2. But vvhen the Apostle vvil expresse that they are condigne vvorthy or meritorious of the glorie he saith plainely That our tribulation vvhich presently is momentâ—nie and light vvorketh aboue measure excedingly an eternal vveight of gloris in vs. The valevv of Christes actions riseth not of the leingth or greatnes of them in them selues though so also they passed al mens doings but of the vvorthines oâ— the person And so the value of ours also riseth of the grace of our adoption vvhich maketh those actioÌ„s that of their natures be not meritorious nor ansvverable to the ioyes of heauen in them selues to be vvorthy of heauen And they might as vvel proue that the vvorkes of sinne do not demerite damnation for sintre in deede for the quantity and nature of the vorke is not ansvverable in pleasure to the paine of Hel but because it hath a departing or au auersion from God be it neuer so short it deserueth damnation because it alvvaies procedeth from the enemy of God as good vvorkes that be meritorious procede from the childe of God 24. By hope saued That vvhich in other places he attributeth to faith is here attributed to hope for vvhensoeuer there be many causes of one thing the holy vvriters as matter is ministred and occasion giuen by the doctrine then handled sometimes referre it to one of the causes sometime to an other not by naming one alone to exclude the other as our Aduersaries captiously and ignorantly do argue but at diuers times and in sundrie places to expresse that vvhich in euery discourse could not nor needed not to be vttered In some discourse faith is to be recommended in others charitie in an other hope sometimes almes mercies els vvhere other vertues One vvhile Euery one that beleeueth is borne of God 1 Io. â— 1. An other vvhile Euery one that loueth is borne of God 1 Io. 4 7. Sometimes faith purifieth mans hart Act. 15 9. And an other time Charitie remitteth sinnes 1 Pet. 4 â— Of faith it is said The iust liueth by faith Ro. 1 17. Of charitie We knovv that vve are transferred from death to life because vve loue c. 1 Io. 3 14. 27. The Spirit desireth Arîus and Macedonius old Heretikes had their places to contend vpon against the Churches sense as our nevv Maisters novv haue They abused this text to proue the Holy Ghost not to be God because he needed not to pray or aske but he might commaund if he vvere God Therfore S. Augustine expoundeth it thus The Spirit prayeth that is causeth and teacheth vs to pray and vvhat to pray or aske August de anima eius orig li. 4 c. 9. ep 121. c. 15. 30. Whom he hath predestinated Gods eternal foresight loue purpose predestination and election of his deere children and in time their calling iustifying glorifying by Christ as al other actes and intentions of his diuine vvil and prouidence tovvardes their saluation ought to be reuerenced of al men vvith dreadful humilitie and not to be sought out or disputed on vvith presumptuous boldnes and audacitie for it is the gulfe that many proud persons both in this age and alvvaies haue by Gods iust iudgement perished in founding thereon most horrible blasphemies against Gods mercie nature and goodnes and diuers damnable errours against mans free vvil and against al good life and religion This high conclusion is here set dovvne for vs that vve may learne to knovv of vvhom vve ought to depend in al our life by vvhom vve expect our saluatioÌ„ by vvhose prouidence al our graces giftes and vyorkes do stand by vvhat an euerlasting gratious determination our redemption vvhich is in Christ IESVS vvas designed to giue God incessable thankes for our vocation and preferment to the state vve be in before the Ievves vvho deserued no better then they before the light of his mercie shining vpon vs accepted vs and reiected them But this said eminent truth of Gods eternal predestination standeth as vve are bound to beleeue vnder paine of damnation vvhether vve vnderstand hovv or no so S. Augustiue in al his diuine vvorkes vvritten of the same De gratia lib arb De corrept gratia Ad articulos falsò impositos defendeth declareth proueth and conuinceth that it doth stand I say vvith mans free vvil and the true libertie of his actions and forceth no man to be either il or good to sinne or vertue to saluation or damnatioÌ„ nor taketh avvay the meanes or nature of merites and cooperation vvith God to our ovvne and other mens saluation 38. I am sure This speache is coÌ„mon in S. Paul according to the latin translation vvhen he had no other assured knovvledge but by hope as Ro. 15 14 2 Tim. 1 5. Heb. 6 9 Vvhere the Greeke vvord signifieth only a probable persuasion And therfore except he meane of him self by special reuelation or of the predestinate in general in vvhich tvvo cases it may stand for the certitude of saith or infallible knovvledge othervvise that euery particular man should be assured infallibly that him self should be iustified and not that onely but sure also neuer to sinne or to haue the gift of perseuêrance and certaine knovvledge of his predestination that is a most damnable false illusion and presumption condemned by the Fathers of the holy Councel of Trent Sess â— c. 9. 12. 13. With a protestation of his sorow for it lest they should thinke him to reioyce in their perdition he insinuateth the Iewes to be reprobate although they come of Abrahams flesh 6 saying to be the sonnes of God goeth not by that but by Gods grace 19 considering that al vvere one damned masse 24 by which grace the Gentils to be made his people and so the prophess to haue foretold of them both 30 And the cause hereof to be that the Gentils submit them selues to the faith of Christ vvhich the Iewes vvil not verse 1 I SPEAKE the verity in Christ I lie not my conscience bearing me vvitnes in the holy Ghost ✠verse 2 that I haue great sadnesse continual sorovv in my hart ✠verse 3 For I vvished my self to be an ″ anáthema from Christ for my brethren vvho are my kinsmen according to the flesh ✠verse 4 vvho are Israëlites vvhose is the adoption of sonnes and the glorie and the
for he is gods minister vnto thee for good But if thou doe euil feare for he ″ beareth not the svvord without cause For he is Gods minister a reueÌ„ger vnto vvrath to him that doeth euil ✠verse 5 Therfore be subiect of necessitie not only for vvrath but also for conscience sake ✠verse 6 For therfore ″ you giue tributes also for they are the ministers of God seruing vnto this purpose ✠verse 7 Render therfore to al men their devv * to vvhom tribute tribute to vvhom custom custom to whom feare feare to vvhoÌ„ honour honour ✠verse 8 Ovve no man any thing but that you loue one an other For he that loueth his neighbour hath fulfilled the lavv ✠verse 9 For Thou shalt not commit aduoutrie Thou shalt not kil Thou shalt not steale Thou shalt not beare false vvitnes Thou shalt not couet and if there be any other commaundement it is comprised in this vvord Thou shalt loue thy neighbour as thy self ✠verse 10 The loue of thy neighbour vvorketh no euil Loue therfore is the fulnesse of the lavv ⊢ ✠verse 11 And that knovving the season that it is novv the houre for vs to rise from sleepe For novv our saluation is neerer then vvhen vve beleeued ✠verse 12 The night is passed and the day is at hand Let vs therfore cast of the vvorkes of darknesse and doe on the armour of light ✠verse 13 As in the day let vs vvalke honestly not in banketings and drunkennes not in chamberings and impudicities not in contention and emulation ✠verse 14 but doe ye on our Lord IESVS Christ ⊢ and make not prouision for the flesh in concupiscenees ANNOTATIONS CHAP. XIII 1. Euery soul be subiect Because the Apostles preached libertie by Christ from the yoke of the Law and seruitude of sinne and gaue al the faithful both example and commaundement to obey God more then men and withal euer charged them expresly to be obedient and subiect to their Prelates as to them which had cure of their soules and were by the Holy Ghost placed ouer the Church of God there were many in those daies newly conuerted that thougt them solues free from al temporal Botestats carnal Lordes and humane creatures or powers wherevpon the bondman tooke him self to be loose from his seruitude the subiect from his Soueraine were he Emperour King Duke or what other secular Magistrate so euer specially the Princes of those daies being Heathens and persecutors of the Apostles and of Christes religion for which cause and for that the Apostles were vntruely charged of their Aduersaries that they withdrevvâ— men from order and obedience to Ciuil lavves and Officers S. Paul here as S. Peter doth 1 Chap. 2. cleereth him self and expresly chargeth euery man to be subiect to his temporal Prince and Superior Not euery man to al that be in Office or Superiority but euery one to him whom God hath put in authoritie ouer him by that he is his Maister Lord king or such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to them in matters of religion or regiment of their soules for most part vvere Pagans whom the Apostle could not vvill men to obey in matters of faith but to them in such things onely as 〈…〉 and what other causes so euer consist vvith Gods holy vvill and ordinance for * against God no power may be 〈◊〉 1. No povver but of God S. Chrysostome here noteth that power 〈◊〉 Superioritie is Gods ordinance but not ofâ—somes al Princes because to any may vsur 〈◊〉 who reigne by his permission onely and not by his appointment nor al actions that euery one doeth in and by his soueraine povver as Iuâ—ians apostaste and 〈◊〉 of Catholikes 〈…〉 oppression of the Israelites Achaâ—s persecution of the Prophets Neros executing of the Apostles Herods and Pilats condemning of Christ al which things God permitted them by he abuse of their power to accomplish 〈◊〉 they vvere out of the compasse of his causing and ordinance 2. They that resist Vvhosoeuer resisteth or obeieth not his lavvful Superior in those causes vvherein he is subiect vnto him withstandeth Gods appointment sinneth â—oadly and is vvorthy to be punished both in this vvorld by his Superior and by God in the next life for in temporal gouernement and causes the Christians vvere bound in conscience to obey their Heathen Imperours though on the other side they were bound vnder paine of deâ—â—ation to obey their Apostles and Prelates and not to obey their kings or Emperours in matters of religion Vvhereby it is cleere that vvhen vve be commaunded to obey our Superiors it is meant alvvaies and onely in such things as they may lawfully commaund and in respect of such matters Vvherein they be our Superiors 4. Beareth not the sword That the Apostle meaneth here specially of temporal povvers vve may see by the svvord tribute external compulsion vvhich he here attributeth to them And the Christian men then had no doubt vvhether they should obey their Spiritual povvers but novv the disease is cleane contrarie for al is giuen to the secular povver and nothing to the spiritual vvhich expresly is ordained by Christ and the Holy Ghost and al the faithful are commaunded to be subiect there vnto as to Christs ovvne vvord and vvill There vvere Heretikes called Begardi that tooke avvay al rule and Superioritie The wâ—â—lefists vvould obey nor Prince nor Prelate if he vvere once in deadly sinne The Protestants of our time as vve may see in al Countrieâ— vvhere the secular svvord is dravven against their Sectes care neither for the one nor for the other though they extol onely the secular vvhen it maketh for them The Catholikes onely most humbly obey both euen according to Gods ordinance the one in temporal causes and the other in Spiritual in vvhich order both these States haue blessedly florished in al Christian countries euer since Christeâ— time and it is the very vvay to preserue both as one day al the vvorld shal confesse vvith vs. 6. Ten giue tributes Though euery man ought to be ready to serue his temporal Prince vvith his goods by tributes of vvhat other lavvful taxes and subsidies so euer yet they may exempt by priuileges vvhom they thinke good As in al countries Christian Priests for the honour of Christ whose Ministers they be haue by the grauntes and auncient charters or kings be he excepted and exempted Notvvithstanding they vvere neuer vnready to serue voluntarely their soueraine in al common causes vvith vvhatsoeuer they had See Annot. in Mat. 17 26. â—â— Not in 〈◊〉 This vvas the very place vvhich S. Augustine that glorious Doctor vvas by a voice from heauen directed vnto at his first miraculous and happy conuersion not only to the Catholike faith but also to perpetual continencie by this voice comming from heauen Tolle lege Tolle lege Take vp and read take vp
or from him self to change euery yere or in euery epistle to forme of his former teaching to come daily vvith nevv deuises repugnant to his ovvne rules vvere not agreable to an Apostle and true teacher of Christ but proper to false prophets and Heretikes Vvhereof vve haue notorious examples in the Protestants vvho being destitute of the spirit of peace concord constancie vnitie and veritie as they varie from their ovvne vvritings vvhich they retract reforme or deforme continually so both in their preachings forme of Seruice they are so restles changeable and repugnant to them selues that if they vvere not kept in avve vvith much a do by temporal lavves or by the shame and rebuke of the vvorld they vvould coine vs euery yere or euery Parliament nevv Communions nevv faithes and nevv Christes as you see by the manifold endeuours of the Puritans And this to be the proper note of false Apostles and Heretikes see in S. Irenâ—us li. â— c. 18. and Tertul. de praescript S. Basil ep 82. 22. Hath sealed The learned Diuines proue by this place and by the like in the fourth to the Ephesians that the Sacrament of Baptisme doth not onely giue grace but imprinteth and sealeth the soule of the baptized vvith a spiritual signe marke badge or token vvhich can neuer be blotted out neither by sinne heresie apostasie nor other vvaies but remaineth for euer in man for the cognisance of his Christendom and for distinction from others vvhich vvere neuer of Christes fold by vvhich also he is as it were consecrated and deputed to God made capable and partaker of the rightes of the Church and subiect to her lavves and discipline See S. Hierom in 4. Ephes S. Ambrose li. 1 de Sp. sancto cap. 6. S. Cyril Hierosol Catechesi â—7 at the end and S. Dionysius Areopag c. 2. Eccl. Hierarch The which fathers expresse that spiritual signe by diuers agreable names vvhich the Church and most Diuines after S. Augustine call the character of Baptisme by the truth and force of vvhich spiritual note or marke of the soul he specially conuinceth the Donatistes that the said Sacrament though giuen and ministred by Heretikes or Schismatikes or vvho els so euer can neuer be reiterated See ep â—7 li. 6 cont Donatist cap. 1. li. 2 cont Parmenianum 6. 1â— As the like indeleble characters giuen also by the Sacraments of Confirmation and Orders do make those also irreiterable and neuer to be receiued but once Vvhereas al other Sacraments sauing these three may be often receiued of the self same person And that holy Orders can not be iterated see S. Augustine li. 2 cont Parmen c. 13. li. de bono coniug c. 24. and S. Gregorie li. 2 Rggist ep 32. The like of Confirmation is decreed in the most auÌ„cient Councel Tarracon cap. 6. Finally that this character is giuen onely by these said three Sacraments and is the cause that none of them can be in any man repeated or reiterated see the decrees of the Councels Florentine and Trent Vvhich yet is no nevv deuise of them as the Heretikes falsely affirme but agreable as you see both to the Scriptures and also to the auncient fathers and Councels â—4 Not because vve ouerrule Caluin and his seditious Sectaries vvith other like vvhich despise dominion as S. Iude describeth such vvould by this place deliuer them selues from al yoke of spiritual Magistrates and Rulers namely that they be subiect to no man touching their faith or for the examination and trial of their doctrine but to God and his vvord onely And no maruel that the male factors and rebelles of the Church vvould come to no tribunal but Gods that so they may remaine vnpunished at least during this life for though the Scriptures plainely condemne their heresies yet they could vvrithe them selues out by false gloses constructions corruptions and denials of the bookes to be Canonical if there vvere no lavves or iudicial sentence of men to rule and represse them Notvvithstanding then these vvordes of S. Paul vvhereby onely tyrannical insolent and proud behauiour and indiscrete rigor of Prelates or Apostles tovvards their flockes is noted as also in the first of S. Peter cap. 5. the Greeke vvord in these places and in the Gospel Mt. 20 25. Mr. 10 42. signifying lordly and insolent dominion yet he had and exercised iust ruâ—e preeminence and prelacie ouer them not onely for their life but also and principally touching their faith for he might did call them to account for the same and excoÌ„municated heretikes for foresaking their faith 1 Cor. 4 5. 2 Cor. 10 4. 13 10. 1 Tim. 1 20. Tit. â— 11. And al Christian men are bound to obey their lavvful Prelates in matters of faith and doctrine specially and must not vnder that ridiculous pretence of obeying Gods vvord onely vvhich is the shifte of al other Heretikes as Anabaptistes Arians and the like as vvel as the Protestants disobey Gods Church Councels and their ovvne Pastors and Bishops vvho by the Scriptures haue the regiment of their soules and may examine and punish as vvel Iohn Caluin as Simon Magus for falling from the Catholike faith for though God alone be the Lord author and giuer of faith yet they are his * cooperators and coadiutors by vvhom the faithful do beleeue and be preserued in the true faith and be defended from vvolues vvhich be Heretikes seeking to corrupt them in the same And this same Apostle * chalengeth to be their father as he that begat and formed them by his preaching in Christ CHAP. II. Prosecuting the true cause vvhich in the last chapter he gaue of his not comming 6 he pardoneth novv after some part of penance him that for incest he excommunicated in the last epistle requiring them obediently to consent therevnto 12 Then of his going from Troâ—â— into Macedonia God euery vvhere giuing him the triumph verse 1 AND I haue determined vvith my self this same thing not to come to you againe in sorovv ✠verse 2 For if I make you sorie and who is it that can make me glad but he that is made sorie by me ✠verse 3 And this same I vvrote to you that I may not vvhen I come haue sorovv vpon sorovv of the vvhich I ought to reioyce trusting in you al that my ioy is the ioy of you al. ✠verse 4 For of much tribulation and anguish of hart I vvrote to you by many teares not that you should be made sorie but that you may knovv vvhat charitie I haue more aboundantly tovvard you ✠verse 5 And if any man hath made sorovvful not me hath he made sorovvful but in part that I burden not al you ✠verse 6 To him that is such a one ″ this rebuke sufficeth that is giuen of many ✠verse 7 so that coÌ„trariewise you should rather pardon and comfort him lest perhaps such an one be svvallovved vp vvith ouer great sorovv âœ
But vve haue this treasure in earthen vessels that the excellencie may be of the povver of God and not of vs. ✠verse 8 In al things vve suffer tribulation but are not in distresse vve vvant but are not destitute ✠verse 9 vve suffer persecution but are not forsaken vve are cast dovvne but vve perish not ✠verse 10 alvvaies bearing about in our body the mortification of IESVS that the life also of IESVS may be manifested in our bodies ✠verse 11 For vve that liue are alvvaies deliuered vnto death for IESVS that the life also of IESVS may be manifested in our mortal flesh ✠verse 12 Death then vvorketh in vs but life in you ✠verse 13 And hauing the same spirit of faith as it is vvritten I beleeued for the vvhich cause I haue spoken vve also beleeue for the vvhich cause vve speake also ✠verse 14 knovving that he vvhich raised vp IESVS vvil raise vp vs also vvith IESVS and set vs vvith you ⊢ ✠verse 15 For al things are for you that the grace abounding by many in giuing of thankes may abound vnto the glorie of God ✠verse 16 For vvhich cause vve faile not but although that our man vvhich is vvithout corrupte yet that vvhich is vvithin is renevved from day to day ✠verse 17 For that our tribulation vvhich presently is momentanie light ″ vvorketh aboue measure excedingly an eternal vveight of glorie in vs ✠verse 18 we not coÌ„sidering the things that are seen but that are not seen For the things that be seen are temporal but those that be not seen are eternal ANNOTATIONS CHAP. IIII. â— Adulterating He giueth often vvarning of false teachers whose special and proper studie is to falsifie and adulterate by deceitful constructions interpretations and applications the word of God hauing no other end but to make their aduantage of the Scriptures and to gaine glorie and estimation among the sinful and simple by new deuised expositions Vvherein the Protestants do excel the auncient Heretikes none euer more impuâ—ely handeling the vvord of God then they do Origen calleth such Scripturarum fures adulteros theeues and adulterers of the Scriptures S. Cyprian de vnit Ec. nu 7. calleth them corrupters of the Gospel false interpreters artificers and craftesmasters in corrupting the truth On the other side for special reuerence and sinceritie of dealing in those matters the fathers and al Catholike preachers or Expositors vvere of old called according to S. Paules vvordes to Timothee Rectè tractantes verbum Dei right handlers of the vvord of God 17. Worketh The temporal and short tribulations vvhich vve patiently and willingly suffer for Christ do winne vs euerlasting ioy and glorie And it is here to be noted against the Heretikes that tribulations do vvorke or cause the said saluation which they deny to be giuen for such thinges but for or by faith onely S. Augustine maketh such tribulations for Christ so much the meritorious cause of euerlasting life and rest that he saith it is salable and bought thereby And it is written Sap. 10 God rendreth or repaieth to iust men the hire of their labours CHAP. V. That after death of the body the soule may to heauen therfore although naturally vve abhorre death by grace he desireth it rather 9 in consideration of Christes iust iudgement liuing as in the sight of God yea and of their consciences 12 Which he speaketh not to praise him self but because of his Aduersaries vvho did glorie in carnal respectes but he and the other Apostles regard nothing but their reconciliation vnto God by Christ and to reconcile others also as being his legates for that purpose verse 1 FOR vve knovv that if our earthly house of this habitation be dissolued that vve haue a building of God a house not made vvith hand eternal in heauen ✠verse 2 For in this also do vve grone desirous to be ouerclothed with our habitation that is from heauen ✠verse 3 yet so if vve be found clothed not naked ✠verse 4 For vve also that are in this tabernacle grone being burdened because vve would not be spoiled but ouerclothed that that vvhich is mortal might be svvallovved vp of life ✠verse 5 And he that maketh vs to this same is God vvho hath giuen vs the pledge of the Spirit ✠verse 6 Being bold therfore alvvaies and knovving that vvhile vve are in the body vve are pilgrimes from God ✠verse 7 for vve vvalke by faith and not by sight ✠verse 8 but vve are bold and haue a good vvil to be pilgrimes rather from the body to be present vvith our Lord. ✠verse 9 And therfore vve endeuour vvhether absent or present to please him ✠verse 10 For * vve must al be manifested before the iudgemeÌ„t seate of Christ that euery one may receiue ″ the proper things of the body according as he hath done ″ either good or euil ✠verse 11 Knovving therfore the feare of our Lord vve vse persuasion to men but to God vve are manifest ✠And I hope also that in your consciences vve are manifest ✠verse 12 Vve commend not ourselues againe to you but giue you occasion to glorie for vs that you may haue against them that glorie in face and not in hart ✠verse 13 for vvhether vve excede in minde to God or vvhether vve be sober to you ✠verse 14 For the charitie of Christ vrgeth vs iudging this that if one died for al then al vvere dead ✠verse 15 and Christ died for al that they also vvhich liue may not novv liue to them selues but to him that died for them and rose againe ✠verse 16 Therfore vve from hence forth knovve no man according to the flesh And if vve haue knovven Christ according to the flesh but novv vve know him no more ✠verse 17 If then any be in Christ a nevv creature the old are passed behold * al things are made nevv ✠verse 18 but al of God vvho hath reconciled vs to him self by Christ and hath giuen ″ vs the ministerie of reconciliation ✠verse 19 For God in deede vvas in Christ reconciling the vvorld to him self not imputing to them their sinnes and hath put in vs the vvord of reconciliation ✠verse 20 For Christ therfore vve are legates God as it vvere exhorting by vs. For Christ vve beseeche you be reconciled to God ✠verse 21 Him that knevv no sinne for vs he made sinne that vve might be made ″ the iustice of God in him ANNOTATIONS CHAP. V. 10. The proper things of his body S. Augustine Enchirid. â— no. obiecteth this speach of the Apostle as in the person of such as deny the praiers almes and sacrifices of the liuing to be auailable for the dead and he ansvvereth as folovveth This practise saith he of Gods Church in the commendation of the dead in nothing repugnant to
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
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
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
one an other ✠verse 14 For al the Lavv is fulfilled in one vvord Thou shalt loue thy neighbour as thy self ✠verse 15 But if you bite and eate one an other take heede you be not consumed one of an other ✠verse 16 And I say vvalke in the spirit and the Iustes of the flesh you shal not accomplish ✠verse 17 For the flesh Iusteth against the spirit and the spirit against the flesh for these are aduersaries one to an other that not vvhat things soeuer ″ you vvil these you doe ✠verse 18 But if you be ledde by the spirit you are not vnder the Lavv. ✠verse 19 And the vvorkes of the flesh be manifest vvhich are fornication vncleannes impudicitie lecherie ✠verse 20 seruing of Idols vvitch-craftes enmities coÌ„tentions emulations angers bravvles dissensions sectes ✠verse 21 enuies murders ebrieties commessations and such like vvhich I foretel you as I haue foretold you that they vvhich doe such things shal not obteine the kingdom of God ✠verse 22 But the fruite of the Spirit is Charitie ioy peace patience benignitie goodnes longanimitie ✠verse 23 mildnes faith modestie coÌ„tinencie chastitie Against such there is no lavv ✠verse 24 And they that be Christs haue crucified their flesh vvith the vices and concupiscences ⊢ ✠verse 25 If vve liue in the spirit in the spirit also let vs vvalke ✠verse 26 Let vs not be made desirous of vaine glorie prouoking one an other enuying one an other ANNOTATIONS CHAP. V. 6. Faith This is the faith vvorking by charitie vvhich S. Paul meaneth els vvhere vvhen he faith that faith doth iustifie And note vvel that by these termes circumcision prepuce not auailable to iustification it is plaine that in the other places he meaneth the vvorkes of Circumcision and Prepuce that is of the Ievves and the Gentils vvithout faith vvhich auaile not but faith vvorking by charitie as vvho should say faith and good vvorkes not vvorkes vvithout faith Againe note here that if the Protestants vvho pretend conference of places to be the best or only vvay to explicate hard speaches of the holy Scriptures had folovved but their ovvne rule this one text vvould haue interpreted cleated vnto them al other vvhereby iustice and saluation might seeme to be attributed to faith alone the Apostle here so expresly setting dovvne the faith vvhich he commendeth so much before not to be alone but vvith charitie not to be idle but to be vvorking by Charitie as S. Augustine noteth defid ep c. 14. Further the good Reader must obserue that vvhereas the Protestants some of them confesse that Charitie and good vvorkes be ioyned and requisite also and that they exclude them not but commend them highly yet so that the said Charitie or good vvorkes are no part of our iustice or any cause of iustification but as fruites and effectes of faith onely vvhich they say doth all yea though the other be present this false glose also is reproued euidently by this place vvhich teacheth vs cleane contrarie to vvitte that faith hath her vvhole actiuitie and operation tovvard iustice and saluation of charitie and not contrarievvise vvithout vvhich it can not haue any act meritorious or agreable to God for our saluation for vvhich cause S. Augustine saith li. 〈◊〉 de Trin. c. 18. Fidem non facit vtilem nisi charitas nothing maketh faith profitable but charitie But the Heretikes ansvver that vvhere the Apostle saith faith vvorketh by charitie he maketh charitie to be the instrument only of faith in vvel vvorking and therfore the inferior cause at the least but this also is easily refuted by the Apostles plaine testimonie affirming that charitie is * the greater vertue that if a man had al faith and lacked charitie he vvere vvorth nothing And againe * that Charitie is the perfection and accoÌ„plishment of of the Iavv as faith iâ— not vvhich can not agree to the instrumental or inferior cause And therfore vvhen it is said that faith vvorketh by charitie it is not as by an instrument but as the body vvorketh by the soul the matter by the forme vvithout vvhich they haue no actiuitie Vvherevpon the the Schooles call Charitie the forme or life of faith that is to say the force actiuitie operatiue qualitie thereof in respect of merite and iustice Vvhich S. Iames doth plainely insinuate vvhen he maketh faith vvithout Charitie to be as a dead corps vvithout soul or life and therefore vvithout profitable operation c. 2. v. 26. â—â— Libertie an occasion They abuse the libertie of the Gospel to the aduantage of their flesh that vnder pretense therof shake of their obedience to the lavves of man to the decrees of the Church and Councels that vvil liue and beleeue as they list and not be taught by their Superiors but fornicate vvith euery Sect maister that teacheth pleasant licentious things and al this vnder pretence of spirit libertie and freedom of the Gospel Such must learne that al heresies schismes and rebellions against the Church and their lavvful Prelates be counted here among the vvorkes of the flesh Sâ—â— S. Augustine de fid op c. 24. 25. If any do sinne therest that do the vvorkes of the Holy Ghost must not therfore take pride in them selues but rather make humilitie of it partly by fearing their ovvne fall partly by looking straitly to their ovvne vvorkes 6 He exhorteth earnestly to good vvorkes assuring them that they shal reaps none other then here they sovv 11 With his ovvne hand he vvriteth telling them the true cause vvhy those false Apostles preach circumcision to be only to please the Ievves 17 and a plaine argument that he preacheth it not to be this that he is persecuted of the Ievves verse 1 BRETHREN and if a man be preoccupared in any fault you that are spiritual instruct such an one in the spirit of lenitie considering thine ovvne self lest thou also be tempted ✠verse 2 Beare ye one an others burdens so you shal fulfil the lavv of Christ ✠verse 3 For if any man esteeme him self to be something vvhereas he is nothing he seduceth him self ✠verse 4 But let euery one proue his ovvne vvorke so in him self only shal he haue the glorie and not in an other ✠verse 5 For euery one shal beare his ovvne burden ✠verse 6 And let * him that is catechized in the vvord communicate to him that catechizeth him in al his goods ✠verse 7 Be not deceiued God is not mocked ✠verse 8 For what things a maÌ„ shal sow those also shal he reape For he that sovveth in his flesh of the flesh also shal reape corruptioÌ„ but he that soweth in the spirit of the spirit shal reape life euerlasting ✠verse 9 And * doing good let vs not faile For in due time vve shal reape not failing ✠verse 10 Therfore vvhiles
through faith and that not of your selues for it is the gift of God ✠verse 9 not of vvorkes that no man glorie ✠verse 10 For vve are his vvorke created in Christ IESVS in good vvorkes vvhich God hath prepared that vve should vvalke in them ✠verse 11 For the vvhich cause be mindeful that sometime you vvere Gentils in the flesh vvho vvere * called prepuce of that vvhich is called circumcision in the flesh made vvith hand ✠verse 12 vvho vvere at that time vvithout Christ alienated from the conuersation of Israël and * strangers of the testaments hauing no hope of the promis and vvithout God in this vvorld ✠verse 13 But novv in Christ IESVS you that sometime vvere farre of are made nigh in the bloud of Christ ✠verse 14 For he is our peace vvho hath made both one and dissoluing the middle vvall of the partition the enmities in his flesh ✠verse 15 euacuating the lavv of cōmaundements in decrees that he may create the tvvo in him self into one new man making peace ✠verse 16 and may reconcile both in one body to God by the crosse killing the enmities in him self ✠verse 17 And comming he euangelized peace to you that vvere farre of and peace to them that vvere nigh ✠verse 18 For * by him vve haue accesse both in one Spirit to the Father ✠verse 19 Novv then you are not strangers and forreiners but you are citizens of the sainctes and the domesticals of God ✠verse 20 ″ built vpon the foundation of the Apostles and Prophets IESVS Christ him self being the highest corner stone ✠verse 21 in vvhom al building framed together grovveth into an holy temple in our Lord ✠verse 22 in vvhom you also are built together into an habitation of God in the holy Ghost ⊢ ANNOTATIONS CHAP. II. ◠By grace you are saued through faith Our first iustification is of Gods grace and not of our deseruings because none of al our actions that vvere before our iustification could merite or iustly procure the grace of iustification Againe he saith through faith for that faith is the beginning foundation and roote of al iustification and the first of al other vertues vvithout which it is impossible to please God 20. Built vpon the foundation Note against the Heretikes that thinke it dishonorable to Christ to attribute his titles or callings to mortal men that the faithful though builded first principally and properly vpon Christ yet are said here to be built also vpon the Apostles and Prophets Vvhy may not the Church then be builded vpon Peter CHAP. III. For vvitnessing the vocation of the Gentils as being the Apostle of the Gentils he is 〈◊〉 prison 1◠Wherein the Gentils therfore haue cause to reioyce rather then to shrinke So he saith 14 and also praieth to God vvho is almightie to confirmed their invvard man though the outvvard be infirmed by persecutions verse 1 FOR this cause I Paul the prisoner of IESVS Christ for you Gentiles ✠verse 2 if yet you haue heard the dispensation of the grace of God vvhich is giuen me tovvard you ✠verse 3 because according to reuelation the sacrament vvas made knovven to me as I haue vvrittē before in breife ✠verse 4 according as you reading may vnderstand my vvisedom in the mysterie of Christ ✠verse 5 vvhich vnto other generations vvas not knovven to the sonnes of men as novv it is reuealed to his holy Apostles Prophets in the Spirit ✠verse 6 The Gentils to be coheires concorporat and comparticipant of his promis in Christ IESVS by the Gospel ✠verse 7 vvhereof I am made a minister according to the gift of the grace of God which is giuen me according to the operation of his povver ✠verse 8 To me * the least of al the sainctes is giuen this grace among the Gentils to euangelize the vnsearcheable riches of Christ ✠verse 9 and to illuminate al men vvhat is the dispensatiō of the sacrament hidden from vvorldes in God vvho created al things ✠verse 10 that the manifold vvisedom of God may be notified to the Princes and Potestats in the celestials by the Church ✠verse 11 according to the prefinitiō of worldes vvhich he made in Christ IESVS our Lord. ✠verse 12 In vvhom vve haue affiance and accesse in confidence by the faith of him ✠verse 13 For the vvhich cause I desire that you faint not in my tribulations for you vvhich is your glorie ✠verse 14 For this cause I bovve my knees to the Father of our Lord IESVS Christ ✠verse 15 of vvhom al paternitie in the heauens and in earth is named ✠verse 16 that he giue you according to the riches of his glorie povver to be fortified by his Spirit in the inner man ✠verse 17 Christ to dvvel by faith in your hartes rooted and founded in charitie ✠verse 18 that you may be able to comprehend vvith al the sainctes vvhat is the bredth and length and height and depth ✠verse 19 to knovv also the charitie of Christ surpassing knovvledge that you may be filled vnto al the fulnes of God ✠verse 20 And * to him that is able to doe al things more aboundantly then vve desire or vnderstand according to the povver that vvorketh in vs ✠verse 21 to him be glorie in the CHVRCH and in Christ IESVS vnto al generations vvorld vvithout end Amen CHAP. IIII. He exhorteth them to keepe the vnitie of the Church most 〈…〉 vvith al humilities bringing them many motiues therevnto 7 and 〈…〉 that 〈◊〉 the diuersitie it self of offices is not for diuision as being the gift of Christ him self 〈◊〉 to build vp the Church and to held al in the vnitie therof against the 〈…〉 of Heretikes that vnder Christ the head in the Church being the body euery member may prosper 17 Neither as touching life most vve 〈◊〉 like the Heathen but as it becommeth Christians laying of al our old corrupt maners and increasing daily in al goodnes verse 1 I Therfore prisoner in our Lord beseeche you that you vvalke vvorthy of the vocation in vvhich you are called ✠verse 2 vvith al humilitie mildenes vvith patience supporting one an other in charitie ✠verse 3 careful to keepe the vnitie of the spirit in the bond of peace ✠verse 4 One body and one spirit as you are called in one hope of your vocation ✠verse 5 One Lord ″ one faith one baptisme ✠verse 6 * One God and Father of al vvhich is euer al and by al and in al vs. ⊢ ✠verse 7 But * to euery one of vs is giuen grace according to the measure of the donation of Christ ✠verse 8 For the vvhich he saith Ascēding on high he ledde captiuitie captiue he gaue giftes to men ✠verse 9 And that he ascended
Spirit of IESVS Christ ✠verse 20 according to my expectation hope because in nothing shal I be confounded but in al confidence as alvvaies novv also shal Christ be magnified in my body vvhether it be by life or by death ✠verse 21 For vnto me to liue is Christ and to die is gaine ✠verse 22 And if to liue in the flesh this vnto me be the fruit of the vvorke and vvhat I shal choose I knovv not ✠verse 23 And I am straitened of the tvvo hauing desire to be dissolued to be vvith Christ a thing much more better ✠verse 24 but to abide in the flesh necessarie ' for you ✠verse 25 And trusting this I know that I shal abide and continue vvith you al vnto your furtherance and ioy of the faith ✠verse 26 that your gratulation may abound in Christ IESVS in me by my comming againe to you ✠verse 27 Only * conuerse ye vvorthie of the Gospel of Christ that vvhether vvhen I come and see you or els be absent I may heare of you that you stand in one Spirit of one minde labouring together to the faith of the Gospel ✠verse 28 And in nothing be ye terrified of the aduersaries vvhich to them is cause of perdition but to you of saluation this of God ✠verse 29 for to you it is giuen for Christ not only that you beleeue in him but also that you suffer for him ✠hauing the same combat like as you haue seen in me and novv haue heard ' of me ANNOTATIONS CHAP. I. 2. Bishops and deacons Vviclesse and other Heretikes vvould proue by this that Priests are not here named and for that there could not be many Bishops of this one tovvne that there is no difference betvvixt a Bishop and a Priest vvhich vvas the old heresie of Aërius of vvhich matter in other places for this present it is ynough to knovv that in the Apostles time there vvere not obserued alvvaies proper distinct names of either function as they vvere quickly aftervvard though they vvere alvvaies diuers degrees distinct functions See S. Chrysostom Occupâ—enius Theophylactus and the rest of the Gracians vpon this place CHAP. II. He exhorieth them must instantly to keepe the vnitie of the Church and to humble them selues for that purpose one to an other â— by the example of the maruelous humilitie of Christ â— specially seing hovv maruelously he is novv exalted for it 13 Item to obedience feare and perseuerance 17 Insinuating left is should aftervvardes trouble them that be may be martyred at this time 19 Timothee he hopeth to send vvhom he highly commendeth 25 as also Epaphroditus vvhom he presently sendeth verse 1 IF therfore there be any consolation in Christ if any solace of charitie if any societie of spirit if any bovvels of commiseration ✠verse 2 fulfil my ioy that you be of one meaning hauing the same charitie of one minde agreing in one ✠verse 3 nothing by contentioÌ„ neither by vaine glorie but in humilitie * eche couÌ„ting other better then them selues ✠verse 4 * euery one not coÌ„sidering the things that are their owne but those that are other mens ✠verse 5 For this thinke in your selues vvhich also in Christ IESVS ✠verse 6 vvho vvhen he vvas in the forme of God thought it no robberie him self to be equal to God ✠verse 7 but he exinanited him self taking the forme of a seruant made into the similitude of men and in shape found as man ✠verse 8 He * humbled him self made obedieÌ„t vnto death euen the death of the crosse ✠verse 9 ″ For the vvhich thing God also hath exalted him and hath giuen him a name which is aboue al names ✠verse 10 that * in the ″ name of IESVS euery knee bovve of the celestials terrestrials and infernals ✠verse 11 and euery tongue coÌ„fesse that our Lord IESVS Christ is in the glorie of God the Father ⊢ ✠verse 12 Therfore my deerest as you haue alvvaies obeied not as in the presence of me only but much more novv in my absence ″ vvith feare and trembling vvorke your saluation ✠verse 13 For it is God that ″ vvorketh in you both to vvil and to accomplish according to his good vvil ✠verse 14 And doe ye al things vvithout murmurings and staggerings ✠verse 15 that you may be vvithout blame and the simple children of God vvithout reprehension in the middes of a crooked and peruerse generation among vvhom you shine as lightes in the vvorld ✠verse 16 conteining the vvord of life to my glorie in the daie of Christ because I haue not runne in vaine nor in vaine laboured ✠verse 17 But and if I be immolated vpon the ″ sacrifice and seruice of your faith I reioyce and congratulate vvith you al. ✠verse 18 And the self same thing doe you also reioyce and congratulate vvith me ✠verse 19 And I hope in our Lord IESVS to send Timothee vnto you quickly that I also may be of good comfort when I knovv the things pertaining to you ✠verse 20 For I haue no maÌ„ so of one minde that vvith sincere affection is careful for you ✠verse 21 For al seeke the things that are their ovvne not the things that are IESVS Christs ✠verse 22 And knovv ye an experiment of him that as a sonne the father so hath he serued vvith me in the Gospel ✠verse 23 This man therfore I hope to send vnto you immediatly as I shal see the things that concerne me ✠verse 24 And I trust in our Lord that my self also shal come to you quickly ✠verse 25 But I haue thought it necessarie to send to you Epaphroditus my brother and coadiutor and fellovv souldiar but your Apostle and minister of my necessitie ✠verse 26 Because in deede he had a desire tovvard you al and vvas pensife for that you had heard that he vvas sicke ✠verse 27 For in deede he vvas sicke euen to death but God had mercie on him and not only on him but on me also lest I should haue sorovv vpon sorovv ✠verse 28 Therfore I sent him the more spedily that seeing him you may reioyce againe and I may be vvithout sorovv ✠verse 29 Receiue him therfore vvith al ioy in our Lord and such intreate vvith honour ✠verse 30 because for the vvorke of Christ he came to the point of death yelding his life that he might fulfil that vvhich on your part vvanted tovvard my seruice ANNOTATIONS CHAP. II. 9. For the vvhich Caluin doth so abhorre the name of merite in Christian men tovvard their ovvne saluation that he vvickedly and vnlearnedly denieth Christ him self to haue deserued or merited any thing for him self though these vvordes vvhich he shamefully vvritheth from the proper and plaine sense to signifie a sequele and not a cause of his exaltation
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
Let vs auoid those Nouelties of vvordes according to the Apostles prescript and keepe the old termes Penance Fasting Priest Church Bishop Masse Mattins Euensong the B. Sacrament Altar Oblation Host Sacrifice Alleluia Amen Lent Palme-Sunday Chrisimas the very vvordes vvil bring vs to the faith of our first Apostles and condemne these nevv apostates nevv faith and phrases 20. Falsely called knovvledge It is the propertie of al Heretikes to arrogate to them selues great knovvledge and to condemne the simplicitie of their fathers the holy Doctors and the Church but the Apostle calleth their pretended skill a knovvledge falsely so called being in truth high and deepe blindnes Such saith S. Irenaeus li. 5 c. 17. as forsake the preaching of the Church argue the holy Priests of vnskilfulnes not considering hovv far more vvorth a religious idiote is them a blasphemous and impudent sophister such as al Heretikes be And againe Vincentius Lirinensis speaking in the person of Heretikes saith Come ô ye folish and miserable men that are commonly called Catholikes and learne the true faith vvhich hath been hid many ages heretofore but is reuealed and shevved of late c. See his vvhole booke concerning these matters THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO TIMOTHEE THE cheefe scope of this second to Timothee is to open vnto him that his martyrdom is at hand Vvhich yet he doth not plainely before the end preparing first his minde vvith much circumstance because he knevv it vvould grieue him sore and also might be a tentation vnto him Therfore he talketh of the cause of his trouble of the revvard that the one is honorable and the other most glorious and exhorteth him to be constant in the faith to be ready alvvaies to suffer for it to fulfil his ministerie to the end as him self novv had done his Vvhereby it is certaine that it vvas vvritten at Rome in his last apprehension and emprisonment there as he signifieth by these vvordes Cap. 1 Onesiphorus vvas not ashamed of my chaine but when he was come to Rome carefully sought me c. And of his martyrdom thus For I am novv ready to be offered and the time of my resolution or death is at hand cap. 4. THE SECOND EPISTLE OF PAVL TO TIMOTHEE CHAP. I. Vvith his praises he couertly exhorteth him not to be dismaied for his trouble 6 hauing grace giuen in Orders to helpe him 8 and knovving for vvhat cause he is persecuted and namely vvith the example of Onesiphorus verse 1 PAVL an Apostle of IESVS Christ by the vvil of God according to the promisse of the life which is in Christ IESVS ✠verse 2 to Timothee my deerest sonne grace mercie peace from God the father and Christ IESVS our Lord. ✠verse 3 I giue thankes to God vvhom I serue from my progenitours in a pure conscience that vvithout intermission I haue a memorie of thee in my praiers night and day ✠verse 4 desiring to see thee mindeful of thy teares that I may be filled vvith ioy ✠verse 5 calling to minde that faith vvhich is in thee not feined vvhich also dvvelt first ″ in thy grandmother Loïs and thy mother Eunîce and I am sure that in thee also ✠verse 6 For the vvhich cause I admonish thee that thou resuscitate the grace of God vvhich is in thee by the imposition of my handes ✠verse 7 For God hath not giuen vs the spirit of feare but of povver and loue and sobrietie ✠verse 8 Be not therfore ashamed of the testimonie of our Lord nor of me his prisoner but trauail vvith the Gospel according to the povver of God ✠verse 9 vvho hath deliuered and called vs by his holy calling * not according to our vvorkes but according to his purpose and grace vvhich vvas giuen to vs in Christ IESVS * before the secular times ✠verse 10 But it is manifested novv by the illumination of our Sauiour IESVS Christ vvho hath destroied death illuminated life and incorruption by the Gospel ✠verse 11 vvherein * I am appointed a preacher and Apostle and Maister of the Gentiles ✠verse 12 For the vvhich cause also I suffer these things but I am not cōfounded For I know whom I haue beleeued I am sure that he is able to keepe my ″ depositum vnto that day ✠verse 13 Haue thou ″ a forme of sound vvordes vvhich thou hast heard of me in faith in the loue in Christ IESVS ✠verse 14 Keepe the good depositum by the holy Ghost vvhich dvvelleth in vs. ✠verse 15 Thou knovvest this that al vvhich are in Asia be auerted from me of vvhom is Phigelus and Hermogenes ✠verse 16 Our Lord giue mercie to * the house of Onesiphorus because he hath often refreshed me and hath not been ashamed of my chaine ✠verse 17 but vvhen he vvas come to Rome he sought me carefully and found me ✠verse 18 ″ Our Lord graunt him to finde mercie of our Lord in that day And how many things he ministred to me at Ephesus thou knovvest better ANNOTATIONS CHAP. I. 5. In thy grandmother Though God shevv mercie to many that be of incredulous heretical or il parents yet it is a goodly benediction of God to haue good education and to haue good faithful progenitors and Catholike parents And it is a great sinne to forsake the faith of our fathers that be Catholikes or contrarie to our education in the Church to folovv strange doctrines abandoning not onely our next natural parents faith but the aūcient faith and beleefe of al our progenitors for many hundred yeres together And if to folovv the faith of mother and grandmother onely the Christian religion being then but nevvly planted vvas so commendable euen in a Bishop hovv much more is it novv laudable to cleaue fast to the faith of so many our progenitors and ages that continued in the same Christian religion vvhich they first receiued Our Protestants in their great vvisedom laugh at good simple men vvhen they talke of their fathers faith But S. Hierom I am a Christian saith he and borne of Christian parents and carie the signe of the crosse in my forehead And againe ep 65. c. 3. Vntil this day the Christian vvorld hath been vvithout this doctrine that faith vvil I hold fast being an old man vvherein I vvas borne a child And the holy Scriptures set vs often to schole to our fathers Aske thy fathers and they vvil shevv thee thy auncetours and they vvil tel thee And againe Our fathers haue shevved vnto vs. And cōmonly the true God is called the God of the faithful and of their forefathers Dan. 2. 3. And false Gods and nevv doctrines or opinions be named Nevv and fresh such as their fathers vvorshipped not Deut. 32. Finally S. Paul both here and often els alleageth for his defense and commendation that he vvas of faithful progenitors
prone to their old lavv and voluntarily after the knovvledge and profession of the Christian faith by Baptisme commit this sinne of incredulitie and apostasie they can neuer haue that aboundant remission applied vnto them by Baptisme vvhich can neuer be ministred to them againe And that general full pardon he calleth here oblation and aftervvard in the 26 verse hostiam pro peccato an host for sinne 26. If vve sinne vvillingly As the Caluinists abuse other like places against the holy sacrifice of the Masse so they abuse this as the Nouatians did before them to proue that an Heretike Apostata or any that vvilfully forsaketh the truth can neuer be forgiuen Vvhich as is before declared in the 6 chapter is most vvicked blasphemie the meaning hereof being as is there said onely to terrifie the Hebrues that falling from Christ they can nor so easily haue the host of Christes death applied vnto them because they can not be baptized any more but must passe by sacramental penance and satisfaction and other hard remedies vvhich Christ hath prescribed after Baptisme in the Churches discipline Therfore S. Cyril saith li. 5 in Io. cap. 17. Penanâ—e is not excluded by these vvordes of Paul but the renevving by the lauer of regeneration He doth not here take avvay the second or third remission of sinnes for he is not such an enemy to our saluation but the host vvhich is Christ he denieth that it is to be offered againe vpon the Crosse So saith this holy Doctor And by this place the like you see hovv perilous a thing it is for Heretikes ignorant persons to read the Scriptures Vvhich by folovving their ovvne fantasie * they peruert to their damnation 29. The bloud of the Testament Vvhosoeuer maketh no more account of the bloud of Christes sacrifice either as shed vpon the Crosse or as in the holy Chalice of the altar for our Sauiour calleth that also * the bloud of the nevv Testament then he doth of the bloud of calues and goates or of other common drinkes is vvorthy death and God vvil in the next life if it be not punished here reuenge it vvith greuous punishment 31. It is horrible Let al Christian people do satisfaction and penance for their sinnes in this life for the iudgemeÌ„ts of God in the next life done by God him self of vvhat sort soeuer vvhether temporall as in Purgatorie or eternal as in Hell be exceding greuous 34. You had compassion To be merciful to the afflicted for religion to be partakers of their miseries is a very meritorious vvorke and giueth great confidence before God in the day of repaiment or remuneration for the same 34. With ioy If all Christian men vvould consider this they vvould not thinke it so great a matter to lose their land or goods for defense of the Catholike faith 38. Liueth of faith Faithful men afflicted in this life haue their comfort in their assured faith and hope of Christes comming to deliuer them once from all these miseries so by that faith and comfort they liue vvhereas othervvise this miserable life vvere a death CHAP. XI He exhorteth them by the definition of faith to sticke vnto God though they see not yet his revvard shevving that all the Saincts aforetime did the like being all constant in faith though not one of them receiued the promis that is the inheritance in heauen but they and vve novv after the comming of Christ receiue it together verse 1 AND ″ faith is the substance of things to be hoped for the argument of things ″ not appearing ✠verse 2 For in this the old men obtained testimonie ✠verse 3 * By faith vve vnderstand that the vvorldes vvere framed by the vvord of God that of inuisible things visible things might be made ✠verse 4 * By faith Abel offered a greater hoste to God theÌ„ Cain * by vvhich he obtained testimonie that he vvas iâ—st God giuing testimonie to his giftes by it he being dead yet speaketh ✠verse 5 * By faith Henoch vvas translated that he should not see death and he vvas not found because God translated him for before his translation he had testimonie that he had pleased God ✠verse 6 But vvithout faith it is impossible to please God For ″ he that commeth to God must beleeue that he is and is a revvarder to them that seeke him ✠verse 7 * By faith Noë hauing receiued an ansvver concerning those things vvhich as yet vvere not seen seating framed the arke for the sauing of his house by the vvhich he condemned the vvorld and vvas instituted heire of the iustice vvhich is by faith ✠verse 8 * By faith he that is called Abraham obeied to goe forth into the place vvhich he vvas to receiue for inheritaÌ„ce and he vvent forth not knovving vvhither he vvent ✠verse 9 By faith he abode in the land of promise as in a straÌ„ge laÌ„d dvvelling in cottages vvith Isaac Iacob the coheires of the same promise ✠verse 10 For he expected the citie that hath foundations vvhose artificer and maker is God ✠verse 11 * By faith Sara also her self being barren receiued vertue in conceauing of seede yea past the time of age because she beleeued that he vvas faithful which had promised ✠verse 12 For the vvhich cause euen of one and him quite dead there rose as the starres of heauen in multitude as the sand that is by the sea shore innumerable ✠verse 13 According to faith died al these not hauing receiued the promises but beholding them a farre of and saluting them and coÌ„fessing that they are pilgrimes strangers vpon the earth ✠verse 14 for they that say these things doe signifie that they seeke a countrie ✠verse 15 And in deede if they had been mindeful of the same from vvhence they came forth they had time verely to returne ✠verse 16 but novv they desire a better that is to say a heauenly Therfore God is not confounded to be called their God for he hath prepared them a citie ✠verse 17 * By faith Abraham offered Isaac vvhen he vvas tempted and his onlie-begotten did he offer vvho had receiued the promises ✠verse 18 to vvhom it vvas said That in Isaac shal seede be called to thee ✠verse 19 accounting that God is able to raise vp euen from the dead wherevpoÌ„ he receiued him also for a parable ✠verse 20 * By faith also of things to come Isaac blessed Iacob and Esau ✠verse 21 * BY faith Iacob dying blessed euery one of the sonnes of Ioseph * and ″ adored the toppe of his roddo ✠verse 22 * By faith Ioseph dying made mention of the going forth of the children of Israël and gaue commaundement concerning his bones ✠verse 23 * By faith Moyses being borne vvas
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes
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
nor Schismatikes but rather to auoid al such as the forerunners of Antichrist and to remember that Catholikes neede not to goe to schole to any such Masters hauing at home in the Catholike Church the doctrine of the holy Ghost him self vvho vvas giuen to the Church visibly in the beginning to leade her into al truth and to continue vvith her for euer Therfore he saith That vvhich you haue heard from the beginning let it abide in you Likevvise a litle after v. 27. and ep 2. v. 6. This is the commaundement that as you haue heard from the beginning you vvalke in the same because many seducers are gone out into the vvorld and v. 8. 9. And not only thus in general but also in particular he expresseth the pointes vvhich the heretikes did then call in question Some vvere about Christ him self for they denied that IESVS is Christ that he is the very sonne of God that he is incarnate Ep. 1. c. 2. v. 22. and Ep. 2. v. 7. And against such it vvas that he vvrote his Gospel also as he there signifieth Ioh. 20. v. 31. Other pointes are about our iustification against onely faith and for good vvorkes as also S. Aug. noted vvhose vvordes vvere cited before Herevpon he saith If vve say vve haue societie vvith God and vvalke in darkenes vve lie Ep. 1. c. 1. Againe He that saith he knovveth God and keepeth not his commaundements is a lier Againe This is the charitie of God that vve keepe his cōmaundements and his commaundements are not heauie Finally Children let no man seduce you he that doth iustice is iust euen as he is iust Ep. 1. c. 3. v. 7. 8. 9. likevvise c. 2. v. 29. and in deede in all the three Epistles through out he doth inculcate good vvorkes and keeping the commaundements against the heresie of only faith THE FIRST EPISTLE OF IOHN THE APOSTLE CHAP. I. Good cause there is to beleeue the Apostles preaching 5 And this is one point of their preaching that to haue participation vvith God vve must not onely beleeue but also abstaine from al mortal sinne 8 though vve al sinne venially verse 1 THAT vvhich vvas from the beginning vvhich vve haue heard vvhich vve haue seen vvith our eies vvhich vve haue looked vpon and our handes haue handled of the vvord of life ✠verse 2 and the life vvas manifested and vve haue seen and do testifie and declare vnto you the life eternal vvhich vvas vvith the Father and hath appeared to vs ✠verse 3 that vvhich vve haue seen and haue heard vve declare vnto you that ◠you also may haue societie vvith vs and our societie may be vvith the Father and vvith his Sonne IESVS Christ ✠verse 4 And these things vve vvrite to you that you may reioyce and your ioy may be ful ✠verse 5 And this is the annuntiation vvhich vve haue heard of him and declare vnto you That * God is light and in him there is no darkenesse ✠verse 6 If vve shal say that we haue societie vvith him and vvalke in darkenesse vve lie and do not the truth ✠verse 7 But if we vvalke in the light as he also is in the light vve haue societie one tovvard an other and * ◠the bloud of IESVS Christ his sonne cleanseth vs ◠from al sinne ✠verse 8 * If vve shal say ◠that vve haue no sinne vve seduce our selues and the truth is not in vs. ✠verse 9 If vve confesse our sinnes he is faithful iust for to forgiue vs our sinnes and to cleanse vs from al iniquitie ✠verse 10 If vve shal say that vve haue not sinned vve make him a lier and his vvord is not in vs. ANNOTATIONS CHAP. I. 3. You may haue societie S. Iohn shevveth manifestly that vvhosoeuer desire to be partakers vvith God must first be vnited to the Churches societie learne that faith and receiue those Sacraments vvhich the Disciples receiued of the Truth it self conuersant vvith them in flesh So saith Venerable Bede vpon this place Vvhereby vve see there is no societie vvith God in sectes or schismes nor any vvhere but in the vnitie fellovvship and communion of that Church vvhich can proue it self to descend from the Apostles 7. The bloud of Iesus Vvhether sinnes he remitted by praiers by fasting by almes by faith by charitie by sacrifice by Sacraments by the Priests as the holy Scriptures do plainely attribute remissiō to euery of these yet none of al these do othervvise remit but in the force by the merite vertue of Christs bloud these being but the appointed meanes instruments by vvhich Christ vvil haue his holy bloud to vvorke effectually in vs. vvhich meanes vvhosoeuer contemneth depriueth him self of the cōmoditie of Christs ovvne bloud continueth still in sinne and vncleannesse vaunt he him self neuer so much of Christs death Vvhich point let the Protestants marke vvel and cease to beguile their poore deceiued folovvers persuading them that the Catholikes derogate from Christs bloud or seeke remission othervvise then by it for that they vse humbly the meanes appointed by Christ to apply the benefite of his holy bloud vnto them 7. From al sinne From original and actual venial and mortal a culpa poena that is from the fault and the paine due for the same V. Bede saith that Christs Passion doth not onely remit in Baptisme the sinnes before committed but al other aftervvard also done by frailtie yet so if vve vse for the remission of them such meanes as be requisite and as Christ hath appointed vvhereof he reckeneth some Bede vpon this place See S. Augustine also vpon this place to 9. and S. Hierome li. 2 con Pelag. c. 3. 8. That vve haue no sinne Vve gather by these vvordes and the former that there be tvvo sortes of sinnes one mortal excluding vs from light and the societie of God an other venial vvhich is found euen in those that vvalke in the light and are in the societie of God Also vve note against the Pelagians that vve be truely called the sonnes of God and so iust in deede though vve be not vvithout al sinnes euery one of vs as vvel iust as vniust being taught and bound to confesse our offenses and to aske pardon daily of God by this petition of the Pater noster Forgiue vs our debtes Therfore S. Augustine li. de natura grat c. 36. reckeneth vp al the holy Patriarches Prophets and renovvmed iust persons to haue been sinners euen vvhen they vvere in grace and Iustice excepting alvvaies our B. Ladie de qua propter honorem Domini nullam prorsus cùm de peccatis agitur habere volo quaestionem of vvhom saith he for the honour of our Lord. vvhen vve talke of sinnes I vvil haue no question And Pelagius asking vvhat sinnes Abel such iust men did commit S. Augustine āsvvereth that they might laugh
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
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the
Sacraments proued out of S. Augustine * Aug. ser 215 de â—eÌ„p de rectitud Cath. conuersat S. Augustine falsely alleaged against the ceremonies of the Church The Heathenish and Iudaical obseruatioÌ„ of daies heretically coÌ„pared vvith the Christian obseruation of festiuities and holy daies c. SuÌ„day Easter vvhitsontide The festiuities of Christ Orig. ho. 3. in diuers Aug. ep 28. et Ser. de SaÌ„ctis Other holidaies of Saincts Fulgent Leo. * See the Annotation Act. 1. v 14. Festiuities of our B. Ladie ep ad TimotheuÌ„ Luc. 1. v. 48. See S. Grego li. 7. ep 29. of Martyrs feasts al the yere and Masses in the same CoÌ„c GaÌ„gr c. 20 Epiphan Har. 75. S. Augustines vvordes of Festiuities and holy daies Aug. de Ciuit. Dei li. 10. c. 16. Prescript fasting daies * Hilar. prolog in psal explan Epip haer 75. in fine li. 3. cont har Canonical houres * Cypri de erat Do. nu 15. Reading of the Scriptures according to the time of the yere The Scriptures haue an allegorical sense beside the litteral True ChristiaÌ„ libertie Gal. 6 15 1 Cor. 5 6. The Epistle vpoÌ„ the 14 SuÌ„day after Pentecost Leu. 19 18. ⸬ Here men thinke saith S. Augustine the Apostle denieth that vve haue free libertie of vvil not vnderstanding that this is said to them if they vvil not hold fast the grace of faith conceiued by vvhich only they caÌ„ vvalke in the spirit not accoÌ„plish the concupiscences of the flesh in c. 5. Gal. c S. Augustine shevveth hereby that not only insidelitie is a damnable sinne b The Epistle vpoÌ„ the 15 SuÌ„day after Pentecost IustificatioÌ„ by faith only disproued by conference of Scriptures Hovv the Protestants admit charitie and good vvorkes to iustificatioÌ„ Charitie is more principal then faith in iustificatioÌ„ Cor. 13. Hovv faith vvorketh by charitie Rom. 13. 1 Tim. 1â— True libertie not carnal and fleshly 1. Cor. 9 7. 2. Thes 3 13. ⸬ The workes of mercie be the seede of life euerlasting and the proper cause thereof and not faith only b The Epistle for S. Francis Octob. 4. ⸬ Christ saith S. Augustine chose a kinde of death to hang on the Crosse and to sixe or fasten the same crosse in the foreheads of the faithful that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord IESVS CHRIST Expos in Euang. Io. tract 43. Duety to our spiritual teachers In almes whom to preferre Iustice an inherent qualitie in vs. Faith with the other vertues is the formal cause of iustification Eph. 3. v. 1. 4. v. 1. Eph. 6. v. 20. * See Act. 20. v. 25. 32. ⸬ Vve learne here that by Gods grace men be holy and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the Doctrine of the Caluinistes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some referre this to the grace of Baptisme but to many learned it seemeth that the Apostle alludeth to the giuing of the Holy Ghost in the Sacrament of Confirmation by signing the baptized with the signe of the Crosse holy Chrisme For that vvas the vse in the Apostles time as els where we haue prooued Annot. Act. 8. Ps 8 8. ⸬ Christ is not ful vvhole and perfect without the church no more then the head without the body Nine orders of Angels Cal. vpon this place As Christ is king and yet men are kings also so Christ is head of the Church and yet man may be head thereof also Apoc. 19. 1 Pet. 2 25. Christ is head of his Church in a far more excellent sort then any man can be Hiero. ep 123. 1. Cor. 12 21. Eph. 6 12. ⸬ It is said not of workes as thine of thy self being vnto thee but as those in which God hath made formed and created thee Aug. de gr lib. arbit c. 8. seq 1. reg 17 26. Ezec 44 7. Ro. 9 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 5 2. The Epistle for S. Thomas the Apostle Decemb. 21. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our first iustificatioÌ„ of mere grace faith the foundatioÌ„ therof The Church builded vpon Christ and yet vpon the Apostles also 1. Cor. 15 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That is for euer before c that is the eternal prafinitioÌ„ b The Epistle vpon the 16 Sunday after Pentecost ⸬ Christ dwelleth in vs by his giftes and vve be iust by those his giftes remaining and resident in vs not by Christes proper instice onely as the Heretikes affirme c Not faith only must be in vs but charitie vvhich accoÌ„plisheth al vertues Ro. 16 2â— The Epistle vpon the 17 Sunday after Pentecost And in a Votiue Masse against Schisme Malat. 2 10. The Epistle vpoÌ„ Ascension eue And vpon SS Simon and Iudes day Ro. 12 4 1. Cor. 12 4. Ps 67 19. c He mâ—aneth specially of his descending to Hel. 1. Cor. 12 28. 1 Pet. 4 3. Ro. 1 21. Ro. 1 24. Colos 3 8 Heb. 12 1. ⸬ The Apostle teacheth vs not to appreheÌ„d Christs iustice by faith only but to be renevved in our selues truly to put on vs the nevv maÌ„ formed created in iustice and holines of truth By the which free vvil also is proued to be in vs to worke with God or to consent vnto him in our sanctification Zach. 8 16. Ps 4 5. Vnitie of the Cath. Church Ep. 40. Schisme detestable Among heretikes as many faithes as willes The heretikes folish negatiue argument against the Pope ansvvered The Popes office is called an Apostleship Continual succession of Bishops an euident argument of the true visible Church The father's refuted heretikes by the succession of the Bishops of Rome Heretical blastes carie away the inconstant only The epistle vpon the 3 SuÌ„day in Lent Io. 13 34 Col. 3 5. ⸬ See the heretical corruption of this place in the Annotation Col. 3. v. 5. Es 9 60 The Epistle vpon the 20 Sunday after Pentecost Col. 4 5. Ro. 12 2. Col. 3 18. The Epistle in a votiue masse for mariage Tit. 2 5. 1 Peâ— 3 1. ⸬ It is much to be noted that in the first English Bibles there is not once the name of CHVRCH in al the Bible but in steede thereof CongregatioÌ„ vvhich is so notorious a corruption that theÌ„ selues in the later bibles correct it for shame but yet suffer the other to be read and vsed still See the Bible printed in the yere 1562. Ge. 3 16. 1 Cor. 11 3. Gen. 2 24. Mat. 19 5. No â—aluation out of the oath CHVRCH The CHVRCH neuer erreth Christs loue tovvard his Church The Church triumphant vvithout spot and vvrinkle The manifold dignitie of the Church * Aug. li. 8 de Symb. ad Catech. c. 9. The Church is the principal creature The Church can not erre Absurdities that folow if the Church may erre MATRIMONIA a Sacrament The grace giuen by this Sacrament 1 Thes
estimation examples of some peculiar traditions out of the fathers S. Chrysostom S. Basil S. Hierom. S. Augustine S. Epiphanius S. Irenaeus Tertullian S. Cyprian Origen The Scriptures giuen vs by tradition and the sense thereof The Creede an Apostolical tradition An inuincible argument for the credite of Traditions â— Here also 〈◊〉 as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌ„s auoid the vvord Tradition being plaine in the Greeke lest them selues might seeme to be noted as men vvalking inordinately and not according to Apostolical Tradition as al Schismatikes Heretikes and rebels to Gods Church doe Ep. 6 18. Col. 4 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 1. Cor. 4. 1. Th. 2. 1. Cor. 9 6. Gal. 6 9. The heretikes cauillation against Religious meÌ„ that vvorke not ansvvered 1 Cor. 9. The spiritual trauailes of the Clergie * See S. Cypr. ep 66. Religious meÌ„ working with their handes Monkes were shauen in the primitiue Church and Nonnes clipped of their heare S. Augustines opinion concerning Religious mens working or not working li. de â—p Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌ„municate persons but in certaine cases 1 Timoth. 3. 1 Timoth. 3. * 1 Tim. 1. Act. 20. v. 25. 38. Col. 2. v. 1. ⸬ S. Augustine saith He that list to haue the hope of heaueÌ„ let him looke that he haue a good coÌ„scieÌ„ce to haue a good conscience let him beleeue vvorke vvel for that he beleueth she hath of faith that he vvorketh he hath of charitie Praefat. in Psa 31. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7 13 Mt. 9 13. Mr. 2 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Euil life and no good conscience is often the cause that men fall to Heresie from the faith of the Catholike Church Againe this plainely reproueth the heretikes false doctrine saying that no man can fall from the faith that he once truely had Teaching othervvise then the doctrine receiued is a special marke of Heretikes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luthers teaching othervvise Al heretical doctrine is fables Curious questioning in religion Charitie the very formal cause of our iustification Heretikes great boasters but vnlearned Libertines alleage scripture Excommunication of Heretikes and the effect thereof The Priests high authoritie of Excommunication The terrible effect thereof ⸬ Euen for heathen kings Emperours by vvhom the Church suffereth persecution much more for al faithful Princes powers and people both spiritual and temporal for vvhom as members of Christes body and therfore ioyning in praier oblation vvith the ministers of the Church the Priestes more properly and particularly offer the holy Sacrifice See S. Augustine de orig anima li. 1. c. p. 2. Tim. 1 11. 1. Pet. 3 3. 1. Cor. 14 34. Gen. 1 27. 3 6. ` she The praiers petitions in the Masse deduced out of the Apostles vvordes by S. Augustine other fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATER NOSTER in the Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theoph. in hunc loc Praier in the Masse for kings and other God vvil no mans perditioÌ„ but the saluation of al. Hovv there is but one Mediator Christ and vvhat it is to be such a Mediator * Aug. li. 9. de Ciu. cap. 15. De fid ad Pet. c. 2. The different maner of praying to Christ and to Saincts Kyrie eleison Christe eleison Hovv there be many mediators as there be many sauiours and redeemers eueÌ„ in the Scriptures Iud. 3 9. 2 Esd 9 27. Act. 7 35. Women great talkers of Scripture and promoters of heresie * S. Chrys Ho. 9. in 1. Tim. Tit. 1 6. c He saith hauing children not getting children S. Ambr. Ep. 82. b Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌ„cerning Priests mariage 1 Cor. 7. S. Paules place of one vvife excludeth bigamos from holy Orders * li. 2 ep 25. Vvho are counted bigami Leuit. 21. The Heretical clergie nothing regardeth the Apostles prescription of one vvife None euer maried after holy Orders Socrat. li. 1 c. 8. They that vvere made Priests of maried men absteined from their vviues Sozom. li. 1 c. â—2 S. Epiphanius Mariage of Priests is contrarie to the auÌ„cient canoÌ„s Eusebius S. Hierom. S. Augustine See S. Leo ep 92. c. â— S. Ambrose Tertullian S. Cyprian Councels None rashly to be admitted to the Clergie Heretikes admit al sortes vvithout exception The three holy orders only bound to chastitie Leo ep 92. c. 3. Greg. li. 1 ep 42. The 4 inferiour orders not bound to chastitie Al the seuen orders auncient eueÌ„ from Christ and the Apostles time S. Ambrose calleth the B. of Rome Rector of the vvhole Church The heretikes say directly coÌ„trarie to the Apostle that the Church is not the piller of truth That the Church is the piller of truth and can not erre is proued by many reasons Io. 14 16. Mat. 16. Mat. 28. Eph. 4. Io. 17. Luc. 22. Psal 2. Eph. 5. The meaning of this article I beleeue the Cath. Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the visible Church that is the piller or truth and can not erre Vvhence the Church hath this priuilege neuer to erre S. Augustine Lactantius S. Cyprian S. Irenaeus 2 Tim. 3 3 Pet. 3. Iude v. 18. ⸬ We see plainely by these vvordes such abstinence only to be disalovved as condemneth the creatures of God to be naught by nature creation 1. Tim. 1 4. Tit. 3 9. ⸬ Some saith S. Chrysost expound this of fasting but they are deceiued-for fasting is a spiritual exercise See a goodly commentarie of these vvordes in S. August li. de mor. Eccl. Cath. c. 33. Al Heretikes are apostataes from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinâ—â—e from meates The Catholikes impudently charged vvith the said old heresies Abstinence from certaine meates is no condemnation of the meates Diuers good causes of abstinence Forbidding certaine persons to marrie is no condemnation of matrimonie Catholikes esteeme matrimonie more then the Protestants doe The Protestants obiectoÌ„s answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câ—ncupise Blessing of the table or of meates specially by a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To blesse is a preeminence of the better person Hebr. 7. No creature il by nature yea one more sanctified then an other Holy times and places euery thing deputed to the seruice of God holy Mat. 23. 2 Pet. 1. Creatures hallovved by the signe of the Crosse The blessing of our meate vvhat a vertue it hath 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 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