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
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
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
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
the doting old man this the brabling sophister this on euery hand men presume to teach before they learne it Againe Some vvith poise of lofty vvordes deuise of scripture matters among vvomen othersome phy vpon it learne of vvomen vvhat to teach men and lest that be not ynough by facilitie of tong or rather audacitie teach that to others vvhich they vnderstand neuer a vvhit them selues to say nothing of such as be of my facultie vvho stepping from secular learning to holy scriptures and able to tickle the eares of the multitude vvith a smothe tale thinke all they speake to be the Law of God This he wrote then when this maladie of arrogancie and presumption in diuine matters vvas nothing so outragious as now it is S. Gregorie Nazianzene made an oration of the moderation that vvas to be vsed in these matters where he saith that some in his time thought them selues to haue all the wisedom in the world when they could once repeat tvvo or three wordes and them ill couched together out of Scriptures but he there diuinely discourseth of the orders and differences of degrees how in Christes mysticall body some are ordeined to learne some to teach that all are not Apostles all Doctors all interpreters all of tonges and knovvledge not all learned in Scriptures diuinitie that the people went not vp to talke with God in the mountaine but Moyses Aaron Eleazar nor they neither but by the difference of their callings that they that rebell against this ordinance are guilty of the conspiracie of Corè his cōplices that in Scripture there is both milke for babes and meate for men to be dispensed not according to euery ones greedines of appetit or vvilfulnes but as is most meete for eche ones necessitie and capacitie that as it is a shame for a Bishop or Priest to be vnlearned in Gods mysteries so for the common people it is often times profitable to saluation not to be curious but to folovv their Pastors in sinceritie simplicitie vvhereof excellently saith S. Augustine Fidei simplicitate sinceritate lactati nutriamur in Christo cum parui sumus maiorum cibos non appetamus that is Being fed vvith the simplicitie and sinceritie of faith as it vvere vvith milke so let vs be nourished in Christ and vvhen vve are litle ones let vs not couet the meates of the elder sort Vvho * in an other place testifieth that the vvord of God can not be preached nor certaine mysteries vttered to all men alike but are to be deliuered according to the capacitie of the hearers as he proueth both * by S. Paules example vvho gaue not to euery sort strong meate but milke to many as being not spiritual but carnal and not capable and * by our lordes also vvhho spake to some plainely and to others in parables affirmed that he had many things to vtter vvhich the hearers vvere not able to beare Hovv much more may vve gather that all thinges that be vvritten are not for the capacitie and diet of euery of the simple readers but that very many mysteries of holy vvritte be very far aboue their reach may and ought to be by as great reason deliuered them in measure meane most meete for them vvhich in deede can hardly be done vvhen the vvhole booke of the Bible lieth before euery man in his mother tonge to make choise of vvhat he list For vvhich cause the said Gregorie Nazianzen vvisheth the Christians had as good a lavv as the Hebrues of old had vvho as S. Hierom also vvitnesseth tooke order among them selues that none should read the Cantica Canticorum nor certaine other pieces of hardest Scriptures till they vvere thirtie yeres of age And truely there is no cause vvhy men should be more loth to be ordered and moderated in this point by Gods Church and their Pastors then they are in the vse of holy Sacraments for vvhich as Christ hath appointed Priestes and ministers at vvhose handes vve must receiue them and not be our owne caruers so hath he giuen * vs doctors prophetes expoūders interpreters teachers and preachers to take the lavv and our faith at their mouthes because our faith and religion commeth not to vs properly or principally by reading of Scriptures but as the Apostle saith by hearing of the preachers lavvfully sent though reading in order and humilitie much confirmeth and aduanceth the same Therfore this holy booke of the Scriptures is called of S. Ambrose Liber sacerdotalis the booke of priestes at vvhose handes and disposition vve must take and vse it Li. 2. ad Grat. The vvise vvil not here regard vvhat some vvilful people do mutter that the Scriptures are made for all men and that it is of enuie that the Priestes do keepe the holy booke from them Vvhich suggestion commeth of the same serpent * that seduced our first parents vvho persuaded them that God had forbidden them that tree of knovvledge lest they should be as cunning as him self and like vnto the Highest No no the church doth it to keepe them from blind ignorant presumption and from that vvhich the Apostle calleth falsi nominis scientiam knovvledge falsely so called and not to embarre them from the true knovvledge of Christ She vvould haue all vvise but vsque ad sobrietatem vnto sobrietie as the Apostle speaketh she knovveth the Scriptures be ordained for euery state as meates elements fire vvater candle kniues svvord the like vvhich are as needful most of them for children as old folkes for the simple as the vvise but yet vvould marre all if they vvere at the guiding of other then wise men or vvere in the handes of euery one for whose preseruation they be profitable She forbiddeth not the reading of them in any language enuieth no mans commoditie but giueth order hovv to doe it to edification and not destruction hovv to doe it without casting the holy to dogges or pearles to hogges See S. Chrysost ho. 24 in Matth declaring these hogges dogges to be carnal men Heretikes that take no good of the holy mysteries but thereby do both hurt them selues others how to doe it agreably to the soueraine sinceritie maiestie depth of Mysterie conteined in the same She vvould haue the presumptuous Heretike notvvithstanding he alleage them neuer so fast flying as it vvere through the whole Bible and coting the Psalmes Prophets Gospels Epistles neuer so readily for his purpose as Vincentius Lirinensis saith such mens fashion is yet she vvould according to Tertullians rule haue such mere vsurpers quite discharged of all occupying and possession of the holy Testament which is her old and onely right and inheritance and belongeth not to Heretikes at all vvhom Origen calleth Scripturarū fures theeues of the Scriptures She would haue the vnvvorthy repelled the curious repressed the simple measured the learned himbled and
it self and iustifieth the vulgar Latin excedingly as being marked through out in a number of places that such and such vvordes or sentences are superfluous in al which places out vulgar Latin hath no such thing but is agreable to the Greeke vvhich remaineth after the superfluities be taken avvay For example that beforementioned in the end of the Pater noster hath a marke of superfluitie in the Greeke text thus 〈◊〉 and Marc. 6 11 these vvordes Amen I say to you it shal be more tolerable for the land of Sodom and Gomorrhe in the day of iudgement then for that citie and Mat. 20 22. these vvordes And be baptized vvith the baptisme that I am baptized vvith Vvhich is also superfluously repeated againe vers 23. and such like places exceding many which being noted superfluous in the Greeke and being not in the vulgar Latin proue the Latin in those places to be better truer and more sincere then the Greeke Vvherevpon vve conclude of these premisses that it is no derogation to the vulgar Latin text which we translate to disagree from the Greeke text wheras it may notwithstanding be not onely as good but also better and this the Aduersarie him self their greatest and latest translatour of the Greeke doth auouch against Erasmus in behalfe of the old vulgar Latin traÌ„slation in these notorious vvordes Hovv vnvvorthely and vvithout cause saith he doth Erasmus blame the old Interpreter as dissenting from the Greeke he dissented I graunt from those Greeke copies vvhich he had gotten but vve haue found not in one place that the same interpretation vvhich be blameth is grounded vpon the authoritie of other Greeke copies those most aâ—ncient Yea in some number of places vve haue obserued that the reading or the Latin text of the old Interpreter though it agree not sometime vvith our Greeke copies yet it is much more conuenient for that it seemeth be folovved some better and truer copie Thus far Beza In vvhich vvordes he vnwittingly but most truely iustifieth and defendeth the old vulgar Translation against him self and al other cauillers that accuse the same because it is not alwaies agreable to the Greeke text Vvhereas it vvas translated out of other Greeke copies partly extant partly not extant at this day either as good and as auncient or better and more auncient such as S. Augustine speaketh of calling them doctiores diligentiores the more learned and diligent Greeke copies vvhervnto the latin translations that faile in any place must needes yeld Li. 2. de doct Christ c. 15. And if it were not to long to exemplifie and proue this which would require a treatise by it self we could shew by many and most cleere examples through out the new Testament these sundrie meanes of iustifying the old translation 1 First if it agree with the Greeke text as commonly it doth and in the greatest places coÌ„cerning the controuersies of our time it doth most certainely so far the Aduersaries haue not to complaine vnles they wil complaine of the Greeke also as they doe Ia. 4. v 2. and 1 Pet. 3. v. 21. where the vulgar Latin foloweth exactly the Greeke text saying Occiditis and Quod vos similis formae c. But Beza in both places correcteth the Greeke text also as false 2 If it disagree here and there from the Greeke text it agreeth with an other Greeke copie set in the margent whereof see examples in the foresaid Greeke Testaments of Robert Steuens and Crispin through out namely 2 Pet. 1 10. Satague vt per bona opera certam vestram vocationem faciatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Marc. 8. v. 7. Et ipsos benedixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 If these marginal Greeke copies be thought lesse authentical then the Greeke text the Aduersaries them selues tel vs the coÌ„trarie vvho in their translations often folow the marginal copies and forsake the Greeke text as in the examples aboue mentioned Ro. 11. Apoc. 11. 2 Tim. 2. Iac. 5. c. it is euident 4 If al Erasmus Greeke copies haue not that which is in the vulgar Latin Beza had copies which haue it and those most auncient as he saith better And if al Bezas copies faile in this point and wil not helpe vs Gagneie the Frenche kings preacher and he that might commaund in al the kings libraries he found Greeke copies that haue iust according to the vulgar Latin that in such place as would seeme otherwise lesse probable as Iac. 3. vers 5. Ecce quantus ignis quam magnam silum incendit Behold hovv much fire vvhat a great vvood it kindleth A man would thinke it must be rather as in the Greeke text A litle fire vvhat a great vvood it kindleth But an approued auncient Greeke copie alleaged by Gagneie hath as it is in the vulgar Latin And if Gagneis copies also faile sometime there Beza and Crispin supply Greeke copies fully agreable to the vulgar Latin as ep Iudae vers 5. Scientes semel omnia quoniam IESVS c. and vers 19. Segregant semetipsos likewise 2 Ephes 2. Quòd elegerit vos primitias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some Greeke copies Gagn. 2 Cor. 9. Vestra amulatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so hath one Greeke copie Beza 5 If al their copies be not sufficient the auncient Greeke fathers had copies and expounded them agreable to our vulgar Latin as 1 Tim. 6 20. Prophanat vocum nouitates So readeth S. Chrysostom and expoundeth it against Heretical erroneous nouelties Yet now we know no Greeke copie that readeth so Likewise Io. 10 29. Pater meus quod mihi dedit maius omnibus est so readeth S. Cyril and expoundeth it li. 7 in Io. c. 10. likewise 1 Io. 4 3. Omnie spiritus qui soluit IESVM ex Deo non est so readeth S. Irenaeus li. 3. c. 18. S. Augustine tract 6. in Io. S. Leo epist 10. c. 5. beside Socrates in his Ecclesiastical historie li. 7. c. 22. and the Tripartite li. 12. c. 4. vvho say plainely that this was the old and the true reading of this place in the Greeke And in what Greeke copie extant at this day is there this text Io. 5 2. Est auteÌ„ Hierosolymis probatica piscina and yet S. Chrysostom S. Cyril and Theophylacte read so in the Greeke and Beza saith it is the better reading and so is the Latin text of the Romane Masse booke iustified and eight other Latin copies that reade so for our vulgar Latin here is according to the Greeke text Super probatica Ro. 5. v. 17. Donationis iustitiae so readeth Theodorete in Greeke Lu. 2. v. 14. Origen S. Chrysostom reade Hominibus bonae voluntatis and Beza liketh it better then the Greeke text that novv is 6. Vvhere there is no such signe or token of any auncient Greeke copie in the fathers yet these later Interpreters tel vs that the old Interpreter did folovv some other Greeke copie
as Marc. 7 3. Nisi crebro lauerint Erasmus thinketh that he did read in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often and Beza and others commend his coniecture yea and the English Bibles are so translated vvhereas novv it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth the length of the arme vp to the elbovv And vvho vvould not thinke that the Euangelist should say The Pharisees vvash often because othervvise they eate not rather then thus Vnles they vvash vp to the elbovv they eate not 7. If al such coniectures and al the Greeke fathers help vs not yet the Latin fathers vvith great consent vvil easily iustifie the old vulgar trāslation vvhich for the most part they folovv and expound as Io. 7 39. Nondum erat spiritus datus so readeth S. Augustine li. 4 de Trinit c. 20. and li. 83. Quaest q. 62. and tract 52 in Ioan. Leo ser 2 de Pentecoste Vvhose authoritie vvere sufficient but in deede Didymus also a Greeke Doctor readeth so li. 2 de Sp. sancto translated by S. Hierom and a Greeke copie in the Vaticane and the Syriake nevv Testament Likevvise Io. 21 22. Sic eum volo manere so reade S. Ambrose in Psal 45. Psal 118. octonario Resh s. Augustine and Ven. Bede vpon S. Iohns Gospel 8. And lastly if some other Latin fathers of auncient time reade othervvise either here or in other places not al agreing vvith the text of our vulgar Latin the cause is the great diuersitie and multitude that vvas then of Latin copies vvhereof S. Hierom complaineth til this one vulgar Latin grevv onely into vse Neither doth their diuers reading make more for the Greeke then for the vulgar Latin differing oftentimes from both as vvhen S. Hierom in this last place readeth Si sic eum volomanere li. 1. adu Iouin it is according to no Greeke copie novv extant And if yet there be some doubt that the readings of some Greeke or Latin fathers differing from the vulgar Latin be a checke or condemnation to the same let Beza that is let the Aduersarie him self tel vs his opinion in this case also Vvhosoeuer saith he shal take vpon him to correct these things speaking of the vulgar Latin translation out of the auncient fathers vvritings either Greeke or Latin vnles he doe it very circumspectly and aduisedly he shal surely corrupt al rather then amend it because it is not to be thought that as often as they cited any place they did alvvaies looke into the booke or number euery vvord As if he should say Vve may not by and by thinke that the vulgar Latin is faultie and to be corrected vvhen vve read othervvise in the fathers either Greeke or Latin because they did not alvvaies exactly cite the vvordes but folovved some commodious and godly sense thereof Thus then vve see that by al meanes the old vulgar Latin translation is approued good and better then the Greeke text it self and that there is no cause vvhy it should giue place to any other text copies or readings Marie if there be any faultes euidently crept in by those that heretofore wrote or copied out the Scriptures as there be some them vve graunt no lesse then vve vvould graunt faultes novv a daies committed by the Printer and they are exactly noted of Catholike vvriters namely in al Plantins Bibles set forth by the Diuines of Louan and the holy Councel of Trent vvilleth that the vulgar Latin text be in such pointes throughly mended so to be most authentical Such faultes are these Inside for in fine Praescientiam for praesentiam Suscipiens for Suspiciens and such like very rare vvhich are euident corruptions made by the copistes or grovven by the similitude of vvordes These being taken avvay vvhich are no part of those corruptions and differences before talked of vve translate that text vvhich is most sincere and in our opinion and as vve haue proued incorrupt The Aduersaries contrarie translate that text vvhich them selues confesse both by their vvritings and doings to be corrupt in a number of places more corrupt then our vulgar Latin as is before declared And if vve vvould here stand to recite the places in the Greeke vvhich Beza pronounceth to be corrupted vve should make the Reader to vvonder hovv they can either so plead othervvise for the Greeke text as though there vvere no other truth of the nevv Testament but that or hovv they translate onely that to deface as they thinke the old vulgar Latin vvhich them selues so shamfully disgrace more then the vulgar Latin inuenting corruptions vvhere none are nor can be in such vniuersal consent of al both Greeke and Latin copies For example Mat. 10. The first Simon Vvho is called Peter I thinke saith Beza this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first hath been added to the text of some that vvould establish Peters Primacie Againe Luc. 22. The Chalice that is shed for you It is most likely saith he that these vvordes being sometime but a marginal note came by corruption out of the margent into the text Againe Act. 7. Figures vvhich they made to adore them It may be suspected saith he that these vvordes as many other haue crept by corruption into the text out of the margent And 1 Cor. 15. He thinketh the Apostle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 victorie as it is in al Greeke copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention And Act. 13. he calleth it a manifest errour that in the Greeke it is 400 yeres for 300. And Act. 7. v. 16. he reckeneth vp a vvhole catalogue of corruptions namely Marc. 12. v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich is a farthing and Act. 8. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is desert and Act. 7. v. 16 the name of Abraham such like Al vvhich he thinketh to haue been added or altered into the Greeke text by corruption But among other places he laboureth excedingly to proue a great corruption Act. 7. v. 14. vvhere it is said according to the Septuaginta that is the Greeke text of the old Testament that Iacob vvent dovvne into Aegypt vvith 75 soules And Luc. 3. v. 36. he thinketh these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich vvas of Cainan to be so false that he leaueth them cleane out in both his editions of the nevv Testament saying that he is bold so to doe by the authoritie of Moyses Vvhereby he vvil signifie that it is not in the Hebrue text of Moyses or of the old Testament and therfore it is selfe in the Greeke of the nevv Testament Vvhich consequence of theirs for it is common among them and concerneth al Scriptures if it vvere true al places of the Greeke text of the nevv Testament cited out of the old according to the Septuaginta and not according to the Hebrue vvhich they knovv are very many should be false and so by tying them selues onely to the Hebrue in the old
one grote doth she not light a candle and svveepe the house and seeke diligently vntil she finde ✠verse 9 And vvhen she hath found calleth together her frendes and neighbours saying Reioyce vvith me because I haue found the grote vvhich I had lost ✠verse 10 So I say to you there shal be ioy ″ before the Angels of God vpon one sinner that doth penance ⊢ ✠verse 11 And he said A certaine man had tvvo sonnes ✠verse 12 and the yonger of them said to his father Father giue me the portion of substance that belongeth to me And he deuided vnto them the substance ✠verse 13 And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie and there he vvasted his substance liuing riotously ✠verse 14 And after he had spent al there fel a sore famine in that countrie and he began to be in neede ✠verse 15 And he vvent and cleaued to one of the citizens of that countrie And he sent him into his farme to feede svvine ✠verse 16 And he vvould faine haue filled his bellie of the huskes that the svvine did eate and no bodie gaue vnto him ✠verse 17 And returning to him self he said Hovv many of my fathers hirelings haue aboundance of bread and I here perish for famine ✠verse 18 I vvil arise and vvil goe to my father and say to him Father I haue sinned against heauen and before thee ✠verse 19 I am not novv vvorthie to be called thy sonne make me as one of thy hirelings ✠verse 20 And rising vp he came to his father And vvhen he vvas yet farre of his father savv him and vvas moued vvith mercie and running to him fel vpon his necke and kissed him ✠verse 21 And his sonne said to him Father I haue sinned against heauen before thee I am not novv vvorthie to be called thy sonne ✠verse 22 And the father said to his seruants Quickely bring forth the first stole and doe it on him and put a ring vpō his hand and shoes vpon his feete ✠verse 23 and bring ″ the fatted calfe and kil it and let vs eate and make merie ✠verse 24 because this my sonne vvas dead and is reuiued vvas lost and is found And they began to make merie ✠verse 25 But his elder sonne vvas in the field and vvhen he came and drevv nigh to the house he heard musicke and dauncing ✠verse 26 and he called one of the seruants and asked vvhat these thinges should be ✠verse 27 And he said to him Thy brother is come and thy father hath killed the fatted calfe because he hath receiued him safe ✠verse 28 But he had indignation and vvould not goe in His father therfore going forth began to desire him ✠verse 29 But he ansvvering said to his father Behold so many yeres doe I serue thee and I neuer transgressed thy commaundement and thou didst neuer giue me a kidde to make merie vvith my frendes ✠verse 30 but after that thy sonne this that hath deuoured his substance vvith whoores is come thou hast killed for him the fatted calfe ✠verse 31 But he said to him Sonne thou art alvvaies vvith me and al my things are thine ✠verse 32 But it behoued vs to make merie and be glad because this thy brother vvas dead and is reuiued vvas lost and is found ⊢ ANNOTATIONS CHAP. XV. 7. Then vpon ninety nine iust Neither God nor the Saincts in heauen nor men in earth do for al that esteeme more of penitent sinners then they do of them that continevv iust and godly though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good it be here signified that the conuersion of euery sinner is exceding acceptable to God and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust 10. Before the Angels The Angels and other celestial spirits in heauen do reioyce at euery sinners conuersion they know then and haue care of vs yea our hartes and inward repentance be open to them how then can they not heare our prayers And betwixt Angels and the blessed soules of Saincts there is no difference in this case the one being as highly exalted as the other and as neere God in whom and by whom onely they see and know our affaires as the other 23. The fatted calfe This feasting and festiuitie saith S. Augustine li. 2 qu. Euang. c. 33. to 4. are novv celebrated throughout the vvhole vvorld the Church being dilated and spred for that calfe in the body and bloud of our Lord is both offered to the Father and also feedeth the vvhole house And as the calfe signifieth the B. Sacrament of the body and bloud of Christ so the first stole may signifie our innocencie restored in baptisme and the rest other graces and giftes giuen vs in the other Sacraments CHAP. XVI He teacheth the riche to procure heauen vvith their riches 14 And being therfore derided of the couetous Pharisees vvho savv temporal riches promised in the letter of the Lavv he shevveth that novv is come the preaching of the kingdom of God howbeit the Lavv for al that in no iote shal be frustrat 19 foretelling them also that the couetous Ievvis shal be denied of their father Abraham when poore Laxarus the penitent Gentily shal rest in his bosome verse 1 AND he said also to his Disciples There vvas a cartaine riche man that had a bailife he vvas il reported of vnto him as he that had vvasted his goods ✠verse 2 And he called him and said to him Vvhat heare I this of thee render account of thy bailiship for novv thou canst no more be bailife ✠verse 3 And the bailife said vvithin him self Vvhat shal I doe because my lord taketh avvay from me the bailiship digge I am not able to begge I am ashamed ✠verse 4 I knovv vvhat I vvil doe that vvhen I shal be remoued from the bailiship they may receiue me into their houses ✠verse 5 Therfore calling together euery one of his lords detters he said to the first Hovv much doest thou ovve my lord ✠verse 6 But he saith An hundred pipes of oile And he said to him Take thy bil and sit dovvne quickly vvrite fiftie ✠verse 7 After that he said to an other But thou hovv much doest thou ovve Vvho said An hundreth quarters of vvheat He said to him Take thy bil and vvrite eightie ✠verse 8 And ″ the lord praised the bailife of iniquitie because he had done vvisely for the children of this vvorld are vviser then the children of light in their generation ✠verse 9 And I say to you Make vnto you frendes of the mammon of iniquitie that vvhen you faile ″ they may
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
but raise it in the last day ✠verse 40 And this is the vvil of my father that sent me that euery one that seeth the Sonne and beleeueth in him haue life euerlasting and I vvil raise him in the last day ⊢ ✠verse 41 The Ievves therfore murmured at him because he had said I am the bread vvhich descended from heauen ✠verse 42 and they said is not this IESVS the sonne of Ioseph vvhose father and mother vve knovv Hovv then faith he That I descended from heauen ✠verse 43 IESVS therfore ansvvered and said to them Murmure not one to an other ✠verse 44 no man can come to me vnles the Father that sent me ″ dravv him and I vvil raise him vp in the last day ✠verse 45 It is vvritten in the Prophers And al shal be docible of God Euery one that hath heard of the Father and hath learned commeth to me ✠verse 46 Not that any man hath seen the Father but he vvhich is of God this hath seen the Father ✠verse 47 Amen amen I say to you he that beleeueth in me hath life euerlasting ✠verse 48 I am the bread of life ✠verse 49 Your fathers did eate ″ Manna in the desert and they died ✠verse 50 This is the bread that descendeth from heauen that if any man eate of it he die not ✠verse 51 I am the liuing bread that came dovvne from heauen If any man eate of this bread he shal liue for euer and * the bread vvhich I vvil giue is my flesh for the life of the vvorld ⊢ ✠verse 52 The Ievves therfore stroue among them selues saying ″ Hovv can this man giue vs his flesh to eate ✠verse 53 IESVS therfore said to them Amen amen I say to you ″ Vnles you eate the flesh of the Sonne of man ″ and drinke his bloud ″ you shal not haue life in you ✠verse 54 He that eateth my flesh and drinketh my bloud hath life euerlasting and ″ I vvil raise him vp in the last day ⊢ ✠verse 55 For my flesh is ″ meate in deede and my bloud is drinke in deede ✠verse 56 He that eateth my flesh and drinketh my bloud abideth in me and I in him ✠verse 57 As the liuing father hath sent me and I liue by the father and he that eateth me the same also shal liue by me ✠verse 58 This is the bread that came dovvne from heauen Not as your fathers did eate Manna and died ″ He that eateth this bread shal liue for euer ⊢ ✠verse 59 These things he said teaching in the Synagogue in Capharnáum ✠verse 60 Many therfore of his Disciples hearing it said This saying is hard and vvho can heare it ✠verse 61 But IESVS knovving vvith him self that his Disciples murmured at this he said to them Doth this scandalize you ✠verse 62 ″ If then you shal see * the Sonne of man ascend vvhere he vvas before ✠verse 63 It is the spirit that quickeneth ″ the flesh profiteth nothing The vvordes that I haue spoken to you be spirit and life ✠verse 64 But there be certaine of you ″ that beleeue not For IESVS knevv from the beginning vvho they vvere that did not beleeue and vvho he vvas that vvould betray him ✠verse 65 And he said Therfore did I say to you that no man can come to me vnles it be giuen him of my Father ✠verse 66 After this many of his Disciples ″ vvent backe and novv they vvalked not vvith him ✠verse 67 IESVS therfore said to the Tvvelue Vvhat vvil you also depart ✠verse 68 Simon ″ Peter therfore ansvvered him Lord to vvhom shal vve goe thou hast the vvordes of eternal life ✠verse 69 And vve beleeue and haue knovven that thou art Christ the sonne of God ✠verse 70 IESVS ansvvered them Haue not I chosen you the Tvvelue of you one is a deuil ✠verse 71 And he meant Iudas Iscariot Simons sonne for this same vvas to betray him vvhereas he vvas one of the Tvvelue ANNOTATIONS CHAP. VI. 27. Worke not the meate By their greedy seeking after him for meate of the body he taketh occasion to dravv them to the desire of a more excellent foode which he had to giue them and so by litle to open vnto them the great meate and mysterie of the B. Sacrament which as he proueth doth not onely far passe their ordinarie bread or his maruelous multiplied loaues but Manna it self which they thought came from heauen and so much wondered at it 32. The true bread Though the person of Christ incarnate euen out of the Sacrament also be meant vnder the Metaphores of bread and drinke from heauen and our beleefe in him be signified by eating and feeding yet the causes why they should be recommended vnto vs in such termes were that he was to be eaten and drunken in deed in the formes of bread and wine for the which cause his body on the crosse is called his bread his bloud shed on the crosse * the bloud of the grape no doubt because the same body and bloud were in Holy Sacrament to be eaten and drunken In vvhich speaches either of Christs person generally or peculiarly of the same as in the B. Sacrament the true bread is not taken proprely and specially for that substance which is of corne and called vvith vs bread but generally for food or meate and therfore it hath ioyned vvith it lightly a terme signifying a more excellent sort of sustenance as the true bread the bread of heauen the bread of life Supersubstantial bread in which sort the holy Sacrament which is Christs body is both here and in S. Luke and S. Paul also often called bread euen after consecration not onely for that it was made of bread but because it is bread more truely and by more excellent property and calling then that vvhich ordinarily is named bread 44. Dravv him The Father dravveth vs and teacheth vs to come to his Sonne and to beleeue these high and hard mysteries of his incarnation and of feeding vs vvith his ovvne substance in the Sacrament not cōpelling or violenty forcing any against their will or without any respect of their consent as Heretikes pretend but by the svveete internal motions and persuasions of his grace and spirit he wholy maketh vs of our owne vvill and liking to consent to the same 49. Manna and died The Heretikes holding the fathers of the old Testament to haue eaten of the same meate and to haue had as good Sacraments as vve be here refuted Christ putting a plaine difference in the very substance thereof and in the graces and effects much more at large Manna vvas onely a figure of the B. Sacrament though a very excellent figure thereof for many causes It came in a sort from heauen out Sacrament more it vvas made by
before c. 1. 15. 23. By the determinate counsel of God deliuered God deliuered him and he deliuered him self for loue and intention of our saluation and so the acte was holy and Gods owne determination But the Iewes and others which betraied and crucified him did it of malice and wicked purpose and their facte was damnable and not of Gods counsel or causing though he tolerated it for that he could and did turne their abominable facte to the good of our saluatioÌ„ Therfore abhorre those new Manichees of our time both Lutherans and Caluinists that make God the author and cause of Iudas betraying of Christ no lesse then of Paules conuersion beside the false translation of Beza saying for Gods prescience or foreknowledge in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods prouidence 24. Loosing the sorovves Christ was not in paines him self but loosed other men of those dolours of Hel wherewith it was impossible him self should be touched See S. Augustine 27. My soul in Hel. Where al the Faithful according to the Creede euer haue beleeued that Christ according to his soul went downe to Hel to deliuer the Patriarches and al iust men there holden in bondage til his death and the Apostle here citing the Prophets wordes most euidently expresseth the same distinguishing his soule in Hel from his body in the graue Yet the Caluinists to defend against Gods expresse wordes the blasphemie of their Maister that Christ suffered the paines of Hel and that no where but vpon the Crosse and that otherwise he descended not into Hel most falsely and flatly here corrupt the text by turning and wresting both the Hebrew and Greeke wordes from their most proper and vsual significations of Soule and Hel into body and graue saying for my soule in Hel thus my body life person yea as Beza in his new Testament an 1556 my carcas in the graue and this later they corrupt almost through out the Bible for that purpose But for refelling of both corruptions it shal be sufficient in this place first that al Hebrues Greekes and al that vnderstand these tonges know that the foresaid Hebrue Greeke wordes are as proper peculiar and vsual to signifie soul and Hel as anima and infernus in Latin yea as soul and Hel in English do properly signifie the soule of man and Hel that is opposite to heauen and that they are as vnproprely vsed to signifie body and graue as to say in English soul for body or Hel for graue Secondly it doth so miâ—like the Heretikes them selues that Castaleo one of their fine Translatours reselleth it and to make it the more sure he for in inferno translateth in Orco that is in Hel. Thirdly Beza him self partly recanteth in his later edition and confesseth that Carcas was no fit word for the body of Christ and therfore I have saith he changed it but I reteine and keepe the saâ—â—e sense stil meaning that he hath now translated it soule but that he meaneth thereby as before Christs dead body fourthly he saith plainely that translating thus Thou shalt not leaue my carcas in the graue he did it of purpose against Limbus Patrum Purgatorie and Christs descending into Hel which he calleth soul errours and marueleth that most of the ancient fathers vvere in that errour namely of Christs descending into Hel and deliuering the old fathers Vvhat neede we more He opposeth himself both against plaine Scriptures and al auncient fathers peruerting the one and contemning the other to ouerthrow that truth which is an Article of our Crede whereby it is euidently false which some of them say for their defense that none of them did euer of purpose translate falsely See the Annotation vpon 1 Pet. 3. v. 19. 44. Al things common This liuing in common is not a rule or a precept to al Christian men as the Anabaptistes falsely pretend but a life of perfection and counsel folowed of our Religious in the Catholike Church See S. Aug. in Ps 1â—2 in principio ep 109. 47. Increased Moe and moe were added to the Church as the Greeke more plainely expresseth that we may see the visible propagation increase of the same from which time a diligent man may deduce the very same visible Societie of men ioyned in Christ through the whole booke and afterward by the Ecclesiastical storie downe til our daies against the pretensed inuisible Church of the Heretikes CHAP. III. A miracle and a Sermon of Peters to the people shevving that Iâ—SVS is Christ and exhorting them to faith in him and penance for their sinnes and so they shal haue by him in Baptisme the Benediction which was promised to Abraham verse 1 AND Peter and Iohn vvent vp into the temple at the ninthe houre of praier ✠verse 2 And a certaine man that vvas lame from his mothers vvombe vvas caried vvhom they laid euery day at the gate of the temple that is called Specious that he might aske almes of them that vvent into the temple ✠verse 3 He vvhen he had seen Peter and Iohn about to enter into the temple asked to receiue an almes ✠verse 4 But Peter vvith Iohn looking vpon him said Looke vpon vs. ✠verse 5 But he looked earnestly vpon them hoping that he should receiue some thing of them ✠verse 6 But Peter said Siluer and gold I haue not but ″ that vvhich I haue the same I giue to thee In the name of IESVS CHRIST of Nazareth arise and vvalke ✠verse 7 And taking his right hand he lifted him vp and forthvvith his feete and soles vvere made strong ✠verse 8 And springing he stoode and vvalked and vvent in vvith them into the temple vvalking and leaping and praising God ✠verse 9 And al the people savv him vvalking and praising God ✠verse 10 And they knevv him that it vvas he vvhich sate for almes at the Specious gate of the temple and they vvere excedingly astonied and agast at that had chauÌ„ced to him ✠verse 11 And as he held Peter and Iohn al the people ranne to them vnto the porche vvhich is called Salomons vvondering ✠verse 12 But Peter seing them made ansvver to the people Ye men of Israël vvhy maruel you at this or vvhy looke you vpon vs as though ″ by our povver or holines vve haue made this man to vvalke ✠verse 13 The God of Abraham and the God of Isaac and the God of Iacob the God of our fathers hath glorified his sonne IESVS vvhom you in deede deliuered and denied before the face of Pilate he iudging him to be released ✠verse 14 But you denied the holy and the iust one * and asked a mankiller to be giuen vnto you ✠verse 15 but the authour of life you killed vvhom God hath raised from the dead of vvhich vve are vvitnesses ✠verse 16 And in the faith of his name this man vvhom you see and knovv his
vvriting to the Romanes but his desire vvas to preach vnto them for that vvas the proper commission giuen to the Apostles to preach to al nations The vvriting of the bookes of the Testament is an other part of Gods prouidence necessary for the Church in general but not necessarie for euery man in particular as to be taught and preached vnto is for euery one of age and vnderstanding And therfore S. Peter vvho vvas the cheefe of the Commission vvrote litle many of them vvrote nothing at al and S. Paul that vvrote most vvrote but litle in comparison of his preaching nor to any but such as vvere conuerted to the faith by preaching before 17. Liueth by faith In the 10. to the Hebrevves he shevveth by this place of the Prophete Abacue's that the iust though he liue here in peregrination and seeth not presently nor enioyeth the life euerlasting promised to him yet holdeth fast the hope thereof by faith In this place he applieth the Prophetes vvordes further to this sense That it is our faith that is to say the Catholike beleefe saith S. Augustine li. â— cont â— ep Pelag. Which maketh a iust man and distinguisheth betvvene the iust and vniust and that by the lavv of faith and not by the lavv of vvorkes Vvhereof it riseth that the Ievv the Heathen Philosopher and the Heretike though they excelled in al vvorkes of moral vertues could not yet be iust and a Catholike Christian man liuing but an ordinarie honest life either not sinning greatly or supplying his faults by penance is iust And this difference riseth by faith not that faith can saue any man vvithout vvorkes For it is not a reprobate faith that vve speake of as the holy Doctor saith but that vvhich vvorketh by charitie and therfore remitteth sinnes and maketh one iust See S. Augustines place 18. Is reuealed By al the passage folovving you may see that the Gospel and Christs lavv consisteth not only in preaching faith though that be the ground and is first alvvaies to be done but to teach vertuous life and good vvorkes and to denounce damnation to al them that commit dealdy sinnes and repent not And againe vve see that not only lacke of faith is a sinne but al other actes done against Gods commaundements 26. Hath deliuered them vp As he saith here God deliuered them vp so to the Ephesians c. 4 19 he saith of the same persons and things They deliuered them selues vp to al vncleannesse So that it is not meant here that God doth driue force or cause any man to sinne as diuers blasphemous Heretikes do hold but only that by his iust iudgement for their ovvne deseruing and for due punishment of their former greuous offenses he vvithholdeth his grace from them and so suffereth them to fall further into other sinnes As for their crime of Idolatrie to suffer them to fall into vnnatural abominations as novv for heresie he taketh his grace and mercie from many and so they fall headlong into al kind of turpitude as contrarievvise for il life he suffereth many to fall into heresie And for Christes sake let euery one that is entangled vvith the ldolatrie of this time that is to say vvith these nevv sectes looke vvel into his ovvneconscience vvhether his forsaking the true God may not come vnto him for a punishment of his former or present il life vvhich he liueth 12. Worthy of death Here you see vvhy the Church taketh some sinnes to be deadly and calleth them mortal to vvit because al thaâ— doe them are vvorthy of damnation others be venial that is to say pardonable of their ovvne nature and not vvorthy of damnation CHAP. II. Nâ—vv also he shevveth that neither the levves could be saued by the knovvledge of the Lavv of the vvhich they did so much braggâ— against the Genâ—ils seing they did notvvithstanding sinne as the Gentils did 14 And therfore that the true levv is the Christian though he be a Gentil vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth verse 1 FOR the vvhich cause thou art inexcusable ô man vvhosoeuer ″ thou be that iudgest For vvherein thou iudgest an other thou condemnest thy self for thou doest the same things vvhich `thou ' iudgest ✠verse 2 For vve knovv that the iudgement of God is according to veritie vpon them that doe such things ✠verse 3 And doest thou suppose this ô man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God ✠verse 4 Or ″ doest thou contemne the riches of his goodnes and patience and longanimity not knovving that the benignity of God bringeth thee to penance ✠verse 5 But according to thy hardnes and impenitent hart thou heapest to thy self vvrath in the day of vvrath and of the reuelation of the iust iudgement of God ✠verse 6 vvho vvil * render to euery man ″ according to his vvorkes ✠verse 7 to them truely that according to patience in good vvorke seeke glorie and honour and incorruption life eternal ✠verse 8 but to them that are of contention and that obey not the truth but giue credite to iniquitie vvrath and indignation ✠verse 9 Tribulation and anguish vpon euery soul of man that vvorketh euil of the Ievve first and of the Greeke ✠verse 10 but glorie and honour and peace to euery one that vvorketh good to the Ievv first and to the Greeke ✠verse 11 for * there is no acception of persons vvith God ✠verse 12 For vvhosoeuer haue sinned vvithout the Lavv vvithout the Lavv shal perish and vvhosoeuer haue sinned in the Lavv by the Lavv shal be iudged ✠verse 13 For * ″ not the hearers of the Lavv are iust vvith God but the doers of the Lavv ″ shal be iustified ✠verse 14 For vvhen the Gentiles vvhich haue not the Lavv naturally doe those things that are of the Lavv the same not hauing the Lavv them selues are a lavv to them selues ✠verse 15 vvho shevv the vvorke of the Lavv vvritten in their hartes their conscience giuing testimonie to them and among them selues mutually their thoughtes accusing or also defending ✠verse 16 in the day vvhen God shal iudge the secretes of men according to my Gospel by IESVS CHRIST ✠verse 17 But if thou be surnamed a Ievv and restest in the Lavv and doest glorie in God ✠verse 18 and knovvest his vvil and approuest the more profitable things instructed by the Lavv ✠verse 19 presumest that thy self art a leader of the blinde a light of them that are in darknes ✠verse 20 a teacher of the folish a maister of infants hauing the forme of science of veritie in the Lavv. ✠verse 21 Thou therfore that teachest an other teachest not thy self that preachest men ought not to steale thou stealest ✠verse 22 that saiest men should not commit aduoutrie thou committest aduoutrie
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
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
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
the one no lesse then the other guilty of damnation for original sinne vvhich vvas alike in them both And therfore vvhere iustly he might haue reprobated both he saued of mercie one Vvhich one therfore being as il and as void of good as the other must hold of Gods eternal purpose mercie and election that he vvas preferred before his brother vvhich vvas elder then him self and no vvorse them him self And his brother Esau on the other side hath no cause to complaine for that God neither did nor suffered any thing to be done towards him that his sinne did not deserue for although God elect eternally giue his first grace vvithout al merites yet he doth not reprobate or hate any man but for sinne or the foresight thereof 14. Is there iniquitieâ— Vpon the former discourse that of tvvo persons equal God calleth the one to mercie and leaueth the other in his sinne one might inferre that God vvere vniust and an accepter of persons To vvhich the Apostle ansvvereth that God vvere not iust nor indifferent in deede so to vse the matter vvhere grace or saluation vvere due As if tvvo men being Christened both beleeue vvel liue vvel if God should giue heauen to the one should damne the other then were he vniust partial forgetful of his promisse but respecting or taking tvvo who both be vvorthy of damnation as al are before they be first called to mercie then the matter standeth on mere mercie and of the giuers vvil and liberalitie in vvhich case partialitie hath no place As for example 1 Tvvo malefactors ' being condemned both for one crime the Prince pardoneth the one and letteth the lavv procede on the other 2 The theefe that is pardoned can not attribute his escape to his ovvne deseruings but to the Princes mercie 3 The theefe that is executed can not chalenge the Prince that he vvas not pardoned also but must acknowledge that he hath his deseruing 4 The standers by must not say that he vvas executed because the Prince vvould not pardon him for that vvas not the cause but his offense 5 If they ask further vvhy the Prince pardoned not both or executed not both the ansvver it that as mercie is a goodly vertue so iustice is necessarie and commendable 6 But if it be further demaunded vvhy Iohn rather then Thomas vvas executed or Thomas rather then Iohn pardoned ansvver that the parties being othervvise equal it hangeth merely and vvholy vpon the Princes vvil and pleasure 1 So likevvise God seing al mankind and euery one of the same in a general condemnation and masse of sinne in and by Adam deliuereth some and not othersome 2 Al that be deliuered out of that coÌ„mon damnation be deliuered by grace and pardon through the meanes and merits of Christ 3 Such as be left in the common case of damnation can not complaine because they haue their deseruing for sinne 4 Vve may not say that such be damned because God did not pardon them but because they had siaue and therfore deserued it 5 That some should be damned and not al pardoned and other some pardoned rather then al condemned is agreable to Gods iustice mercie both vvhich vertues in Gods prouidence tovvards vs are recommended 6 That Saul should be rather pardoned them Calphas I meane vvhere tvvo be equally euil and vnderseruing that is onely Gods holy wil and appointment by vvhich many an vnworthy man getteth pardon but no good or iust or innocent person is euer damned In al this mercie of God tovvards some and iustice tovvards other some both the pardoned vvorkes by their ovvne free vvil and thereby deserue their saluation and the other no lesse by their ovvne free vvil vvithout al necessitie vvorke vvickednes them selues and only of them selues procure their ovvne damnation Therfore no man may vvithout blasphemie say or can truely say that he hath nothing to doe tovvards his owne saluation but vvil liue and thinketh he may liue vvithout care or cogitation of his end the one vvay or the other saying If I be appointed to be saued be it so if I be one designed to damnation I can not helpe the matter come vvhat come may Al these speaches and cogitations are sinful come of the enemie and be rather signes of reprobation then of election Therfore the good man must vvithout searche of Gods secretes vvorke his ovvne saluation and as S. Peter saith make his election sure by good vvorkes vvith continual hope of Gods mercie being assured that if he beleeue vvel and doe vvel he shal haue vvel for example if a husband man should say If God vvil I shal haue corne ynough if not I can not make it and so neglect to till his ground he may be sure that he shal haue none because he wrought not for it An other man vseth his diligence in tilling and ploughing and committeth the rest to God he findeth the fruite of his labours 16. Not of the vviller If our election calling or first comming to God lay vvholy or principally vpon our ovvne vvil or vvorkes or if our vvilling or endeuouring to be good vvould serue vvithout the helpe and grace of God as the Pelagians taught then our election vvere vvholy in our selues vvhich the Apostle denieth and then might Pharao and other indurate persons vvhom God hath permitted to be obstinate to shevv his povver and iust iudgement vpon them be conuerted vvhen them selues lift vvithout Gods helpe and assistance vvhereas vve see the contrarie in al such obstinate offenders vvhom God for punishment of former sinnes visiteth not vvith his grace that by no threates miracles nor persuation they can be conuerted Vvherevpon vve may not vvith Heretikes inferre that man hath not free vvil or that our vvill vvorketh nothing in our conuersion or comming to God but this onely that our vvilling or vvorking of any good to our saluation commeth of Gods special motion grace and assistance and that it is the secondary cause not the principall 17. To this purpose haue I raised He doth not say that he hath of purpose raised or set him vp to sinne or that he vvas the cause of the same in Pharao or that he intended his damnation directly or absolutely or any othervvise but in respect of his demerits but rather as the Apostle saith straight after in this chapter of such hardened obstinate offenders that he vvith long patience toleration expected his conuersion and as S. Chrysostome interpreteth this vvord Excitaui preserued him aliue to repent vvhom he might lustly haue condemned before In the 9 of Exodus vvhence this allegation is vve reade Posuiâ—e I haue put or set thee vp as here I haue raised thee that is to say I haue purposely aduanced thee to be so great a king and chosen thee out to be a notorious example both of the obdurate obstinacie that is in such vvho I haue for so great sinne forsaken and
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
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
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
Irenaeus li. 3. c. 2. 3. 4. tried truth from falsehod and condemned old Heretikes prouing Marcion Valentine Cerdon Menander and such like false Apostles because they came in with their nouelties long after the Church was settled in former truth Sixthly This curse or execration pronounced by the Apostle toucheth not onely the Galatians or those of the Apostles time that preached othervvise then they did but it perteineth to al times preachers and teachers vnto the worldes end and it concerneth then as Vincentius Lirinensis saith that preach a new faith or change that old faith which they receiued in the vnitie of of the Catholike Church To preach any thing to Christian Catholike men saith he besides that vvhich they haue receiued neuer vvas it lavvful neuer is it nor neuer shal it be lavvful to say anathema to such it hath been and is and shal be alvvaies behooful So S. Augustine by this place holdeth al accursed that draw a Christian man from the societie of the whole Church to make the seueral part of any one sect that call to the hidden conuenticles of Heretikes from the open and knovven Church of Christ that allure to the priuate from the common finally al that draw with chatting curiositie the children of the Catholike Church by teaching any thing besides that they found in the church ep 48. Psal 103. Con. 2. mentioning also that a Donatist feined an Angel to haue admonished him to call his frende out of the Communion of the Catholike Church into his sect and he saith that if it had been an Angel in deede yet should he not haue heard him Lastly S. Hierom vseth this place wherein the Apostle giueth the curse or anáthema to al false teachers not once but tvvise to proue that the zeale of Catholike men ought to be so great tovvard al Heretikes and their doctrines that they should giue them the anáthema though they vvere neuer so deere vnto them In which case saith this holy Doctor I would not spare mine ovvne parents Ad Pammach c. 3. cont Io. Hieros 18. To see Peter In what estimation S. Peter was with this Apostle it appeareth seing for respect and honour of his person and of duety as Tertullian de praescript saith notvvithstanding his great affaires Ecclesiasticall he vvent so farre to see him not in vulgar maner but as S. Chrysostom noteth the Greeke word to import to behold him as men behold a thing or person of name excellencie and maiestie for vvhich cause and to fill him self with the perfect vew of his behauiour he abode with him fiftene daies See S. Hierom ep 10◠ad Paulinum to ◠who maketh also a mysterie of the number of daies that he taried with S. Peter See S. Ambrose in Comment huius loci and S. Chrysostome vpon this place and ho. 87 in Ioan. CHAP. II. He telleth furth the storie begonne in the last chapter and hovv he reprehended Peter 15 and then specially vrgeth the ensample of the Christian Ievves vvho sought vnto Christ for iustification and that by vvarrant also of their Lavv it self as also because othervvise Christs death had been needles verse 1 THEN after fourtene yeres I vvent vp againe to Hierusalem vvith Barnabas taking Titus also vvith me ✠verse 2 And I vvent vp according to reuelation and ″ cōferred with them the Gospel which I preach among the Gentiles but apart with thē that seemed to be something lest perhaps ″ in vaine I should runne or had runne ✠verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised ✠verse 4 but because of the false brethren craftely brought in vvhich craftely came in to espie our libertie that vve haue in Christ IESVS that they might bring vs into seruitude ✠verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you ✠verse 6 But of them that seemed to be something vvhat they vvere sometime it is nothing to me * God accepteth not the person of man for to me they that seemed to be something ″ added nothing ✠verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as ″ to Peter of the circumcision ✠verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils ✠verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers ″ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision ✠verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe ✠verse 11 And vvhen Cephas vvas come to Antioche ″ I resisted him in face because he vvas ″ reprehensible ✠verse 12 For before that certaine came from Iames he did eate vvith the Gentiles but vvhen they vvere come he vvithdrevv and separated him self fearing them that vvere of the circumcision ✠verse 13 And to his simulation cōsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation ✠verse 14 But vvhen I savv that they vvalked not rightly to the veritie of the Gospel I said to Cephas before them al If thou being a Ievve liuest Gentile-like not Iudaically hovv doest thou compel the Gentils to Iudaize ✠verse 15 Vve are by nature Ievves and not of the Gentils sinners ✠verse 16 But knovving that * man is not iustified by the vvorkes of the Lavv but by the faith of IESVS Christ we also beleeue in Christ IESVS that we may be iustified by the faith of Christ and not by the vvorkes of the Lavv for the vvhich cause by the workes of the Law no flesh shal be iustified ✠verse 17 But if seeking to be iustified in Christ our selues also be found sinners is Christ then a minister of sinne God forbid ✠verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour ✠verse 19 For I by the Lavv am dead to the Law that I may liue to God vvith Christ I am nailed to the crosse ✠verse 20 And I liue novv not I but Christ liueth in me And that that I liue novv in the flesh I liue in the faith of the sonne of God who loued me deliuered him self for me ✠verse 21 I cast not avvay the grace of God For if iustice be by the Lavv then Christ died in vaine ANNOTATIONS CHAP. II. ◠Conferred vvith them Though S. Paul vvere taught his Gospel of God and not of man and had an extraordinarie calling by Christ him self yet by reuelation he vvas sent to Hierusalem to conferre the said Gospel which he preached vvith his elders the ordinarie Apostles and Rulers of the Church to put both
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
plant Therfore if the rest be Antichrist let Beza boldly say that S. Peter vvas so also and that diuers of the auÌ„cient Catholike fathers did serue and vvorke though vnvvares tovvardes the setting vp of the great Antichrist for so doth that blasphemous penne boldly vvrite in his Annotations vpon this place and an English printed booke of late comming forth out of the same schoole hath these vvordes As for Leo and Gregorie Bishops of Rome although they vvere not come to the ful pride of Antichrist yet the mysterie of iniquitie hauing vvrought in that Seate neere fiue or sixe hundred yeres before them and then greatly increased they vvere deceiued vvith the long continuance of errour Thus vvriteth a malapert scholer of that impudent schole placing the mysterie of Antichrist as vvorking in the See of Rome euen in S. Peters time and making these tvvo holy fathers great vvorkers and furtherers of the same vvhereas an other English Rabbine doubted not at Paules crosse to speake of the self same fathers as great Doctors and Patrones of their nevv Gospel thus O Gregorie ô Leo if vve be deceiued you haue deceiued vs. Vvhereof vve giue the good Christian Reader vvarning more diligently to bevvare of such damnable bookes and Maisters carying many vnaduised people to perdition 4. Extolled The great Antichrist vvhich must come neere the vvorldes end shal abolish the publike exercise of al other religions true and false and pull dovvne both the B. Sacrament of the altar vvherein coÌ„sisteth specially the vvorship of the true God and also al Idols of the Gentils and sacrifices of the Ievves generally al kinde of religious vvorship sauing that vvhich must be done to him self alone vvhich vvas partly prefigured in such kings as published that no God nor man but them selues should be praied vnto for certaine daies as * Darîus and such like Hovv can the Protestants then for shame and vvithout euident coÌ„tradiction auouch the Pope to be Antichrist vvho as vve say honoureth Christ the true God vvithal his povver or as they say honoureth Idols and chalengeth no diuine honour to him self much lesse to him self onely as Antichrist shal do He huÌ„bly praieth to God lovvly kneeâ—eth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts and praieth to them He saieth or heareth Masse daily vvith al deuotion he confesseth his sinnes to a Priest as other poore men do he adoreth the holy Eucharist vvhich Christ affirmed to be his ovvne body the Heretikes call it an Idol no maruel if they make the Pope his Vicar Antichrist vvhen they make Christ him self an Idol These religious dueties doth the Pope vvhereas Antichrist shal vvorship none nor pray to any at the least openly 4. In the temple Most auncient vvriters expound this of the Temple in Hierusalem vvhich they thinke Antichrist shal build vp againe as being of the Ievves stocke and to be acknovvledged of that obstinate people according to our Sauiours prophecie Io. 5 for their expected and promised Messias Iren. li. 5 in fine Hyppolyt de consum mundi Cyril Hieros Cacech 15. Author op imp ho. 49. in Mat. See S. Hierom in 11 Dan. Grego li. 31. Moral c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices al vvhich he vvil either abolish or conuert to the onely adoration of him self though at the first to apply him self to the Ievves he may perhaps be circumcised and keepe some part of the law for it is here said that he shal sitte in the Temple as God that is he shal be adored there by sacrifice and diuine honour the name and vvorship of the true God wholy defaced And this they thinke to be the abominatioÌ„ of desolation foretold by Daniel mentioned by our Sauiour prefigured and resembled by Antiochus and others that defaced the worship of the true God by prophanation of that Temple specially by abrogating the daily sacrifice which was a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church as the abolishing of that vvas a figure of the abolishing of this vvhich shal be done principally most vniuersally by Antichrist him self as novv in part by his forerunners through out al Nations and Churches of the vvorld though then also Masse may be had in secret as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly For although he may haue his principal seate and honour in the Temple and citie of Hierusalem yet he shal rule ouer the vvhole vvorld and specially prohibite that principal vvorship instituted by Christ in his Sacraments as being the proper Aduersarie of Christes person name lavv and Church the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar is the proper abomination of desolation and the vvorke of Antichrist onely S. Augustine therfore li. 20 de ciuit c. 19. and S. Hierom q. 11 ad Algasiam do thinke that this sitting of Antichrist in the temple doth signifie his sitting in the Church of Christ rather then in Salomons temple Not as though he should be a cheefe member of the Church of Christ or a special part of his body mystical and be Antichrist and yet vvithal continuing vvithin the Church of Christ as the Heretikes feine to make the Pope Antichrist vvhereby they plainely confesse and agnise that the Pope is a member of the Church c. in ipso sinu Ecclesiae and in the very bosome of the Church say they for that is ridiculous that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors should go out of the Church and the great Antichrist him self should be of the Church in the Church coÌ„tinevv in the same and yet to them that make the vvhole Church to reuolt from God this is no absurditie But the truth is that this Antichristian reuolt here spoken of is from the Catholike Church and Antichrist if he euer vvere of or in the Church shal be an Apostata and a renegate out of the Church and shal vsurpe vpon it by tyrannie and by chalenging vvorship religion gouernement thereof so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour And this is to sitte in the temple oâ— against the Temple of God as some interprete If any Pope did euer this or shal do then let the Aduersaries call him Antichrist And let the good Reader obserue that there be tvvo special causes vvhy this great man of sinne is called Antichrist The one is for impugning Christes kingdom in earth that is to say his spiritual regiment vvhich he constituted and appointed in his Church and the forme of gouernement ordained therein applying al to him self by singular tyrannie and vsurpation in vvhich kinde S. Athanasius ep at Solit. vit
as the Anabaptistes argue falsely against Gentlemen and the Caluinistes applie it peruersely against the vacant life of the Clergie specially of Monkes and other Religious men But it is a natural admonitioÌ„ onely giuen to such as had not vvherevvith to liue of their ovvne or any right or good cause vvhy to chalenge their finding of others and to such as vnder the colour of Christian libertie did passe their time idly curiously vnprofitably and scandalously refusing to do such vvorkes as vvere agreable to their former calling and bringing vp Such as these vvere not tolerable specially there and then vvhen the Apostle and others that might lavvfully haue liued of the altar and their preaching yet to disburden their hearers and for the better aduancement of the Gospel vvrought for their liuing * protesting neuertheles continually that they might haue done othervvise as vvel as S. Peter and the rest did vvho vvrought not but vvere found othervvise iustly and lavvfully as al sortes of the Clergie preaching or seruing the Church and the alter be and ought to be by the lavv of God and nature Vvhose spiritual labours far passe al bodily trauailes where the dueties and functions of that vocation be done accordingly as S. Augustine affirmeth of his ovvne extraordinarie paines incident to the Ecclesiastical affaires and regiment in steede of vvhich if the vse of the Church and his infirmitie vvould haue permitted it he vvisheth he might haue laboured vvith his handes some houres of the day as some of the Clergie did euer voluntarily occupie them selues in teaching vvriting grauing painting planting sovving embrodering or such like seemely and innocent labours See S. Hierom ep 114 seu praef in Iob. and in vit Hilario And Monkes for the most part in the primitiue Church fevv of them being Priests and many taken from seruile vvorkes and handicraftes yea often times professed of bondmen made free by their maisters to enter into religioÌ„ vvere appointed by their Superiors to vvorke certaine houres of the day to supply the lackes of their Monasteries as yet the Religious do vvomen specially in many places vvhich standeth vvell vvith their profession And S. Augustine vvriteth a vvhole booke de opera Monachorum to 3. against the errour of certaine disordered Monkes that abused these vvordes Nolite esse soliciti he not careful c. and Respicite vâ—latilia cali behold the foules of the aire c. to proue that they should not labour at al but pray only and commit their finding to God not only so excusing their idlenes but preferring them selues in holines aboue other their fellowes that did worke and erroneously expounding the said Scriptures for their defence as they did other Scriptures to proue they should not be shauen after the maner of Monkes Vvhich letting their heads to grow he much blameth also in them See li. 2. Retract c. 21. â— op Monach. c. 31. and S. Hieromes ep 48. c. 3. of Nonnes cutting their heare Vvhere by the vvay you see that the Religious vvere shauen euen in S. Augustines time vvho reprocheth them for their heare calling them Crinitos Hearelings as the Heretikes novv contrarievvise deride them by the vvord Rasos Shauelings So that there is a great difference betvvene the auncient Fathers and the nevv Protestant And as for hand labours as S. Augustine in the booke alleaged would not haue Religious folke to refuse them vvhere necessitie bodily strength and the order of the Church or Monasterie permit or require them so he expresly vvriteth that al can not nor are not bound to vvorke and that vvho so euer preacheth or ministreth the Sacraments to the people or serueth the altar as al Religious men commonly now do may chalenge their liuing of them vvhom they serue and are not bound to vvorke * no nor such neither as haue been brought vp before in state of Gentlemen and haue giuen avvay their lands or goods and made them selues poore for Christes sake Vvhich is to be noted because the Heretikes affirme the said Scripture and S. Augustine to condemne al such for idle persons 14. Obey not Our Pastors must be obied and not onely secular Princes and such as vvill not be obedient to their spiritual gouernours the Apostle as S. Augustine saith giueth order and commaundement that they be corrected by correption or admonition By degradation excommunication and other lavvful kindes of punishments Cont. Donatist post collat c. 4. 20. Read also this holy fathers answer to such as said Let our Prelates commaund vs onely vvhat vve ought to do and pray for vs that vve may do it but let them not correct vs. Vvhere he proueth that Prelates must not onely commaund and pray but punish also if that be not done vvhich is commaunded Li. de correp grat c. 3. 14. Note him Disobedient person to be excommunicated and the excommunicated to be separated from the companie of other Christians and the faithful not to keepe any companie or haue conuersation vvith excommunicated person neither to be partaker vvith them in the fault for vvhich they are excommunicated nor in any other act of religion or office of life except cases or mere necessitie and other prescribed and permitted by the law al this is here insinuated and that al the Churches censures be grounded in Scriptures and the examples of the Apostles THE ARGVMENT OF THE FIRST EPISTLE OF S. PAVL TO TIMOTHEE AFTER the Epistles to the Churches novv folovv his Epistles to particular person as to Timothee to Titus vvho vvere Bishops and to Philémon Of Timothee vve reade Act. 16. hovv S. Paul in his visitation tooke him in his traine at Lystra circumciding him before because of the Ievves he vvas then a Disciple that is to say a Christian man Aftervvard the Apostle gaue him holy Orders and consecrated him Bishop as he testifieth in both these Epistles vnto him 1. Tim. 4. v. 14. and 2. Tim. 1. v. 6. He vvriteth therfore vnto him as to a Bishop and him self expresseth the scope of his first Epistle saying These things I vvrite to thee that thou maiest knovv hovv thou oughtest to conuerse in the House of God vvhich is the Church And so he instructeth him and in him al Bishops hovv to gouerne both himself others and touching himself to be an example a spectacle to al sortes in al vertue as touching others to prohibit al such as goe about to preach othervvise then the Catholike Church hath receiued and to inculcate to the people the Catholike faith to preach vnto yong and old men and vvomen to seruants to the riche to euery sort conueniently Vvith vvhat circumspection to giue orders to vvhat persons for vvhom to pray vvhom to admit to the vovv of vvidovvhod c. This Epistle vvas vvritten as it seemeth after his first emprisonmeÌ„t in Rome vvhen he vvas dismissed and set at libertie and therevpon it is that he might say here I hope
mans perdition but hath prouided a general medicine redemption to saue al from perishing that vvil accept it or that haue it applied vnto them by his Sacraments and other meanes by him ordained and so vvould haue al saued by his conditional vvil and ordinance that is if men vvil them selues by accepting doing or hauing done vnto them al things requisite by Gods lavv for God vseth not his absolute vvil or povver tovvardes alâ—â—â— this case But he that list see the manifold senses al good and true that these vvordes may beare let him see S. Augustine Ad articul sibi false impos resp â— to 7. Eâ—ch c. 103. Ep. 107. De cor grat c. 15. and S. 〈◊〉 li. 2. de orthod fide â— 29. 5 One mediator The Protestants are to peuish and pitifully blind that charge the Catholike Church Catholikes vvith making moe Mediators then one vvhich is Christ our Sauiour in that they desire the Saincts to pray for them or to be their patrones and intercessors before God Vve tel them therfore that they vnderstand not vvhat it is to be a Mediator in this sense that S. Paul taketh the vvord and in vvhich it is properly and onely attributed to Christ For to be thus a Mediator is by nature to be truely both God and man to be that one eternal Priest and Redeemer vvhich by his sacrifice and death vpon the Crosse hath reconciled vs to God and paied his bloud as a full and sufficient raunsom for al our sinnes him self vvithout neede of any redemption neuer subiect to possibilitie of sinning againe to be the singular Aduocar and Patrone of mankind that by him self alone and by his ovvne merites procureth al grace mercie to mankind in the sight of his â—ather none making any intercession for him nor geuing any grace or force to his praiers but he to al none asking or obtaining either grace in this life or glorie in the next but by him In this sort then as S. Augustine truely saith Cont. ep Parm. li. 2. c. 8. neither Peter nor Paul no nor our B. Lady nor any creature vvhatsoeuer can be our Mediator The aduersaries thinke to basely of Christes mediation if they imagine this to be his onely prerogatiue to pray for vs or that vve make the saincts our Mediators in that sort as Christis vvhen vve desire them to pray for vs. vvhich is so far inferior to the singular mediation of him that no Catholike euer can or dare thinke or speake so basely vnto him as to desire him to pray for vs but vve say Lord haue mercie vpoÌ„ vs Christ haue mercie vpon vs not Christ pray for vs as vve say to our Ladie and the rest Therfore to inuocate Saincts in that sort as the Catholike Church doth can not make them our Mediators as Christ is vvhom vve must not inuocate in that sort And as vvel make vve the faithful yet liuing our Mediators by the Aduersaries arguments vvhen vve desire their praiers as the departed Saincts But novv touching the vvord Mediator though in that singular sense proper to our Sauiour it agreeth to no mere creature in heauen or earth yet taken in more large and common sort by the vse of Scriptures doctors and vulgar speach not onely the Saincts but good men liuing that pray for vs and help vs in the vvay of saluation may and are rightly called Mediators As S. Cyril li. 22 Thesaur c. 10 proueth that Moyses according to the Scriptures and Ieremie and the Apostles and others be Mediators Read his ovvne wordes for they plainely refute al the Aduersaries cauillations in this case And if the name of * fauiour and redeemer be in the Scriptures giuen to men vvithout derogation to him that is in a more excellent and incomparable maner the onely Sauiour of the vvorld vvhat can they say vvhy there may not be many Mediators in an inferior degree to the only and singular Mediator S. Bernard saith Opus est mediatore ad Mediatorem Christum nec alter nobis vtilior quam Maria. that is We haue neede of a mediator to Christ the Mediator and there is none more for our profite then our Ladie Bernard Ser. qui incipit Signum magnum apparuit c. post Ser. 5 de Assumpt S. Basil also in the same sense vvriting to Iulian the Apostata desireth the mediation of our Ladie of the Apostles Prophets and Martyrs for procuring of Gods mercie and remission of his sinnes His vvordes are cited in Conc. Nic. 2. act 4. pag. 110 111. Thus did and thus beleeued al the holy fathers most agreably to the Scriptures and thus must al the children of the Church do be the Aduersaries neuer so importunate and vvilfully blinde in these matters 12. I permit not In times of licentiousnes libertie and heresie vvomen are much giuen to reading disputing chatting and langling of the holy Scriptures yea and to teach also if they might be permitted but S. Paul vtterly forbideeth it and the Greeke Doctors vpon this place note that the vvoman taught but once that vvas vvhen after her reasoning vvith Satan she persuaded her husband to transgression and so she vndid al mankind And in the Ecclesiastical vvriters vve find that vvomen haue been great promoters of euery sort of heresie vvhereof see a notable discourse in S. Hierom ep ad Ctâ—siph cont Pelag. c. 2. vvhich they vvould not haue done if they had according to the Apostles rule folovved pietie and good vvorkes and liued in silence and subiection to their husbands CHAP. III. Of vvhat qualitie they must be vvhom he ordaineth Bishops â— and Deacons 14 and the cause of his vvriting to be the excellencie of the Catholike Church and of Christ vvho is the obiect of our religion verse 1 A Faithful saying If a man desire a Bishops office he desireth ″ a good worke ✠verse 2 * It behoueth therfore ″ a Bishop to be irreprehensible the husband ″ of one vvife sobre vvise comely chast a man of hospitalitie a teacher ✠verse 3 not giuen to vvine no fighter but modest no quareler not couetous ✠verse 4 vvel ruling his ovvne house hauing his children subiect vvith al chastitie ✠verse 5 But if a man knovv not to rule his ovvne house hovv shal he haue care of the Church of God ✠verse 6 ″ Not a neophyte lest puffed into pride he fall into the iudgment of the Deuil ✠verse 7 And he must haue also good testimonie of them that are vvithout that he fall not into reproch and the snare of the Deuil ✠verse 8 Deacons in like maner chast not double tonged not giuen to much vvine not folovvers of filthie lucre ✠verse 9 hauing the mysterie of faith in a pure coÌ„science ✠verse 10 And let these also be proued first so let them minister hauing no crime ✠verse 11 The vvomen in like maner
He prophecieth that certaine should depart from the Catholike faith vvilling Timothee therfore to inculcate to the people those articles of the said faith 7 Item to exercise him self in spiritual exercise 12 to gette authoritie by example of good life 13 to studie to teach to increase in the grace giuen him by holy orders verse 1 AND the Spirit manifestly saith that in the last times certain â— shal depart from the faith attending to spirites of errour and doctrines of diuels ✠verse 2 speaking lies in hypocrisie and hauing their conscience seared ✠verse 3 â— forbidding to marie to abstaine from meates vvhich God created to receaue vvith thankes-giuing for the faithful and them that haue knovven the truth ✠verse 4 For euery creature of God is good and nothing to be reiected that is receiued â— vvith thankes-giuing ✠verse 5 For it is â— sanctified by the vvord of God and praier ✠verse 6 These things proposing to the brethren thou shalt be a good minister of Christ IESVS nourished in the vvordes of the faith and the good doctrine vvhich thou hast attained vnto ✠verse 7 But folish and old vviues fables auoid and exercise thy self to pietie ✠verse 8 For corporal exercise is profitable to litle but pietie is profitable to al things hauing promisse of the life that novv is and of that to come ✠verse 9 A faithful saying and vvorthie of al acceptation ✠verse 10 For to this purpose vve labour and are reuiled because vve hope in the liuing God vvhich is the Sauiour of al men especially of the faithful ✠verse 11 Commaund these things and teach ✠verse 12 Let no man contemne thy youth but be an example of the faithful in vvord in conuersation in charitie in faith in chastitie ✠verse 13 Til I come attend vnto reading exhortation doctrine ✠verse 14 Neglect not ″ the grace that is in thee vvhich is giuen thee by prophecie vvith imposition of the handes ″ of priesthod ✠verse 15 These things doe thou meditate be in these things that thy profiting may be manifest to al. ✠verse 16 Attend to thy self and to doctrine be earnest in them For this doing thou shalt ″ saue both thy self and them that heare thee ANNOTATIONS CHAP. IIII. 1. Shal depart It is the proper description of Heretikes to forsake their former faith and to be Apostataes as the Greeke vvord importeth to giue care to particular spirites of error deception rather then to the Spirit of Christ in his Church to folovv in hypocrisie and shevv of vertue the pernicious doctrine of Diuels vvho are the suggesters and prompters of al Sectes and are lying spirites in the mouthes of al Heretikes and false preachers men that haue put their conscience to silence and made it senses to the holy hurches admonition the Apostle noting * once before also in this same Epistle that Heretikes haue no conscience vvhich is the cause both of their fall and of their obduration in heresie â— Forbidding to marrie He speaketh saith S. Chrysostom of the Manichees Encratites and Marcionistes hâ— 12 in 1 Tim. S. Ambrose vpon this place addeth to these the Patritians also S. Irenaeus li. 1 c. 30. S. Epiphanius har 45. 26. 61. 30. S. Hierom 1 cont louin c. 1. ep 50 c. 1 3. S. Augustine har 25. 40. and generally al antiquitie affirme the same both of them and also of the Heretikes called Apostolici Ebionitae and the like Their heresie about mariage vvas that to marrie or to vse the act of matrimonie is of Satan as S. Irenaeus vvitnesseth li. 1 c. 22 and that the distinction of male and femal and the creation of man and vvoman for generation came of an il God They taught their hearers saith S. Augustine that if they did vse vvomen they should in any vvise prouide that they might not conceiue or beare children Clemens Alexandrinus li. 3. Strom in principie vvriteth that such admit no mariage nor procreation of children lest they should bring into the vvorld creatures to suffer miserie and mortalitie And this is the damnable opinion concerning mariage noted here by the Apostle For the second point consisting in the prohibition of meates or vse of certaine creatures made to be eaten the said Heretikes or diuers of them for they vvere not al of one sect touching these points taught that men might not eate certaine sortes of meates specially of beastes and liuing creatures for that they vvere not made say they of the good God but of the euil And vvine they called the gall of the Prince of darkenes and not to be drunke at al and the Vine vvhereof it came to be of the Diuels creation And diuers other creatures they coÌ„demned as things by nature and creation polluted and abominable August har Manich. 46. har 25 Tatian toto libro de mâ—r Manich. to 1. Lo these vvere the Heretikes and their heresies vvhich S. Paul here prophecieth of that forbid mariage and meates as you haue heard for vvhich they and their folovvers vvere condemned in diuers Councels Is it not novv an intolerable impudencie of the Protestants vvho for a smal similitude of vvordes in the eares of the simple apply this text to the fastes of the Church and the chastitie of Priests and Religious As though either by appointing or vsing some daies of abstinence from certaine meates the Church or any Catholike man condemned the said meates vnles the Rechabites Hierom. 35. or the Nazarites Num. 6. or the Niniuites Ion. 3. or Moyses Exod. 34. or Elias 3 Reg. 19. or holy Anna the vvidow Luc. 2 or Iohn Baptist Mat. 3 9. or Christ him self Mâ— 4. commending vsing and folovving a prescript number of fasting daies or God him self that in the very beginning in Paradise prescribed abstinence from the fruite of one certaine tree and after appointed so many fastes in the Lavv vnles he therfore condeÌ„ned his ovvne creatures the rest those creatures from vvhich they abstained No there be many good and lavvful causes to forbid some or to abstaine froÌ„ some meates as for obedience as in Paradise for significatioÌ„ as the Ievves for that they haue been offered to Idols as in the Epistle to the Corinthians for chastening the bodie and penance for health also and onely those causes are vnlavvful for vvhich the Manichees and other Heretikes abstained Concerning mariage likewise they may as vvel charge God or the Church for forbidding the father to marrie the daughter or the brother the sister or other prohibited persons in the Lavv as vvel might they charge Christ and the Apostle for prohibiting the man to marrie during his vviues life and appointing vvidowes that serue the Church to liue vnmaried and not admitting a maried woman as vvel as vvidovv nor her that hath had moe husbands as vvel as her that hath beeÌ„ maried but once as they
Christ in so easie and perfect penance and cleansing of sinnes as that first sacrament of generation did yeld vvhich applieth Christes death in such ample maner to the receiuer that it taketh avvay al paines due for sinnes before committed and therfore requireth no further penance aftervvard for the sinnes before committed al being vvashed away by the force of that Sacrament duely taken S. Augustine calleth the remission in Baptisme Magnam indulgentiam a great pardon Enchirid. c. 64. The Apostle therfore warneth them that if they fall from their faith and from Christes grace and lavv vvhich they once receiued in their Baptisme they may not looke to haue any more that first great and large remedie applied vnto them nor no man els that sinneth after Baptisme though the other penance vvhich is called the Second table after shipvvracke vvhich is a more paineful medicine for sinne then Baptisme requiring much fasting praying and other afflictions corporal is open not onely to other sinners but to al once baptized Heretikes or oppugners of the truth malitiously and of purpose or what way so euer during this life See S. Cypriah ep 52. S. Ambrose vpon this place S. Augustine cont ep Parm. li. 2. c. 13. and ep 50. S. Damascene li. 4. c. 10. 10. God is not vniust It is a vvorld to see vvhat vvringing vvrithing the Protestants make to shift them selues from the euidence of these vvordes vvhich make it most cleere to all not blinded in pride and contention that good vvorkes be moritorious and the very cause of saluation so far that God should be vniust if he rendered not heauen for the same Reuera grandis iniustitia Dei saith S. Hierom Si tantùm peocata puniret bona opera non susciperet That is In deede great vvere Gods iniustice ◠if he vvould onely punish sinnes and vvould not receiue good vvorkes Li. 2. cont Iouin c. 2. CHAP. VII To proue the Priesthod of Christ incomparably to excel the priesthod of Aaron and therfore that Leuitical priesthod novv to cease and that lavv also vvith it he scanneth euery vvord of the verse alleaged out of the Psalme Our Lord hath svvorne thou art a Priest for euer according to the order of Melchisedec verse 1 FOR this ″ Melchisedec the king of Salem Priest of the God most high * vvho mette Abraham returning from the slaughter of the kings and blessed him ✠verse 2 to vvhom also Abrahā deuided tithes of al first in deede by interpretation the king of iustice then also king of Salem vvhich is to say king of peace ✠verse 3 ″ vvithout father without mother vvithout genealogie hauing neither beginning of daies nor end of life but likened to the sonne of God continueth a priest for euer ✠verse 4 And ″ behold hovv great this man is to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things ✠verse 5 And certes * they of the sonnes of Leui that take the priesthod haue commaundement to take tithes of the people according to the Lavv that is to say of their brethren albeit them selues also issued out of the loines of Abraham ✠verse 6 but he vvhose generation is not numbered among them tooke tithes of Abraham and blessed him that had the promises ✠verse 7 But vvithout al contradiction that vvhich is lesse ″ is blessed of the better ✠verse 8 And here in deede men that die receiue tithes but there he hath vvitnes that he liueth ✠verse 9 And that it may so be said by Abraham Leui also which receiued tithes vvas tithed ✠verse 10 for as yet he vvas in his fathers loines vvhen Melchisedec mette him ✠verse 11 If then consummation vvas by the Leuitical priesthod for vnder it the people receiued the Lavv ″ vvhat necessitie vvas there yet an other priest to rise according to the order of Melchisedec and not to be called according to the order of Aaron ✠verse 12 For the priesthod being ″ translated it is necessarie that a translation of the Lavv also be made ✠verse 13 For he on vvhom these things be said is of an other tribe of the vvhich none attended on the altar ✠verse 14 For it is manifest that our Lord sprung of Iuda in the which tribe Moyses spake nothing of priestes ' ✠verse 15 And yet it is much more euident if according to the similitude of Melchisedec there arise an other priest ✠verse 16 which vvas not made according to the Lavv of the carnal commaundement but according to the povver of life indissoluble ✠verse 17 For he vvitnesseth That thou art ″ a priest for euer according to the order of Melchisedec ✠verse 18 Reprobation certes is made ″ of the former cōmaundement because of the vveakenesse and vnprofitablenesse thereof ✠verse 19 For the Lavv brought nothing to perfection but an introduction of a better hope by the vvhich vve approche to God ✠verse 20 And in as much as it is not vvithout an othe the other truely vvithout an othe vvere made priestes ✠verse 21 but this ″ vvith an othe by him that said vnto him Our Lord hath svvorne and it shal not repent him thou art a priest for euer ✠verse 22 by so much is IESVS made a suretie of a better testamēt ✠verse 23 And the other in deede vvere made priestes ″ being many because that by death they vvere prohibited to continue ✠verse 24 but this for that he continueth for euer hath an euerlasting priesthod ✠verse 25 vvhereby he is able to saue also for euer going ' by him self to God alvvaies liuing to make intercession for vs. ✠verse 26 For it vvas seemely that vve should haue such a high priest holy innocent impolluted separated from sinners and made higher then the heauens ✠verse 27 vvhich hath not necessitie daily as the priestes first * for his ovvne sinnes to offer hostes then for the peoples for ″ this he did once in offering him self ⊢ ✠verse 28 For the Lavv appointeth priestes them that haue infirmitie but the vvord of the othe vvhich is after the Lavv the Sonne for euer perfected ANNOTATIONS CHAP. VII 1. Melchisede◠The excellencie of this person vvas so great that some of the antiquity tooke him to be an Angel and some the holy Ghost Vvhich opinion not onely the Hebrues that auouch him to be Sem the sonne of Noë but also the cheefe fathers of the Christians do condemne not doubting but he vvas a mere man and a Priest and a king vvhosoeuer he vvas for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Sauiour as in this Chapter and other is shevved 3. Without father Not that he vvas vvithout father and mother saith S. Hierom ep 126 for Christ him self vvas not vvithout father according to his diuinity not vvithout mother in
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
Law But if thou iudge the Lavv thou art not a doer of the Lavv but a iudge ✠verse 12 For there is one lavv-maker and iudge that can destroy and deliuer ✠verse 13 But thou * vvhat art thou that iudgest thy neighbour Behold novv you that say To day or to morovv vve vvil goe into that citie and there certes vvil spend a yere and vvil traficke and make our gaine ✠verse 14 vvho are ignorāt vvhat shal be on the morovv For vvhat is your life It is a vapour appearing for a litle vvhile and aftervvard it shal vanish avvay ✠verse 15 for that you should say If our Lord vvil and If vve shal liue vve vvil doe this or that ✠verse 16 But novv you reioyce in your arrogancies Al such reioycing is vvicked ✠verse 17 To one therfore knovving to doe good and not doing it to him it is sinne ANNOTATION CHAP. IIII. 8. Purifie your hartes Man vve see here maketh him self cleane and purgeth his owne hart Vvhich derogateth nothing to the grace of God being the principal cause of the same Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes or to other secundarie helpes and causes CHAP. V. By the damnatiō to come vpon the vnmerciful riche he exhorteth the persecuted to patience and by their ovvne revvard and by examples 12 Not to svveare at all 〈◊〉 〈◊〉 talke talke ◠In affliction to pray in prosperitie to sing in sicknes to call for the Priests and that they pray ouer them and anoile them vvith oile and 〈◊〉 〈◊〉 the sicke persons confesse their sinnes 19 Finally hovv meritorious it is to conuert the erring vnto the Catholike faith or the sinner to amendment of life verse 1 GOE to novv ye riche men vveepe hovvling in your miseries vvhich shal come to you ✠verse 2 Your riches are corrupt and your garmentes are eaten of mothes ✠verse 3 Your gold and siluer is rusted and their iust shal be for a testimonie to you and shal eate your flesh as fire You haue stored to your selues vvrath in the last daies ✠verse 4 Behold ″ the hire of the vvorkemen that haue reaped your fields vvhich is defrauded of you crieth and their crie hath entred into the eares of the Lord of Sabboth ✠verse 5 You haue made merie vpon the earth and in riotousnes you haue nourished your hartes in the day of slaughter ✠verse 6 You haue presented and slaine the iust one and he resisted you not ✠verse 7 Be patient therfore brethren vntil the comming of our Lord. Behold the husband man expecteth the pretious fruite of the earth patiently bearing til he receiue the timely and the latevvard ✠verse 8 Be you also patient and confirme your hartes because the comming of our Lord vvil approche ' ✠verse 9 Grudge not brethren one against an other that you be not iudged Behold the iudge standeth before the gate ✠verse 10 Take an example brethren of labour and patience the prophetes vvhich spake in the name of our Lord. ✠verse 11 Behold vve accoūt them blessed that haue suffered The sufferance of Iob you haue heard and the end of our Lord you haue seen because our Lord is merciful and pitieful ✠verse 12 But before al things my brethren * ″ svveare not neither by heauen nor by earth nor other othe whatsoeuer But let your talke be yea yea no no that you fall not vnder iudgement ✠verse 13 Is any of you in heauinesse let him pray Is he of a cheereful hart let him sing ✠verse 14 Is any man sicke amōg you ″ let him bring in the priestes of the Churche and let them pray ouer him * ″ anoiling him vvith oile in the name of our Lord. ✠verse 15 and ″ the praier of faith ″ shal saue the sicke and our Lord ″ shal lift him vp and if he be in sinnes ″ they shal be remitted him ✠verse 16 ″ Confesse therfore your sinnes one to an other pray one for an other that you may be saued ⊢ for the continual praier of a iust man auaileth much ✠verse 17 * Elias vvas a man like vnto vs passible and vvith praier ″ he praied that it might not raine vpon the earth and it rained not for three yeres and sixe monethes ✠verse 18 And * he praied againe and the heauen gaue raine and the earth yelded her fruite ✠verse 19 My brethren if any of you shal erre from the truth a man conuert him ✠verse 20 he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay ″ shal saue his soule from death and couereth a multitude of sinnes ⊢ ANNOTATIONS CHAP. V. 4. The hire To vvithhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done is a great iniquitie and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand as vve see here They be called in the Catechisme Sinnes crying to heauen The other foure be Murder Gen. 18 v. 20. Vsurie Exod. 22. v. 27. The sinne against nature Gen. 18. v. 20. The oppression and vexation of vvidovves pupilles strangers and such like Ib. Exod. 3. v. 9. 12. Svveare not He forbiddeth not al othes as the Anabaptists falsely say for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare and may lavvfully take an othe as also for the aduantaging of any necessarie truth vvhen time and place require but the custom of svvearing and al vaine light and vnnecessarie othes in our daily speache do displease God highly and are here forbidden by the Apostle as also by our Sauiour Mat. 5. 14. Let him bring in the Priests The Protestants for their special hatred of the holy order of Priesthod as els vvhere often so here they corrupt the text euidently translating Presbyteros elders As though the Apostle had meant men of age and not such as vvere by holy office Priests S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement better then any Protestant aliue taketh it plainely for Sacerdotes that is Priests li. 3 de Sacerdotio prope initium And if they confesse that it is a vvord of office vvith them also though they call them Elders and not Priests then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders If they say no as they must needes for Elders vvith their are not deputed specially to publike praying or administration of the Sacraments such as the Apostle here requireth to be sent for then they must needes graunt that their Elders ansvver not to the function of those vvhich in
first effect of this Sacrament is to saue the soule by giuing grace and comfort to vvithstand the terrours and tentations of the enemie going about specially in that extremitie of death to driue men to desperation or distresse of minde and other damnable inconueniences the vvhich effect is signified in the matter of this Sacrament specially 15. Shal lift him vp Vvhen it shal be good for the saluation of the partie or agreable to Gods honour this SacrameÌ„t restoreth also a man to bodily health againe as experience ofteÌ„ teacheth vs. Vvhich yet is not done by vvay of miracle to make the partie sodenly vvhole but by Gods ordinarie prouidence and vse of second causes vvhich othervvise should not haue had that effect but for the said Sacrament This is the second effect 15. They shal be remitted him Vvhat sinnes soeuer remaine vnremitted they shal in this Sacrament and by the grace thereof be remitted if the persons vvorthely receiue it this is the third effect S. Chrysostom of this effect saith thus They speaking of Priests do not onely remit sinnes in baptisme but aftervvard also according to the saying of S. Iames. If any be sicke let him bring in the Priests c. Li. 3 de Sacerd. prope initiuÌ„ Let the ProtestaÌ„ts marke that he calleth Presbyterâ—s sacerdotes that is Priests and maketh them the onely ministers of this Sacrament and not elders or other lay men By al vvhich you see this Sacrament of al other to be maruâ—lous plainely set forth by the Apostle Onely sicke men and as the Greeke vvord giueth men very vveake must receiue it onely Priests must be the ministers of it the matter of it is holy oile the forme is praier in such sort as vve see novv vsed the effects be as is aforesaid Yet this so plaine a matter and so profitable a Sacrament the enemie by Heretikes vvould vvholy abolish 16. Confesse therfore It is not certaine that he speaketh here of sacramental Confession yet the circumstance of the letter vvel beareth it and very probable it is that he meaneth of it and Origen doth so expound it ho. 2 in Leuit. Venerable Bede vvriteth thus In this sentence saith he there must be this discretion that our daily and litle sinnes vve confesse one to an other vnto our equals and beleeue to be saued by their daily praier but the vncleannes of the greater leprosie let vs according to the lavv open to the Priest and at his pleasure in vvhat maner and hovv long time he shal commaund let vs be careful to be purified But the Protestants fleing from the very vvord confession in despite of the Sacrament translate thus Acknovvledge your faultes one to an other They do not vvel like to haue in one sentence Priests praying ouer the sicke anoiling them forgiuing them their sinnes confession and the like 17. He praied The Scriptures to vvhich the Apostle alludeth make no meÌ„tion of Elias praier therfore he knevv it by tradition or reuelation Vvhereby vve see that many things vnvvritten be of equal truth vvith the things vvritten 20. Maketh to be conuerted Here vve see the great revvard of such as seeke to conuert Heretikes or other sinners from errour and vvickednes and hovv necessarie an office it is specially for a Priest 20. Shal saue Vve see it derogateth not from God to attribute our saluation to any man or Angel in heauen or earth as to the vvorkers thereof vnder God by their praiers preaching correction counsel or othervvise Yet the Heretikes are so folish and captious in this kinde that they can not heare patiently that our B. Lady or others should be counted meanes or vvorkers of our saluation THE ARGVMENT OF BOTH THE EPISTLES OF S. PETER THE FIRST AND THE SECOND OF S. Peter vve reade at large both in the Gospels and in the Actes of the Apostles and namely that Christ designed him and also made him his vicaâ— as S. Mathevv for that cause in the catalogue of the Apostles calleth him Primus the first and all antiquitie Princeps Apostolorum the Prince of the Apostles and that he accordingly executed that office after Christes departure plating the Church first among the Ievves in Hierusalem and in al that countrey and coastes about as Christ also him self before had preached to the Ievves alone But preaching at length to the Gentiles also according to Christes commission Mat. 28. v. 19. and being novv come to Rome the head citie of the Gentiles from thence he vvriteth this Epistle to his Christian Ievves hauing care of them in his absence no lesse then vvhen he vvas present and not to the Ievves that vvere at home belike because they had S. Iames or his successor S. Simon Cleophâ— resident vvith them but * to them that vvere dispersed in Pontus Galatia Cappadocia and Bithynia And that he vvriteth it from Rome him self signifieth saying The Church that is in Babylon saluteth you Vvhere by Babylon he meaneth Rome as al antiquitie doth interpret him not that he so calleth the Church of Rome but the heathen state of the Romane empire vvhich then and 300 yeres after vnto the conuersion of Constantinus the Emperour did persecute the elect Church of Rome in so much that the first 33 Bishops thereof vnto S. Siluester vvere al Martyrs For the matter vvhereof he vvriteth him self doth signifie it in these vvordes This loe the second Epistle I vvrite to you my deerest in vvhich Epistles I stirre vp by admonition your sincere minde that you may be mindeful of those vvordes c. So he saith there of both together And againe of the first to the same purpose in an other place I haue breefely vvritten beseeching and testifying that this is the true grace of God vvherein you stand For there vvere at that time certaine Seducers as S. August also hath told vs vvho vvent about to teach Onely faith as though good vvorkes vvere not necessarie nor meritorious there vvere also great persecutions to compel them vvith terrour to denie Christ al his religioÌ„ He therfore exhorteth theÌ„ accordingly neither for persecution neither by seduction to forsake it though in the first his exhortation is more principally against persecution and in the second more principally against seduction The first epistle is noted to be very like to S. Paules epistle to the Ephesians in vvordes also and so thicke of Scriptures as though he spake nothing els The time vvhen the first vvas vvritten is vncertaine the second vvas vvritteÌ„ a litle before his death as is gathered by his vvordes in the same c. 1. v. 14. THE FIRST EPISTLE OF PETER THE APOSTLE CHAP. I. He comforteth them in their persecutions being novv by Baptisme made the children of God vvith the hope of their heauenly exhâ—ritance 6 shevving hovv meritorious it is for them to be so constant in faith 10 and confirming them therein vvith the authoritie of the Prophets and of the
in state of saluation and being chastised for their fault in the next life vvere deliuered by Christs descending thither and not they onely but al others in the like conditioÌ„ For the Apostle giueth these of Noes time but for an example 21. Of the like forme The vvater bearing vp the Arke from sinking and the persons in it from drowning vvas a figure of Baptisme that likewise saueth the vvorthie receiuers from euerlasting perishing As Nee saith S. Augustine vvith his vvas deliuered by the vvater and the vvood so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Li. 12. Cont. Faustum c. 14. Againe he saith that as the vvater saued none out of the Arke but vvas rather their destruction so the Sacrament of Baptisme receiued out of the Catholike Church at Heretikes or Schismatikes hands though it be the same vvater and Sacrament that the Catholike Church hath yet profiteth none to saluation but rather vvorketh their perdition Vvhich yet is not meant in case of extreme necessitie vvhen the partie should die vvithout the said Sacrament except he tooke it at an Heretikes or Schismatikes hand Neither is it meant in the case of infants to vvhom the Sacrament is cause of saluation they being in no fault for receiuing it at the hands of the vnfaithful though their parents and frendes that offer them vnto such to be baptized be in no small fault S. Hierom to Damasus Pope of Rome compareth that See to the Arke them that communicate vvith it to them that vvere saued in the Arke al other Schismatikes and Heretikes to the rest that vvere drowned 21. The examination of a good conscience The Apostle seemeth to allude here to the very forme of Catholike Baptisme conceining certaine interrogatories and solemne promises made of the articles of the Christian faith and of good life and of renouncing Satan and al his pompes and vvorkes vvhich no doubt hovvsoeuer the Caluinists esteeme of them are the very Apostolike ceremonies vsed in the ministration of this Sacrament See S. Denys in fine Ec. hierarchia S. Cyril li. 12 in 〈◊〉 c. 64. S. Augustine ep 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4. CHAP. IIII. That they arme them selues to sinne no more after Baptisme against the tentations of the Heathen considering that the general and novv approcheth 8 specially tovvard their euen-Christians to shevv their charitie hospitalitie and grace doing al to the glorie of God 1â— And as for being persecuted because they are Christians to reioyce considering the revvard that they shal haue vvith Christ and damnation that they avoid thereby verse 1 CHRIST therfore hauing suffered in the flesh be you also armed vvith the same cogitation because he that hath suffered in the flesh hath ceased from sinnes ✠verse 2 that novv not after the desires of men but according to the vvil of God he liue the rest of his time in the flesh ✠verse 3 For the time past sufficeth to accomplish the vvil of the Gentiles them that haue vvalked in riotousnes desires excesse of wine banketings porations and vnlavvful seruices of Idols ✠verse 4 Vvherein they maruel blaspheming you not concurring into the same confusion of riotousnes ✠verse 5 vvho shal render account to him vvhich is ready to iudge the liuing and the dead ✠verse 6 For for this cause also vvas it euangelized to the dead that they may be iudged in deede according to men in the flesh but may liue according to God in the Spirit ✠verse 7 And the end of al â—shal approche ' ✠Be vvise therfore and vvatch in praiers ✠verse 8 But before al things hauing mutual charitie coÌ„tinual among your selues because * â— charitie couereth the multitude of sinnes ✠verse 9 * Vsing hospitalitie one tovvard an other vvithout murmuring ✠verse 10 * Euery one as he hath receiued grace ministring the same one tovvard an other as good dispensers of the manifold grace of God ✠verse 11 If any man speake as the vvordes of God if any man minister as of the povver vvhich God administreth that in al things God may be honoured by IESVS Christ ⊢ to vvhom is glorie and empire for euer and euer Amen ✠verse 12 My deerest thinke it not strange in the feruour vvhich is to you for a teÌ„tation as though some nevv thing happened to you ✠verse 13 but communicating vvith the passions of Christ be glad that in the reuelation also of his glorie you may be glad reioycing ✠verse 14 * If you be reuiled in the name of Christ you shal be blessed because that vvhich is of the honour glorie and vertue of God and the Spirit vvhich is his shal rest vpon you ✠verse 15 But let none of you suffer as a murderer or a theefe or a railer or a coueter of other mens things ✠verse 16 But if as a Christian let him not be ashamed but let him glorifie God in this name ✠verse 17 for * the time is â— that iudgement begin of the house of God And if first of vs vvhat shal be the end of them that beleeue not the Gospel of God ✠verse 18 And * â— if the iust man shal scarse be saued where shal the impious and sinner appeare ✠verse 19 Therfore they also that suffer according to the vvil of God let them commend their soules to the faithful creator in good deedes ⊢ ANNOTATIONS CHAP. IIII. 9. Charitie couereth Faith onely cannot iustifie seeing that charitie also doth cause remission of sinnes And saying charitie he meaneth loue and charitable vvorkes tovvard our neighbours vnto vvhich vvorkes of mercie the Scriptures do specially attribute the force to extinguish al sinnes See S. Augustine c. 69 Eâ—chiridij and tract 1. in ep 1. Io. â— 1. and venerable Bede vpon this place And in the like sense the holy Scriptures commonly commend vnto vs almes and deedes of mercie for redemption of our sinnes Prouerb c. 10. Ecclesiastici 12. v. 2. Danielis â— 4. v. 24. 17. That iudgement begin In this time of the new Testament the faithful and al those that meane to liue godly specially of the Clergie must first and principally be subiect to Gods chastisement and temporal afflictions vvhich are here called iudgement Vvhich the Apostle recordeth for the comfort and confirmation of the Catholike Christians vvho vvere at the time of the vvriting hereof excedingly persecuted by the heathen Princes people 18. If the iust Not that a man dying iust and in the fauour of God can afterward be in doubt of his saluation or may be reiected of God but that the iust being both in this life subiect to assaults tentations troubles and dangers of falling from God and losing their state of iustice also oftentimes to make a straite count to
during al eternitie 31. That is in Babylon The Protestants shevv them selues here as in al places vvhere any controuersie is or that maketh against them to be most vnhonest and partial handlers of Gods vvord The auÌ„cient fathers namely S. Hierom in Catalogo de scriptoribus Ecclesiasticis verbo Marcus Eusebius li. 2 c. 14 hist Oecumenius vpon this place and many moe agree that Rome is meant by the vvord Babylon here also as in the 16 and 17 of the Apocalypse saying plainely that S. Peter vvrote this Epistle at Rome vvhich is called Babylon for the resemblance it had to Babylon that great citie in Chaldaea vvhere the Ievves vvere captiues for magnificence Monarchie resort and confusion of al peoples and tongues and for that it vvas before Christ and long after the seate of al Ethnike superstition idolatrie the slaughter house of the Apostles other Christian men the Heathen Emperours theÌ„ keeping their cheefe resideÌ„ce there See S. Leo Ser. 1. in Nati Petri Pauli This being most plaine and coÌ„sonant to that vvhich folovveth of S. Marke vvhom al the Ecclesiastical histories agree to haue been Peters scholer at Rome and that he there vvrote his Gospel yet our Aduersaries fearing hereby the sequele of Peters or the Popes supremacie at Rome deny that euer he vvas there or that this Epistle vvas vvritten there or that Babylon doth here signifie Rome but they say that Peter vvrote this Epistle at Babylon in haldaea though they neuer reade either in Scriptures or other holy or profane historie that this Apostle vvas euer in that tovvne but see their shameles partiality here Babylon say they is not taken for Rome because it vvould folovv that Peter vvas at Rome c. but in the Apocalypse vvhere al euil is spoken of Babylon there they vvill haue it signifie nothing els but Rome and the Romane Church also not as the fathers interprete it the temporal state of the Heathen Empire there So do they folovv in euery vvord no other thing but the aduantage of their ovvne heresie See the Annotation vpon the last of the Romans v. 16. and vpon the 17 of the Apocalypse v. 5. And as for their vvrangling vpon the supputation of the time of his going thither and the number of yeres that he vvas there the diuersitie that seemeth to be in the Ecclesiastical vvriters concerning the same read B. Fisher and other that substantially ansvver al such cauils And if such contentious reasoning might take place vve should hardly beleeue the principal things recorded either in Ecclesiastical histories or in the Scriptures them selues Concerning the time of Christs fleing into Aegypt of the comming of the Sages to adore him yea of the yeres of his age time of his death al auÌ„cient vvriters do not agree and concerning the day of his last supper and institution of the holy Sacrament there is diuersitie of opinions Shal vve therfore inferre that he neuer died and that the other things neuer vvere Can the Heretikes accord al the histories that seeme euen in holy Scripture to haue contradiction Can they tel vs certainely vvhen Dauid first came to Saul and the like doubt they vvhether the vvorld vvas euer created because the count of the yeres is diuers Do they not beleeue that Paradise euer vvas because no man knovveth vvhere it is and such other like things infinite to rehearse Vvhich vvhen they vvere done vvere plaine and knovven things in the vvorld and novv for vs to call them to an account after so many yeres ages and vvorldes is but sophistication and plaine infidelitie And this sect of the Protestants standing onely vpon destruction and negatiues dealing vvith our religion euen as Iulian Porphyrie and Lucian did it is an easie thing for them to bestovv their time in picking of quarels THE SECOND EPISTLE OF PETER THE APOSTLE CHAP. I. Hovv much God hath done for them making them Christians 5 and that they againe must doe their part not hauing onely faith but al other vertues also and good vvorkes that so they may haue the mâ—re assurance to enter into the kingdom of heauen 13 And that he is so careful to admonish them knovving that his death is as hand knovving also most certainely the â—â—â—ming of Christ by the vvitnes of the Father him self as also by the Prophets Concerning vvhom he vvarneth them that they folovv not priuate spirites but the holy Ghost speaking nevv in the Church verse 1 SIMON PETER seruant and Apostle of IESVS Christ to them that haue obtained equal faith vvith vs in the iustice of our God and Sauiour IESVS Christ ✠verse 2 Grace to you and peace be accomplished in the knovvledge of God and Christ IESVS our Lord ✠verse 3 as al things of his diuine povver vvhich pertaine to life and godlines are giuen vs by the knovvledge of him vvhich hath called vs by his ovvne propre glorie and vertue by vvhom he hath giuen vs most great and pretious promises that by these you may be made partakers of the diuine nature fleeing the corruption of that concupiscence vvhich is in the vvorld ✠verse 5 And you employing al care minister ye in your faith vertue and in vertue knovvledge ✠verse 6 and in knovvledge abstinence and in abstinence patience and in patience pietie ✠verse 7 and in pietie loue of the fraternitie and in the loue of the fraternitie charitie ✠verse 8 For if these things be present vvith you abound they shal make you not vacant nor vvithout fruite in the knovvledge of our Lord IESVS Christ ✠verse 9 For he that hath not these things ready is blinde and groping vvith his haÌ„d hauing forgotten the purging of his old sinnes ✠verse 10 Vvherfore brethren labour the more that â— by good vvorkes you may make sure your vocation and election for doing these things you shal not sinne at any time ✠verse 11 For so there shal be ministred to you aboundantly an entrance into the euerlasting kingdom of our Lord and Sauiour IESVS Christ ✠verse 12 For the vvhich cause I wil begin to admonish you alvvaies of these things and you in deede knovving being confirmed in the present truth ✠verse 13 But I thinke it meete as long as I am in this tabernacle to stirre you vp by admonition ✠verse 14 being certaine that the laying avvay of my tabernacle is at hand according as our Lord IESVS Christ also signified to me ✠verse 15 And I vvil doe my diligence you to haue often â— after my decease also that you may keepe a memorie of these things ✠verse 16 For not hauing folovved vnlearned fables haue vve made the povver and â—presence ' of our Lord IESVS Christ knovven to you but made beholders of his greatenesse ✠verse 17 For * he receiuing from God his father honour and glorie this maner of voice comming dovvne to him from the magnifical glorie This is
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
and is no doubt much more novv in al Haeretikes al being precursors of that great Antichrist vvhich shal come tovvards the later end 3. That dissolueth To dissolue loose or separate IESVS a sunder vvas proper to al those old Heretikes that taught either against his Diuinitie or Humanitie or the Vnitie of his person being of two natures as Cerinthus Ebion Nestorius Eutyches Manes or Manichaeus Cerdon Apelles Apollinaris and the like And this is one place by vvhich vve may see that the common Greeke copies be not euer authentical and that our old approued translation may not alvvaies be examined by the Greeke that novv is vvhich the Protestants onely folow but that it is to be presupposed vvhen our old Latin text differeth plainely from the Greeke that in old time either al or the more approued Greeke reading was othervvise and that often the said Greeke was corrupted then or since by Heretikes or otherwise For of the Greekes S. Irenaeus li. 3. c. 18 among the Latin fathers S. Augustine tract 6. in fine S. Leo ep 10. c. 5 and Venerable Bede did reade as we doe and this reading maketh more against the said Heretikes then that vvhich the common Greeke novv hath to vvit Euery spirit that confesseth not Christ to haue come in flesh is not of God vvhich is also in effect said before vers 2. And that therfore it vvas corrupted and altered by Heretikes see the vvordes of Socrates also a Greeke vvriter very agreable to this purpose Nestorius saith he being eloquent by nature vvhich is often in Heretikes accounted him self therfore learned disdained to study the old interpreters counting him self better then them all being ignorant that in S. Iohns Catholike epistle old Greeke copies had EVERY ONE THAT DISSOLVETH IESVS IS NOT OF GOD. So saith he adding moreouer that such as vvould separate the diuinitie from the dispensation of Christs humanitie tooke out of the old copies this sense for vvhich the old expositours noted that these which would loose IESVS had corrupted this Epistle See also the Tripartite li. 12. c. 4. 6. In this vve knovv This is the most sure general marke to knovv the true spirites and prophets from the false that those vvhich be of God wil heare and obey their Apostles and lavvful pastors succeding the Apostles and submit them selues to the Church of God the other that be not of God wil not heare either Apostle pastor or Church but be their ovvne iudges 17. That vve may haue confidence Confidence called in Latin Fiducia is neither alone with faith nor a persuasion infallible that maketh a man no lesse secure and certaine of his saluation then of the things that vve are bound to beleeue as the Protestants falsely teach but it is onely a hope wel corroborated confirmed and strengthened vpon the promises and grace of God and the parties merites And the vvordes both folowing going before proue also euidently against the Protestants that our confidence and hope in the day of iudgement dependeth not onely vpon our apprehension of Christs merites by faith or vpon his grace and mercie but also vpon our conformitie to Christ in this life in charitie and good vvorkes And that is the doctrine of S. Peter vvhen he said Labour that by good vvorkes you may make sure your vocation and election and S. Paules meaning vvhen he said I haue fought a good fight there is laid vp for me a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge 18. Feare is not in charitie The Heretikes very falsly vnderstand this place so that Christian godly men ought to haue no doubt mistrust or feare of hel and damnation Vvhich is most euidently against the Scriptures commending euery where vnto vs the awe and feare of God and his iudgements Feare him saith our Sauiour Mat. 10 that can cast body and soul into hel And Psal 118. Pearse my flesh vvith thy feare Vvhich feare of Gods iudgements caused S. Paul al good men to chastise their bodies lest they should be reprobate and damned And the vvise man for this cause affirmeth him to be happie that is euer fearful And holy Iob faith I feared al my vvorkes And the Apostle Vvith feare and trembling vvorke your saluation Vvhich kinde of feare is euen in the iustest men and most ful of charitie consisting wel with the same vertue and is called Filialis is timer because it is such as the good childe ought to haue toward his father But there is a kinde of feare vvhich standeth not with charitie and is cleane against hope also that vvhich bringeth such perplexitie and auxietie of conscience that it induceth a man to mistrust or despaire of Gods mercies That seruile feare also vvhich maketh a man often to leaue sinning and to doe the external vvorkes of iustice not for any loue or delight he hath in God or his lawes but onely for feare of damnation though it be not il in it self but very profitable as that vvhich helpeth toward the loue of God yet it standeth not with charitie neither but is daily more and more lessened and at length quite driuen out by charitie Of these kinde of feares then the Apostle speaketh and as some expound of the feare of men also of vvhich our Sauiour saith Feare not them that kil the body CHAP. V. They that loue God must loue his natural sonne IESVS and his sonnes by adoption and keepe his commaundements vvhich to the regenerate are light 4 But not vnles they continue in the Catholike faith namely of this article that IESVS is the sonne of God and therfore able to giue vs life euerlasting 14 and al our petitions 16 and our praiers for al our brethren that sinne not vnto death dying in their mortal sinnes by impenitence Last of al he vvarneth them not to communicate vvith idols verse 1 WHOSOEVER beleeueth that IESVS is Christ is borne of God And euery one that loueth him vvhich begat loueth him also vvhich vvas borne of him ✠verse 2 In this vve knovv that vve loue the children of God vvhen as vve loue God and keepe his commaundementes ✠verse 3 For this is the charitie of God that vve keepe his commaundements * and ″ his commaundementes are not heauy ✠verse 4 Because al that is borne of God ouercommeth the vvorld and this is the victorie vvhich ouercommeth the vvorld our faith ✠verse 5 Vvho is he * that ouercōmeth the vvorld but he that beleeueth that IESVS is the sonne of God ✠verse 6 This is he that came by vvater and bloud IESVS Christ not in vvater only but in vvater and bloud And it is the Spirit vvhich testifieth that Christ is the truth ✠verse 7 For there be ″ three vvhich giue testimonie in heauen the Father the Vvord and the Holy Ghost and these three be one ✠verse 8 And
is import the absence of his true body and substance Gen. 2 7 ⸬ Flesh and bloud signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam b The Epistle vpoÌ„ Al-soules day Ap. 8 2. 11 15. Os 13 14. Free vvil vvith grace Heret translation Fasting is meritorious The 8 part Of the contributions ⸬ That is SuÌ„day Hiero. q. 4. Hedibiae So quickly did the Christians keepe Sunday holiday and assembled to Diuine Seruice on the same ⸬ The Heretikes other nevv fangled striue among them selues vvhether Pentecost signifie here the terme of fiftie daies or els the Ievves holy day so called But it coÌ„meth not to their mindes that it is most like to be the feast of whitsontide kept instituted eueÌ„ theÌ„ by the Apostles as appeareth by the Fathers Seâ— S. Aug. ep 119 c. 15 16. Ambr. in c. 17. Luca. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c See Ro. 16 16. c That is our Lord is come Hiero. ep 173. Therfore anathema to al that loue him not or beleue not Thâ—â—phyla vpon this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 2. Gal. 2. 1. The Epistle for a Martyr that is a Bishop c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al our afflictions be Christs afflictions for the coniunction betwene the head body Merite and satisfaction Vvorldly men feele not the comfort of afflicted Catholikes IntercessioÌ„ of Saincts or holy men for vs no derogation to Christ Hiero. coÌ„t Vigil Publike praiers fastes Their glorie in heauen that conuert other The Protestants inconstancie in chaÌ„ging their writings translations seruice bookes c. Eph. 4 3â— The indeleble character of Baptisme CoÌ„firmatioÌ„ Holy Orders See Conc. Tarraco to â— Concil The Caluinistes vvil be subiect to no tribunal in earth for trial of their religioÌ„ Tyrannical dominioÌ„ is forbid in Prelates not Ecclesiastical Soueraintie for examination of faith or maners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3 9. 1 Cor. 4 15. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he did great Penance saith Theodorete yet he calleth this pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace because his sinne vvas greater then his penance The Apostle excommunicateth enioyneth penance and afterward pardoneth absolueth 1. Cor. â— 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardon or remission of penance enioyned Penance and satisfaction euidently proued against the Protestants Ioel. 2 12. Mt. 3. et 4 Act. 2 et 26. Zeale against the excommunicate The Apostle chalengeth their obedieÌ„ce to his Ecclesiastical authoritie The authoritie of Indulgences vvhervpoÌ„ it is grouÌ„ded Mat. 18 18. Cypria ep 13. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Theodoret in huÌ„e loc Vvhat is a pardon or indulgence Io. 8 11. Cypr. locis citatu Indulgences or pardons in the primitiue Church 2 Cor. 8. Col. 1 24. Al pardon and remission is in the vertue and name of Christ Heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5 4. Io. 20 2â— Al binding loosing must be vsed to the parties saluation Conc. Nic. can 12. The great penance of the primitiue Church Ancyran can 2 5. Vvhy more pardons and Indulgences now then in old time Mat. 11 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heretikes corrupting of the Scripture The Epistle vpon the 12 Sunday after Peâ—tecost Exo. 34 33. 10. 4 24 The Apostles vvrote the Gospel in mens hartes much more then in paper Scripture written and Tradition vnwritten God grace free will both must coÌ„curre The letter killeth both Ievv and Heretike The preeminence of the new TestameÌ„t Sacraments c. The heretikes more blinde in not seing the Church then the Iewes in not seing Christ Aug. in Psal 10. Conâ— â— True ChristiaÌ„ libertie â— Pet. 2 1â— The Epistle for S. Athanasius Mai. Io. c aporiamur See S. Ambr. Theoph. Ps 115 10. b corrumpitur The English Bible 1577 doth falsely translate prepareth c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes corrupters of Gods word Catholike Doctors right handlers therof See Irâ—â— li. 1. c. 1. in 2 ad Rom. â— Tim. 2. Tribulations meritorious of glorie Aug. in ps 93. prope finem ⸬ This place proueth that the Saincts departed novv since Christ sleepe not til the day of iudgement and that they be not holden in any seueral place of rest from the fruition of God til the resurrection of their bodies but that they be present vvith God in their soules Ro. 14 10. Esa 43. 19. Apoc 21 5. c That is to say a sacrifice and an host for sinne See the last annot of this chapter The obiection against praiers for the dead ansvvered by S. Augustine Vvorkes meritorious and demeritorious Bishops and Priests vnder Christ ministers of our reconciliatioÌ„ Gods iustice wherewith he maketh vs iust c. Io. 3 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpon the first Sunday of Lent Es 49 8 The Epistle for many Martyrs ⸬ S. Augustine in ps 113 gathereth hereby that the Apostles did vovv pouertie ⸬ It is not lawful for Catholikes to marie vvith Heretikes or Infidels See S. Hierom. cont Iâ—uinian li. 1. Conc. Laod. â— 10 31. Leu. 26 11. Es 52 11 Hier. 31 1. Gods Ministers are his coadiutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods grace forceth no maÌ„ against his vvil Voluntarie penance Not to communicate with Heretikes in any acte of religion Num 16 26. ⸬ Contrition or sorovvful lamenting of our oftenses is the cause of saluation Not onely faith then saueth as the Heretikes affirme Contrâ—tion for a mans sinne vvorketh saluatioÌ„ * To. 2. in assert art 6. â— Leone dâ—nuiat ⸬ The principal respecte next after God is to be had of our maisters in religion in al temporal and spiritual dueties The Epistle for S. Paulinus Iun. 2â— Exo. 16 28. The Epistle vpon S. Lukes day Octob. 18. Ro. 12 17. Temporal benefites vpon spiritual persons One may satisfie and supererogate for an other c That is in this matter of almes Chrys Theophyl The Epistle for S. Laurence Aug. 10 Eccles 35 11. Ps 111 9 ⸬ The fruite of almes is the encrease of grace in al iustice and good workes to life euerlasting God giuing these things for revvard recompense of charitable workes which therfore be called the seed or meritorious cause of these spiritual fruites Procters for Catholike prisoners Cheereful giuing The greater almes the greater merite and revvard Almes redouÌ„d to Gods honour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 9 23 Punishing of Heretikes Their pride The spiritual povver of Bishops against Heretikes Caluin vpon this place Heretical CoÌ„sistories Ecclesiastical censures namely Excommunication wheÌ„ where to be executed ⸬ The Apostles and their successors did despouse the people vvhom they conuerted to Christ in al puritie Chastitie of truth and vvholy vndefiled and void of errour and heresie Gen. 3 4 ⸬ The note of a false teacher to come â—hat is vvithout lavvful calling or
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
9 to many other good actions 17 and specially to louing of their enemies verse 1 I BESECH you therfore brethren by the mercie of God * that you exhibite your bodies ″ a liuing host holy pleasing God your reasonable seruice ✠verse 2 And be not conformed to this vvorld but be reformed in the newnes of your minde * that you may proue vvhat the good and acceptable and perfect vvil of God is ✠verse 3 for I say by the grace that is giuen me to al that are among you not to be more vvise then behoueth to be vvise but to be vvise vnto sobrietie * to euery one as God hath deuided the measure of faith ✠verse 4 For as in one body vve haue many members but al the members haue not one action ✠verse 5 so vve being many are one body in Christ eche one an others members ⊢ ✠verse 6 And hauing giftes according to the grace that is giuen vs differēt either prophecie ″ according to the rule of faith ✠verse 7 or ministerie in ministring or he that teacheth in doctrine ✠verse 8 he that exhorteth in exhorting he that giueth in simplicitie he that ruleth in carefulnes he that shevveth mercie in cheerefulnes ✠verse 9 Loue vvithout simulation Hating euil cleauing to good ✠verse 10 Louing the charitie of the brotherhod one toward an other Vvith honour preuenting one an other ✠verse 11 In carefulnes not slouthful In spirit feruent Seruing our Lord. ✠verse 12 Reioycing in hope Patient in tribulation Instant in praier ✠verse 13 Communicating to the necessities ' of the sainctes Pursuing hospitalitie ✠verse 14 Blesse them that persecute you blesse and curse not ✠verse 15 To reioyce vvith them that reioyce to vveepe vvith them that vveepe ✠verse 16 Being of one minde one tovvard an other Not minding high things but cōsenting to the humble ⊢ Be not vvise in your ovvne conceite ✠verse 17 To no man rendring euil for euil Prouiding good things not only before God but also before al men ✠verse 18 If it may be as much as is in you hauing peace vvith al men ✠verse 19 Not reuenging your selues my deerest but giue place vnto vvrath for it is vvritten Reuenge to me I vvil revvard saith our Lord. ✠verse 20 but if thine enemie hunger giue him meate if he thirst giue him drinke for doing this thou shalt heape coales of fire vpon his head ✠verse 21 Be not ouercome of euil but ouercome in good the euil ⊢ ANNOTATIONS CHAP. XII 1. A liuing host Lest men should thinke by the former discourse of Gods eternal predestination that no reward were to be had of good life and workes the Apostle now earnestly recommendeth to them holinesse of life 1. A liuing host Man maketh his body a sacrifice to God by giuing it to suffer for him by chastising it vvith fasting vvatching and such like and by occupying it in workes of charitie and vertue to Gods honour whereby appeareth how acceptable these workes are to God and grateful in his sight being compared to a sacrifice which is an high seruice done to him 6. According to the rule of faith By this and many places of holy write we may gather that the Apostles by the holy Ghost before they were sundered into diuers Nations set downe among them selues a certaine Rule and forme of faith and doctrine conteining not onely the Articles of the Crede but al other principles groundes and the whole platforme of al the Christian religion Which Rule was before any of the bookes of the new Testment were written before the faith was preached among the Gentiles by vvhich not onely euery other inseriout teachers doctrine was tried but al the Apostles and Euangelistes preaching vvriting interpreting which is here called prophecying were of gods Church appointed and admitted or disproued and reiected This forme by mouth and not by Scripture euery Apostle deliuered to the countrie by them conuerted For keeping of this forme the Apostle before praised the Romanes and afterward earnestly warneth them by no man 〈◊〉 speache to be drawen from the same This he commendeth to Timothee calling it his 〈◊〉 For not holding this fast and sure he blameth the Galatians further also denouncing to him self or an Angel that should write teach or expound against that which they first receiued 〈…〉 and commanding alwaies to bevvare of them that taught otherwise For feare of missing this line of truth him self notwithstanding he had the Holy Ghost yet lest he might haue preached in vaine and lost his labour he went to conferre with Peter and the rest for tho fast keeping of this Rule of truth the Apostles held Councels and their successors by their example For the holding of this Rule and by the measure thereof were al the holy Scriptures written for and by the same al the glorious doctors haue made their sermons commendries and interpretations Gods vvork al vvritings and interpretatiōs no otherwise admitted nor deemed to be of God but as they be agreable to this Rule And this is the sure Analogies 〈◊〉 measure of faith set downe and commended to vs euery where for the Apostles tradition and not the phantastical rule or square that euery Sectmaister pretendeth to gather out of the Scriptures falsely vnderstood and wrested to his purpose by which they iudge of doctor Scripture Church and al. Arîus had by that meanes a rule of his owne Luther had his false weightes and Caluin his owne also According to which seueral measure of euery Sect they haue their expositions of Gods word and in England as in other infected Countries they kept of lare an apish imitation of this prophecying which S. Paul here and in other places speaketh of and which was an exercise in the primitiue Church measured not by euery mans peculiar spirit but by the former Rule of faith first set downe by the Apostles And therfore al this new phantastical Prophecying al other preaching in Caluins schoole is iustly by this note of the Apostle condemned for that it is not according to but quite against the Rule of faith CHAP. XIII To yeld obedience and al other duties vnto Potestats 8 to loue their neighbour vvhich is the fulfilling of the Lavv 11 and specially to consider that novv being the time of grace vve must doe nothing that may not beseeme day light verse 1 LET ″ euery soul be subiect to higher powers for there is ″ no povver but of God And those that are of God are ordeined ✠verse 2 Therfore he that resisteth the povver resisteth the ordinance of God And ″ they that resist purchase to them selues damnatiō ✠verse 3 for princes are no feare to the good worke but to the euil But wilt thou not feare the povver Doe good and thou shalt haue praise of the same ✠verse 4
to heauen 651. No sinne but in this life it may be remitted the contrarie is the heresie of the Caluinists 686. See Penance They are worse in this point then the Nouatians 613. Vvhat is in S. Iohns Epistle a sinne to death 687. Three degrees of sinnes signified by the three dead that Christ raised to life 100. Sinne the cause of sicknes and other plagues 132. Spirit To adore and serue God in spirit 228. Boasting of the spirit 684. Not to credit euery spirit and hovv to trie them 552. The Church onely hath to discerne spirites 684. The testimonie of the Spirit in vs. 402. Superioritie and difference of degrees not forbidden 57 marg 165 marg Superstition not allowed in the Catholike Church 344. 539 marg The Protestants falsely call deuotion superstition 344. Supremacie of temporal Princes in matters Ecclesiastical See Princes T Tithes due to God and his Priests 615. Giuen by the inferior to the superior ibid. Paied in the Law of nature Moyses ib. How due to the Priests of Christes Church 616. Tongues Praiers in an vnknovven tōgue See Praiers The 14 chap. of the first to the Corinthians explicated concerning tongues 460. The Protestants vaine boasting of tongues 457 marg The three principal tongues in the title of the Crosse of Christ 271 marg The holy Scriptures most conueniently preserued in them ibid. Traditions not written 559. at large 413. 414. 476. 612. 653. 279 marg 353. 451. 454. 43. 106. 464 marg 695. 591 marg Apostolical traditions 413. 414. 451. 476. 559. 560. 612. 464 marg Particular traditiōs of the Apostles the Lent 12. 145 marg the administration of the B. Sacrament 451. 454. a commemoration inuocation of Saincts in the Masse ibid. praier for the dead ibid. and 560. mingling water with wine ibid. Baptizing of infantes 559. the Apostles Creede 560. See other particular traditions pag. 454. 559. Pater noster in the Masse 567. keeping of Sunday Easter Vvhit-sontide c. 43. 467 mar How to know Apostolical traditions 560. 559. Ignatius booke of the Apostles traditions ib. The fathers estimation of traditions 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture 559. 560 marg They are called Depositum 414. 581 mar descending from the Apostles by Bishop and Bishop vnto the end 584. The Protestāts can shew no such Depositum 584. Heretikes conuicted by traditiō 5. 559. Iewish and heretical traditions 43. 106. Translation of the Bible into Greeke called Septuaginta 633. cited of the Euangelistes and authentical in the Greeke Church ibid. The authentical Latin translation 633. Beza preferreth it before al the rest See the preface Translatours of holy Scripture must be exacte and sincere 221. See the preface V VIrginitie better then Mariage more meritorious and grateful to God fitter for his seruice 4. 55. 440. 725 m. 356. The contrarie was Iouinians old condēned heresie 582. Virginitie coūseled not commaunded 55. 440. 438 marg See Mariage Professed virgins may not marie See Vovv The state of virgins passeth the rest 725 m. Visions recorded in the Scriptures 315. 318. 319. 368. 492. Visions haue no credite with Heretikes specially with the Protestants 319 marg 492. Some haue been rapt to see the state of the next life 491 marg Extreme vnction See Extreme Vovv an acte of soueraine worship 169. Neuer true religion without vowes and votaries ib. The Protestants haue abandoned al vowes and votaries ib. Vow of monastical and religious life 169. 304. Vow of Virginitie or chastitie lawful possible c. 55. 580. 581. 582. Yong vvomen may vovv Religion 581. Our B. Ladie vowed virginitie 138. The daughters of Philip the Deacon were vowed virgins 356. The Apostles vowed pouertie and professed the religious state of perfection pag. 55. nu 21. 27. Breache of vowes damnable 304. 439. 440. It is to breake their first faith 580. It is to goe after Satan 581. It is the highest kinde of Sacrilege 304. It is worse then aduoutrie 582. Vvhat virgins widovves the Apostle allovveth to marie 440. 581. Iouinian for persuading Nunnes to marie is called of S. Augustine a monster of S. Hierom he and his folovvers Christian Epicures 582. The Protestants call Iouinians heresie Gods word 582. Vvhat vovves are unlavvful and not to be kept 361. Vsurie not to be vsed among Christians 255. Spiritual vsurie in the better sense 74. nu 27. W VVidovvhod 579 at large This state more blessed then the state of matrimonie 439 m. Their cōtinual praier continencie 578 m. The example of holy Anne 141. 142. S. Ambrose and S. Augustine wrote whole bookes in cōmēdation of the state of widowhod 579. The Churches widowes called Diaconissae and their office 579. They must haue had but one husband ibid. The Caluinists most absurd expositiō of these wordes The husband of one wife 580. The Apostle forbiddeth not al yong widowes to vow 581. See Continencie The vvord of God is not only that vvhich is written in the Scriptures 548. See Gospel Tradition Vvorkes meritorious of life euerlasting 17. 177. 387. 430. 593. 594. 613. 703 mar No workes of them selues vvithout faith and the grace of God are meritorious 378. 594. Such are the workes that S. Paul excludeth from iustification 378. 387. 390. 411. 385. 499 marg Vve presume not vpon our owne workes or merites as of our selues but as of Gods grace 516 marg 594. The Protestants make no difference betwene Christian mens workes done in grace and the workes of Ievves Pagans 411. They are iniurious to Gods grace vvhich maketh vorkes meritorious 594. The Scriptures which they falsely alleage answered 189. 402. Vve are iustified by vvorkes also and not by faith only 16. 643. 645 and 646 at large 153 marg 678 marg 510 m. 538. m. See faith Good workes before faith though not meritorious yet are preparatiues to the first iustification 320. 389 m. That euery man shal be rewarded according to his vvorkes is a cōmon phrase in Scripture 47. 386 marg 387. 430. 656 marg 744 marg not according to faith only or lacke of faith 741. nu 12. Al good workes rewarded in heauen 630 marg 413. nu 1. pag. 587. 524 marg 543 marg 191 marg Heauen is due for them according to Gods iustice 593. 594. 613. 553 mar They giue great confidence before God 630. 627 marg Vvorkes may be done in respect of reward 16. nu 4. pag. 631. marg pa. 444. The three workes of iustice 14. 15. 16. Vvorkes of mercie how acceptable to God 663. 317. m. 341 marg See Almes Vvorkes of perfection or supererogation 444. 485. 168 m. See C. Euangelical Counsels Vvorkes satisfactorie 143 m. See faith Iustification Merite Revvard Heauen prepared for them only that deserue it by good workes 58. nu 23. pag. 73 marg Vvithout good vvorkes a man shal be demned 143 marg 153 marg 739 marg The booke of euery mans workes opened in the day of iudgement 741.
Vvorldly frendes 93. 94. 176 marg Z ZEale against heretikes See Heretikes in Gods cause 706. nu 16. pag. 741. nu 9. Zeale in religion counted of worldly men madnes 93. See Neuters Zeale and seruor to heare and folovv Christ 106. Zeale of sauing soules 150. 182. and 183 marg 529 marg 544 m. 651 marg Zeale against sinne 433 mar The madde zeale of heretikes 342 m. THE EXPLICATION OF CERTAINE VVORDES IN THIS TRANSLATION NOT FAMILIAR to the vulgar reader vvhich might not conueniently be vttered otherwise A Abstracted Dravven avvay pag. 642. Acquisition Getting purchasing pag 514. Aduent The comming pag 69. Adulterating Corrupting See pag. 475. 478. Agnition knovvledge or acknovvledging p. 600. Allegorie a Mystical speache more thou the bare letter pag. 505. See the Annot. p. 508. Amen expounded pag. 244. Anathema expounded p. 405. Archisynagogue expounded pag. 99. Assist pag. 135 signifieth the Angels standing and atteÌ„ding alvvaies readie to doe their ministerie Assumption p. 165 Christs departure out of this vvorld by his death and Ascension Azymâ—s Vnleauened bread p. 75. C Calumniate By this vvord is signified violent oppression by vvord or deede pag. 143. Catechizeth and Catechized p. 510. He catechizeth that teacheth the principles of the Christian faith and they that heare and learne are catechized and are therfore called often in the Annotations Catechumens Character a marke or stampe pag. 7â—3 Commesssations Immoderate bankets and belly cheere vvith vvanton riotousnes p. 509. Condigne comparable p. 400. Contristate This vvord signifieth to make heauie and sad pag 519. Cooperate signifieth vvorking vvith others p. 401. likevvise Cooperation Cooperateurs Corbana expounded pag. 80. D Depositum p. 582. See the Annot. pag. 584. It may signifie also Gods graces giuen vs to keepe pa. 587. v. 14. Also v. 12 ibid. See the Annot. Didrael me expounded pag. 49. Dâ—minical day Sunday See Annot p. 701. 702. Donaries giftes offered to God for his Temple c. 199. E Euacuated from Christ that is Made voide and hauing no part vvith him p. 508. The 〈◊〉 of the crosse euacuated that is made voide cleane taken avvay ibidem Euangelize signifieth such preaching of good tidinges as coÌ„cerneth the Gospel See the preface Eunuches gelded men Euro-aquilo A north-eastvvinde p. 368. Exinanited abased excedingly p. 528. G Gratis an vsual vvord to signifie for nothing freely for Godamercie vvithout desert H Holocauste a kinde of sacrifice vvhere al vvas burnt in the honour of God p. 625. Hostes sacrifices p. 445. I Inuocated called vpon praied vnto p. 316. Hereof vve say Inuocation of Saincts and to inuocate Issue good euent pag. 445. Iustice taken in the nevv Testament not as it is coÌ„trarie to vvrong or iniurie but for that qualitie vvhere of a man is iust and iustified p. 391. N Noophyte expounded p. 569. P Paraclete expounded pag. 260. Parasceue the Ievves Sabboth-eue Good friday p. 130. v. 43. See the Preface Pasche Easter and the Paschal Iambe p. 201. Pentecost vvhitsuntide the space of fifte daies Prefinition A determination before p. 517. Prepuce expounded pag. 387. Prescience foreknovvledge p. 294. Preuaricatour transgressor and preuarication traÌ„sgression p. 386. 387. Loaues of Proposition so called because they vvere proposed and for vpon the table in the Temple before God pag. 31. R Repropitiate the sinnes pag. 605. that is make a roconcillation for them Resolution the separation of the body and the soule the departing out of this life p. 592. Resuscitate the grace that is Raise quicken renew and reviue the grace vvhich othervvise languisheth and decaieth pag. 586. S Sabbatismt A time of resting and ceasing from labours pag. 607. Sacrament for mysterie p. 513. Sancta Sanctorum The holies of holies that is the inmost and holiest place of the Ievves Temple as it vvere the Chauncel pag. 621. Superedified Builded vpon Christ the principal stone pag. 657. T Tetrarch Gouernour or Prince of the 4 part of a countrie p. 33. Thrones an higher order of Angles p. 537. V Victims Sacrifices p. 308. The faultes correcte thus Pag. 8. 1 Cor. 7. 2 Cor. 7. 38 Tetrach Tetrarch 42 fifth vveeke first vveeke 78 If the Sacrament In the Sacrament 148 Matth. 9 Matth. 19. 188 Scandale Scandals 204 Ignat. ep 5. ep 7. Ibid. in 3 copies the Greeke set amis   Reade 213 li. 39 de consens li. 3. 215 Eighteth yere Eighth 238 Transubstantion Transubstantiation 409 Cathee 17. Catech. 18. 440 Continencie Incontinencie 446 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449 Is it not novv It is not novv 552 Beguile v Beguile vs. 576 Eusebius li. 5. c. 2. Theodorete LAVS DEO Translation of the Scriptures into the vulgar toÌ„gues not absolutely necessarie or profitable but according to the time The Churches vvisedom and moderatioÌ„ concering vulgar translation * Mat. 24 45 1 Cor. 4 1. The Scriptures in the vulgar languages of diuers nations Bib. SaÌ„ct li. 4. Hiero ep 134. Bib. SaÌ„ct lib. 4. AuÌ„cient Catholike translations of the Bible into the Italian Frenche English tongue Li. 1 hist Angl. c. 1. An auncieÌ„t prouincial coÌ„stitution in England concerning English translations See Linvvod li. 5 tit de Magistris The like Catholike and vulgar translations in many couÌ„tries since Luthers time The Churches order determinatioÌ„ concerning the reading of Catholike translatioÌ„s of the Bible in vulgar toÌ„gues Ind. lib. prohibit regula 4. The holy Scriptures neuer read of al persons indifferently at their pleasure Vvhere and in vvhose handes the Scriptures vvere in the primitiue Church Hovv the 〈◊〉 of those daies did read them vvith what humilitie and religion and enformation of life and maners The fathers sharply reprehend as an abuse that al indifferenly should reade expound and talke of the Scriptures Hiero. ep 103â— 6. In orat de moderatio in disputa seruanda The Scriptures must be deliuered in measure and discretion according to eche mans neede and capacitie De â—â—gone Christ c. 33. De bono perseuer c. 16. 1 Cor. 3. Io. 16. Ia orat de modera in disp serua in fine Hiero. in prooem coÌ„ mentar in Ezachi The Ievves lavv for not reading certaine bookes of holy Scripture vntil a time Eph. 4. Ro. 10 17. The popular obiections of vvithholding the Scriptures from the people ansvvered Gen. 3. Vvhy the Church permitteth not euery one at their pleasure to reade the Scripture 1 Tim. 6 20. Ro. 12 3. The holy Scriptures to carnal men Heretikes are as pearles to svvine Mat. 7 6. Li. de prescriptionibus Orig. in 2 ad Ro. * Luca 24. S. Chrysostoms exhortations to the reading of holy Scriptures and vvhen the people is so to be exhorted In vita Athanasij * Ho. 2 in Mat. ho. 3 de Lazaro et ho. 3 in 2 ad Thess alibi sapè S. Chrysostom maketh nothing for the popular and licentious reading of Scriptures vsed among the Protestants novv a daies Euery simple artificer among them readeth much more the deepest hardest questionÌ„s of holy