at Hierusalem the cheefe priests and the auncients of the Ievves came vnto me desyring condemnation against him ✠verse 16 To vvhom I ansvvered That it is not the Romanes custome to yeld vp any man before that he vvhich is accused haue his accusers present and take place to make his ansvver for to cleere him self of the crimes ✠verse 17 Vvhen they therfore vvere assembled hither vvithout any delaie the day folovving sitting in the iudgement seat I commaunded the man to be brought ✠verse 18 Of vvhom vvhen the accusers stoode vp they brought no cause vvhich I thought il of ✠verse 19 but certaine questions of their ovvne superstition they had against him and of one IESVS deceased vvhom Paul affirmed to liue ✠verse 20 Doubting therfore of this kinde of question I said vvhether he vvould goe to Hierusalem there be iudged of these things ✠verse 21 But Paul appealing to be kept vnto the knovvledge of Augustus I commaunded him to be kept til I send him to Caesar ✠verse 22 And Agrippa said to Festus My self also vvould heare the man To morovv said he thou shalt heare him ✠verse 23 And the next day vvhen Agrippa and Bernice vvere come vvith great pompe and had entred into the hall of audience vvith the Tribunes and principal men of the citie at Festus commaundement Paul vvas brought ✠verse 24 And Festus saith King Agrippa and al ye men that are present together vvith vs you see this man concerning vvhom al the multitude of the Ievves called vpon me at Hierusalem requesting and crying out that he ought not to liue any longer ✠verse 25 Yet haue I found nothing that he hath committed vvorthie of death But forasmuch as he himself appealed to Augustus I haue determined to send him ✠verse 26 Of vvhom vvhat to vvrite for certaintie to my lord I haue not For the vvhich cause I haue brought him forth to you and especially to thee king Agrippa that examination being made I may haue vvhat to vvrite ✠verse 27 For it seemeth to me vvithout reason to send a prisoner not to signifie his causes CHAP. XXVI In that honorable Audience being permitted to speake 2 he declareth to the king vvhat he first vvas 1â— and hovv miraculously he vvas conuerted 19 and that he hath preached sinâ—â— as he vvas commaunded from heauen and as the Prophets had foretold of Christ 24 Which strange tale Festus the Heathen President hearing saith that he is mad 25 But he ansvvereth and exhorteth them al to be Christians as he is â—0 They finally pronounce that he might be set at libertie but only for his appeale verse 1 BVT Agrippa said to Paul Thou art permitted to speake for thy self Then Paul stretching forth his hand began to make his ansvver ✠verse 2 Touching al things vvhereof I am accused of the Ievves king Agrippa I account my self happie for that I am to defend my self this day before thee ✠verse 3 especially vvhereas thou knovvest al things that are among the Ievves customes and questions for the vvhich cause I beseeche thee heare me patiently ✠verse 4 And my life truely from my youth vvhich vvas from the beginning in my nation in Hierusalem al the Ievves doe knovv ✠verse 5 knovving me before from the beginning if they vvil giue testimonie that according to the most sure secte of our religion I liued a Pharisee ✠verse 6 And novv for the hope of the promisse that vvas made of God to our fathers doe I stand subiect to iudgement ✠verse 7 the vvhich our tvvelue tribes seruing night and day hope to come vnto Of the vvhich hope o king I am accused of the Ievves ✠verse 8 Vvhat incredible thing is it iudged vvith you if God raise the dead ✠verse 9 And my self truely had thought that I ought to doe against the name of IESVS of Nazareth many contrarie things ✠verse 10 Vvhich also I * did at Hierusalem and many of the saincts did I shut vp in prisons hauing receiued authoritie of the cheefe priests and vvhen they vvere put to death I brought the sentence ✠verse 11 And through out al the synagogs often times punishing them I coÌ„pelled them to blaspheme and yet more mad against them I persecuted them euen vnto foraine cities ✠verse 12 Among vvhich things vvhiles * I vvent to Damascus vvith authoritie and permission of the cheefe priests ✠verse 13 at midday in the vvay I savv o king from heauen a light to haue shined round about me and them that vvere in companie vvith me aboue the brightnes of the sunne ✠verse 14 And vvhen al vve vvere fallen dovvne on the ground I heard a voice speaking to me in the Hebrew tongue Saul Saul vvhy persecurest thou me It is hard for thee to kicke against the pricke ✠verse 15 And I said Vvho art thou Lord And our Lord ansvvered I am IESVS vvhom thou doest persecure ✠verse 16 But rise vp and stand vpon thy feete for to this end haue I appeared to thee that I may ordaine thee a minister and vvitnes of those things vvhich thou hast seen and of those things vvherein I vvil appeare to thee ✠verse 17 deliuering thee out of the peoples natioÌ„s vnto the vvhich novv I send thee ✠verse 18 to opeÌ„ their eies that they may be conuerted from darkenes to light and from the povver of Satan to God that they may receiue remission of sinnes and lot among the saincts by the faith that is in me ✠verse 19 Vvherevpon king Agrippa I vvas not incredulous to the heauenly vision ✠verse 20 but to them first that are at Damascus and at Hierusalem and vnto al the countrie of levvrie and to the Gentiles * did I preach that they should doe penaÌ„ce and turne to God doing vvorkes vvorthie of penance ✠verse 21 For this cause the Ievves vvhen I vvas in the temple * apprehending me atteÌ„pted meaning to kil me ✠verse 22 But aided by the help of God I stand vntil this day testifying to small and to great saying nothing beside those things vvhich the Prophets did speake should come to passe Moyses ✠verse 23 if CHRIST vvere passible if the first of the resurrection from the dead he vvere to shevv light to the people and to the Gentiles ✠verse 24 As he spake these things made his ansvver Festus vvith a loud voice said Thou art mad Paul much learning turneth thee to madnesse ✠verse 25 And Paul said I am not mad most excellent Festus but I speake vvordes of veritie and so brietie ✠verse 26 for the king knovveth of these things to vvhom also I speake constantly for I thinke none of these things to be vnknovven to him For neither vvas any of these things done in a corner ✠verse 27 Beleeuest thou the prophets king Agrippa I knovv that thou beleeuest ✠verse 28 And Agrippa
for lone is forbidden as by other places of Scripture it is condemned and is a thing against the Lavv of nature and nations And greate shame and pitie it is that it should be so much vsed or suffered among Christians or so couered and cloked vnder the habite of other contractes as it is CHAP. VII He testifieth the faith of the Centurion who was a Gentil to be greater them he found among al the Iewes and cureth his seruant absent 11 the vvidovves sonne he reuiueth and restoreth to her and is renowmed therevpon 18 To Iohns messengers he answereth vvith miracles leauing to Iohn to preach thereby vnto them that he is Christ 24 And afterward he declareth how vvorthy credit was Iohns testimonie 29 inueighing against the Pharisees 31 Who vvith neither of their maners of liuing could be wonne 36 shewing also vnto them by occasion of Marie Magdalen how he is a frende to sinners not to maintaine them in sinne but to forgiue them their sinnes vpon their faith and penance verse 1 AND vvhen he had fully said al his vvords into the cares of the people he entred into Capharnaum ✠verse 2 And the seruant of a certaine Centurion being sicke vvas readie to die vvho vvas deere vnto him ✠verse 3 And when he had heard of IESVS he sent vnto him the Auncients of the Ievves desiring him to come and heale his seruant ✠verse 4 But they being come to IESVS besought him earnestly saying to him That he is vvorthie that thou shouldest doe this for him ✠verse 5 for he loueth our nation and he hath ″ built a synagogue for vs. ✠verse 6 And IESVS vvent vvith them And vvhen he vvas novv not farre from the house the Centurion sent his frends vnto him saying Lord trouble not thy self for I am not vvorthie that thou shouldest enter vnder my roofe ✠verse 7 for the vvhich cause neither did I thinke my self vvorthie to come to thee but say the vvord and my seruant shal be made whole ✠verse 8 for I also am a man subiect to authoritie hauing vnder me souldiars and I say to this goe and he goeth and to an other come and he commeth and to my seruant doe this and he doeth it ✠verse 9 Vvhich IESVS hearing marueiled and turning to the multitudes that folovved him he said Amen I say to you neither in Israel haue I found so great faith ✠verse 10 And they that vvere sent being returned home found the seruant that had been sicke vvhole ✠verse 11 And it came to passe aftervvard he vvent into a citie that is called Naim and there vvent vvith him his Disciples and a very great multitude ✠verse 12 And vvhen he came nigh to the gate of the citie behold a dead man vvas caried forth the only sonne of his mother and she vvas a vvidovv and a great multitude of the citie vvith her ✠verse 13 Vvhom vvhen our Lord had seen being moued vvith mercie vpon her he said to her Vveepe not ✠verse 14 And he came neere and touched the coffin And they that caried it stood stil and he said Yong man I say to thee Arise ✠verse 15 And he that vvas dead sate vp and beganne to speake And he gaue him to his mother ✠verse 16 And feare tooke them al and they magnified God saying That a great Prophet is risen among vs and That God hath visited his people ✠verse 17 And this saying vvent forth into al Ievvrie of him and into al the countrie about ✠verse 18 And Iohns disciples shevved him of al these things ✠verse 19 * And Iohn called tvvo of his disciples and sent them to IESVS saying Art thou he that art to come or expect vve an other ✠verse 20 And vvhen the men vvere come vnto him they said Iohn the Baptist hath sent vs to thee sying Art thou he that art to come or expect vve an other ✠verse 21 And the self same houre he cured many of maladies and hurtes and euil spirits and to many blinde he gaue sight ✠verse 22 And ansvvering he said to them Goe and report to Iohn vvhat you haue heard and seen * That the blinde see the Iame vvalke the lepers are made cleane the deafe heare the dead rise againe ✠verse 23 the poore are euangelized and blessed is he vvhosoeuer shal not be scandalized in me ✠verse 24 * And vvhen Iohns messengers vvere departed he began to say of Iohn to the multitudes Vvhat vvent you out into the desert to see a reede moued vvith the vvinde ✠verse 25 But vvhat vvent you forth to see a man clothed in soft garments behold they that are in costly apparel and delicacies are in the house of kings ✠verse 26 But vvhat vvent you out for to see a Prophet Certes I say to you and more then a Prophet ✠verse 27 this is he of vvhom it is vvritten Behold I send mine Angel before thy face vvhich shal prepare thy vvay before thee ✠verse 28 For I say to you A greater Prophet among the children of vvomen then Iohn the Baptist there is no man but he that is the lesser in the kingdom of God is greater then he ✠verse 29 And al the people hearing and the Publicans iustified God being baptized vvith Iohns baptisme ✠verse 30 But the Pharisees and the lavvyers despised the cousel of God against them selues being not baptized of him ✠verse 31 And our Lord said Vvherevnto then shal I liken the men of this generation and vvherevnto are they like ✠verse 32 They are like to children sitting in the market-place and speaking one to an other and saying Vve haue piped to you and you haue not daunced vve haue lamented and you haue not vvept ✠verse 33 For Iohn the Baptist came * neither eating bread nor drinking vvine and you say He hath a deuil ✠verse 34 The sonne of man came eating and drinking and you say Behold a man that is a gurmander and a drinker of vvine a frende of Publicans and sinners ✠verse 35 And vvisedom is iustified of al her children ✠verse 36 And one of the Pharisees desired him to eate vvith him And being entred into the house of the Pharisee he sate downe to meate ✠verse 37 And behold a vvoman that was in the citie a sinner as she knevv that he vvas set dovvne in the Pharisees house she brought an alabaster boxe of ointment ✠verse 38 and standing behind beside his feete she began to vvater his feete vvith teares vviped them vvith the heares of her head and kissed his feete anointed them with the ointmēt ✠verse 39 And the Pharisee that had bid him seeing it spake vvithin him self saying This man if he vvere a Prophet vvould knovv certes vvho and vvhat maner of vvomā she is vvhich toucheth him that she is a sinner ✠verse 40 And IESVS ansering
glorie any vvhit comparable yet they vvere meritorious or vvorthy of heauen so be ours And therfore to expresse the said coÌ„parison here he saith They art not condigne to the glorie He saith not of the glorie as the Heretikes falsly traÌ„slate though the Scripture speaketh so also vvhen it signifieth only a coÌ„parison as Prou. in the greeke Omne pretiosum non est illa dignuÌ„ S. Augustine iâ—â—i dignum S. Hierom non valet huic comparari that is No pretious thing is vvorthie of vvisedom or to be compared vvith it See the like Eccle. 26 20. Tob. 9 2. But vvhen the Apostle vvil expresse that they are condigne vvorthy or meritorious of the glorie he saith plainely That our tribulation vvhich presently is momentâ—nie and light vvorketh aboue measure excedingly an eternal vveight of gloris in vs. The valevv of Christes actions riseth not of the leingth or greatnes of them in them selues though so also they passed al mens doings but of the vvorthines oâ— the person And so the value of ours also riseth of the grace of our adoption vvhich maketh those actioÌ„s that of their natures be not meritorious nor ansvverable to the ioyes of heauen in them selues to be vvorthy of heauen And they might as vvel proue that the vvorkes of sinne do not demerite damnation for sintre in deede for the quantity and nature of the vorke is not ansvverable in pleasure to the paine of Hel but because it hath a departing or au auersion from God be it neuer so short it deserueth damnation because it alvvaies procedeth from the enemy of God as good vvorkes that be meritorious procede from the childe of God 24. By hope saued That vvhich in other places he attributeth to faith is here attributed to hope for vvhensoeuer there be many causes of one thing the holy vvriters as matter is ministred and occasion giuen by the doctrine then handled sometimes referre it to one of the causes sometime to an other not by naming one alone to exclude the other as our Aduersaries captiously and ignorantly do argue but at diuers times and in sundrie places to expresse that vvhich in euery discourse could not nor needed not to be vttered In some discourse faith is to be recommended in others charitie in an other hope sometimes almes mercies els vvhere other vertues One vvhile Euery one that beleeueth is borne of God 1 Io. â— 1. An other vvhile Euery one that loueth is borne of God 1 Io. 4 7. Sometimes faith purifieth mans hart Act. 15 9. And an other time Charitie remitteth sinnes 1 Pet. 4 â— Of faith it is said The iust liueth by faith Ro. 1 17. Of charitie We knovv that vve are transferred from death to life because vve loue c. 1 Io. 3 14. 27. The Spirit desireth Arîus and Macedonius old Heretikes had their places to contend vpon against the Churches sense as our nevv Maisters novv haue They abused this text to proue the Holy Ghost not to be God because he needed not to pray or aske but he might commaund if he vvere God Therfore S. Augustine expoundeth it thus The Spirit prayeth that is causeth and teacheth vs to pray and vvhat to pray or aske August de anima eius orig li. 4 c. 9. ep 121. c. 15. 30. Whom he hath predestinated Gods eternal foresight loue purpose predestination and election of his deere children and in time their calling iustifying glorifying by Christ as al other actes and intentions of his diuine vvil and prouidence tovvardes their saluation ought to be reuerenced of al men vvith dreadful humilitie and not to be sought out or disputed on vvith presumptuous boldnes and audacitie for it is the gulfe that many proud persons both in this age and alvvaies haue by Gods iust iudgement perished in founding thereon most horrible blasphemies against Gods mercie nature and goodnes and diuers damnable errours against mans free vvil and against al good life and religion This high conclusion is here set dovvne for vs that vve may learne to knovv of vvhom vve ought to depend in al our life by vvhom vve expect our saluatioÌ„ by vvhose prouidence al our graces giftes and vyorkes do stand by vvhat an euerlasting gratious determination our redemption vvhich is in Christ IESVS vvas designed to giue God incessable thankes for our vocation and preferment to the state vve be in before the Ievves vvho deserued no better then they before the light of his mercie shining vpon vs accepted vs and reiected them But this said eminent truth of Gods eternal predestination standeth as vve are bound to beleeue vnder paine of damnation vvhether vve vnderstand hovv or no so S. Augustiue in al his diuine vvorkes vvritten of the same De gratia lib arb De corrept gratia Ad articulos falsò impositos defendeth declareth proueth and conuinceth that it doth stand I say vvith mans free vvil and the true libertie of his actions and forceth no man to be either il or good to sinne or vertue to saluation or damnatioÌ„ nor taketh avvay the meanes or nature of merites and cooperation vvith God to our ovvne and other mens saluation 38. I am sure This speache is coÌ„mon in S. Paul according to the latin translation vvhen he had no other assured knovvledge but by hope as Ro. 15 14 2 Tim. 1 5. Heb. 6 9 Vvhere the Greeke vvord signifieth only a probable persuasion And therfore except he meane of him self by special reuelation or of the predestinate in general in vvhich tvvo cases it may stand for the certitude of saith or infallible knovvledge othervvise that euery particular man should be assured infallibly that him self should be iustified and not that onely but sure also neuer to sinne or to haue the gift of perseuêrance and certaine knovvledge of his predestination that is a most damnable false illusion and presumption condemned by the Fathers of the holy Councel of Trent Sess â— c. 9. 12. 13. With a protestation of his sorow for it lest they should thinke him to reioyce in their perdition he insinuateth the Iewes to be reprobate although they come of Abrahams flesh 6 saying to be the sonnes of God goeth not by that but by Gods grace 19 considering that al vvere one damned masse 24 by which grace the Gentils to be made his people and so the prophess to haue foretold of them both 30 And the cause hereof to be that the Gentils submit them selues to the faith of Christ vvhich the Iewes vvil not verse 1 I SPEAKE the verity in Christ I lie not my conscience bearing me vvitnes in the holy Ghost ✠verse 2 that I haue great sadnesse continual sorovv in my hart ✠verse 3 For I vvished my self to be an ″ anáthema from Christ for my brethren vvho are my kinsmen according to the flesh ✠verse 4 vvho are Israëlites vvhose is the adoption of sonnes and the glorie and the
for he is gods minister vnto thee for good But if thou doe euil feare for he ″ beareth not the svvord without cause For he is Gods minister a reueÌ„ger vnto vvrath to him that doeth euil ✠verse 5 Therfore be subiect of necessitie not only for vvrath but also for conscience sake ✠verse 6 For therfore ″ you giue tributes also for they are the ministers of God seruing vnto this purpose ✠verse 7 Render therfore to al men their devv * to vvhom tribute tribute to vvhom custom custom to whom feare feare to vvhoÌ„ honour honour ✠verse 8 Ovve no man any thing but that you loue one an other For he that loueth his neighbour hath fulfilled the lavv ✠verse 9 For Thou shalt not commit aduoutrie Thou shalt not kil Thou shalt not steale Thou shalt not beare false vvitnes Thou shalt not couet and if there be any other commaundement it is comprised in this vvord Thou shalt loue thy neighbour as thy self ✠verse 10 The loue of thy neighbour vvorketh no euil Loue therfore is the fulnesse of the lavv ⊢ ✠verse 11 And that knovving the season that it is novv the houre for vs to rise from sleepe For novv our saluation is neerer then vvhen vve beleeued ✠verse 12 The night is passed and the day is at hand Let vs therfore cast of the vvorkes of darknesse and doe on the armour of light ✠verse 13 As in the day let vs vvalke honestly not in banketings and drunkennes not in chamberings and impudicities not in contention and emulation ✠verse 14 but doe ye on our Lord IESVS Christ ⊢ and make not prouision for the flesh in concupiscenees ANNOTATIONS CHAP. XIII 1. Euery soul be subiect Because the Apostles preached libertie by Christ from the yoke of the Law and seruitude of sinne and gaue al the faithful both example and commaundement to obey God more then men and withal euer charged them expresly to be obedient and subiect to their Prelates as to them which had cure of their soules and were by the Holy Ghost placed ouer the Church of God there were many in those daies newly conuerted that thougt them solues free from al temporal Botestats carnal Lordes and humane creatures or powers wherevpon the bondman tooke him self to be loose from his seruitude the subiect from his Soueraine were he Emperour King Duke or what other secular Magistrate so euer specially the Princes of those daies being Heathens and persecutors of the Apostles and of Christes religion for which cause and for that the Apostles were vntruely charged of their Aduersaries that they withdrevvâ— men from order and obedience to Ciuil lavves and Officers S. Paul here as S. Peter doth 1 Chap. 2. cleereth him self and expresly chargeth euery man to be subiect to his temporal Prince and Superior Not euery man to al that be in Office or Superiority but euery one to him whom God hath put in authoritie ouer him by that he is his Maister Lord king or such like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to them in matters of religion or regiment of their soules for most part vvere Pagans whom the Apostle could not vvill men to obey in matters of faith but to them in such things onely as 〈…〉 and what other causes so euer consist vvith Gods holy vvill and ordinance for * against God no power may be 〈◊〉 1. No povver but of God S. Chrysostome here noteth that power 〈◊〉 Superioritie is Gods ordinance but not ofâ—somes al Princes because to any may vsur 〈◊〉 who reigne by his permission onely and not by his appointment nor al actions that euery one doeth in and by his soueraine povver as Iuâ—ians apostaste and 〈◊〉 of Catholikes 〈…〉 oppression of the Israelites Achaâ—s persecution of the Prophets Neros executing of the Apostles Herods and Pilats condemning of Christ al which things God permitted them by he abuse of their power to accomplish 〈◊〉 they vvere out of the compasse of his causing and ordinance 2. They that resist Vvhosoeuer resisteth or obeieth not his lavvful Superior in those causes vvherein he is subiect vnto him withstandeth Gods appointment sinneth â—oadly and is vvorthy to be punished both in this vvorld by his Superior and by God in the next life for in temporal gouernement and causes the Christians vvere bound in conscience to obey their Heathen Imperours though on the other side they were bound vnder paine of deâ—â—ation to obey their Apostles and Prelates and not to obey their kings or Emperours in matters of religion Vvhereby it is cleere that vvhen vve be commaunded to obey our Superiors it is meant alvvaies and onely in such things as they may lawfully commaund and in respect of such matters Vvherein they be our Superiors 4. Beareth not the sword That the Apostle meaneth here specially of temporal povvers vve may see by the svvord tribute external compulsion vvhich he here attributeth to them And the Christian men then had no doubt vvhether they should obey their Spiritual povvers but novv the disease is cleane contrarie for al is giuen to the secular povver and nothing to the spiritual vvhich expresly is ordained by Christ and the Holy Ghost and al the faithful are commaunded to be subiect there vnto as to Christs ovvne vvord and vvill There vvere Heretikes called Begardi that tooke avvay al rule and Superioritie The wâ—â—lefists vvould obey nor Prince nor Prelate if he vvere once in deadly sinne The Protestants of our time as vve may see in al Countrieâ— vvhere the secular svvord is dravven against their Sectes care neither for the one nor for the other though they extol onely the secular vvhen it maketh for them The Catholikes onely most humbly obey both euen according to Gods ordinance the one in temporal causes and the other in Spiritual in vvhich order both these States haue blessedly florished in al Christian countries euer since Christeâ— time and it is the very vvay to preserue both as one day al the vvorld shal confesse vvith vs. 6. Ten giue tributes Though euery man ought to be ready to serue his temporal Prince vvith his goods by tributes of vvhat other lavvful taxes and subsidies so euer yet they may exempt by priuileges vvhom they thinke good As in al countries Christian Priests for the honour of Christ whose Ministers they be haue by the grauntes and auncient charters or kings be he excepted and exempted Notvvithstanding they vvere neuer vnready to serue voluntarely their soueraine in al common causes vvith vvhatsoeuer they had See Annot. in Mat. 17 26. â—â— Not in 〈◊〉 This vvas the very place vvhich S. Augustine that glorious Doctor vvas by a voice from heauen directed vnto at his first miraculous and happy conuersion not only to the Catholike faith but also to perpetual continencie by this voice comming from heauen Tolle lege Tolle lege Take vp and read take vp
you ✠verse 21 lest againe vvhen I come God humble me among you I mourne many of them that sinned before haue not done penaÌ„ce for the vncleannes fornication and incontinencie that they haue committed ANNOTATIONS CHAP. XII 1. Visions S. Cyprian ep 69. nu 4. complaineth that the Aduersaries of Gods Church and Priestes giue no credit to visions but their incredulitie is much more in our daies that condemne al such reuelations though they be reported and recorded for most certaine of holy S. Gregorie S. Bede or vvho els so euer Yea they are so vvicked in this case that the vision vvhich the holy author of the booke of Mathabees * calleth fide dignum vvâ—rthy of credit is one cause vvhy they deny the vvhole booke to be Canonical and as vvel might they for this vision deny al S. Paules Epistles and for the like the Actes of the Apostles Act. 9. 10. 11. 12. 27 and the Gospel it self Mat. 1 20. 2 13 19. 11. Aboue measure Apostles Though al vvere in that they vvere Apostles of one and the same order yet ye may see that some had maruelous great preeminence and priuilege aboue others in the same office specially S. Peter and S. Iohn vvhom S. Paul often calleth great Apostles aboue measue or passing Apostles â—l epilleâ—s c. 2 Cor. 11 5. 12 11. Gal. 2 9. 12. In signes Miracles be necessarie and be great signes of truth vvhen it is first nevvly taught And therfore let al Catholike men holâ— fast that faith vvhich vvas first preached and confirmed by miracles as in England by S Augustine and in other nations by other holy Apostolike men And let the Heretikes that preach extraordinarily nevvly and othervvise then vve receiued at our first conuersion shevv their calling and doctrine by miracles or els let them be taken for false Apostles as they be CHAP. XIII He driueth into them the feare of excommunication to the end that they doing penance beforehand he may not be compelled to vse his authoritie vvhen he commeth and as he hath threatened 11 And so vvith a general exhortation he endeth verse 1 LO this the third time I come vnto you * In the mouth of tvvo or three vvitnesses shal euery vvord stand ✠verse 2 I foretold and doe foretel as present and novv absent to them that sinned before and al the rest that if I come againe I vvil not spare ✠verse 3 Seeke you an experiment of him that speaketh in me Christ vvho in you is not vveake but is mightie in you ✠verse 4 For although he vvas crucified of infirmitie yet he liueth by the povver of God For vve also are vveake in him but vve shal liue vvith him by the povver of God on you ✠verse 5 ″ Trie your ovvne selues if you be in the faith proue ye your selues Knovv you not your selues that Christ IESVS is in you vnlesse perhaps you be reprobates ✠verse 6 But I hope you knovv ' that vve are not reprobates ✠verse 7 And vve pray God that you doe no euil not that vve may appeare approued but that you may doe that vvhich is good and vve be as reprobates ✠verse 8 For vve can not any thing against the truth but for the truth ✠verse 9 For vve reioyce for that vve are vveake you are mightie This also vve pray for your consummation ✠verse 10 Therfore these things I vvrite absent that being present I may not deale hardly according to the povver vvhich our Lord hath giuen me vnto edification and not vnto destruction ✠verse 11 For the rest brethren reioyce be perfect take exhortation be of one minde haue peace and the God of peace of loue shal be vvith you ✠verse 12 Salute one an other in a * holy kisse Al the saincts salute you ✠verse 13 The grace of our Lord IESVS Christ and the charitie of God and the communication of the holy Ghost be vvith you all Amen ANNOTATIONS CHAP. XIII 5. Trie your selues The Heretikes argue herevpoÌ„ that euery man may knovv him self certainely to be in grace vvhere the Apostle speaketh expresly and onely of faith the act vvhereof a man may knovv and feele to be in him self because it is an act of vnderstanding though he can not be assured that he hath his sinnes remitted and that he is in al pointes in state of grace and saluation because euery man that is of the Catholike faith is not alvvaies of good life agreable therevnto nor the actes of our vvil so subiect to vnderstanding that vve can knovv certainely vvhether vve be good or euil See S. Augustine â—â— 7 de perfect iustitia c. 15. Li. de Cor. et grat c. 13. S. Thomas 1. 2 q. 112. art 5. ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE GALATIANS THAT this Epistle may seeme to be the first that S. Paul vvrote vvas declared in the Argument of the Epistle to the Romanes notvvithstanding that in the second chapter it is euideÌ„s to haue bene vvritten 14 yeres at the least after his Conuersion and as it is said from Ephesus belike at that time of his being there vvhich is mentioned Act. 18. The occasion of it vvere such False apostles as vve reade of Act. 15. Et quidam descendentes c. And certaine comming dovvne from Ievvrie taught the brethren that is the Christian Gentiles at Antioche that vnles you be circumcised according to the manner of Moyses you can not be saued Such commers also to the Galatians vvhom S. Paul had conuerted Act. 16 as him self mentioneth Gal. 1. and 4. did seduce them saying that al the other Apostles to vvhom they should rather harken then to Paul vvho came they knevv not from vvhence did vse Circumcision yea and that Paul himself vvhen he came among them durst do none other And to vvinne them more easily they did not lay on them the burden of the vvhole Lavv but of Circumcision only Against these deceiuers S. Paul declareth that he receiued his Apostleship and learned the Gospel that he preacheth of Christ him self after hiâ— Resurrection and that the other Apostles although he learned nothing of them receiued him into their societie and allovved vvel of his preaching to the Gentiles though themselues being Ievves and liuing among the Ievves had not yet left the ceremonies of the Lavv hovvbeit they did not put in them any hope of iustification but in Christ alone vvithout them He declareth moreouer that the said False apostles belyed him in saying that he also preached Circumcision sometimes Againe that they themselues in preaching no more but Circumcision did against the nature of Circumcision because it is a profession to obserue the vvhole Lavv finally vvhatsoeuer they pretended that in deede they did it onely to please the Ievves of vvhom othervvise they should be persecuted So that in this Epistle he handleth the same matter vvhich in
or Peter so bouÌ„d to the Ievves only that he could not meddle vvith the Gentiles seing he vvas * the man chosen of God by whom the Gentils should first beleeue vvho first baptized them and first gaue order concerning them Therfore the treacherie of Caluin is intolerable that vpon this distinction of the Apostles charge vvould haue the simple suppose that S. Peter could not be Bishop of Rome so might he barre â— Iohn from Ephesus also nor deale among the Gentiles as a thing against Gods ordinance and the appointment betvvene him and S. Paul as though thereby the one had bound him self to the other not to preach or meddle vvithin his fellovves compasse And vvhich is further most seditious he exhorteth al men to keepe fast the foresaid compact and rather to haue respect to S. Paules Apostleship then to S. Peters as though the preaching authoritie and Apostleship of both vvere not a like true and al of one holy Spirit vvhether they preached to Iewes or Gentiles as both did preach vnto both peoples as is already proued and at length partly by the daily decay of the Ievvish state and their incredulitie and partly for that in Christianitie the distinction of Iew Gentil ceased after a season both vvent to the cheefe citie of the Gentiles and there founded the Church common to the Hebrues and al nations Peter first and Paul aftervvard And therfore Tertullian saith de prâ—script nu 14. O happie Church to vvhich the Apostles povvred out al doctrine vvith their bloud Where Peter suffereth like to our Lordes passion vvhere Paul is â—rovvned vvith Iohn Baptists death 9. Gaue the right handes of societie There is and alwaies ought to be a common fellowship and fraternitie of al Pastores and preachers of the Church Into vvhich societie who so euer entereth not but sandeth in Schisme and separation from Peter and the cheefe Apostolike Pastors what pretence so euer he hath or vvhence so euer he chalengeth authoritie he is a vvolfe and no true Pastor Vvhich vnion and communion together was so necessarie euen in S. Paules case that notvvithstanding his special calling of God yet the Holy Ghost caused him to go vp to his elder Apostles to be receiued into their fellovvship or brotherhod for it is to be noted that SS Peter Iames and Iohn vvere not sent to S. Paul to ioyne vvith him or to be tried for their doctrine and calling by him but contrariewise he vvas sent to them as to the cheefe and knovven ordinarie Apostles They therfore gaue Paul their handes that is to say tooke him into their societie and not he them And S. Hieroms rule concerning this shal be found true to the vvorldes end speaking of S. Peters successor He that gathereth not vvith thee scattereth Ep. 17. And in an other place for the same cause he calleth Rome tutissimum Communionis portum the most safe and sure hauen of communion or Societie Ep. 16. 6. â— And vvhereas the Heretikes by this also vvould proue that Peter had no preemineÌ„ce aboue Paul being his fellovv Apostle it is ridiculous As though al of one fellowship or brotherhod he alvvaies equal or as though there vvere not order and gouernement superioritie and inferioritie in euery societie vvel appointed And they might perceiue by this vvhole passage that Peter vvas the special and in more singular sort the Apostle of the Ievves though Iames and Iohn vvere also as S. Paul is also called in more singular sort the Apostle and doctor of the Gentiles then S. Barnabas and yet they vvere both alike taken here into this societie as they were both at once and alike segregated into this ministerie and ordered together Act. 13. It is a poore reason then to say or thinke S. Peter not to be aboue S. Barnabas neither because of this societie and fellovvship vnto vvhich he vvas receiued together vvith S. Paul 11. I resisted him Vvicked Porphyrie as S. Hierom vvriteth chargeth S. Paul of enuie and malâ—part boldnes and S. Peter of errour Proâ—m Comment in Galat. Euen so the like impious sonnes of Cham for this and for other things gladly charge S. Peter as though he had committed the greatest crimes in the vvorld for it is the propertie of Heretikes and il men to be glad to see the Saincts reprehended and their faultes discouered as vve may learne in the vvritings of S. Augustine against Faustus the Manichee vvho gathered out al the actes of the holy Patriarches that might seeme to the people to be vvorthy blame Vvhom the said holy Doctor defendeth at large against him as both he and before him S. Cyprian finde here vpon this Apostles reprehension much matter of praising both their vertues S. Paules great zeale and S. Peters vvonderful humilitie that the one in the cause of God vvould not spare his Superior and that the other in that excellent dignitie vvould not take it in il part nor by allegation of his Supremaâ—iâ— disdaine or refuse to be controvvled by his iunior vvhich of the tvvo they count the greater grace and more to be imitated For neither Peter saith S. Cyprian Whom our Lord chose the first and vpon vvhom he built the Church vvhen Paul disputed vvith him of circumcision chalâ—vged insolently or arrogantly tooke any thing to him self saying that he had the Primacie and therfore the later Disciples ought rather to obey him ep 71 ad Quintum nu 2. And S. Augustine ep 19. c 2 in fine That saith he vvhich vvas done of Paul profitably by the libertie of charitie the same Peter tooke in good part by holy and benigne godlines of humilitie and so he gaue vnto posteritie a more rare and holy example if at any time perhaps they did amis to be content to be corrected of their iuniors then Paul for to be bold and confident yea the inferiors to resist their betters for defending the truth of the Gospel brotherly charitie alvvaies preserued By vvhich notable speaches of the Doctors vve may also see how friuolously the Heretikes argue herevpon that S. Peter could not be Superior to S. Paul being so reprehended of him vvhereas the Fathers make it an example to the Superiors to beare vvith humilitie the correption or controulement euen of their inferiors Namely by this example S. Augustine li. 2 de bapt 6. 1. excellently declareth that the B. Martyr S. Cyprian vvho vvalked avvry touching the rebaptizing of them that vvere christened of Heretikes could not nor vvould not haue been offended to be admonished reformed in that point by his fellovves or inferiors much lesse by a vvhole Councel We haue learned saith he that Peter the Apostle in vvhom the Primacie of the Apostles by excellent grace is so preeminent vvhen he did othervvise concerning circumcision then the truth required vvas corrected of Paul the later Apostle I thinke vvithout any reproch vnto him Cyprian the Bishop may be compared to Peter the Apostle hovvbeit I ought rather
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the