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
in the Churches seruice expounded in sermons alleaged and interpreted in the Commentaries and vvritings of the auncient fathers of the Latin Church 5. The holy Councel of Trent for these and many other important considerations hath declared and defined this onely of al other latin translations to be authentical and so onely to be vsed and taken in publike lessons disputations preachings and expositions and that no man presume vpon any pretence to reiect or refuse the same 6. It is the grauest sincerest of greatest maiestie least partialitie as being vvithout al respect of controuersies and contentions specially these of our time as appeareth by those places vvhich Erasmus and others at this day translate much more to the aduantage of the Catholike cause 7. It is so exact and precise according to the Greeke both the phrase and the word that delicate Heretikes therfore reprehend it of rudene◠And that it follovveth the Greeke far more exactly then the Protestants translations beside infinite other places we appeale to these Tit. 3. 14. Curent bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engl. bib 1577 to mainteine good vvorkes and Hebr. 10 20. Viam nobis initiatut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 English Bib. he prepared So in these vvordes Iustificationes Traditiones Idola c. In al vvhich they come not neere the Greeke but auoid it of purpose 8. The Aduersaries them selues namely Beza preferre it before al the rest Inpraefat no. Test an 1556. And againe he saith that the old Interpreter translated very religiously Annot. in 1. Luc. v. 1. 9. In the rest there is such diuersitie and dissension and no end of reprehending one an other and translating euery man according to his fantasie that Luther said If the vvorld should stand any long time vve must receiue againe which he thought absurd the Decrees of Councels for preseruing the vnitie of faith because of so diuers interpretations of the Scripture And Beza in the place aboue mentioned noteth the itching ambition of his fellovv-translators that had much rather disagree and dissent from the best then seeme them selues to haue said or vvritten nothing And Bezas translation it self being so esteemed in our countrie that the Geneua English Testaments be translated according to the same yet sometime goeth so vvide from the Greeke and from the meaning of the holy Ghost that them selues which protest to trāslate it dare not folow it For example Luc. 3 36. They haue put these wordes The sonne of Cainan which he wittingly and wilfully left out and Act. 1 14. they say Vvith the vvomen agreably to the vulgar Latin where he saith Cum vxoribus vvith their vviues 10. It is not onely better then al other Latin trāslations but then the Greeke text it self in those places where they disagree The proofe hereof is euident because most of the auncient Heretikes were Grecians therfore the Scriptures in Greeke were more corrupted by them as the auncient fathers often complaine Tertullian noteth the Greeke text which is at this day 1 Cor. 19. 47 to be an old corruption of Marcion the Heretike and the truth to be as in our vulgar latin Secundus homo de coelo coelestis The second man from heauen heauenly So reade other auncient fathers and Erasmus thinketh it must needes be so and Caluin him self folovveth it Instit li. 2. c. 13. parag 2. Againe S. Hierom noteth that the Greeke text 1 Cor. 7 33 which is at this day is not the Apostolical veritie or the true text of the Apostle but that which is in the vulgar Latin Qui cum vxore est solicitus est quae sunt mundi quomodo placeat vxori diuisus est He that is vvith a vvife is careful of vvorldly things hovv he may please his vvife and is deuided or distracted The Ecclesiastical historie called the Tripartite noteth the Greeke text that now is 1 Io. 4 3 to be an old corruption of the auncient Greeke copies by the Nestorian Heretikes the true reading to be as in our vulgar Latin Omnis spiritus qui soluit IESVM ex Deo non est Euery spirit that dissolueth IESVS is not of God and Beza confesseth that Socrates in his Ecclesiastical historie readeth so in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the proofe is more pregnant out of the Aduersaries them selues They forsake the Greeke text as corrupted and translate according to the vulgar Latin namely Beza and his scholers the English translatours of the Bible in these places Hebr. chap. 9 vers 1. saying The first couenant for that vvhich is in the Greeke The first tabernacle vvhere they put couenant not as of the text but in an other letter as to be vnderstood according to the vulgar Latin vvhich most sincerely leaueth it out altogether saying Habuit quidem prius instificationes c. The former also in deede had iustifications c. Againe Ro. 11 vers 21. They translate not according to the Greeke text Temporiseruientes seruing the time vvhich Beza saith must needes be a corruption but according to the vulgar Latin Domino seruientes seruing our Lord. Againe Apoc. 11 vers 2. they translate not the Greeke text Atrium quod intra templum est the court vvhich is vvithin the teme but cleane contrarie according to the vulgar Latin vvhich Beza saith is the true reading Atrium quod est foris templum the court vvhich is vvithout the temple Onely in this last place one English Bible of the yere 1562 folovveth the errour of the Greeke Againe 2 Tim. 2. vers 14. they adde but more then is in the Greeke to make the sense more cōmodious and easie according as it is in the vulgar Latin Again Ia. 5 12. they leaue the Greeke and folovv the vulgar Latin saying lest you fall into condemnation I doubt not saith Beza but this is the true and sincere reading and I suspect the corruption in the Greeke came thus c. It vvere infinite to set dovvne al such places vvhere the Aduersaries specially Beza folovv the old vulgar Latin and the Greeke copie agreable therevnto condemning the Greeke text that novv is of corruption Againe Erasmus the best translatour of al the later by Bezas iudgement saith that the Greeke sometime hath superfluities corruptly added to the text of holy Scripture as Mat. 6. to the end of the Pater noster these vvordes Because thine is the kingdom the povver and the glorie for euer-more Vvhich he calleth nugas trifles rashly added to our Lords praier and reprehendeth Valla for blaming the old vulgar Latin because it hath it not likevvise Ro. 11 6. these vvordes in the Greeke and not in the vulgar latin But if of vvorkes it is not novv grace othervvise the vvorke is no more a vvorke and Mar. 10 29. these vvordes or vvife and such like Yea the Greeke text in these superfluities condemneth
and he seeth a tumult and folke vveeping and vvailing much ✠verse 39 And going in he saith to them Why make you this a doe and vveepe the vvenche is not dead but sleepeth ✠verse 40 And they derided him But he hauing put forth al taketh the father and the mother of the vvenche and them that vvere vvith him and they goe in vvhere the vvenche vvas lying ✠verse 41 And holding the vvenches hand he saith to her Talithacumi vvhich is being interpreted ″ wenche I say to thee arise ✠verse 42 and forthwith the wēche rose vp and walked and she vvas twelue yeres old and they vvere astonied vvith great astonishment ✠verse 43 And he commaunded them earnestly that no body should knovv it and he bad that some thing should be giuen her to eate ANNOTATIONS CHAP. V. 3. Could bind him We see here that mad men which haue extraordinary strength are many times possessed of the diuel as there is also a deafe and a dumme diuel and vncleane spirits which worke these effects in men possessing their bodies Al which things infidels and carnal men folowing only nature and reason attribute to natural causes and the lesse faith a man hath the lesse he beleeueth that the diuel worketh such things 2◠If I shal touch So the good Catholike saith If I might but touche one of his Apostles yea one of his Apostles napkins yea but the shade of one of his Saincts I should be better for it Act. 5. and 19. See S. Chrys to 5 cont Gent. in principio in vit Babyla Yea S. Basil saith He that toucheth the bone of a martyr receiueth in some degree holinesse of the grace or vertue that is therein 30. Vertue Vertue to heale this womans maladie proceeded from Christ though she touched but his coate so when the Saincts by their Relikes or garments do miracles the grace and force thereof commeth from our Sauiour they being but the meanes or instruments of the same 36. Only beleeue It is our common speache when we require one thing specially though other things also be as necessarie and more necessarie As the Physicion to his patient Only haue a good hart when he must also keepe a diet and take potions things more requisite So Christ in this great infidelity of the Iewes required only that they would beleeue he was able to doe such a cure such a miracle and then he did it otherwise it foloweth in the next Chapter He could not do miracles there because of their incredulity Againe for this faith he gaue them here and in al like places health of body which they desired and therfore he saith not Thy faith hath iustified thee but hath made the safe or whole Againe this was the fathers faith which could not iustifie the daughter Whereby it is most euident that this Scripture and the like are folishely abused of the Heretikes to proue that only faith iustifieth 41. Wenche arise Christs miracles besides that they be wonders and waies to shew his power be also significatiue as these which he corporally raised from death put vs in minde of his raising our soules from sinne The Scripture maketh special mention only of three raised by our Sauiour of which three this wench is one within the house an other the widowes sonne in Naim now caried out toward the graue the third Lazarus hauing been in the graue foure daies and therfore stinking Which diuersity of dead bodies signifie diuersity of dead soules some more desperate then other some past al mans hope and yet by the grace of Christ to be reuiued and reclaimed CHAP. VI. In his owne countrey signifying the reprobate Iewes he is contemned and therfore worketh litle in respect 6 His Apostles preache euery where and worke miracles so that King Herode who shamefully killed Iohn Baptist and others are striken with great admiration 30 After Iohns death he goeth into the Desert where great concurse being vnto him he feedeth 5000 with fiue loaues 46 And after he hath praied long in the mountaine he walketh vpon the sea 53 And with the very touche of his garments hemme he healeth innumerable verse 1 AND going out from thence he vvent into his countrie and his Disciples folovved him ✠verse 2 and vvhen the Sabboth vvas come he began to teach in the Synagogue and many hearing him vvere in admiration at his doctrine saying How came this felovv by al these things and vvhat vvisedom is this that is giuen to him and such vertues as are vvrought by his hands ✠verse 3 Is not this ″ the Carpenter the sonne of MARIE the brother of Iames and Ioseph and Iude and Simon why are not also his sisters here vvith vs And they ″ vvere scandalized in him ✠verse 4 And IESVS said to them That there is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house and in his ovvne kinred ✠verse 5 and ″ he could not doe any miracle there but only cured a fevv that vvere sicke imposing his hands ✠verse 6 and he marueled because of their incredulity and he vvent about the tovvnes in circuite teaching ✠verse 7 * And he called the Tvvelue and began to send them tvvo and tvvo and gaue them povver ouer vncleane spirits ✠verse 8 And he commaunded them that they should take nothing for the vvay but a rod only not skrippe not bread nor money in their purse ✠verse 9 but shod vvith sandals and that they should not put on ″ tvvo coates ✠verse 10 And he said to them Whithersoeuer you shal enter into an house there tarie til you depart thence ✠verse 11 and vvhosoeuer shal not receiue you nor heare you going forth from thence shake of the dust from your feete for a testimonie to them ✠verse 12 And going forth they preached that they should doe penance ✠verse 13 and they cast out many diuels and * anointed ″ vvith oile many sicke and healed them ✠verse 14 And * king Herod heard for his name vvas made manifest and he said That Iohn the Baptist is risen againe from the dead and therfore vertues vvorke in him ✠verse 15 And others said That it is Elias But others said That it is a Prophet as one of the Prophets ✠verse 16 Which Herod hearing said Iohn vvhom I beheaded he is risen againe from the dead ✠verse 17 For the said Herod sent and apprehended Iohn and bound him in prison for Herodias the vvife of Philippe his brother because he had maried her ✠verse 18 For Iohn said to Herod * It is not lavvful for thee to haue thy brothers vvife ✠verse 19 And Herodias lay in vvaite for him and vvas desirous to kil him and could not ✠verse 20 For Herod feared Iohn knovving him to be a iust and holy man and he kept him and by hearing him did many things and
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
vvhat is it but because he descended also first into the inferiour partes of the earth ✠verse 10 He that descended the same is also he that is ascended aboue al the heauens that he might fill al things ✠verse 11 And * he gaue * some Apostles and some Prophets and othersome Euangelists and othersome pastors and doctors ✠verse 12 to the consummation of the sainctes vnto the vvorke of the ministerie vnto the edifying of the body of Christ ✠verse 13 ″ vntil we meete al into the vnitie of faith and knovvledge of the sonne of God into a perfect man into the measure of the age of the fulnes of Christ ⊢ ✠verse 14 that novv vve be not children vvauering and caried about ″ vvith euery vvinde of doctrine in the vvickednes of men in craftines to the circumuention of errour ✠verse 15 But doing the truth in charitie let vs in al things grow in him vvhich is the head Christ ✠verse 16 of vvhom the vvhole body being compacte and knit together by al iuncture of subministration according to the operation in the measure of euery member maketh the increase of the body vnto the edifying of it self in charitie ✠verse 17 This therfore I say and testifie in our Lord that novv you vvalke not as also the * Gentiles vvalke in the vanitie of their sense ✠verse 18 hauing their vnderstanding obscured vvith darkenes alienated from the life of God by the ignorance that is in them because of the blindenes of their hart ✠verse 19 vvho despairing * haue giuen vp them selues to impudicitie vnto the operation of al vncleannes vnto auarice ✠verse 20 But you haue not so learned Christ ✠verse 21 if yet you haue heard him and haue been taught in him as the truth is in IESVS ⊢ ✠verse 22 * Lay you avvay according to the old conuersation the old man vvhich is corrupted according to the desires of errour ✠verse 23 And be renevved in the spirit of your minde ✠verse 24 and put on the nevv man vvhich according to God is created in iustice and holinesse of the truth ✠verse 25 For the vvhich cause laying avvay lying * speake ye truth euery one vvith his neighbour because vve are members one of an other ✠verse 26 * Be angrie and sinne not let not the sonne goe dovvne vpon your anger ✠verse 27 Giue not place to the Deuil ✠verse 28 He that stole let him novv not steale but rather let him labour in vvorking vvith his handes that vvhich is good that he may haue vvhence to giue vnto him that suffereth necessitie ✠verse 29 Al naughtie speache let it not proceede out of your mouth but if there be any good to the edifying of the faith that it may giue grace to the hearers ✠verse 30 And contristate not the holy Spirit of God in vvhich you are signed vnto the day of redemption ✠verse 31 Let al bitternes and anger and indignation and clamour and blasphemie be taken avvay from you vvith al malice ✠verse 32 And be gentle one to an other merciful pardoning one an other as also God in Christ hath pardoned you ANNOTATIONS CHAP. IIII. 5. One faith As rebellion is the bane of ciuil Commonvvealths and kingdoms and peace and concord the preseruation of the same so is Schisme diuision and diuersitie of faiths or felovvships in the seruice of God the calamitie of the Church and peace vnitie vniformitie the special blessing of God therein and in the Church aboue al Commonvvealths because it is in al pointes a Monarchie tending euery vvay to vnitie but one God but one Christ but one Church but one hope one faith one baptisme one head one body Vvhereof S. Cyprian li. de vnit Eâ—nu 3. saith thus One Church the Holy Ghost in the person of our Lord designeth faith One is my doâ—e This vnitie of the Church he that holdith not doth he thinke he holdeth the faith He that vvithstandeth and resisteth the Church he that forsaketh Peters chaire vpon vvhich the Church vvas built doth he trust that he is in the Church When the blessed Apostle S. Paul also shevveth this Sacrament of vnitie saying One body and one spirit c. Which vnitie vve Bishops specially that rule in the Church ought to hold fast and maintaine that vve may proue the Bishoply function also it self to be one and vndiuided c. And againe There is one God and one Christ and one Church and one Chaire by our Lordes voice founded vpon Peter An other altar to be sette vp or a novv Priesthod to be made besides one altar one Priesthod is impossible Whosoeuer gathereth els vvhere scattereth it is adulterous it is impious it is sacriligious vvhatsoeuer is instituted by mans furie to the breach of Gods diuine disposition Get ye far from the contagion of such men fleâ— from their speaches at a canker and pestilenâ—â— our Lord hauing praemonished and vvarned before hand They are blind leaders of the blind c. Vvhereby vve learne that this vnitie of the Church commended so much vnto vs consisteth in the mutual fellovvship of al Bishops vvith the See of the Peter S. Hilarie also li. ad Constantium Augustum thus applieth this same place of the Apostle against the Arians as vve may do against the Caluinists Perilous and miserable it is saith he that there are novv so many faithes as vvilles and so many doctrines as 〈◊〉 vvhiles either faithes are so vvritten ad vve vvill or as vve vvil so are vnderstood and vvhereas according to one God and one Lord and one Baptisme there is also one faith vve fall avvay from that vvhich is the only faith and vvhiles mee faithes be made they beginne to come to that that there is none at al. 11. Some Apostles Many functions that vvere euen in the Apostles time are not here named vvhich must be noted against the Aduersaries that call here for Popes as though the names of Bishops Priests or Deacons vvere not as vvel leaft out as Popes vvhom yet they can not deny to haue been in vse in S. Paules daies And therfore they haue no more reason out of this place to dispute against the Pope then against the rest of the Ecclesiastical functions Neither is it necessarie to reduce such as be no specified here to these here named though in deede both other Bishops and Prelates and specially Popes may be conteined vnder the names of Apostles Doctors and Pastors Certes the roome and dignitie of the Pope is a very continual Apostleship and S. Bernard calleth it Apostolatum Bernard ad Eugen. li. 14. c. 4 c. 6 in fine 13. Vntil vve meete The Church of God shal neuer lacke these spiritual functions or such as be ansvverable to them according to the time and state of the Church til the vvorldes end Vvhereby you may proue the
iust but that vvhich is in men from God and by his gift li. 3 cont â— ep Pelag. c. 7. de Sp. lit c. 9. 12. Not that novv No man in this life can attaine the absolute perfectnes either of iustice or of that knovvledge vvhich shal be in heauen but yet there is also an other perfectnes such as according to this state a man may reach vnto vvhich in respect of the perfection in glorie is small but in respect of other lesser degrees of mans iustice and knovvledge in this life may be called perfectnes And in this sense the Apostle in the next sentence calleth him self and others perfect though in respect of the absolute perfectnes in heauen he saith here he is not yet perfect nor hath yet attained therevnto 15. Othervvise minded Vvhen Catholike men novv a daies charge Heretikes vvith their horrible diuisions dissensions combattes contentions and diuersities among them selues as the Catholikes of al other ages did chalenge their Aduersaries most truely and iustly for the same both because vvhere the Spirit of God is not nor any order or obedience to Superiors there can be no peace nor vnitie and specially for that it is as S. Augustine saith li. de agenâ— Christ c. 29 the iust iudgement of God that they vvhich seeke nothing els but to diuide the Church of Christ should them selues be miserably diuided among them selues therfore I say vvhen men charge the Protestants vvith these things they flee for their defence to this that the old Fathers vvere not al of one iudgement in euery point of religion that S. Cyprian stood against others that S. Augustine and S. Hierom vvrote earnestly in a certaine matter one against an other that our Dominicans and Franciscans our Thomists and Scotists be not al of one opinion in diuers matters and therfore diuisions and contentions should not be so preiudicial to the Zuinglians and Lutherans as men make it Thus they defend them selues but ridiculously and against the rule of S. Paul here acknovvledging that in this imperfection of mens science in this life euery one can not be free from al error or thinke the same that an other thinketh vvherevpon may rise differences of vnderstanding opinion and iudgement in certaine hard matters vvhich God hath not reuealed or the Church determined and therfore that such diuersitie is tolerable and agreable to our humane condition and the state of the vvay that vve be in alvvaies prouided that the controuersie be such and in such things as be not against the set knovven rule of faith as he here speaketh and such as breake not mutual societie fellovvship and communion in praier seruice Sacraments and other offices of life and religion for such diuisions and differences come neuer but of Schisme or Heresie and such are among the Heretikes not onely in respect of vs Catholikes but among them selues at they knovv that be acquainted vvith the vvritings of Luther against Zuinglius or Vvestphalus against Caluin or the Puritans against the Protestants not onely charging one an other vvith Heresie Idolatrie Superstition and Atheisme but also condemning ech others ceremonies or maner of administrations til it come to excommunication and banishment yea sometimes burning one of an other Thus did not S. Cyprian S. Augustine S. Hierom the Dominicans Franciscans Thomists Scotists vvho al agree in one rule of faith al of one communion al most deere one to an other in the same al thankes be to God come to one holy Masse and receiue the same Sacraments and obey one head through out al the vvorld S. Augustine li. 2 de bapt c. 5. shal make vp this matter vvith this notable sentence We are men saith he and therfore to thinke somevvhat othervvise them the thing it is an humane tentation but by louing our ovvne sentence to much or by enuying our betters to procede vnto the sacrilege of deuiding the mutual societie and of making schisme or heresie it diuelish prosumption in nothing to haue other opinion then the truth is that is Angelical perfection And a litle after If you be any other vvise minded this God vvil reueale but to them only saith he that vvalke in the vvay of peace and that stroy a side into no diuision or separation Vvhich saying vvould God al our deere countrie men vvould marke and come into the Church vvhere onely God reuealeth truth CHAP. IIII. He exhorteth them to perseuâ—rantâ— 2 and certaine by name to vnitie â— to modestie â— to peace vvithout solicitude or careful anxietie 8 to al that good is 9 to such things as they see in him self 10 that be reioyced in their contribution not for his ovvne neede but for their merite verse 1 THERFORE my deerest brethren and most desired my ″ ioy and my crovvne so stand in our Lord my deerest ✠verse 2 ' Euchodia ' I desire Syntyché I beseeche to be of one minde in our Lord. ✠verse 3 Yea and I beseeche thee my ″ sincere companion helpe those vvomen that haue laboured vvith me in the Gospel vvith Clement and the rest my coadiutors vvhose names are in the booke of life ⊢ ✠verse 4 Reioyce in our Lord alvvaies againe I say reioyce ✠verse 5 Let your modestie be knovven to al men Our Lord is nigh ✠verse 6 Be nothing careful but in euery thing by praier supplicatioÌ„ vvith thaÌ„kesgiuing let your petitions be knovven vvith God ✠verse 7 And the peace of God vvhich passeth al vnderstanding keepe your hartes and intelligences in Christ IESVS ⊢ ✠verse 8 For the rest brethren vvhat things so euer be true vvhatsoeuer honest whatsoeuer iust vvhatsoeuer holy whatsoeuer amiable vvhatsoeuer of good fame if there be any vertue if any praise of discipline these things thinke vpon ✠verse 9 Vvhich you haue both learned and receiued and heard seen in me these things doe ye and the God of peace shall be vvith you ✠verse 10 And I reioyced in our Lord excedingly that once at the length you haue reflorished to care for me as you did also care but you vvere occupied ✠verse 11 I speake not as it vvere for penurie for I haue learned to be coÌ„tent vvith the things that I haue ✠verse 12 I knovv both to be brought lovv I knovv also to abound euery vvhere and in al things I am instructed both to be ful to be hungrie both to abound and to suffer penurie ✠verse 13 I can al things in him that strengtheneth me ✠verse 14 Neuerthelesse you haue done vvel communicating to my tribulation ✠verse 15 And you also knovv ô Philippians that in the beginning of the Gospel vvhen I departed from Macedonia no church communicated vnto me in the account of gift and receite but your only ✠verse 16 for vnto Thessalonica also once and tvvise you sent to my vse ✠verse 17 Not that I seeke the gift but I seeke the fruite abounding