the Clergie how to minister them or giue any mā right to rule preach or execute any spiritual function as vnder her and by her authoritie no creature being able to impart that vvhereof it self is incapable both by nature and Scriptures This Regiment is expresly giuen to the Apostles Bishopes and Prelates they onely haue authoritie to bind and loose Mat. 18 they onely are set by the Holy Ghost to gouerne the Church Act. 20 they onely haue cure of our soules directly and must make account to God for the same Hebr. 13. CHAP. XV. He proueth the Resurrection of the dead by the Resurrection of Christ and vvith many other arguments and 3◠ansvvereth also obiections made against it 49 And then exhorteth in respect of it vnto good life verse 1 AND I do you to vnderstand brethren the Gospel vvhich I preached to you which also you receiued in the vvhich also you stand ✠verse 2 by the vvhich also you are saued after vvhat maner I preached vnto you if you keepe it vnlesse you haue beleeued in vaine ✠verse 3 For I deliuered vnto you first of al vvhich I also receiued that Christ died for our sinnes * according to the Scriptures ✠verse 4 and that he vvas buried and that he rose againe the third day * according to the scriptures ✠verse 5 and that he vvas * seen of Cephas and after that of the eleuen ✠verse 6 Then vvas he seen of moe thē fiue hundred brethren together of vvhich many remaine vntil this present some are a sleepe ✠verse 7 Moreouer he vvas seen of Iames then of al the Apostles ✠verse 8 And last of al as it vvere of an abortiue * he vvas seen also of me ✠verse 9 For I am the least of the Apostles vvho am not worthy to be called an Apostle because I persesecuted the Church of God ✠verse 10 But by the grace of God I am that vvhich I am his grace in me hath not been void ⊢ but I haue laboured more aboundantly then al they yet not I but the grace of God ″ vvith me ✠verse 11 For vvhether I or they so vve preach and so you haue beleeued ✠verse 12 But if Christ be preached that he is risen againe from the dead hovv doe certaine among you say that there is no resurrection of the dead ✠verse 13 And if there be no resurrection of the dead neither is Christ risen againe ✠verse 14 And if Christ be not risen againe then vaine is our preaching vaine also is your faith ✠verse 15 and vve are found also false witnesses of God because vve haue giuen testimonie against God that he hath raised vp Christ vvhom he hath not raised vp if the dead rise not againe ✠verse 16 For if the dead rise not againe neither is Christ risen againe ✠verse 17 And if Christ be not risen againe vaine is your faith for yet you are in your sinnes ✠verse 18 Then they also that are a sleepe in Christ are perished ✠verse 19 If in this life onely vve be hoping in Christ vve are more miserable then al men ✠verse 20 But novv Christ is risen againe from the dead the * first fruites of them that sleepe ✠verse 21 for * by a man death and by a man the resurrection of the dead ✠verse 22 And as in Adam al die so also in Christ al shal be made aliue ✠verse 23 But * euery one in his ovvne order the first fruites Christ then they that are of Christ that beleeued in his comming ✠verse 24 Then the ende vvhen he shal haue deliuered the kingdom to God and the Father vvhen he shal haue abolished al principalitie and authoritie and povver ✠verse 25 And he must reigne Vntil he put al his enemies vnder his feete ✠verse 26 And the enemie death shal be destroied last For he hath subdued al things vnder his feete And vvhereas he saith ✠verse 27 Al things are subdued to him Vndoubtedly except him that subdued al things vnto him ✠verse 28 And vvhen al things shal be subdued to him then the Sonne also him self shal be subiect to him that subdued al things vnto him that God may be al in al. ✠verse 29 Otherwise what shal they do that are baptized for the dead if the dead rise not againe at al ✠verse 30 vvhy also are they baptized for them vvhy also are vve in danger euery houre ✠verse 31 I die daily by your glorie brethren vvhich I haue in Christ IESVS our Lord. ✠verse 32 If according to man I fought vvith beastes at Ephesus vvhat doth it profit me if the dead rise not againe Let vs eate and drinke for to morovv vve shal die ✠verse 33 Be not seduced Euil communications corrupt good maners ✠verse 34 Avvake ye iust and sinne not for some haue not the knovvledge of God I speake to your shame ✠verse 35 But some man saith Hovv doe the dead rise againe and vvith vvhat maner of body shal they come ✠verse 36 Foole that vvhich thou sovvest is not quickened vnlesse it die first ✠verse 37 And that vvhich thou sovvest not the body that shal be doest thou sovv but bare graine to vvit of vvheate or of some of the rest ✠verse 38 And God giueth it a body as he vvil and to euery seede his proper body ✠verse 39 Not al flesh is the same flesh but one of men an other of beastes an other of birdes an other of fishes ✠verse 40 And bodies celestial and bodies terrestrial but one glorie of the celestial and an other of the terrestrial ✠verse 41 One glorie of the sunne an other glorie of the moone and an other glorie of the starres For starre differeth from starre in glorie ✠verse 42 so also the resurrection of the dead It is sovven in corruption it shal rise in incorruptiō ✠verse 43 It is sovvē in dishonour it shal rise in glorie It is sovven in infirmitie it shal rise in povver ✠verse 44 It is sovven a natural body it shal rise a spiritual body If there be a natural body there is also a spiritual ✠verse 45 as it is vvritten The first man Adam vvas made into a liuing soul the last Adam into a quickening spirit ✠verse 46 Yet that is not first vvhich is spiritual but that vvhich is natural aftervvard that vvhich is spiritual ✠verse 47 The first man of earth earthly the second man from heauen heauenly ✠verse 48 Such as is the earthly such also are the earthly and such as the heauenly such also are the heauenly ✠verse 49 Therfore as vve haue borne the image of the earthly let vs beare also the image of the heauenly ✠verse 50 This I say brethren that flesh and bloud can not possesse
there were no free wil August lib. 2. cap. 4. 5. 8. de act cum Foelic Manich. CHAP. XVII As he promised he giueth them a sight of the glorie vnto which Suffering doth bring â— aâ—d then againe doth inâ—ulcate his Passion 14 A deuil also he casteth out which his Disciples could not for their incredulitie and lacke of praying and fasting 22 being yet in Galilee he reuealeth more about his Passion 24 and the tribute that the Collectors exacted for al he payeth for himself and Peter declaring yet withal his freedom both by word and miracle verse 1 AND after six dayes IESVS taketh vnto him Peter and Iames and Iohn his brother and bringeth them into a high mountaine apart ✠verse 2 And he vvas ″ transfigured before them And his face did shine as the sunne his garments became vvhite as snovv ✠verse 3 And behold there ″ appeared to them Moyses and Elias talking vvith him ✠verse 4 And Peter ansvvering said to IESVS Lord it is good for vs to be here if thou vvilt let vs make here three tabernacles one for thee and one for Moyses and one for Elias ✠verse 5 And as he vvas yet speaking behold a bright cloude ours had ovved them And loe a voice out of the cloude saying This is my vvelbeloued sonne in vvhom I am vvel pleased heare ye him ✠verse 6 And the disciples hearing it fel vpon their face and vverefore afraid ✠verse 7 And IESVS came and touched them and he said to them Arise and feare not ✠verse 8 And they lifting vp their eyes savv no body but only IESVS ✠verse 9 And as they descended from the ″ mount IESVS commaunded them saying Tel the vision to no body til the Sonne of man be risen from the dead ⊢ ✠verse 10 And his Disciples asked him saying what say the Scribes then that * Elias must come first ✠verse 11 But he ansvvering said to them ″ Elias in deede shal come and restore al things ✠verse 12 And I say to you that Elias is already come and they did not knovv him but vvrought on him vvhatsoeuer they vvould So also the Sonne of man shal suffer of them ✠verse 13 Then the Disciples vnderstoode that of Iohn the Baptist he had spoken to them ✠verse 14 And * vvhen he vvas come vnto the multitude there came to him a man falling dovvne vpon his knees before him ✠verse 15 saying Lord haue mercie vpon my sonne for he is lunatike and sore vexed for he falleth often into the fire and often into the vvater ✠verse 16 and I offered him to thy Disciples and they could not cure him ✠verse 17 IESVS ansvvered and said O faithles and peruerse generation hovv long shal I be vvith you Hovv long shal I suffer you bring him hither to me ✠verse 18 And IESVS rebuked him and the deuil vvent out of him and the ladde vvas cured from that houre ✠verse 19 Then came the Disciples to IESVS secretely and said ″ Why could not vve cast him out ✠verse 20 IESVS said to them because of your incredulity for amen I say to you if you haue ″ faith as a mustard seede you shal say to this mountaine Remoue from hence thither and it shal remoue and nothing shal be impossible to you ✠verse 21 But this kinde is not cast out but by ″ prayer and fasting ✠verse 22 And * vvhen they conuersed in Galilee IESVS said to them The Sonne of man is to be betraied into the hands of men ✠verse 23 and they shal kil him and the third day he shal rise againe And they vvere stroken sadde excedingly ✠verse 24 And vvhen they vvere come to Capharnaum there came they that receiued the didrachmes vnto Peter and said to him Your maister doth he not pay the didrachmes ✠verse 25 He saith Yes And vvhen he vvas entered into the house IESVS preuented him saying what is thy opinion Simon The kings of the earth of vvhom receiue they tribute or cense of their children or of strangers ✠verse 26 And he said Of strangers IESVS said to him Then the ″ children are free ✠verse 27 But that vve may not scandalize them goe thy vvaies to the sea and cast a hooke and that fish vvhich shal first come vp take and vvhen thou hast opened his mouth thou shalt find a stater take that and giue it them for ″ me and thee ANNOTATIONS CHAP. XVII 2. Transfigured Marke in this Transfiguration many maruelous points as that he made not only his owne body which then was mortal but also the bodies of Moyses and Elias the one dead the other to die for the time as it were immortal thereby to represent the state and glorie of his body and his Saincts in heauen By which maruelous transfiguring of his body you may the lesse maruel that he can exhibite his body vnder the forme of bread and vvine or otherwise as he list 3. Appeared Moyses By this that Moyses personally appeared and was present with Christ it is plaine that the Saincts departed may in person be present at the affaires of the liuing August de cura pro mort c. 15. 16. For euen as Angels els where so here the Saincts also serued our Sauiour and therfore as Angels both in the old Testament and the new were present often at the affaires of men so may Saincts 9. Mount This mount commonly esteemed and named of the ancient fathers Thabor S. Peter calleth the holy Mount because of this wonderful vision like as in the old Testament where God appeared to Moyses in the bush and els where to others he calleth the place of such Apparitions holy ground Wherby it is euident that by such Apparitions places are sanctified and therevpon groweth a religion and deuotion in the faithful toward such places and namely to this Mount Thabor called in S. Hierom Itabirium Ep. 17. there was great Pilgrimage in the Primitiue Church as vnto al those places which our Sauiour had sanctified with his presence and miracles and therfore to the whole land of promis for that cause called the holy land Su S. Hiero. in Epitap Paula ep 17. 18 ad Mercellam 11. Elias shal come He distinguisheth here plainly betwene Elias in person who is yet to come before the iudgement and betwene Elias in name to wit Iohn the Baptist who is come already in the spirit and vertue of Elias So that it is not Iohn Baptist only nor principally of whom Malachie prophecieth as our Aduersaries say but Elias also him self in person 19. Why could not we No maruel if the Exorcists of the Catholike Church which haue power to cast out diuels yet doe it not alwaies when they wil and many times with much a doe Wheras the Apostles hauing receiued this power * before ouer vncleane spirites
him wel fare thee good and faithful seruant because thou hast been faithful ouer a fevv things I vvil place thee ouer many things enter into the ioy of thy lord ⊢ ✠verse 24 And he also that had receiued the one talent came forth and said Lord I knovv that thou art a hard man thou reapest vvhere thou didst not sovv and gatherest vvhere thou stravvedst not ✠verse 25 and being afraid I vvent and hid thy talent in the earth behold loe here thou hast that vvhich thine is ✠verse 26 And his lord ansvvering said to him Naughtie and sloughtful seruant thou didst knovv that I reape vvhere I sovv not gather vvhere I stravved not ✠verse 27 thou oughtest therfore to haue committed my money to the bankers and comming I might haue receiued mine ovvne â— vvith vsurie ✠verse 28 Take ye avvay therfore the talent from him and giue it him that hath ten talents ✠verse 29 For to * euery one that hath shal be giuen and he shal abound but from him that hath not that also vvhich â— he seemeth to haue shal be taken avvay from him ✠verse 30 And the vnprofitable seruant cast ye out into the vtter darknesse There shal be vveeping and gnashing of teeth ✠verse 31 And vvhen the sonne of man shal come in his maiestie and al the Angels vvith him then shal he sitte vpon the seate of his maiestie ✠verse 32 and al nations shal be gathered together before him and he shal â— separate them one from an other as the pastor separateth the sheepe from the goates ✠verse 33 and shal set the sheepe at his right hand but the goates at his left ✠verse 34 Then shal the king say to them that shal be at his right hand Come ye blessed of my father possesse you the kingdom prepared for you from the foundation of the vvorld ✠verse 35 for I vvas an hungred and â— you gaue me to eate I vvas a thirst and you gaue me to drinke ✠verse 36 I vvas a stranger and you tooke me in naked and you couered me sicke and you visited me I vvas in prison and you came to me ✠verse 37 Then shal the iust ansvveâ— him saying Lord vvhen did vve see thee an hungred and fed thee a thirst and gaue thee drinke ✠verse 38 and vvhen did vve see thee a stranger and tooke thee in or naked and couered thee ✠verse 39 or vvhen did vve see thee sicke or in prison and came to thee ✠verse 40 And the king ansvvering shall say to them Amen I say to you as long as you did it to one of these my least brethren you did it to me ✠verse 41 Then he shal say to them also that shal be at his left hand â— Get ye avvay from me you cursed into fire euerlasting vvhich vvas prepared for the Deuil and his angels ✠verse 42 for I vvas an hungred and you â— gaue me not to eate I vvas a thirst and you gaue me not to drinke ✠verse 43 I was a stranger and you tooke me not in naked and you couered me not sicke and in prison and you did not visite me ✠verse 44 Then they also shall ansvver him saying Lord vvhen did vve see thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister to thee ✠verse 45 Then he shal ansvver them saying Amen I say to you as long as you did it not to one of these lesser neither did you it to me ✠verse 46 And these shal goe into punishment euerlasting but the iust into life euerlasting ⊢ ANNOTATIONS CHAP. XXV 1. Virgiâ—s These virgins fiue wise and fiue foolish signifie that in the Church militant there be good and bad which bad shal be shut out at the later day although they haue lampes that is faith as the other because their lampes are out that is their faith is dead without charity and good workes to lighten them Greg. ho. 12. 1. Lampes These lampes lighted be good workes namely of mercy and the laudable conuersation which shineth before men Aug. ep 120 c. 33. 3. Oyle This oyle is the right inward intention directing our workes to Gods glorie and not to the praise of our selues in the sight of men Aug. ep 120 c. 33. 27. With vsurie Vsurie is here taken for the lawful gaine that a man getteth by wel employing his goods When God geueth vs any talent or talents he looketh for vsurie that is for spiritual increase of the same by our diligence and industrie 29. That which he seemeth to haue He is said to haue Gods gifts that vseth them and to such an one God wil increase his giftes He that vseth them not seemeth to haue rather then â—ath them and from him God wil withdraw that which before he gaue 32. Separate Lo here is the separation for in the Church militant they liued both together As for Heretikes they went out of the Church before and separated them selues and therfore are not to be separated here as being iudged already 34. Come ye 41 get ye away It is no incongruity that God should say Goe into euerlasting fire to them that by their free wil haue repelled his mercie and to the other Come ye blessed of my father take the kingdom prepared for them that by their free wil haue receiued faith and confessed their sinnes and done penance Aug. li. 2 act cum Fel. Manich. c. 8. 35. You gaue me Hereby we see how much almes-deedes and al workes of mercy preuaile towardes life euerlasting and to blot out former sinnes Aug. in Ps 49. 42. Gaue me not He chargeth them not here that they beleeued not but that they did not good workes For such did beleeue but they cared not for good workes as though by dead faith they might haue come to heauen Aug. defid op c. 15. ad Dulcit q. 2. to 4. CHAP. XXVI To the Councel of the Iewes Iudas by occasion of Marie Magdaelens â—intmeÌ„t doth sell him for litle 17 After the Paschal lambe 26 he giueth them that bread of life promised Io. 6. in a mystical Sacrifice or Separation of his Body and Bloud 31 And that night he is after his prayer 47 taken of the Iewes men Iudas being their captaine and forsaken of the other eleuen for feare 57 is falsely accused and impiously condemned of the Iewes Councel 67 and shamefully abused of them 69 and thrise deâ—ied of Peter Al euen as the Scriptures and him self had often foretold verse 1 AND it came to passe vvhen IESVS had ended al these vvordes he said to his Disciples ✠verse 2 You knovv that after tvvo dayes shal be Pasche and the Sonne of man shal be deliuered to be crucified ✠verse 3 Then vvere gathered together the cheefe Priestes and auncients of the people into the court of the high priest vvho
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ— being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â— de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ„ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâ—sius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth â—xtol thee with loude voice saying Auâ— gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs 〈◊〉 Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâ—pâ—â—â— c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ— more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ„ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â— holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌ„ded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
giue an account of this concourse And vvhen he had said these things he dimissed the assemblie ANNOTATIONS CHAP. XIX 12. Napkins The napkins that had touched S. Paules body vvrought miracles and it vvas no superstition to attribute that vertue to them vvhich God gaue to them in deede nor to seeke to touch them for health vvas any dishonour to God but it much proued Christes religioÌ„ to be true and him to be the only God vvhose seruants yea vvhose seruants * shades and napkins could do such vvonders as S. Chrysostome to 5. cont Gentiles quòd Christus sit Deus in vit Babyla shovveth in a vvhole booke to that purpose against the Pagans prouing hereby and by the like vertue of other Saincts and their Relikes that Christ their Lord and Maister is God for it is al one concerning the bodies of Saincts reliques garments staues bookes or any thing that belonged to them al which may and haue done and yet doe vvhen it is necessarie to our edification the like vvonders to Gods great honour not only in their life time but after their death much more for S. Paules napkins had as great force vvhen he vvas dead as vvhen he liued and so much more as his grace and dignitie vvith God is greater then before Vvhich S. Chrysostom in the place alleaged proueth at large by the shrine of S. Babylas the Martyr and to thinke the contrarie is the Heresie of Vigilantius condemned so long since as S. Hieroms time and by him refuted aboundantly 16. Paul I knovv Both the said napkins taken from S. Paules body and his name also vvere dreadful and able to expel diuels Vvhereby vve learne that not only Christes name vvhich is the principal but his seruaÌ„ts names also inuocated vpon the possessed haue povver ouer diuels vvhich is a maruelous honour to Saincts and nothing diminisheth the glorie of Christ but excedingly increaseth the same not only him self but his seruants also being able to do such things and to be stronger then any Diuel in Hel. So vve read in * S. Hierom that many did inuocate the name of S. Hilarâ—on vpon the possessed and the Diuels straight departed so did the Diuel knovv * S. Babylas and other Saincts euen after they vvere dead vvhen they could not speake for the presence of their Relikes and vvhen they vvere tormented and expelled by them vvhereof al antiquitie is ful of testimonies But our Heretikes Luther and Caluin and their Scholers attempting to cast out Diuels spâ—d much like as these good fellovves did 19. Curious things Curious and vnlavvful sciences as Vvitcheraft Necromancie and other meanes of diuination by southsaying figure-â—asting interpretation of dreames or any vvay not allovved by God and his Church must much more be abhorred of old Christians vvhen these so lately conuerted vvere so zelous and diligent to leaue them And by this example al that are nevvly reconciled to the Church are taught the first thing they do to burne their heretical and naughtie bookes 19. Bookes A Christian man is bound to burne or deface al vvicked bookes of vvhat sort so euer specially Heretical bookes Vvhich though they infect not him alvvaies that keepeth them yet being furth comming they may be noisom and pernicious to others that shal haue them and read them after his death or othervvise Therfore hath the Church taken order for condemning al such bookes and against the reading of them vvhere danger may ensue and the Christian Emperoures Constantinus Magnus Valentinâ—an Theodosius Martian Iustinian made penal lavves for the burning or defacing of them Sozem. li. 1 c. 20. li. 2c 〈◊〉 Conc. Chalac act 3. in fine cap. Amplae in fine totius Conc. â— Imperator Conc. Constantinop 2. conses 5. cap. Debitam Act. 1 cap. 1. cap. Rem See Eusebius li. â— de vita Constant c. 61. 62. 63. 64. The danger of reading them as it is manifest so it is signified by Euseb li. 7 c. 6. s. Augustine li. 3 de bapt 6. 14. S. Greg. li. 5 ep 64. CHAP. XX. Hauing visited the Churches of Macedonia and Achaia as he purposed Act. 19 and novv about to saile from Corinth tovvard Hierusalem because of the Ievves lying in vvaite for him he is constrained to returne into Macedâ—nia And so 〈◊〉 Philippos taking boate commeth to Troas vvhere vpon the Sunday vvith a sermon and a miracle he greatly confirmeth that Church 13 Thence comming to Milétum 17 he sendeth to Ephesus for the Clergie of those partes to vvhom he maketh a Pastoral sermon committing vnto their charge the stocke beguÌ„ne by him there and novv like to be seen of him no more considering the troubles that by reuelation he looketh for at Hierusalem verse 1 AND after that the tumult vvas ceased Paul calling the disciples and exhorting them tooke his leaue and set forvvard to goe into Macedonia ✠verse 2 And vvhen he had vvalked through those partes had exhorted them vvith much speach he came to Greece ✠verse 3 vvhere vvhen he had spent three moneths the Ievves laid vvait for him as he vvas about to saile into Syria and he had councel to returne through Macedonia ✠verse 4 And there accompanied him Soâ—â—pater of Pyrrhus of Beroea and of Thessalonians Aristarchus and Secundus and Caius of Derbè and Timothee and of Asia Tychicus and Tróphimus ✠verse 5 These going before staied for vs at Troas ✠verse 6 but vve â—ailed after the daies of Azymes from Philippi and came to them vnto Troas in fiue daies vvhere vve abode seuen daies ✠verse 7 And in the first of the Sabboth vvhen vve vvere assembled to breake bread Paul disputed vvith them being to depart on the morovv and he continued the sermon vntil midnight ✠verse 8 And there vvere a great number of lampes in the vpper chamber vvhere vve vvere assembled ✠verse 9 And a certaine yong man named Eútychus sitting vpon the vvindovv vvhereas he vvas oppressed vvith heauy sleepe Paul disputing long driueÌ„ by sleepe fel from the third loft downe and vvas taken vp dead ✠verse 10 To vvhom vvhen Paul vvas gone dovvne he lay vpon him and embracing him he said Be not troubled for his soule is in him ✠verse 11 And going vp and breaking bread and tasting and hauing talked sufficiently to them vntil day light so he departed ✠verse 12 And they brought the lad aliue and vvere not a litle comforted ✠verse 13 But vve going vp into the ship sailed to Asson from thence meaning to receiue Paul for so he had ordained him self purposing to iourney by land ✠verse 14 And vvhen he had found vs in Asson taking him vvith vs vve came to Miâ—yléne ✠verse 15 And sailing thence the day folovving vve came ouer against Chios and the other day vve arriued at Samos and the day folovving vve came to Milétum ✠verse 16 for Paul had purposed to saile leauing Ephesus lest any stay should be made him
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
″ faith in the same Spirit to an other the grace of doing cures in one Spirit ✠verse 10 to an other the vvorking of miracles to an other prophecie to an other discerning of spirites to an other kindes of tonges to an other interpretation of languages ✠verse 11 And al these things vvorketh one and the same Spirit diuiding to euery one according as he vvil ⊢ ✠verse 12 For * as the body is one and hath many members and al the members of the body vvhereas they be many yet are one body so also Christ ✠verse 13 For in one Spirit vvere vve al baptized into one ' vvhether Ievves or Gentiles or bondmen or free and in one Spirit vve vvere al made to drinke ✠verse 14 For the body also is not one member but many ✠verse 15 ″ If the foote should say because I am not the hand I am not of the body is it therfore not of the body ✠verse 16 And if the eare should say because I am not the the eie I am not of the body is he therfore not of the body ✠verse 17 If the vvhole body vvere the eie vvhere is the hearing If the vvhole vvere the hearing vvhere is the smelling ✠verse 18 But novv God hath set the members euery one of them in the body as he vvould ✠verse 19 And if al vvere one member vvhere vvere the body ✠verse 20 But novv there are many members in deede yet one body ✠verse 21 And the eie can not say to the hand I neede not thy helpe or againe the head to the feete You are not necessarie for me ✠verse 22 But much more those that seeme to be the more vveake members of the body are more necessarie ✠verse 23 and such as vve thinke to be the baser members of the body vpon them vve put more aboundant honour and those that are our vnhonest partes haue more aboundant honestie ✠verse 24 And our honest partes neede nothing but God hath tempered the body giuing to it that vvanted the more aboundant honour ✠verse 25 that there might be no ″ schisme in the body but the members together might be careful one for an other ✠verse 26 And if one member suffer any thing al the members suffer vvith it or if one member do glorie al the members reioyce vvith it ✠verse 27 And you are the body of Christ and members of member ✠verse 28 And * some verily God hath set in the Church first Apostles secondly prophets thirdly doctors next miracles thē the graces of doing cures helpes gouernements kindes of tonges ✠verse 29 Are al Apostles are al prophets are al doctors are al miracles ✠verse 30 haue al the grace of doing cures do al speake vvith tonges do al interpret ✠verse 31 But pursue the better giftes And yet I shevv you a more excellent vvay ANNOTATIONS CHAP. XII 9. Faith in the same This faith is not an other in substance then the common faith in Christ but is of an other accidental qualitie onely that is of more seruor deuotiō zeale and confident trust specially for doing of miracles 13. If the foote The Church is of exceding great distinctiō of members giftes orders and offices yet of great concord concurrence mutual communion and participation in al actions of her members among them selues and vvith Christ the head of the Body 25. Schisme in the body As Charitie and vnitie of spirit is the proper bond and vveale of the common Body so is diuision or Schisme vvhich is the interruption of peace and mutual Societie-betvvene the partes of the same the special plague of the Church and as odious to God as rebellion to the temporal Soueraine CHAP. XIII That aboue al other Giftes they should seeke after Charitie as that vvithout vvhich nothing profiteth 4 and vvhich doth al as 〈◊〉 to be done and remaineth also in heauen verse 1 IF I speake vvith the tonges of men and of Angels and haue ″ not charitie I am become as sounding brasse or a tinkling cymbal ✠verse 2 And if I should haue prophecie and knevv al mysteries and al knovvledge and if I should haue al faith so that I could remoue mountaines and haue not charitie I am nothing ✠verse 3 And if I should distribute al my goods to be meate for the poore and if I should ″ deliuer my body so that I burne and haue not charitie it doth profit me nothing ✠verse 4 Charitie is patient is benigne Charitie enuieth not dealeth not peruersly is not puffed vp ✠verse 5 is not ambitious seeketh not her ovvne is not prouoked to anger thinketh not euil ✠verse 6 reioyceth not vpon iniquitie but reioyceth vvith the truth ✠verse 7 suffereth al things beleeueth al things hopeth al things beareth al things ✠verse 8 Charitie neuer falleth avvay vvhether prophecies shal be made voide or tonges shal cease or knovvledge shal be destroied ✠verse 9 For in part vve knovv and in part vve prophecie ✠verse 10 But vvhen that shal come that is perfect that shal be made voide that is in part ✠verse 11 Vvhen I vvas a litle one I spake as a litle one I vnderstood as a litle one I thought as a litle one But vvhen I vvas made a man I did avvay things that belōged to a litle one ✠verse 12 Vve see novv by a glasse in a darke sort but then face to face Novv I knovv in part but then I shal knovv as also I am knovven ✠verse 13 And novv there remaine faith hope charitie ″ these three but the greater of these is charitie ANNOTATIONS CHAP. XIII 1. Not Charitie Vvithout Charitie both tovvard euery particular person and specially tovvard the common body of the Church none of al the giftes and graces of God he profitable 1. Deliuer my body Beleeue saith S. Augustine assuredly and hold for certaine that no Heretike and Schismatike that vniteth not him self to the Catholike Church againe hovv great almes so euer he giue yea or shede his bloud for Christes name can possibly be saued For many Heretikes by the cloke of Christes cause deceiuing the simple suffer much But vvhere true faith is not there is no iustice because the iust liueth by faith So it is also of Schismatikes because vvhere charitie is not iustice can there be none vvhich if they had they vvould neuer plucke in peetes the body of Christ vvhich is the Church Aug. seu Pulg de sid ad Pet. c. 39. So saith S. Augustine in diuers places not onely of Heretikes that died directly for defense of their heresie as the Anabaptistes and Caluinists novv a daies do for that is more damnable but of some Heretikes and Schismatikes that may die among the Heathen or Turkes for defense of truth or some Article of Christes religion Aug. de verb. D◠ser 50 c. 2. in
But vve haue this treasure in earthen vessels that the excellencie may be of the povver of God and not of vs. ✠verse 8 In al things vve suffer tribulation but are not in distresse vve vvant but are not destitute ✠verse 9 vve suffer persecution but are not forsaken vve are cast dovvne but vve perish not ✠verse 10 alvvaies bearing about in our body the mortification of IESVS that the life also of IESVS may be manifested in our bodies ✠verse 11 For vve that liue are alvvaies deliuered vnto death for IESVS that the life also of IESVS may be manifested in our mortal flesh ✠verse 12 Death then vvorketh in vs but life in you ✠verse 13 And hauing the same spirit of faith as it is vvritten I beleeued for the vvhich cause I haue spoken vve also beleeue for the vvhich cause vve speake also ✠verse 14 knovving that he vvhich raised vp IESVS vvil raise vp vs also vvith IESVS and set vs vvith you ⊢ ✠verse 15 For al things are for you that the grace abounding by many in giuing of thankes may abound vnto the glorie of God ✠verse 16 For vvhich cause vve faile not but although that our man vvhich is vvithout corrupte yet that vvhich is vvithin is renevved from day to day ✠verse 17 For that our tribulation vvhich presently is momentanie light ″ vvorketh aboue measure excedingly an eternal vveight of glorie in vs ✠verse 18 we not coÌ„sidering the things that are seen but that are not seen For the things that be seen are temporal but those that be not seen are eternal ANNOTATIONS CHAP. IIII. â— Adulterating He giueth often vvarning of false teachers whose special and proper studie is to falsifie and adulterate by deceitful constructions interpretations and applications the word of God hauing no other end but to make their aduantage of the Scriptures and to gaine glorie and estimation among the sinful and simple by new deuised expositions Vvherein the Protestants do excel the auncient Heretikes none euer more impuâ—ely handeling the vvord of God then they do Origen calleth such Scripturarum fures adulteros theeues and adulterers of the Scriptures S. Cyprian de vnit Ec. nu 7. calleth them corrupters of the Gospel false interpreters artificers and craftesmasters in corrupting the truth On the other side for special reuerence and sinceritie of dealing in those matters the fathers and al Catholike preachers or Expositors vvere of old called according to S. Paules vvordes to Timothee Rectè tractantes verbum Dei right handlers of the vvord of God 17. Worketh The temporal and short tribulations vvhich vve patiently and willingly suffer for Christ do winne vs euerlasting ioy and glorie And it is here to be noted against the Heretikes that tribulations do vvorke or cause the said saluation which they deny to be giuen for such thinges but for or by faith onely S. Augustine maketh such tribulations for Christ so much the meritorious cause of euerlasting life and rest that he saith it is salable and bought thereby And it is written Sap. 10 God rendreth or repaieth to iust men the hire of their labours CHAP. V. That after death of the body the soule may to heauen therfore although naturally vve abhorre death by grace he desireth it rather 9 in consideration of Christes iust iudgement liuing as in the sight of God yea and of their consciences 12 Which he speaketh not to praise him self but because of his Aduersaries vvho did glorie in carnal respectes but he and the other Apostles regard nothing but their reconciliation vnto God by Christ and to reconcile others also as being his legates for that purpose verse 1 FOR vve knovv that if our earthly house of this habitation be dissolued that vve haue a building of God a house not made vvith hand eternal in heauen ✠verse 2 For in this also do vve grone desirous to be ouerclothed with our habitation that is from heauen ✠verse 3 yet so if vve be found clothed not naked ✠verse 4 For vve also that are in this tabernacle grone being burdened because vve would not be spoiled but ouerclothed that that vvhich is mortal might be svvallovved vp of life ✠verse 5 And he that maketh vs to this same is God vvho hath giuen vs the pledge of the Spirit ✠verse 6 Being bold therfore alvvaies and knovving that vvhile vve are in the body vve are pilgrimes from God ✠verse 7 for vve vvalke by faith and not by sight ✠verse 8 but vve are bold and haue a good vvil to be pilgrimes rather from the body to be present vvith our Lord. ✠verse 9 And therfore vve endeuour vvhether absent or present to please him ✠verse 10 For * vve must al be manifested before the iudgemeÌ„t seate of Christ that euery one may receiue ″ the proper things of the body according as he hath done ″ either good or euil ✠verse 11 Knovving therfore the feare of our Lord vve vse persuasion to men but to God vve are manifest ✠And I hope also that in your consciences vve are manifest ✠verse 12 Vve commend not ourselues againe to you but giue you occasion to glorie for vs that you may haue against them that glorie in face and not in hart ✠verse 13 for vvhether vve excede in minde to God or vvhether vve be sober to you ✠verse 14 For the charitie of Christ vrgeth vs iudging this that if one died for al then al vvere dead ✠verse 15 and Christ died for al that they also vvhich liue may not novv liue to them selues but to him that died for them and rose againe ✠verse 16 Therfore vve from hence forth knovve no man according to the flesh And if vve haue knovven Christ according to the flesh but novv vve know him no more ✠verse 17 If then any be in Christ a nevv creature the old are passed behold * al things are made nevv ✠verse 18 but al of God vvho hath reconciled vs to him self by Christ and hath giuen ″ vs the ministerie of reconciliation ✠verse 19 For God in deede vvas in Christ reconciling the vvorld to him self not imputing to them their sinnes and hath put in vs the vvord of reconciliation ✠verse 20 For Christ therfore vve are legates God as it vvere exhorting by vs. For Christ vve beseeche you be reconciled to God ✠verse 21 Him that knevv no sinne for vs he made sinne that vve might be made ″ the iustice of God in him ANNOTATIONS CHAP. V. 10. The proper things of his body S. Augustine Enchirid. â— no. obiecteth this speach of the Apostle as in the person of such as deny the praiers almes and sacrifices of the liuing to be auailable for the dead and he ansvvereth as folovveth This practise saith he of Gods Church in the commendation of the dead in nothing repugnant to
and diuers other in holy vvrite proue that he merited for him self according to al learned mens iudgement As Apoc 5. The lambe that vvas slaine is vvorthie to receiue povver and Diuinitie And Heb. 2. We see IESVS for the passion of death crowned vvith glorie and honour See S. Augustine vpoÌ„ these vvordes of the Psalme 109. propterea exaltabit caput 10. Name of IESVS By the like vvickednes they charge the faithful people for capping or kneeling vvhen they heare the name of IESVS as though they vvorshipped not our Lord God therein but the syllables or letters or other material elemeÌ„ts vvhereof the vvord vvritten or spoken consisteth and al this by sophistications to dravv the people from due honour and deuotion tovvard CHRIST IESVS vvhich is Satans drift by putting scruples into poore simple mens mindes about his Sacraments his Saincts his Crosse his name his image such like to abolish al true religioÌ„ out of the vvorld and to make them plaine Atheists But the Church knovveth Satans cogitations and therfore by the Scriptures and reason vvarranteth and teacheth al her children to do reuerence vvhen so euer IESVS is named because Catholikes do not honour these things nor count them holy for their matter colour sound and syllables but for the respect and relation they haue to ouâ— Sauiour bringing vs to the remembrance and apprehension of Christ by sight hearing or vse of the same signes els vvhy make vve not reuerence at the name of Iesus the sonne of â—irach as vvel as of IESVS CHRIST And it is a pitieful case to see these prophane subtelties of Heretikes to take place in religion vvhich vvere ridiculous in al other trade of life Vvhen vve heare our Prince or Soueraine named vve may vvithout these scruples doe obeisance but tovvardes Christ it must be superstitious 12. With feare and trembling Against the vaine presumption of Heretikes that make men secure of their predestination and saluation he vvilleth the Philippians to vvorke their saluation vvith feare and trembling according to that other Scripture Blessed is the man that alvvaies iâ— fearful Prouerb 28 v. 14. 13. Worketh in you Of this thus saith S. Augustine Not because the Apostle saith it is God that vvorketh in you both to vvil and vvorke must vve thinke he taketh avvay our free vvill For if it vvere so then vvould he not a litle before haue vvilled them to vvorke their ovvne saluation vvith feare and trembling For vvhen they be commaunded to vvorke their free vvil is called vpon but vvith trembling and feare is added lâ—st by attributing their vvel vvorking to them selues they might be proud of their good deedes as though they vvere of them selues August de gratia lib. arbit c. 9. 17. The sacrifice The obedience of faith and matryrdom be so acceptable actes to God vvhen they be voluntarily referred to his honour that by a metaphore they be called sacrifice and pleasant hostes to God CHAP. III. He vvarnâ—th them of the False-apostles * shevving that him self had much more to bragge of in Iudaisme then they but that he maketh price of nothing but only of Christ and of Christian iustice and of suffering vvith him 12 vvherein yet he acknovvledgeth his imperfection 17 exhorting them to beare Christes Crosse vvith him and not to imitate those bellygods verse 1 FROM hence forth my brethren reioyce in our Lord. To vvrite the same things vnto you to me surely it is not tedious and to you it is necessarie ✠verse 2 See the dogges see the euil vvorkers see the concisioÌ„ ✠verse 3 For vve are the circumcision vvhich in spirit serue God and vve glorie in Christ IESVS and not hauing confidence in the flesh ✠verse 4 albeit I also haue confidence in the flesh ✠If any other man seeme to haue confidence in the flesh I more ✠verse 5 circumcised the eight day of the stocke of Israël of the tribe of Beniamin * an Hebrevv of Hebrevves * according to the Lavv a Pharisee ✠verse 6 according to emulation persecuting the Church of God according to the iustice that is in the Lavv conuersing vvithout blame ✠verse 7 But the things that vvere gaines to me those haue I esteemed for Christ detriments ✠verse 8 Yea but I esteeme al things to be detriment for the passing knovvledge of IESVS Christ my Lord for vvhom I haue made al things as detriment and do esteeme them as dung that I may gaine Christ ✠verse 9 and may be found in him not hauing ″ my iustice vvhich is of the Lavv but that vvhich is of the faith of Christ vvhich is of God iustice in faith ✠verse 10 to knovv him and the vertue of his resurrection and the societie of his passions configured to his death ✠verse 11 if by any meanes I may come to the resurrection vvhich is from the dead ✠verse 12 ″ Not that novv I haue receiued or novv am perfect but I pursue if I may comprehend vvherein I am also comprehended of Christ IESVS ⊢ ✠verse 13 Brethren I do not account that I haue comprehended Yet one thing forgetting the things that are behinde but stretching forth my self to those that are before ✠verse 14 I pursue to the marke to the price of the supernal vocation of God in Christ IESVS ✠verse 15 Let vs therfore as many as are perfect be thus minded and if you be any ″ othervvise minded this also God hath reuealed ' to you ✠verse 16 Neuerthelesse vvherevnto we are come that vve be of the same minde let vs continue in the same rule ✠verse 17 Be folovvers of me brethren obserue them that vvalke so as you haue our forme ✠verse 18 For * many vvalke vvhom often I told you of and novv vveeping also I tel you the enemies of the crosse of Christ ✠verse 19 vvhose end is destruction vvhose God is the belly and their glorie in their confusion vvhich minde vvorldly things ✠verse 20 But our conuersation is in heauen vvhence also vve expect the Sauiour our Lord IESVS Christ ✠verse 21 vvho vvil reforme the body of our humilitie configured to the body of his glorie according to the operation vvhereby also he is able to subdue al things to him self ANNOTATIONS CHAP. III. 9. My iustice Diuers Lutherans in their translations do shamfully mangle this sentence by transposing the vvordes and false poluting of the partes hereof to make it haue this sense that the Apostle vvould haue no iustice of his ovvne but onely that iustice vvhich is in Christ Vvhich is a false and heretical sense of the vvordes and not meant by S. Paul vvho calleth that a mans ovvne Iustice vvhich he chalengeth by the vvorkes of the Lavv or nature vvithout the grace of Christ and that Gods iustice as S. Augustine expoundeth this place not vvhich is in God or by vvhich God is
the dead that he may be in al things holding the primacie ✠verse 19 because in him it hath vvel pleased al fulnes to inhabite ✠verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen ✠verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes ✠verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him ✠verse 23 if yet ye coÌ„tinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister ✠verse 24 Vvho novv reioyce in suffering for you and â— do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH ✠verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God ✠verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes ✠verse 27 to vvhoÌ„ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie ✠verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS ✠verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâ—â—â—â—â—plish that â—â—â—â—teth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâ—es or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialâ—y such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâ—llovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâ—e to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also 〈…〉 sor being no more iniurious to Christeâ— death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ— but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheâ—â—a that is according to Origens exposition iâ— li. 〈◊〉 ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ— to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustâ—nance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to 〈◊〉 Christ and to sacrifice to Angelâ—â— or vvith Iudaisme to receive any 〈…〉 of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh ✠verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌ„ding vnto the knovvledge of the mysterie of God the Father of Christ IESVS ✠verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde ✠verse 4 But this I say that no man deceiue you in loftines of vvordes ✠verse 5 For although I
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