end ceasing of their sacrifice adoration in both the Temples should shortly be and euen then vvas begone to be fulfilled instructing her in three things concerning that point first that the true Sacrifice should be tied no more to that one place or nation but that true adoration should be through out al Nations according to the Prophecie of Malachie Secondly that the grosse and carnal adoration by the flesh and bloud of beastes and other external terrene creatures nor hauing in them grace spirit and life should be taken avvay an other sacrifice succeede which should be in it self inuisible celestial diuine ful of life Spirit and grace and thirdly that this adoration and sacrifice should be the veritie it self vvhereof al the former sacrifices and hostes were but shadovves and figures and he calleth that here spirit and truth vvhich in the first Chapter is called grace and truth Al vvhich is no more but a prophecie and description of the Sacrifice of the faithful Gentils in the body and bloud of Christ not that it is not by external meanes giuen to vs for othervvise vve being men consisting of flesh and bloud could not be capable thereof but that it is spirit and life in it self being the flesh of the VVORD of God And if a man enlarge the vvord of AdoratioÌ„ vvhich here as is said signifieth properly the worship of God by sacrifice to al the Sacraments of the new Law they al likewise be spirit and grace the Holy Ghost working inuisibly and internally vpon our soules by euery one of them WherevpoÌ„ our Baptisme is water the Holy Ghost our Penance the word of absolution and the Holy Ghost our ConfirmatioÌ„ oile the Holy Ghost by imposition of handes finally al the adoration of the Catholike Church is properly spiritual though certaine external creatures for our natures state and necessitie be ioyned therevnto Take heede therfore thou gather not of Christs wordes that Christian men should haue no vse of external office towards God for that would take away al sacrifice Sacraments praiers Churches and societie of men in his Seruice CHAP. V. Curing a bedâ—ed man at the pond of miracle because he doth it on the Sabboth the blind Ievves do persecute him 7 and againe because he saith that God is his natural father 19 He therevpon continueth saying the Fathers operation and his to be in euery thing alone and that he shal do greater things then these miraculous cures to vvit 21 quicken the dead in soule by sinne as being appointed Iudge of al 21 yea and quicken the dead in bodies also incoÌ„tinent iudging al vprightly 31 And that these are not bragges of his ovvne but his vvitnesses to be 33 Iohn Baptist 36 his ovvne miraculous vvorkes 37 his fathers voice at his baptisme 39 the Scriptures also namely of Moyses verse 1 AFTER these things there vvas a festiual day of the Ievves and IESVS vvent vp to Hierusalem ✠verse 2 And there is at Hierusalem `vpon ' Probatica a ″ pond vvhich in hebrevv is surnamed Bethsaida ' hauing fiue porches ✠verse 3 In these lay a great multitude of sicke persons of blinde lame vvithered expecting the stirring of the vvater ✠verse 4 And an Angel of our Lord descended at a certaine time into the pond and the vvater vvas stirred And he that had gone dovvne first into the pond after the stirring of the vvater vvas made vvhole of vvhatsoeuer infirmitie he vvas holden ✠verse 5 And there vvas a certaine man there that had been eight and thirtie yeres in his infirmitie ✠verse 6 Him vvhen IESVS had seen lying knevv that he had novv a long time he saith to him Vvilt thou be made vvhole ✠verse 7 The sicke man ansvvered him Lord I haue no man vvhen the vvater is troubled to put me into the pond For vvhiles I come an other goeth dovvne before me ✠verse 8 IESVS saith to him Arise take vp thy bed and vvalke ✠verse 9 And forthvvith he vvas made vvhole and he tooke vp his bed and vvalked And it vvas the Sabboth that day ✠verse 10 The Ievves therfore said to him that vvas healed It is the Sabboth thou maist not take vp thy bed ✠verse 11 He ansvvered them He that made me vvhole he said to me Take vp thy bed and vvalke ✠verse 12 They asked him therfore Vvhat is that man that said to thee Take vp thy bed and vvalke ✠verse 13 But he that vvas made vvhole knevv not vvho it vvas For IESVS shronke aside from the multitude standing in the place ✠verse 14 Aftervvard IESVS findeth him in the temple and said to him Behold thou art made vvhole ″ sinne no more lest some vvorse thing chaunce to thee ✠verse 15 That man vvent his vvay and told the Ievves that it vvas IESVS that made him vvhole ⊢ ✠verse 16 Therevpon the Ievves persecuted IESVS because he did these things on the Sabboth ✠verse 17 But IESVS ansvvered them My father vvorketh vntil novv and I doe vvorke ✠verse 18 TherevpoÌ„ therefore the Ievves sought the more to kil him because he did not only breake the Sabboth but also he said God was his father making him self aequal to God ✠verse 19 IESVS therfore ansvvered and said to them Amen amen I say to you The Sonne can not doe any thing of him self but that vvhich he seeth the Father doing For vvhat things soeuer he doeth these the Sonne also doeth in like maner ✠verse 20 For the Father loueth the Sonne and shevveth him al things that him self doeth and greater vvorkes then these vvil he shevv him that you may marueil ✠verse 21 For as the Father doth raise the dead and quickeneth so the Sonne also quickeneth vvhom he vvil ✠verse 22 For neither doth the Father iudge any man but al iudgement he hath giuen to the Sonne ✠verse 23 that al may honour the Sonne as they doe honour the Father He that honoureth not the Sonne doth not honour the Father vvho sent him ✠verse 24 Amen amen I say to you that he vvhich heareth my vvord and beleeueth him that sent me hath life euerlasting and he commeth not into iudgement but shal passe ' from death into life ✠verse 25 Amen amen I say to you that the houre commeth and novv it is vvhen the dead shal heare the voice of the Sonne of God and they that haue heard shal liue ✠verse 26 For as the Father hath life in him self so he hath giuen to the Sonne also to haue life in him self ✠verse 27 and he hath giueÌ„ him povver to doe iudgement also because he is the Sonne of man ✠verse 28 Marueil not at this because the houre commeth vvherein al that are in the graues shal heare his voice ✠verse 29 and they that haue done good things shal come forth into the resurrection of life but they that haue done
that vve may fructifie to God ✠verse 5 For vvhen vve vvere in the flesh the passions of sinnes that vvere by the Lavv did vvorke in our members to fructifie vnto death ✠verse 6 but novv vve are loosed from the lavv of death vvherein vve vvere deteined in so much vve serue in nevvnesse of spirit and not in the oldnes of the letter ✠verse 7 Vvhat shal vve say then is the Lavv sinne God forbid But sinne I did not knovv but by the Lavv. for concupisceÌ„ce I knevv not vnlesse the lavv did say ″ Thou shalt not couet ✠verse 8 But ocoasion being taken sinne by the commaundement vvrought in me al coÌ„cupiscence For vvithout the Lavv sinne vvas dead ✠verse 9 And I liued vvithout the Lavv sometime But vvhen the commaundement vvas come sinne reuiued ✠verse 10 And I vvas dead and the commaundement that vvas vnto life the same to me vvas found to be vnto death ✠verse 11 For sinne taking occasion by the commaundement seduced me and by it killed me ✠verse 12 Therfore * the Lavv in deede is holy and the commaundement holy and iust and good ✠verse 13 That theÌ„ vvhich is good to me vvas it made death God forbid but sinne that it may appeare sinne by the good thing vvrought me death that sinne might become sinning aboue measure by the coÌ„maundemeÌ„t ✠verse 14 For vve knovv that the Law is spiritual but I am carnal sold vnder sinne ✠verse 15 For ″ that which I vvorke I vnderstand not for ″ not that vvhich I vvil the same do I but vvhich I hate that I doe ✠verse 16 And if that vvhich I vvil not the same I doe I coÌ„sent to the Lavv that it is good ✠verse 17 But novv not I vvorke it any more but the sinne that dvvelleth in me ✠verse 18 For I know that there dvvelleth not in me that is to say in my flesh good For to vvil is preseÌ„t vvith me but to accomplish that vvhich is good I finde not ✠verse 19 For ″ not the good vvhich I vvil that doe I but the euil ″ vvhich I vvil not that I doe ✠verse 20 And if that vvhich I vvil not the same I doe novv not I vvorke it but the sinne that dvvelleth in me ✠verse 21 I finde therfore the Lavv to me hauing a vvil to doe good that euil is present vvith me ✠verse 22 For I am delighted vvith the lavv of God according to the invvard man ✠verse 23 but I see an other lavv in my members repugning to the lavv of my minde and captiuing me in the lavv of sinne that is in my members ✠verse 24 Vnhappie man that I am vvho shal deliuer me from the body of this death ✠verse 25 The grace of God by IESVS Christ our Lord. ⊢ Therfore I my self ″ vvith the minde serue the lavv of God but vvith the flesh the lavv of sinne ANNOTATIONS CHAP. VII â— Thou shalt not â—â—uet It is not the habitual concupiscence or infirmitie of our nature or sénsual desire or inclination to euil coueting against the spirit that is forbidden properly in this precept but the consent of our reason and minde vnto it to obey and folovv the lustes thereof that is a sinne and prohibited 15. That vvhich I vvorke This being vnderstood of S. Paul himself or any other iust person the sense is that the flesh and inferiour part stirreth vp diuerse disordered motions and passions or perturbations against the minde and vpon such a soden sometimes inuadeth the same that before it atteÌ„deth or reason can gather it self to deliberate maÌ„ is in a sort though vnvvittingly entangled Vvhich as soone as it is perceiued being of the iust condemned reiected and resisted neuer maketh him a sinner 15. Not that vvhich I vvil He meaneth not that he can do no good that he vvilleth or desireth or that he is euer forced to do that vvhich his vvill agreeth not vnto but that by reason of the forciblenesse of concupiscence vvhere of he can not rid him self during life he can not accomplish al the desire of his spirit and minde according as he saith to the Galatians The flesh coueâ—eth against the spirit and the spirit against the flesh that not vvhatsoeuer you vvill you can do 19. Not the good vvhich I vvill So may the iust also be forced by the rage of concupiscence or sensual appetite to do or suffer many things in his inferiour part or external members vvhich his vvill consenteth not vnto And so long it is so farre from sinne that as * S. Augustine faith he neede neuer say to God forgiue vs our sinnes for the same for sinne is voluntarie and so be not these passions 19. Which I vvil not It maketh not any thing against free vvill that the Apostle saith that good men do or suffer sometimes in their bodies that vvhich the â—vill agreeth not vnto but it proueth plainely free vvil because the proper act thereof that is to vvill or nill to consent or dissent is euer as you may see here free in it self though there may be internal or external force to stay the members of a man that they obey not in euery act that vvhich the vvill commaundeth or prescribeth And therfore that is neuer imputed to maÌ„ vvhich he doth in his external or internal faculties vvhen vvil concurreth not Yea aftervvard v 20 the Apostle saith Noâ— ego opâ—ror man doeth not that vvhich is not done by his vvill vvhich doth most euidently proue free vvill â—5 With the minde vvith the flesh Nothing done by concupiscence vvhich the Apostle here calleth sinne vvherevnto the spirit reason or minde of man consenteth not can make him guilty before God Neither can the motions of the flesh in a iust man euer any vvhit deâ—file the operatioÌ„s of his spirit as the Lutherans do hold but make them often more meritorious for the continual combat that he hath vvith them for it is plaine that the operations of the flesh and of the spirit do not concurre together to make one acte as they imagine the Apostle concluding cleane contrarie That in minde he serueth the Lavv of God in flesh the lavv of sinne that is to say concupiscence CHAP. VIII That novv after Baptisme vve are no more in state of damnation because by the grace vvhich vve haue receiued vve are able to fulfil the Lavv vnles vve do vvilfully giue the dominion againe to concupisâ—ence 1â— Then because of the persecutions that then vvere he comforteth and exhorteth them vvith many reasons verse 1 THERE is novv therefore no damnation to them that are in Christ IESVS that walke not according to the flesh ✠verse 2 For the lavv of the spirit of life in Christ IESVS hath deliuered me from the lavv of sinne and of death ✠verse 3 For that vvhich vvas impossible to the Lavv in that it vvas vveakened by the
flesh God sending his sonne in the similitude of the flesh of sinne euen of sinne damned sinne in the flesh ✠verse 4 that the iustification of the lavv might be fulfilled in vs vvho vvalke not according to the flesh but according to the spirit ✠verse 5 For they that are according to the flesh are affected to the things that are of the flesh but they that are according to the spirit are affected to the things that are of the spirit ✠verse 6 For the vvisedom of the flesh is death but the vvisedom of the spirit life and peace ✠verse 7 Because the vvisedom of the flesh is an enemie ' to God for to the law of God it is not subiect neither can it be ✠verse 8 And they that are in the flesh can not please God ✠verse 9 But you are not in the flesh but in the spirit yet if the Spirit of God dvvel in you But if any man haue not the Spirit of Christ the same is not his ✠verse 10 But if Christ be in you the body in deede is dead because of sinne but the spirit liueth because of iustification ✠verse 11 And if the Spirit of him that raised vp IESVS from the dead dvvel in you he that raised vp IESVS CHRIST from the dead shal quicken also your mortal bodies because of his Spirit dvvelling in you ✠verse 12 Therfore brethren vve are deiters not to the flesh to liue according to the flesh ✠verse 13 For if you liue according to the flesh you shal die but if by the spirit you mortifie the deedes of the flesh you shal liue ✠verse 14 For vvhosoeuer are ledde by the spirit of God they are the sonnes of God ✠verse 15 For * you haue not receiued the spirit of seruitude againe in feare but * you haue receiued the spirit of adoption of sonnes vvherein vve crie Abba father ✠verse 16 For ″ the Spirit him self giueth testimonie to our spirit that we are the sonnes of God ✠verse 17 And if sonnes heires also heires truly of God and coheires of Christ ⊢ ″ yet if vve suffer vvith him that vve may be also glorified vvith him ✠verse 18 For I thinke that the passions of this time are not ″ condigne to the glorie to come that shal be reuealed in vs. ✠verse 19 For the expectation of the creature expecteth the reuelation of the sonnes of God ✠verse 20 For the creature is made subject to vanitie not vvilling but for him that made it subiect in hope ✠verse 21 because creature also it self shal be deliuered from the seruitude of corruption into the libertie of the glorie of the children of God ✠verse 22 For vve knovv that euery creature groneth and trauaileth euen til novv ✠verse 23 And not only it but vve al 's our selues hauing the first fruites of the spirit vve also grone vvithin our selues expecting the adoption of the sonnes of God the redemption of our body ⊢ ✠verse 24 For ″ by hope vve are saued But hope that is seen is not hope for that vvhich a man seeth vvherfore doth he hope it ✠verse 25 But if vve hope for that vvhich vve see not vve expect by patience ✠verse 26 And in like maner also the Spirit helpeth our infirmitie For vvhat vve should pray as vve ought vve knovv not but the Spirit him self requesteth for vs vvith gronings vnspeakable ✠verse 27 And he that searcheth the hartes knovveth vvhat ″ the Spirit desireth because according to God he requesteth for the sainctes ✠verse 28 And vve knovv that to them that loue God al things cooperate vnto good to such as according to purpose are called to be sainctes ✠verse 29 For vvhom he hath forknowen he hath also predestinated to be made conformable to the image of his sonne that he might be the first-borne in many brethren ✠verse 30 And ″ vvhom he hath predestinated them also he hath called and vvhom he hath called them also he hath iustified and vvhom he hath iustified them also hath he glorified ✠verse 31 What shal vve then say to these things If God before vs vvho is against vs ✠verse 32 He that spared not also his ovvne sonne but for vs al deliuered him hovv hath he not also vvith him giuen vs al things ✠verse 33 Who shal accuse against the elect of God God that iustifieth ✠verse 34 Who is he that shal condemne Christ IESVS that died yea that is risen also againe vvho is on the right hand of God vvho also maketh intercession for vs. ✠verse 35 Who then shal separate vs from the charitie of Christ tribulation or distresse or famine or nakednes or danger or persecution or the svvord ✠verse 36 as it is vvritten For vve are killed for thy sake al the day vve are esteemed as sheep of slaughter ✠verse 37 But in al these things we ouer come because of him that hath loued vs. ✠verse 38 For ″ I am sure that neither death nor life nor Angels nor Principalities nor Povvers neither things present nor things to come neither might ✠verse 39 not height nor depth nor other creature shal be able to separate vs from the charitie of God vvhich is in Christ IESVS our Lord. ⊢ ANNOTATIONS CHAP. VIII 16. The spirit giueth testimonie This place maketh not for the Heretikes special faith or their presumptuous certainty that euery one of them is in grace the testimonie of the Spirit being nothing els but the invvard good motions comfort and contentment vvhich the children of God do daily feele more and more in their hartes by seruing him by vvhich they haue as it vvere an attestation of his fauour tovvardes them vvhereby the hope of their iustification and saluation is much corroborated and strengthened 17. Yet if they suffer Christes paines or passions haue not so satisfied for al that Christian men be discharged of their particular suffering or satisfying for eche mans ovvne part neither be our paines nothing vvorth to the attainement of heauen because Christ hath done ynough but quite contrarie he vvas by his passion exalted to the glorie of heauen therfore vve by compassion or partaking vvith him in the like passions shal attaine to be fellovves vvith him in his kingdom 18. Condigâ—â— Our Aduersaries ground hereon that the vvorkes or sufferances of this life be not meritorious or vvorthy of life euerlasting vvhere the Apostle saith no such thing no more then he saith that Christs Passions be not meritorious of his glorie vvhich I thinke they dare not much auouch in our Sauiours actions He expresseth onely that the very afflictions of their ovvne nature vvhich vve suffer vvith or for him be but short momeÌ„tanie of no account in comparison of the recompense vvhich vve shal haue in heauen no more in deede vvere Christes paines of their ovvne nature compared to his
in Christmas vnto Septuagesme The Epistle vpoÌ„ Christmas eue Act. 13. 2. â— Faith must not be subiect to sense reason arguing or vnderstaÌ„ding but must coÌ„maund be obeied in humilitie and simplicitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ S. Augustine vseth this place and the like agaiÌ„st Heretikes vvhich vvould dravv the common Catholike faith of al natioÌ„s to some certaine countries or corners of the world Aug. ep 161. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He praieth without intermission that omitteth no day certaine times of praier Aug. here 's 57. ⸬ The Romanes vvere conuerted and taught by S. Peter before therefore he vseth that speach to confirme them in their saith Author Com. apud Hierony Theodoret in 16. Rom. Chrys ⸬ He meaneth not Gods owne iustice in him self but that iustice vvhervvith God endueth man vvhen he iustifieth him Aug. de Sp. lit c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iustice Abac. 2 4. c Lo these and the like are the Images or Idolâ— so often condeÌ„ned in the scriptures and not the holy Images of Christ and his Saincts ⸬ Eph. 4 19. he saith They haue deliuered or giuen vp them selues to al vncleannesse By vvhich coÌ„fereÌ„ce of scripturâ— vve learne that them selues are the cause of their ovvne sinne and damnation God of his iustice permitting leauing them to their ovvne vvil and so giuing them vp into passions c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolical salutation or blessing Epiph. hâ—res 6â— The same vsed of Heretikes The Romane faith highly coÌ„mended Luc. 22. It can not false not be corrupted Proâ—â— li. 2. Com. in ep ad Gal. The Romane statioÌ„s a token of greater faith and deuotion The Catholike and Romane faith al one Hovv God is serued in spirit Praies for conuersion of soules The Gospel is not only the written word Mat. 28. The Apostles vvriting and preaching vvhether more necessarie and hovv The Catholike or Christian â—aith with good vvorkes iustifieth vvithout this faith no vvorkes whatsoeuer Not only faith God is not the author of sinne God punisheth sinne by permitting men to fall further and further Sinnes mortal and venial Good men also according to the merits of their good vvil shal haue their reward Aug. â—p 4â— Ps 61 13 c That is the Gentile Deu. 10 17. Act. 10. 34. Mt. 7 21 Ia. 1 22 ⸬ It is a shameful and damnable thing for preachers teachers or other guides of mens life to commit the same things them selues which they reproue in other Es 52 5. Ez. 36 20. c It is a great sinne that by the iâ— life of the faithful our Lordes name should be il spoken of amoÌ„g the misbeleuers many vvithdravven from the true religioÌ„ thereby ⸬ Prepuce is the foreskinne not circumcised therfore signifieth the Gentiles or the state and conditioÌ„ of the Gentiles as circumcisioÌ„ the Ievves and their state Iudging other men Gods long suffering is for our repentance Good vvorkes meritoriouâ— Li. de grat lib. arb c. 8. Aug. de Sp. lit c. 16. to 3. The first iustification vvithout vvorkes the second by vvorkes S. Paul speaketh of the first specially S. Iames of the second Against imputatiue iustice True inherent iustice more for Gods glorie for the commendation of Christs merites True iustice both in Ievv and Gentile is by keeping the Lavv. The letter and the spirit The carnal and spiritual Ievve de sp lit to 3. Io. 3 33. ⸬ â—od only by nature is true al mere men by nature may lie deceiue and be deceiued yet God by his grace spirit may and doth preserue the Apostles and principal Gouerners of his people the Church and Councels in al truth though they vvere and are mere men Ps 115 11. Ps 50 6. Ps 13 1. 52 3. Ps 5 11. Ps 139 4 c Aspidum A kinde of litle serpents Ps 9 7. Es 19 7. Pro. 1 16 Ps 35 2. Gal. 2 16. c To beleeue in him here compriseth not only the act of faith but of hope charitie as the Apostle explicateth him self Galat. 5 6. ⸬ No man atteineth his first iustification by the merites either of his faith or workes but merely by Christes grace and mercie though his faith workes procedâ—g of grace be dispositioÌ„s preparations therevnto ` propitiatour 2. â—et 3. S. Paules speaches mistaken of the vvicked Ro. 5 2â— Ro. 3 4. The sense of the places that sound as if God caused sinne Iob. 1. Hovv it is said none iust * Luc. 1â— No vvorkes auaile vvithout faith and grace The Heretikes phantastical or imputatiue iustice De pâ—â—mer li. 1 â— 9. 10. True inhaerent iustice Vvhat vvorkes are excluded from iustification de grat lib. arb c. 7. Gal. 1. Gen. 5 6. Gal. 3 6. Ia. 2 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31 1. ⸬ The vvord Reputed doth not diminish the truth of the iustice as though it vvere reputed for iustice being not iustice in deede but signifieth that as it vvas in it self so God esteemed reputed it as the same greeke vvord must needes be taken v. 4. next going before 1 Cor. 4 â— and els where c Our Sacraments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended vvhereas circuÌ„cisioÌ„ vvas but a signe or marke of the same Gen. 17 10. Gen. 17 4. ` he beleeued Gen. 15 5. Abrahams Workes before faith Iustice before men and iustice before God Not vvorkes but mere grace is cause of our first iustificatioÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation Vvhat is Sinnes couered or not imputed Io. 1 29 2 Cor. 6 11. Apoc. 1 5. The SacrameÌ„ts are not mere markes but causes of iustification By vvhat faith vve are iustified Luc. 1 45. The Epistle on Imber Saturday in vvhitsonweeke And for many Martyrs ⸬ Christian meÌ„ do not vaunt theÌ„ selues of the certaiÌ„tie of their saluatioÌ„ but glorie in the hope thereof onely vvhich hope is here insinuated to be giuen in our iustificatioÌ„ is aftervvard to be coÌ„firmed by probation in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Heretikes falsely translate of no strength to take avvay al free vvil No. Test. 15â—0 ` sinner ⸬ Here vve may see against the Heretikes that they vvhich be borne of Christ and iustified by him be made constituted iust in deede not by imputation only as al that be borne of Adam be vniust and sinners in truth not by imputation Against the Heretikes special faith and securitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IustificatioÌ„ attributed much to faith as to the fâ—ndation Our hope is strengthened by vvel doing Charitie is a qualitie in vs. Conc. Tri. sess sâ— decr de peâ— orig Al by Adam borne in original sinne Christ only not conceiued in sinne and as it is thought our B. Lady The Lavv did not cause more sinne though that vvere the sequele
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the
all sortes so to vse them or absteine from them as is most conuenient for euery ones saluation with this general admonition that none can vnderstand the meaning of God in the Scriptures except Christ open their sense and make them partakers of his holy Spirit in the vnitie of his mystical bodie and for the rest she committeth it to the Pastor of euery prouince and people according to the difference of time place and persons how and in vvhat sort the reading of the Scriptures is more or lesse to be procured or permitted Vvherein the varietie of circūstances causeth them to deale diuersly as we see by S. Chrysostoms people of Constantinople vvho vvere so delicate dull vvorldly and so much giuen to dice cardes specially stage-plaies or theaters as S. Gregorie Nazianzene witnesseth that the Scriptures all holy lections of diuine things were lothsome vnto them whereby their holy Bishop was forced in many of his sermons to crie out against their extreme negligence and contempt of Gods vvord declaring that not onely Eremites and Religious as they alleaged for their excuse but secular men of all sortes might reade the Scriptures and often haue more neede thereof in respect of them selues then the other that liue in more puritie and contemplation further insinuating that though diuers thinges be high and hard therein yet many godly histories liues examples precepts of life and doctrine be plaine and finally that when the Gentiles vvere so cunning and diligent to impugne their faith it were not good for Christians to be to simple or negligent in the defense thereof as in truth it is more requisite for a Catholike man in these daies vvhen our Aduersaries be industrious to empeache our beleefe to be skilful in Scriptures then at other times vvhen the Church had no such enemies To this sense said S Chrysostom diuers thinges not as a teacher in schole making exact and general rules to be obserued in all places times but as a pulpit man agreably to that audiēce his peoples default nor making it therfore as some peruersely gather of his wordes a thing absolutely needful for euery poore artificer to reade of studie Scriptures nor any vvhit fauouring the presumptuous curious and contentious iangling and searching of Gods secretes reproued by the foresaid fathers much lesse approuing the excessiue pride and madnes of these daies vvhen euery man and vvoman is become not only a reader but a teacher controuler and iudge of Doctors Church Scriptures and all such as either contemne or easily passe ouer all the moral partes good examples and precepts of life by vvhich as vvell the simple as learned might be much edified only in a maner occupie them selues in dogmatical mystical high and hidden secretes of Gods counsels as of Predestination reprobation election prescience forsaking of the Ievves vocation of the gentiles other incomprehensible mysteries Languishing about questions of onely saith fiduce nevv phrases and figures euer learning but neuer comming to knovvledge reading and tossing in pride of vvitte conceit of their ovvne cunning and vpon presumption of I can tell vvhat spirit such bookes specially and Epistles as S. Peter foretold that the vnlearned and instable vvould depraue to their ovvne damnation They delight in none more then in the Epistle to the Romans the Cantica canticorum the Apocalypse which haue in them as many mysteries as wordes they find no difficultie in the sacred booke clasped vvith seuē seales they aske for no expositor vvith the holy Eunuch they feele no such depth of Gods science in the scriptures as S. Augustine did vvhen he cried our Mira profunditas eloquiorum tuorum mira profunditas Deus meus mira profunditas horror est intendere in eam horror honoris tremor amoris that is O vvonderful profoundnes of thy vvordes vvonderful profoundnes my God vvonderful profoundnes it maketh a man quake to looke on it to quake for reuerence and to tremble for the loue thereof they regard not that vvhich the same Doctor affirmeth that the depth and profunditie of vvisedom not only in the vvordes of holy Scripture but also in the matter sense is so vvonderful that liue a man neuer so long be he of neuer so high a vvitte neuer so studious neuer so seruēt to attaine the knovvledge thereof yet vvhen he endeth he shall confesse he doth but begin they feele not vvith S. Hierom that the text hath a hard shel to be broken before vve come to the kirnel they vvill not stay them selues in only reading the sacred Scriptures thirtene yeres together vvith S. Basil S. Gergorie Nazianzene before they expound them nor take the care as they did neuer othervvise to interpret them then by the vniforme consent of their forefathers and tradition Apostolike If our nevv Ministers had had this congitation and care that these and all other vvise men haue and euer had our countrie had neuer fallen to this miserable state in religion that vnder pretence colour and coūtenance of Gods vvord neither should vertue and good life haue bene so pitifully corrupted in time of such reading toiling tumbling and translating the booke of our life and saluation vvhereof the more pretious the right and reuerent vse is the more pernicious is the abuse and prophanation of the same vvhich euery man of experience by these fevv yeres proofe and by comparing the former daies and maners to these of ours may easily trie Looke vvhether your men be more vertuous your vvomen more chast your childrē more obedient your seruants more trustie your maides more modest your frendes more faithful your laitie more iust in dealing your Cleargy more deuout in praying vvhether there be more religion feare of God faith and conscience in all states novv then of old vvhen there vvas not so much reading chatting and iangling of Gods vvord but much more sincere dealing doing and keeping the same Looke vvhether through this disorder vvomen teach not their husbands children their parents yong fooles their old and vvise fathers the scholers their maisters the sheepe their pastor and the People the Priest Looke vvhether the most chast and sacred sentences of Gods holy vvord be not turned of many into mirth mockerie amorous ballets detestable letters of loue and leudnes their delicate rimes tunes and translations much encreasing the same This fall of good life prophaning the diuine mysteries euery body seeth but the great corruption decay of faith hereby none see but vvise men who onely knovv that vvere the Scriptures neuer so truely translated yet Heretikes and ill men that follovv their ovvne spirit and knovv nothing but their priuà te fantasie and not the sense of the holy Church and Doctors must needes abuse them to their damnation and that the curious simple and * sensual men vvhich haue no tast of the things that be of the Spirit of God may
they vvere his cosins either the sonnes of Iosephs brother or as the more receiued opinion is the sonnes of our Ladies sister called Marie of Iames which Iames therfore is also called the brother of our Lord. 55. Her spirit returned This returning of the soules againe into the bodies of them whom CHRIST and his Apostles raised from death specially Lazarus who had been dead foure daies doth euidently proue a third place against our aduersaries that say euery one goeth straight to Heauen or to Hel. â—or it can not be thought that they vvere called from the one or the other and therfore from some third place CHAP. IX His Twelue also now preaching euery where and working miracles 6 Herod and al do wonder much 10 After vvhich he taketh them and goeth into the vvildernesse Where he cureth and teacheth feeding 5000 vvith fiue leaues 18 Peter confessing him to be Christ 21 he on the other side foretelleth his Passion and that al must in time of persecution folovv him therein â—7 Vvherevnto to encourage vs the more 27 he giueth in his Transfiguration a sight of the glorie vvhich is the revvard of suffering â—7 The next day he casteth out a diuel vvhich his Disciples could not 43 Vvhom amiddes these vvonders he fore vvarneth againe of his scandalous Passion 49 And to cure their ambition he telleth them that the most humble he esteemeth most 49 bidding them also not to prohibit any that is not against them 51 Yea and tovvard such as be against them Schismatically to shevv mildnes for al that 57 Of folowing him three examples verse 1 AND calling together the tvvelue Apostles he gaue them vertue and povver ouer al deuils and to cure maladies ✠verse 2 And he sent them to preach the kingdom of God and to heale the sicke ✠verse 3 And he said to them Take nothing for the vvay neither rod nor skippe nor bread nor money neither haue tvvo coates ✠verse 4 And into vvhatsoeuer house you enter tarie there and thence doe not depart ✠And vvhosoever shal not receiue you going forth out of that citie shake of the dust also of your feete for a testimonie vpon them ✠verse 6 And going forth they vvent a circuite from tovvne to tovvne euangelizing and curing euery vvhere ⊢ ✠verse 7 And * Herod the Tetrarch heard al things that vvere done by him and he staggered because it vvas said of some That Iohn vvas risen from the dead ✠verse 8 but of other some That Elias hath appeared and of others that a Prophet one of the old ones vvas risen ✠verse 9 And Herod said Iohn I haue beheaded but vvho is this of vvhom I heare such things And he sought for to see him ✠verse 10 And * the Apostles being returned reported to him vvhatsoeuer they did and taking them he retired apart into a desert place vvhich belongeth to Beth-saida ✠verse 11 which the multitudes vnderstaÌ„ding folovved him he receiued them and spake to them of the kingdom of God and them that had neede of cure he healed ✠verse 12 And the day began to dravv tovvards an end And the Tvvelue comming neere said to him Dimisse the multitudes that going into tovvnes and villages here about they may haue lodging and finde meates because here vve are in a desert place ✠verse 13 And he said to them Giue you them to eate But they said we haue no more but fiue loaues and tvvo fishes vnles perhaps vve should goe and bie meates for al this multitude ✠verse 14 And there vvere men almost fiue thousand And he said to his disciples Make them sit dovvne by companies fiftie and fiftie ✠verse 15 And so they did And they made al sit dovvne ✠verse 16 And taking the fiue loaues and the tvvo fishes he looked vp vnto heauen and blessed them and he brake and distributed to his disciples for to set before the multitudes ✠verse 17 And they did al eate and had their fill And there vvas taken vp that vvhich remained to them tvvelue baskets of fragments ✠verse 18 * And it came to passe vvhen he vvas alone praying his disciples also vvere vvith him and he asked them saying Vvhom doe the multitudes say that I am ✠verse 19 But they ansvvered and said Iohn the Baptist and some Elias but some that one of the Prophets before time is risen ✠verse 20 And he said to theÌ„ But vvhom say ye that I am Simon Peter ansvvering said The CHRIST of God ✠verse 21 But he rebukiÌ„g them coÌ„maunded that they should tell this to no man ✠verse 22 saying That the sonne of man must suffer many things and be reiected of the Auncients and cheefe Priests and Scribes and be killed and the third day rise againe ✠verse 23 And he said to al If any man vvil come after me let him denie him self and take vp his crosse daily and folovv me ✠verse 24 For he that vvil saue his life shal lose it for he that shal lose his life for my sake shal saue it ✠verse 25 for vvhat profit hath a man if he gaine the vvhole vvorld and lose him self and cast avvay him self ✠verse 26 For he that shal be ashamed of me and of my vvordes him the Sonne of man shal be ashamed of vvhen he shal come in his maiestie and his fathers and of the holy Angels ✠verse 27 And I say to you assuredly There be some standing here that shal not rast death ″ til they see the kingdom of God ✠verse 28 * And it came to passe after these vvordes almost eight daies and he tooke Peter and Iames and Iohn and vvent into a mountaine to pray ✠verse 29 And vvhiles he prayed the shape of his countenance vvas altered and his raiment vvhite and glistering ✠verse 30 And behold tvvo men talked vvith him And they vvere Moyses and Elias ✠verse 31 appearing in maiestie And they told his decease that he should accomplish in Hierusalem ✠verse 32 But Peter and they that vvere vvith him vvere heauie vvith sleepe And avvaking they savv his maiestie and the tvvo men that stoode vvith him ✠verse 33 And it came to passe vvhen they departed from him Peter said to IESVS Maister it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias not knovving vvhat he said ✠verse 34 And as he spake these things there came a cloud and ouershadovved them and they feared vvhen they entered into the cloude ✠verse 35 * And a voice vvas made out of the cloude saying This is my beloued sonne heare him ✠verse 36 And vvhiles the voice vvas made IESVS vvas found alone And they held their peace and told no man in those daies any of these things vvhich they had seen ✠verse 37
* And it came to passe the day folovving vvhen they came dovvne from the mountaine there mette him a great multitude ✠verse 38 And behold a man of the multitude cried out saying Maister I beseeche thee looke vpō my sonne because he is mine only one ✠verse 39 and loe the spirit taketh him and he sodenly crieth and he dasheth him and teareth him that he fometh and vvith much a doe departeth renting him ✠verse 40 And I desired thy disciples to cast him out and they could not ✠verse 41 And IESVS ansvvering said O faithles and peruerse generation hovv long shal I be vvith you and suffer you bring hither thy sonne ✠verse 42 And vvhen he came to him the deuil dashed and tore him And IESVS rebuked the vncleane spirit and healed the lad and rendred him to his father ✠verse 43 And al vvere astonied at the might of God and al merueiling at al things that he did he said to his disciples ✠verse 44 Lay you in your hartes these vvordes for it shal come to passe that the Sonne of man shal be deliuered into the hands of men ✠verse 45 But they did not knovv this vvord and it vvas couered before them that they perceiued it not And they vvere afraid to aske him of this vvord ✠verse 46 * And there entred a cogitation into them vvhich of them should be greater ✠verse 47 But IESVS seeing the cogitations of their hart tooke a childe and set him by him ✠verse 48 and said to them whosoeuer receiueth this childe in my name receiueth me and vvhosoeuer receiueth me receiueth him that sent me For he that is the lesser among you al he is the greater ✠verse 49 * And Iohn ansvvering said Maister vve savv a certaine man casting out deuils in thy name and vve prohibited him because he folovveth not vvith vs. ✠verse 50 And IESVS said to him Prohibit not for he that is not against you is for you ✠verse 51 And it came to passe vvhiles the daies of his assumption vvere accōplishing and he fixed his face to goe into Hierusalem ✠verse 52 And he sent messengers before his face and going they entred into a citie of the Samaritans to prepare for him ✠verse 53 And they receiued him not because his ″ face vvas to goe to Hierusalem ✠verse 54 And vvhen his disciples Iames and Iohn had seen it they said Lord vvilt thou vve say that fire come dovvne from heauen and consume them ' ✠verse 55 And turning ″ he rebuked them saying You knovv not of vvhat spirit you are ✠verse 56 The sonne of man came not to destroy soules but to saue And they vvent into an other tovvne ✠verse 57 And it came to passe as they vvalked in the vvay a certaine man said to him * I vvil folovv thee vvhithersoeuer thou goest ✠verse 58 IESVS said to him The foxes haue holes and the foules of the aire nestes but the sonne of man hath not vvhere to repose his head ✠verse 59 But he said to an other Folovv me And he said Lord permit me first to goe and to burie my father ✠verse 60 And IESVS said to him Let the dead burie their dead but goe thou set forth the kingdom of God ✠verse 61 And an other said I vvil folovv thee Lord but permit me first to take my leaue of them that are at home ✠verse 62 IESVS said to him ″ No man putting his hand to the plough and looking backe is apt for the kingdom of God ANNOTATIONS CHAP. IX 27. Til they see To the Apostles that had to preach the kingdom of God and to suffer so much miserie for the same in this vvorld he vvil shevv his glorie and giue them a tast of his owne ioyful state and of his Saincts in heauen calling thither Moyses and Elias that the Lavv and Prophets might be vvitnesses of the same See the annotation vpon S. Matthevv c. 17 2. 53. Face to goe to Hierusalem The Samaritans vvere Schismatikes from the Ievves and had a Schismatical temple in mount Garîzim of purpose to dravv men thither from Gods temple in Hierusalem vvhere only vvas the true and as it vvere the Catholike seruice and Sacrifice vnto God Therfore they did not gladly receiue our Sauiour because they perceiued he vvas going to Hierusalem 53. He rebuked them Not iustice nor al rigorous punishment of sinners is here forbidden not Elias fact reprehēded nor the Church or Christian Princes blamed for putting Heretikes to death but that none of these should be done for desire of our particular reuenge or vvithout discretion regard of their amendement and example to others Therfore S. Peter vsed his povver vpon Ananias and Sapphira vvhen he strooke them both dovvne to death for defrauding the Church 62. No man looking backe It is a dangerous temptation for a man that hath lost or left his goods for Christ to looke much backe at them and to remember vvith delight the pleasures and eases of this vvorld for it breedeth in him discontentment of the troubles and crosses that are incident to the state of such as fully folovv Christ In vvhich case a man should euer looke forvvard tovvards heauen and neuer backevvard to the vvorld CHAP. X. He sendeth yet 72 moe to preach to the Iewes with power also of miracles 13 crying w◠to the cities impenitent 17 At their returne he agniseth the great power he gaue them but yet teacheth them not to be proud thereof 21 and praiseth God for his grace 23 his Church also for her happy state 2◠To one of the Scribes he sheweth that the loue of God and of his neighbour wil bring him to life euerlasting 29 teaching him by the parable of the Samaritane to take euery one for his neighbour that needeth his charitie 38 To Martha he sheweth that Maries Contemplatius life is the better verse 1 AND after this our Lord designed also other seuentie tvvo and he sent them tvvo and tvvo before his face into euery citie and place vvhither him self vvould come ✠verse 2 And he said to them The haruest truely is much but the vvorkemen fevv Desire therfore the lord of the haruest that he send vvorkemen into his haruest ✠verse 3 Goe behold I send you as lambes among vvolues ✠verse 4 Carie not purse not skrip nor shoes and salute no body by the vvay ✠verse 5 Into vvhatsoeuer house you enter first say Peace to this house ✠verse 6 and if the sonne of peace be there your peace shal rest vpon him but if not it shal returne to you ✠verse 7 And in the same house tarie you eating and drinking such things as they haue * For the vvorkeman is vvorthie of his hire Remoue not from house to house ✠verse 8 And into vvhat citie soeuer you enter
one grote doth she not light a candle and svveepe the house and seeke diligently vntil she finde ✠verse 9 And vvhen she hath found calleth together her frendes and neighbours saying Reioyce vvith me because I haue found the grote vvhich I had lost ✠verse 10 So I say to you there shal be ioy ″ before the Angels of God vpon one sinner that doth penance ⊢ ✠verse 11 And he said A certaine man had tvvo sonnes ✠verse 12 and the yonger of them said to his father Father giue me the portion of substance that belongeth to me And he deuided vnto them the substance ✠verse 13 And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie and there he vvasted his substance liuing riotously ✠verse 14 And after he had spent al there fel a sore famine in that countrie and he began to be in neede ✠verse 15 And he vvent and cleaued to one of the citizens of that countrie And he sent him into his farme to feede svvine ✠verse 16 And he vvould faine haue filled his bellie of the huskes that the svvine did eate and no bodie gaue vnto him ✠verse 17 And returning to him self he said Hovv many of my fathers hirelings haue aboundance of bread and I here perish for famine ✠verse 18 I vvil arise and vvil goe to my father and say to him Father I haue sinned against heauen and before thee ✠verse 19 I am not novv vvorthie to be called thy sonne make me as one of thy hirelings ✠verse 20 And rising vp he came to his father And vvhen he vvas yet farre of his father savv him and vvas moued vvith mercie and running to him fel vpon his necke and kissed him ✠verse 21 And his sonne said to him Father I haue sinned against heauen before thee I am not novv vvorthie to be called thy sonne ✠verse 22 And the father said to his seruants Quickely bring forth the first stole and doe it on him and put a ring vpō his hand and shoes vpon his feete ✠verse 23 and bring ″ the fatted calfe and kil it and let vs eate and make merie ✠verse 24 because this my sonne vvas dead and is reuiued vvas lost and is found And they began to make merie ✠verse 25 But his elder sonne vvas in the field and vvhen he came and drevv nigh to the house he heard musicke and dauncing ✠verse 26 and he called one of the seruants and asked vvhat these thinges should be ✠verse 27 And he said to him Thy brother is come and thy father hath killed the fatted calfe because he hath receiued him safe ✠verse 28 But he had indignation and vvould not goe in His father therfore going forth began to desire him ✠verse 29 But he ansvvering said to his father Behold so many yeres doe I serue thee and I neuer transgressed thy commaundement and thou didst neuer giue me a kidde to make merie vvith my frendes ✠verse 30 but after that thy sonne this that hath deuoured his substance vvith whoores is come thou hast killed for him the fatted calfe ✠verse 31 But he said to him Sonne thou art alvvaies vvith me and al my things are thine ✠verse 32 But it behoued vs to make merie and be glad because this thy brother vvas dead and is reuiued vvas lost and is found ⊢ ANNOTATIONS CHAP. XV. 7. Then vpon ninety nine iust Neither God nor the Saincts in heauen nor men in earth do for al that esteeme more of penitent sinners then they do of them that continevv iust and godly though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good it be here signified that the conuersion of euery sinner is exceding acceptable to God and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust 10. Before the Angels The Angels and other celestial spirits in heauen do reioyce at euery sinners conuersion they know then and haue care of vs yea our hartes and inward repentance be open to them how then can they not heare our prayers And betwixt Angels and the blessed soules of Saincts there is no difference in this case the one being as highly exalted as the other and as neere God in whom and by whom onely they see and know our affaires as the other 23. The fatted calfe This feasting and festiuitie saith S. Augustine li. 2 qu. Euang. c. 33. to 4. are novv celebrated throughout the vvhole vvorld the Church being dilated and spred for that calfe in the body and bloud of our Lord is both offered to the Father and also feedeth the vvhole house And as the calfe signifieth the B. Sacrament of the body and bloud of Christ so the first stole may signifie our innocencie restored in baptisme and the rest other graces and giftes giuen vs in the other Sacraments CHAP. XVI He teacheth the riche to procure heauen vvith their riches 14 And being therfore derided of the couetous Pharisees vvho savv temporal riches promised in the letter of the Lavv he shevveth that novv is come the preaching of the kingdom of God howbeit the Lavv for al that in no iote shal be frustrat 19 foretelling them also that the couetous Ievvis shal be denied of their father Abraham when poore Laxarus the penitent Gentily shal rest in his bosome verse 1 AND he said also to his Disciples There vvas a cartaine riche man that had a bailife he vvas il reported of vnto him as he that had vvasted his goods ✠verse 2 And he called him and said to him Vvhat heare I this of thee render account of thy bailiship for novv thou canst no more be bailife ✠verse 3 And the bailife said vvithin him self Vvhat shal I doe because my lord taketh avvay from me the bailiship digge I am not able to begge I am ashamed ✠verse 4 I knovv vvhat I vvil doe that vvhen I shal be remoued from the bailiship they may receiue me into their houses ✠verse 5 Therfore calling together euery one of his lords detters he said to the first Hovv much doest thou ovve my lord ✠verse 6 But he saith An hundred pipes of oile And he said to him Take thy bil and sit dovvne quickly vvrite fiftie ✠verse 7 After that he said to an other But thou hovv much doest thou ovve Vvho said An hundreth quarters of vvheat He said to him Take thy bil and vvrite eightie ✠verse 8 And ″ the lord praised the bailife of iniquitie because he had done vvisely for the children of this vvorld are vviser then the children of light in their generation ✠verse 9 And I say to you Make vnto you frendes of the mammon of iniquitie that vvhen you faile ″ they may
time ✠verse 10 And in time he sent to the husbandmen a seruant that they should giue him of the fruit of the vineyard Vvho beating him sent him avvay emptie ✠verse 11 And againe he sent an other seruant But they beating him also and reprochfully abusing him sent him avvay emptie ✠verse 12 And againe he sent the third vvho vvounding him also cast him out ✠verse 13 And the lord of the vineyard said Vvhat shal I doe I vvil send my beloued sonne perhaps vvhen they shal see him they vvil reuerence him ✠verse 14 Vvhom vvhen the husbandmen savv they thought vvithin them selues saying This is the heire let vs kil him that the heritage may be ours ✠verse 15 And casting him forth out of the vineyard they killed him Vvhat therfore vvil the Lord of the vineyard doe to them ✠verse 16 He vvil come and vvil destroy these husbandmen and vvil giue the vineyard to others Vvhich they hearing said to him God forbid ✠verse 17 But he beholding them said Vvhat is this then that is vvritten The stone vvhich the builders reiected the same is become into the head of the corner ✠verse 18 Euery one that falleth vpon this stone shal be quashed and vpon vvhom it shal fall it shal breake him to pouder ✠verse 19 And the cheefe Priests and Scribes sought to lay handes vpon him that houre and they feared the people for they knevv that he spake this similitude to them ✠verse 20 * And watching they sent spies which should feine them selues iust that they might take him in his talke and deliuer him to the principaltie and povver of the Praesident ✠verse 21 And they asked him saying Maister vve knovv that thou speakest and teachest rightly and thou doest not accept person but teachest the vvay of God in truth ✠verse 22 Is it lavvful for vs to giue tribute to Caesar or no ✠verse 23 But considering their guile he said to them Vvhy tempr you me ✠verse 24 Shevv me a penie Vvhose image hath it and inscription They ansvvering said Caesars ✠verse 25 And he said to them Render therfore the things that are Caesars to to Caesar and the things that are Gods to God ✠verse 26 And they could not reprehend his vvord before the people and marueiling at his ansvver they held their peace ✠verse 27 * And there came certaine of the Sadducees vvhich denie that there is a resurrection and they asked him ✠verse 28 saying Maister Moyses gaue vs in vvriting * If a mans brother die hauing a vvife and he haue no children that his brother take her to vvife and raise vp seede to his brother ✠verse 29 There vvere therfore seuen brethren and the first tooke a vvife and died vvithout children ✠verse 30 And the next tooke her and he died vvithout children ✠verse 31 And the third tooke her In like maner also al the seuen and they left no seed and died ✠verse 32 Last of al the vvoman died also ✠verse 33 In the resurrection therfore vvhose vvife shal she be of them sithens the seuen had her to vvife ✠verse 34 And IESVS said to them The children of this vvorld marrie and are giuen in mariage ✠verse 35 but they that ″ shal be counted vvorthie of that vvorld and the resurrection from the dead neither marrie nor take vviues ✠verse 36 neither can they die any more for they are ″ equal to Angels and they are the sonnes of God seeing they are the sonnes of the resurrectioÌ„ ✠verse 37 But that the dead rise againe Moyses also shevved beside the bush as he calleth the Lord The God of Abraham and the God of Isaac and the God of Iacob ✠verse 38 For God is not of the dead but of the liuing for al liue to him ✠verse 39 And certaine of the Scribes ansvvering said to him Maister thou hast said vvel ✠verse 40 And further they durst not aske him any thing ✠verse 41 But he said to them * Hovv say they that Christ is the sonne of Dauid ✠verse 42 and Dauid him self saith in the booke of psalmes The Lord said to my Lord Sit on my right hand ✠verse 43 til I put thine enemies the foote stoole of thy feete ✠verse 44 Dauid then calleth him Lord and hovv is he his sonne ✠verse 45 And al the people hearing him he said to his Disciples ✠verse 46 * Bevvare of the Scribes that vvil vvalke in robes and loue salutations in the market-place and the first chaires in the synagogs and the cheefe roomes in feastes ✠verse 47 vvhich deuoure vvidovves houses feining long praier These shal receiue greater damnation ANNOTATIONS CHAP. XX. â—â— Shal be counted vvorthie This truth and speach that good men be vvorthy of heauen is according to the Scriptures and signifieth that mans vvorkes done by Christs grace do condignely or vvorthely deserue eternal ioy as Sap. 3. God proued them and found them vvorthy of him self and Mat. 10. He that loueth his father more then me is not vvorthy of me and Colos 1 That you may vvalke vvorthy of God and most plainly Apoc. 3. They shal vvalke vvith me in vvhite because they are vvorthy as of Christ c. 1 Thou art vvorthy o Lord to receiue glorie c. And that to be counted vvorthie and to be vvorthie is here al one it is plaine by the Greeke vvord vvhich S. Paul vseth so as the aduersaries ovvne English Testaments do testifie reading thus Hebre. 10. Of hovv much sorer punishment shal he be vvorthie vvhich c. And it must needes signifie because men for sinnes are not only counted but are in deede vvorthie of punishment as them selues do graunt They do greatly therfore forget them selues and are ignorant in the Scriptures and knovv not the force nor the valure of the grace of God which doth not onely make our labours grateful to God but worthie of the reward which he hath prouided for such as loue him See the Annot. 2 Thess 1 5. â—6 Equal to Angels Saincts of our kinde now in their soules and after their resurrection in body and soule together shal be in al things equal to Angels and for degree of blisse many Saincts of greater merite shal be aboue diuers Angels as S. Iohn Baptist the Apostles and others and our B. Lady aboue al the orders of holy spirits in dignitie and blisse and no maruel our nature by Christ being so highly exalted aboue al Angels CHAP. XXI He commendeth the poore vvidovv for her tvvo mites aboue al. 5 Hauing said that the Temple shal be quite destroied 7 he foretelletb first many things that shal goe before 20 then a signe also vvhen it is neere after vvhich shal come the destruction it self in most horrible maner vvithout hope of restitution vntil al Nations of the Gentils be gathered into his Church in
receiue him Vvho vvhen he vvas come profited them much that had beleeued ✠verse 28 For he vvith vehemencie conuinced the Ievves openly shevving by the scriptures that IESVS is CHRIST CHAP. XIX Hovv Paul began the Church of Ephesus first in 1â— that vvere baptized vvith Iohns baptisme â— then preaching three moneths in the Synagogue of the Ievves vntil for their obstinacie and blaspheming he forsooke them disputing aftervvard in a certaine schoole for tvvo yeres space to the maruelous increase of the Church specially through his great miracles also in healing diseases vvith the touche of his clothes and expelling diâ—els 13 vvho yet contemned the Exorcists of the Ievves 18 Hovv the Christians there confesse their actes and burne their vnlavvful bookes 21 and hovv he foretold that after he had been at Hierusalem he must see Rome 23 and vvhat a great sedition vvas raised against him at Ephesus by them that got their liuing of vvorking to the idolatrous Temple of Diana verse 1 AND it came to passe vvhen Apollo vvas at Corinth that Paul hauing gone through the higher partes came to Ephesus and found certaine disciples ✠verse 2 and he said to them Haue you receiued the holy Ghost beleeuing But they said to him Nay neither haue vve heard whether there be a holy Ghost ✠verse 3 But he said In vvhat then vvere you baptized Vvho said In Iohns baptisme ✠verse 4 And Paul said * Iohn baptized the people vvith the baptisme of penance saying That they should beleeue in him that vvas to come after him that is to say in IESVS ✠verse 5 Hearing these things they vvere baptized in the name of our Lord IESVS ✠verse 6 And vvhen Paul had imposed hands on them the holy Ghost came vpon them and they spake vvith tongues and prophecied ✠verse 7 And all the men vvere about tvvelue ✠verse 8 And entring in to the synagogue he spake confidently for three moneths disputing and exhorting of the kingdom of God ⊢ ✠verse 9 But vvhen certaine vvere indûrate and beleeued not il-speaking the vvay of our Lord before the multitude departing from them he separated the disciples daily disputing in the schole of one Tyrannus ✠verse 10 An this vvas done for the space of tvvo yeres so that al vvhich dvvelt in Asia heard the vvord of our Lord Ievves and Gentils ✠verse 11 And God vvrought by the hand of Paul miracles not common ✠verse 12 so that there vvere also brought from his body â— napkins or handkerchefs vpon the sicke and the diseases departed from them and the vvicked spirits vvent out ✠verse 13 And certaine also of the Iudaical exorcists that vvent about assaied to inuocate vpon them that had euil spirits the name of our Lord IESVS saying I adiure you by IESVS vvhom Paul preacheth ✠verse 14 And there vvere certaine sonnes of Sceua a Ievve cheefe priest seuen that did this ✠verse 15 But the vvicked spirit ansvvering said to them IESVS I knovv and â— Paul I knovv but you vvhat are ye ✠verse 16 And the man in vvhom the vvicked spirit vvas leaping vpon them and mastring both ' preuailed against them so that they fled out of that house naked and vvounded ✠verse 17 And this vvas made notorious to al the Ievves and the Gentiles that dvvelt at Ephesus and feare fel vpon al them and the name of our Lord IESVS vvas magnified ✠verse 18 And many of them that beleeued came confessing and declaring their deedes ✠verse 19 And many of them that had folovved â— curious things brought together their â— bookes and burnt them before al and counting the prices of them they found the money to be fiftie thousand pence ✠verse 20 So mightely increased the vvord of God and vvas confirmed ✠verse 21 And vvhen these things vvere ended Paul purposed in the Spirit vvhen he had passed through Macedonia and Achaia to goe to Hierusalem saying After I shall haue been there I must see Rome also ✠verse 22 And sending into Macedonia tvvo of them that ministred vnto him Timothee and Erastus himself remained for a time in Asia ✠verse 23 And at that time there vvas made no litle trouble about the vvay of our Lord. ✠verse 24 For one named Demetrius a siluer-smith that made siluer temples of Diána procured to the artificers no smal gaine ✠verse 25 vvhom calling together and them that vvere the same kinde of vvorkemen he said Sirs you knovv that our gaine is of this occupation ✠verse 26 and you see and heare that this same Paul by persuasion hath auerted a great multitude not only of Ephesus but almost of al Asia saying That they are not gods vvhich be made by handes ✠verse 27 And not only vnto vs is this part in danger to be reproued but also the temple of great Diana shal be reputed for nothing yea her maiestie shal begin to be destroied vvhom al Asia the vvorld vvorshippeth ✠verse 28 Hearing these things they vvere replenished vvith anger and cried out saying Great is Diana of the Ephesians ✠verse 29 And the vvhole citie vvas filled vvith confusion they ranne violently vvith one accord in to the theátre catching Gaius and Aristarchus Macedonians Paules companions ✠verse 30 And vvhen Paul vvould haue entred into the people the disciples did not permit him ✠verse 31 And certaine also of the Princes of Asia that vvere his frendes sent vnto him desying that he vvould not adueÌ„ture him selfe into the theátre ✠verse 32 and others cried an other thing For the assemblie vvas confuse the more part knevv not for vvhat cause they vvere assembled ✠verse 33 And of the multitude they drevv forth Alexander the Ievves thrusting him forvvard But Alexander vvith his hand desiring silence vvould haue giuen the people satisfaction ✠verse 34 Vvhom as soone as they perceiued to be a Ievve there vvas made one voice of al almost for the space of tvvo houres crying out Great is Diana of the Ephesians ✠verse 35 And vvhen the Scribe had appeased the multitudes he saith Ye men of Ephesus for vvhat man is there that knovveth not the citie of the Ephesians to be a vvorshipper of great Diana Iupiters childe ✠verse 36 Forasmuch therfore as these things can not be gainsaid you must be quieted and doe nothing rashly ✠verse 37 For you haue brought these men being neither sacrilegious nor blaspheming your Goddesse ✠verse 38 But if Demetrius and the artificers that are vvith him haue matter to say against any man there are Courtes kept in the common place there are Proconsuls let them accuse one an other ✠verse 39 And if you aske any other matter it may be resolued in a lavvful assemblie ✠verse 40 For vve are in danger also to be accused for this daies sedition vvhereas there is no man guilty by vvhom vve may
authors of al these schismes verse 1 SO let a man esteeme vs as the ministers of Christ and the dispensers of the mysteries of God ✠verse 2 Here novv is required among the dispensers that a man be found faithful ✠verse 3 But to me it is a thing of lest account to be iudged of you or of mans day but I iudge not my self neither ✠verse 4 For I am not guilty in conscience of any thing◠″ but I am not iustified herein but he that iudgeth me is our Lord. ✠verse 5 Therfore iudge not before the time vntil our Lord do come vvho also wil lighten the hiddeÌ„ things of darkenes and vvil manifest the counsels of the hartes then the praise shal be to euery man of God ⊢ ✠verse 6 But these things brethren I haue transfigured into my self and Apollo for you that in vs you may learne one not to be puffed vp against an other aboue that is vvritten ✠verse 7 For vvho discerneth thee Or vvhat hast thou that thou hast not receiued And if thou hast receiued what doest thou glorie as though thou hast nor receiued ✠verse 8 Now you are filled now are you become riche without vs you reigne I would to God you did reigne that vve also might reigne vvith you ✠verse 9 For I thinke that God hath shevved vs Apostles the last as it vvere deputed to death because vve are made a spectacle to the vvorld and to Angels and men ✠verse 10 Vve are fooles for Christ but you vvise in Christ vve vveake but you strong you noble but vve base ✠verse 11 Vntil this houre we doe both hunger and thirst and are naked and are beaten vvith buffets and are vvanderers ✠verse 12 and labour vvorking vvith our ovvne handes vve are cursed and do blesse vve are persecuted and susteine it ✠verse 13 vve are blasphemed and vve beseeche vve are made the refuse of this vvorld the drosse of al euen vntil novv ✠verse 14 Not to confound you do I vvrite these things but as my deerest children I admonish you ⊢ ✠verse 15 For if you haue ten thousand paedagoges in Christ yet not many fathers For in Christ IESVS by the Gospel I begat you ⊢ ✠verse 16 I beseeche you therfore be folovvers of me ✠verse 17 Therfore haue I sent to you Timothee vvho is my deerest sonne and faithful in our Lord vvho vvil put you in minde of my vvaies that are in Christ IESVS as euery vvhere in euery Church I teach ✠verse 18 As though I vvould not come to you so certaine are puffed vp ✠verse 19 But I vvil come to you quickly if our Lord vvil and vvil knovv not the vvordes of them that be puffed vp but the povver ✠verse 20 For the kingdom of God is not in vvordes but in povver ✠verse 21 Vvhat vvil you â— in rodde that I come to you or in charitie and the spirit of mildnes ANNOTATIONS CHAP. IIII. 4. But not iustified The Heretikes are certaine that they be in Gods grace but S. Paul though guiltie of no crime in his conscience durst not assure him self that he vvas iustified neither could take vpon him to be iudge of his ovvne hart and cogitations vvhether they vvere pure or no but the trial thereof he left onely to Gods iudging day 21. In rodde The Apostles haue povver of discipline and censures against offenders and povver of gentlenes meekenes and indulgence also to vse either punishing or pardoning according to their wisedom and according to the occasions of time and place CHAP. V. Sharply rebuking their Clergies negligence 3 him self absent excommunicateth that publike incestuous person 6 commaunding that hereafter no Christian be so tolerated in any open crime but excommunicated verse 1 THERE is plainely heard fornication among you and such fornication as the like is not among the heathen so that one hath his * fathers vvife ✠verse 2 And you are puffed vp and haue not mourned rather that he might be taken avvay from amoÌ„g you that hath done this deede ✠verse 3 â— I in deede absent in body but present in spirit haue already iudged as present him that hath so done ✠verse 4 in the name of our Lord IESVS Christ â— you being gathered together and my spirit â— vvith the vertue of our Lord IESVS ✠verse 5 to deliuer such an one â— to Satan for the destruction of the flesh that the spirit may be saued in the day of our Lord IESVS Christ ✠verse 6 Your glorying is not good Knovv you not that a litle leauen corrupteth the vvhole paste ✠verse 7 Purge the old leauen that you may be a nevv paste as you are azymes For our Pasche Christ is immolated ✠verse 8 Therfore â— let vs feast not in the old leauen nor in the leauen of malice and vvickednes but in the azymes of sinceritie and veritie ⊢ ✠verse 9 I vvrote to you in an epistle Not to keepe companie vvith fornicatours ✠verse 10 I meane not the fornicatours of this vvorld or the couetous or the extorsioners or seruers of Idols othervvise you should haue gone out of this vvorld ✠verse 11 But novv I vvrote to you not to keepe companie if he that is named a brother be a fornicatour or a couetous person or a seruer of Idols or a railer or a drunkarde or an extorsioner vvith such an one ″ not so much as to take meate ✠verse 12 For vvhat is it to me to iudge of them that are vvithout Do not you iudge of them that are vvithin ✠verse 13 for them that are vvithout God vvil iudge Take away ″ the euil-one from among your selues ANNOTATIONS CHAP. V. 2. I absent S. Paul here vseth his Apostolike povver of binding this incestuous person excommunicating him by his letters and Mandaâ—â—â— though absent 4. You being gathered Though he commaunded the acte should be done in the face of the Church as such sentences and censures be at this day executed also yet the iudgement and authoritie of giuing sentence vvaâ— in him self and not in the vvhole multitude as the Protestants and the popular Sectaries affirme for the povver of binding and loosing vvas not giuen to the vvhole Church but as in the persons of the Prelats to them for the benefite of the vvhole Vvherevpon S. Chrysostome vpon those vvordes Dic Ecclesia Tel the Church Mat. 18 Complaine to the Church that is saith he to the Prelats and Presidents thereof 4. With the vertue Al such great povver ouer sinners is holden and exercised in the name and vertue of CHRIST IESVS And vvhosoeuer setteth light by it despiseth our Lordes name and povver 5. To Satan To assure vs that al excommunicate persons be in the povver and possession of the Diuel and quite out of Christes protection as soone as they be separated by the Churches
sentence from her body and the Sacraments and felovvship of Christian Catholike men it pleased God to giue povver to the Apostles and Prelates in the primitiue Church to cause the Diuel straight vpon their sentence of excommunication to inuade the body of the excommunicate and to torment him corporally so Christ excommunicated Iudas and the Diuel entered into him and he vvent forth of the happie felovvship of the Apostles Io. 13 27. so this Apostle excommunicated Alexander and Hymepaeus and Satan straight tooke them 1 Tim. 1. Yet it is thought that S. Peter excommunicated Anauias and Sapphîra and for signe of his povver and terrour of the sentence strooke them both starke dead De mirabil S. Scriptura li. 3 c. 16 apud D. August Vvhich miraculous povver though it be not ioyned novv to that sentence yet as far as concerneth the punishment spiritual vvhich it specially appartaineth vnto it is as before and is by the iudgement of the holy Doctors Cypr. ep 62. nu 3. Chrys in 1 Tim. 1. ho. 5. Ambros in 1 Tim. 1. Hiero. ep ad Heliod c. 7. August de cor gra c. 15. the terriblest and greatest punishment in the vvorld yea far passing al earthly paine and torment of this life and being a very resemblance of damnation and so often called by the Fathers namely by S. Augustine And by this spiritual svvord saith S. Cyprian al must die in their soules that obey not the Priests of Christ in the nevv lavv as they that vvere disobedient to the iudges of the old lavv vvere slaine vvith the corporal svvord Vvould God the vvorld knevv vvhat a maruelous punishment Christ hath appointed the Priests to execute vpon the offenders of his lavves and specially vpon the disobedient as Heretikes namely 8. Let vs feast The Paschal lambe vvhich vvas the most expresse figure of Christ euery vvay * vvas first sacrificed and aftervvard eaten vvith azymes or vnleauened bread so Christ our Paschal being then nevvly sacrificed on the Crosse is recommended to them as to be eaten vvith al puritie and sinceritie in the holy Sacrament Vvhich mysterie the holy Church in these vvordes commendeth to the faithful euery yere at the feast of Easter 11. Not to take meate It is not meant that vve should separate our selues corporally from al sinners or that vve might refuse to liue in one Church or felovvship of Sacraments vvith them vvhich vvas the errour and occasion of the Donatistes great schisme nor that euery man is straight after he hath committed any deadly sinne excommunicated as some Lutherans hold but that vve should auoid them vvhen the Church hath excommunicated them for such though in minde and condemnation of their faults euery one ought to be alvvaies far from them As for the Heathen and Pagans vvhich be not vnder the Churches discipline and at that time in external vvorldly affaires dealt vvith Christians and liued amongest them vvhether they vvould or no the Apostle did not forbid Christians their companie 13. The euil one He concludeth that though they can not nor him self neither cut of the Heathen that be publike offenders yet the il person by him excommunicated being one of their ovvne body they may cut of as is aforesaid and auoid his company Vpon vvhich commaundement of the Apostle vve see that vve are bound by Gods vvord to auoid al companie and conuersation vvith the excommunicate except in cases of necessitie and the spiritual profite of the person excommunicated CHAP. VI. He rebuketh them for going to lavv before Iudges that vvere not Christians 9 telling that extorsion as many other offenses likevvise is a mortal sinne 12 And vvith diuers reasons he inueigheth against fornication bidding also to flee al occasion thereof verse 1 DARE any of you hauing a matter against an other to be iudged before the vniust and not before the saincts ✠verse 2 Or knovv you not that the saincts shal iudge of the vvorld And if the vvorld shal be iudged by you are you vnvvorthie to iudge of the lest things ✠verse 3 Knovv you not that vve shal iudge Angels hovv much more secular things ✠verse 4 If therfore you haue secular iudgements the contemptible that are in the Church set them to iudge ✠verse 5 I speake to your shame So is there not among you any vvise man that can iudge betvvene his brother ✠verse 6 but brother vvith brother ″ contendeth in iudgement and that before infidels ✠verse 7 Novv certes there is plainely ″ a fault in you that you haue iudgements amōg you Vvhy do you not rather take vvrong vvhy do you not rather suffer fraude ✠verse 8 But your selues doe vvrong and defraude and that to the brethren ✠verse 9 Knovv you not that the vniust shal not possesse the kingdom of God Do not erre Neither fornicatours nor seruers of Idols nor aduouterers nor the effeminat nor the liers vvith mankinde ✠verse 10 nor theeues nor the couetous nor drunkards nor railers nor extorsioners shal possesse the kingdom of God ✠verse 11 And these things certes you vvere but you are vvashed but you are sanctified but you are iustified in the name of our Lord IESVS Christ and in the Spirit of our God ✠verse 12 Al things are lavvful for me but al things are not expedient Al things are lavvful for me but I vvil be brought vnder the povver of none ✠verse 13 The meate to the belly and the belly to the meates but God vvil destroy both it and them and the body not to fornication but to our Lord and our Lord to the body ✠verse 14 But God both hath raised vp our Lord and vvil raise vp vs also by his povver ✠verse 15 Knovv you not that your bodies are the members of Christ Taking therfore the members of Christ shal I make them the members of an harlot God forbid ✠verse 16 Or knovv you not that he which cleaueth to an harlot is made one body For they shal be saith he tvvo in one flesh ✠verse 17 But he that cleaueth to our Lord is one spirit ✠verse 18 Flee fornication Euery sinne vvhatsoeuer a man doeth is vvithout the body but he that doth fornicate sinneth against his ovvne body ✠verse 19 Or knovv you not that your members are the temple of the holy Ghost vvhich is in you vvhom you haue of God and you are not your ovvne ✠verse 20 For you are bought vvith a great price Glorifie and beare God in your body ANNOTATIONS CHAP. VI. 6. Contendeth in iudgement To be giuen much to brabling and litigiousnes for euery trifle to spend a pound rather then lose a peny the Apostle much reprehendeth in Christian men For a Christian man to dravv an other to the iudgements seates and courtes of Heathen Princes vvhich then onely reigned and not to suffer their controuersies and quarels to be taken vp among them selues brotherly and
peaceably was a great fault as for one Catholike to draw an other for mere trifles before secular or heretical Officers is a very vnchristian part 7. A fault He forbade not al iudgements of controuersies but onely signified that it was a fault and that it proceded of some iniuries done one to an other and imperfections that they so molested one an other and that it had been more agreeable to Christian perfection and charitie rather to tolerate and suffer a smal iniurie then to draw his fellow to iudgement and seates CHAP. VII That maried folke may aske their debt and must pay it though it be better for them to conteine 8 as also for the vnmarried and vvidovves to continevv single though they may marrie 10 That the married may not depart from one an other nor in any case marrie an other during the life of the former 12 vnles it be from one that is vnbaptized vvhich yet he dissuadeth 17 counseling also euery one to be content vvith his state vvherein he vvas Christened 25 Virginitie is not commaunded but counseled as the better and more meritiorious then Mariage 39 as also vvidovvhod verse 1 AND concerning the things vvhereof you vvrote to me It is good for a man not to touch a vvoman ✠verse 2 But because of fornication let euery man haue ″ his ovvne vvife and let euery vvoman haue her ovvne husband ✠verse 3 ″ Let the husband render his dette to the vvife and the vvife also in like maner to her husband ✠verse 4 The vvoman hath not povver of her ovvne body but her husband And in like maner the man also hath not povver of his ovvne body but the vvoman ✠verse 5 Defraude not one an other except perhaps by consent for a time that you may ″ giue your self to praier ' and returne againe together lest Satan tempt you for your incontinencie ✠verse 6 But I say this ″ by indulgence not by commaundement ✠verse 7 For I vvould al men to be as my self but euery one hath ″ a proper gift of God one so and an other so ✠verse 8 But I say to the vnmaried and to vvidovves it is good for them if they so abide euen as I also ✠verse 9 But ″ if they doe not conteine them selues let them marie For it is ″ better to marie then to be burnt ✠verse 10 But to them that be ioyned in matrimonie not I giue commaundement but our Lord * that the vvife depart not from her husband ✠verse 11 and if she depart ″ to remaine vnmaried or to be recōciled to her husband And let not the husband put avvay his vvife ✠verse 12 For to the rest ″ I say not our Lord. If any brother haue a vvife an infidel and she consent to dvvel with him let him not put her avvay ✠verse 13 And if any vvoman haue a husband an infidel and he consent to dvvel vvith her let her not put avvay her husband ✠verse 14 For the man an infidel is sanctified by the faithful vvoman and the vvoman an infidel ″ is sanctified by the faithful husband otherwise your children should be vncleane but novv they are holy ✠verse 15 But if the infidel depart let him depart for the brother or sister is not subiect to seruitude in such but in peace hath God called vs. ✠verse 16 For how knowest thou woman if thou shalt saue thy husbād or how knowest thou man if thou shalt saue the vvoman ✠verse 17 But to euery one as our Lord hath deuided as God hath called euery one so let him vvalke and as in al Churches I teach ✠verse 18 Is any man called being circumcised let him not procure prepuce Is any man called in prepuce let him not be circumcised ✠verse 19 Circumcision is nothing and prepuce is nothing but the obseruation of the commaundements of God ✠verse 20 Euery one in the vocation that he vvas called in it let him abide ✠verse 21 Vvast thou called being a bondman care not for it but and if thou canst be made free vse it rather ✠verse 22 For he that in our Lord is called being a bondman is the franchised of our Lord. likevvise he that is called being free is the bondman of Christ ✠verse 23 You vvere bought vvith price be not made the bōdmen of men ✠verse 24 Euery brother ' vvherein he vvas called in that let him abide before God ✠verse 25 And as concerning virgins a commaundement of our Lord I haue not but ″ counsel I giue as hauing obteined mercie of our Lord to be faithful ✠verse 26 I thinke therfore that this is good for the present necessitie because it is good for a man so to be ✠verse 27 Art thou tied to a vvise seeke not to be loosed Art thou loose from a vvife seeke not a vvife ✠verse 28 But if thou take a vvife thou hast not sinned And ″ if a virgin marie she hath not sinned neuerthelesse ″ tribulation of the flesh shal such haue but I spare you ✠verse 29 This therfore I say brethren the time is short it remaineth that they also which haue vviues be ″ as though they had not ✠verse 30 and they that vveepe as though they vvept not and they that reioyce as though they reioyced not and they that bye as though they possessed not ✠verse 31 and they that vse this vvorld as though they vsed it not for the figure of this vvorld passeth avvay ✠verse 32 But I vvould haue you to be vvithout carefulnes He that is without a vvife is ″ careful for the things that pertaine to our Lord how he may please God ✠verse 33 But he that is vvith a vvife is careful for the things that pertaine to the vvorld hovv he may please his vvife and he is deuided ✠verse 34 And the vvoman vnmaried the virgin thinketh on the things that pertaine to our Lord that she may be holy both in body and in spirit ⊢ But she that is maried thinketh on the things that pertaine to the vvorld hovv she may please her husband ✠verse 35 And this I speake to your profit not to cast a snare vpon you but to that vvhich is honest that may giue you povver vvithout impediment to attend vpon our Lord. ✠verse 36 But if any man thinke that he seemeth dishonoured vpon his virgin for that she is past age and if it must so be let him doe that he vvil He sinneth not if she marie ✠verse 37 For he that hath determined in his hart being settled not hauing necessitie but hauing povver of his ovvne vvil and hath iudged this in his hart to keepe his virgin doeth vvel ✠verse 38 Therfore both he that ioyneth his virgin in matrimonie doeth vvel he that ioyneth not doeth better ✠verse 39 * A vvoman is
vvel in respect of revvard at Gods hand the Apostle confessing expresly that al this that he doth either of duety or of Supererogation aboue duety as to preach of freecost and to vvorke vvith his ovvne hands to get his ovvne meate and his fellovves and to abstaine from many lavvful things al is the rather to attaine the revvard of heauen 24. So runne If such as runne for a price to make them selues more svvift and to vvinne the game abstaine from many meates and pleasures vvhat should not vve doe or suffer to vvinne the crovvne of glorie proposed and promised to none but such as runne trauel and endeuour for it 27. I chastise The goale of euerlasting glorie is not promised nor set forth for onely-faith men for such runne at randon but it is the price of them that chastise and subdue their bodies and fleshly desires by fasting vvatching voluntary pouertie and other afflictions Lord hovv farre is the carnal doctrine of the Sectaries and the mauers of these daies from the Apostles spirit Vvherein euen vve that be Catholikes though vve do not condemne vvith the Protestants these voluntarie afflictions as superfluous much lesse as superstitious or iniurious to Christs death but much cōmend them yet vve vse nothing the zeale and diligence of our first Christian aunceters herein and therfore are like to be more subiect to Gods temporal chastisments at the least in the next life then they vvere 72. Lest perhaps Here may vve lambes tremble saith a holy father vvhen the ramme the guide of the flocke must so labour and punish him self besides al his other miseries adioyned to the preaching of the Gospel lest perhaps he misse the marke A man might thinke S. Paul should be as sure and as confident of Gods grace saluation as vve poore vvretched caitiues but the Heretikes vnhappy securitie presumption and faithles persuasion of their saluation is not fides Apostolorum but fides daemoniorum not the faith of the Apostles but the faith of Diuels CHA. X. See the argument of the 9 Chapter vvhich comprehendeth the contents of this also verse 1 FOR I vvil not haue you ignorant brethren that our fathers vvere al * vnder the cloude al * passed through the sea ✠verse 2 and al in Moyses vvere baptized in the cloude and in the sea ✠verse 3 and * al did eate ″ the same spiritual foode ✠verse 4 and al * drunke the same spiritual drinke and they * drunke of the spiritual rocke that folovved them and the rocke vvas Christ ✠verse 5 but in the more part of them God vvas not vvel pleased ⊢ for they * vvere ouerthrovven in the desert ✠verse 6 And these things vvere done in a figure of vs that vve be not couering euil things as * they also coueted ✠verse 7 Neither become ye Idolaters as certaine of them as is vvritten The people sate dovvne to eate and drinke and rose vp to play ✠verse 8 Neither let vs fornicate * as certaine of them fornicate and there fel in one day three and tvventie thousand ✠verse 9 Neither let vs tempt Christ as certaine of them tempted and * perished by the serpents ✠verse 10 Neither doe you murmure as * certaine of them murmured and perished by the destroyer ✠verse 11 And al these things chaunced to them in figure but they are vvritten to our correption vpon vvhom the endes of the vvorld are come ✠verse 12 Therfore he that thinketh him self to stand let him take heede lest he fall ✠verse 13 Let not tentation apprehend ' you but humane and God is faithful vvho vvil not suffer you to be tempted aboue that vvhich you are able but vvil make also vvith tentation issue that you may be able to susteine ⊢ ✠verse 14 For the vvhich cause my deerest flee from the seruing of Idols ✠verse 15 I speake ″ as to vvise men your selues iudge vvhat I say ✠verse 16 The chalice of benediction ″ vvhich vve do blesse is it not the cōmunication of the bloud of Christ and the bread vvhich vve breake is it not ″ the participation of the body of our Lord ✠verse 17 For being many vve are ″ one bread one body al that participate of one bread ✠verse 18 Behold Israël according to the flesh ″ they that eate the hostes are they not partakers of the altar ✠verse 19 Vvhat then do I say that that vvhich is immolated to Idols is any thing or that the Idol is any thing ✠verse 20 But the things that the heathen do immolate to deuils they do immolate and not to God And ″ I vvil not haue you become fellovves of deuils ✠verse 21 ″ You can not drinke the chalice of our Lord and the chalice of deuils you can not be ″ partakers of the table of our Lord and of the table of deuils ✠verse 22 Or do vve emulate our Lord Vvhy are we stronger then he ″ Al things are lavvful for me but al things are not expedient ✠verse 23 Al things are lavvful for me but al things do not edifie ✠verse 24 Let no man seeke his ovvne but an other mans ✠verse 25 Al that is sold in the shambles eate asking no question for conscience ✠verse 26 The earth is our Lordes and the fulnes thereof ✠verse 27 If any inuite you of the infidels and you vvil goe eate of al that is set before you asking no question for conscience ✠verse 28 But if any man say This is immolated to Idols do not eate for his sake that shevved it and for conscience ✠verse 29 conscience I say not thine but the others For vvhy is my libertie iudged of an other mans conscience ✠verse 30 If I participate vvith thankes vvhy am I blasphemed for that vvhich I giue thankes for ✠verse 31 Therfore vvhether you eate or drinke or do any other thing doe al things vnto the glorie of God ✠verse 32 Be vvithout offense to the Ievves and to the Gentiles and to the Church of God ✠verse 33 as I also in al things doe please al men not seeking that vvhich is profitable to my self but vvhich is to many that they may be saued ANNOTATIONS CHAP. X. 1. The same The red sea and the cloud ◠figure of our Baptisme the Manna from heauen and vvater miraculously dravven out of the rocke a figure of the holy Sacrament of Christes body and bloud our Sacraments containing the things and graces in truth vvhich theirs only signified And it is an impudent forgerie of the Caluinists to vvrite vpon this place that the Ievves receiued no lesse the truth and substance of Christ and his benefites in their figures or Sacraments then vve do in ours and that they and vve al eate and drinke of the self same meate and drinke the Apostle saying
onely that they among them selues did al feede of one bread drinke of one rocke vvhich vvas a figure of Christ therein especially that out of Christes side pearced vpon the Crosse gushed out bloud and vvater for the matter of our Sacraments 13. As to vvisemen To cause them to leaue the sacrifices and meates or drinkes offered to Idols he putteth them in minde of the onely true Sacrifice and meate and drinke of Christes body and bloud of vvhich and the sacrifice of Idols also they might not be in any case partakers Vsing this terme vt prudentibus loquor in the same sense as it is thought as the Fathers of the primitiue Church did giue a vvatch vvord of keeping secrete from the Infidels and vnbaptized the mysterie of this diuine Sacrifice by these vvordes Norunt fidels norunt qui initiati sunt August in Ps â—9 33. Conc. 1. 2. Ps 109. Ho. 42. c. 4. in lib. 50 hom Orig. in Leuit. ho. 9. Chrys ho. 2â— in Gen. in fine ho. 51 ad po Antioch ho. 5. in 1 Tim. S. Paul saith I speake to you boldly of this mysterie as to the vviser and better instructed in the same 16. Which vve blesse That is to say the Chalice of Consecration vvhich vve Apostles and Priests by Christes commission do consecrate by vvhich speach as vvel the Caluinists that vse no consecration of the cuppe at al blasphemously calling it magical murmuration and peruersely referring the benediction to thankes giuing to God as also the Lutherans be refuted vvho affirme Christes body and bloud to be made present by receiuing in the receiuing onely for the Apostle expresly referreth the benediction to the chalice and not to God making the holy bloud and the communicating thereof the effect of the benediction 16. The participation of the body The holy Sacrament and Sacrifice of Christs body and bloud being receiued of vs ioyneth vs in soul and body and engraffeth vs into Christ him self making vs partakers and at a peece of his body and bloud For not by loue or spirit onely saith S. Chrysostom but in very deede vve are vnited in his flesh made one body vvith him memebers of his flesh and boones Chrys ho. 45 in Io. sub finem And S. Cyril Such is the force of mystical benediction that it maketh Christ corporally by communicating of his flesh to dvvel in vs. Cyril li. 10. in Io. c. 13. 17. One bread one body As vve be first made one vvith Christ by eating his body and drinking his bloud so secondly are vve conioyned by this one bread vvhich is his body and cuppe vvhich is his bloud in the perfect vnion and felovvship of al Catholike men in one Church vvhich is his body Mystical Vvhich name of Body mystical is specially attributed and appropriated to this one commonvvealth and Societie of faithful men by reason that al the true persons and true members of the same be maruelously knit together by Christes ovvne one body and by the self same bloud in this diuine Sacrament See S. August li. 21 c. 25 de ciu Dei Hilar. li. 8 de Trin. circamed 18. They that eate the hostes It is plaine also by the example of the Ievves in their Sacrifices that he that eateth any of the host immolated is partaker of the Sacrifice and ioyned by office and obligation to God of vvhose sacrifice he eateth 20. I vvil not haue you I conclude then saith the Apostle thus that as the Christian vvhich eateth and drinketh of the sacrifice or Sacrament of the altar by his eating is participant of Christes body and is ioyned in felovvship to al Christian people that eate and drinke of the same being the host of the nevv Lavv and as al that did eate of the hostes of the Sacrifices of Moyses Lavv vvere belonging and associated to that state and to God to vvhom the Sacrifice vvas done euen so vvhosoeuer eateth of the meates offered to Idols he shevveth and profesteth him self to be of the Communion and Societie of the same Idols 21. You can not drinke Vpon the premisses he vvarneth them plainely that they must either forsake the sacrifice and fellovvship of the Idols and Idolaters or els refuse the Sacrifice of Christs body and bloud in the Church In al vvhich discourse vve may obserue that our bread and chalice our table and altar the participation of our host and oblation be compared or resembled point by point in al effects conditions and proprieties to the altars hostes sacrifices and immolations of the Ievves and Gentils Vvhich the Apostle vvould not nor could not haue done in this Sacrament of the Altar rather then in other Sacraments or seruice of our religion if it onely had not bene a Sacrifice and the proper vvorship of God among the Christians as the other vvere among the Ievves and Heathen And so do al the Fathers acknovvledge calling it onely continually almost by such termes as they do no other Sacrament or ceremonie of Christes religion The lambe of God laid vpon the table Conc. Nic. the vnblouddy seruice of the Sacrifice In Conc. Ephes ep ad Nestor pag. 605. the Sacrifice of sacrifices Dionys Ec. Hier. c. 3. the quickening holy sacrifice the vnblouddy host and victime Cyril Alex. in Conc. Ephes Anath 11. the propitiatorie sacrifice both for the liuing and the dead Tertul. de cor Milit. Chrys ho. 41 in 1 Cor. Ho. 3. ad Philip. Ho. 66 ad po Antioch Cypr. ep 66. de coen Do. nu 1. August Ench. 109. Quaest 2. ad Dulcit to 4. Ser. 34. de verb. Apost the Sacrifice of our Mediator the sacrifice of our price the Sacrifice of the nevv Testament the sacrifice of the Church August li. 9. c. 13. li. 3 de bapt c. 19. the one onely inconsumptible victime vvithout vvhich there is no religion Cyprian de coen Do. nu 2. Chrys ho. 17 ad Hebr. The pure oblation the nevv offering of the nevv Lavv the vital and impolluted host the honorable and dreadful Sacrifice the Sacrifice of thankes giuing or Eucharistical and the Sacrifice of Melchisedec Vvhich Melchisedec by his oblation in bread and vvine did properly and most singularly prefigurate this office of Christes eternal Priesthod and sacrificing him self vnder the formes of bread and vvine vvhich shal continevv in the Church through out al Christian Nations in steed of al the offerings of Aarons Priesthod as the Prophete Malachie did foretel as S. Cyprian S. Iustine S. Irenaeus and others the most auncient Doctors and Martyrs do testifie Cypr. ep 63. nu 2. Iustin Dial. cum Trypho post med Irenae li. 4. c. 12. And S. Augustine li. 17 c. 20 de ciu Dei li. 1 cont adu leg proph c. 18. li. â— de bapt c. 19 S. Leo ser 8 de Passione and others do expresly auouch that this one Sacrifice hath succeded al other and fulfilled al other differences of
″ 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
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
that obiected lightnes against him for not comming to Corinth according to his promis verse 1 PAVL an Apostle of IESVS Christ by the vvil of God and Timothee our brother to the Church of God that is at Corinth vvith al the saincts that are in al Achaia ✠verse 2 Grace vnto you and peace from God our father and from our Lord IESVS Christ ✠verse 3 Blessed be the God and father of our Lord IESVS Christ the father of mercies and God of al comfort ✠verse 4 vvho comforteth vs in al our tribulation that vve also may be able to comfort them that are in all distresse by the exhortation vvherevvith vve also are exhorted of God ✠verse 5 For as the ″ passions of Christ abound in vs so also by Christ doth our ″ comfort abound ✠verse 6 And vvhether vve be in tribulation for your exhortation and saluation vvhether vve be exhorted for your exhortation and saluation vvhich vvorketh the toleration of the same passions vvhich vve also doe suffer ✠verse 7 and our hope is firme for you knovving that as you are partakers of the passions so shal you be of the consolation also ⊢ ✠verse 8 For vve vvil not haue you ignorant brethren concerning our tribulation vvhich happened in Asia that vve vvere pressed aboue measure aboue our povver so that it vvas tedions vnto vs euen to liue ✠verse 9 But vve in our selues had the ansvver of death that vve be not trusting in our selues but in God vvho raiseth vp the dead ✠verse 10 vvho hath deliuered and doth deliuer vs out of so great dangers in vvhom vve hope that he vvil yet also deliuer vs ✠verse 11 you ″ helping vvithal in praier for vs that ″ by many mens persons thankes for that gift vvhich is in vs may be giuen by many in our behalfe ✠verse 12 For our glorie is this the testimonie of our conscience that in simplicity and sincerity of God and not in carnal vvisedoÌ„ but in the grace of God vve haue conuersed in this vvorld and more aboundantly tovvards you ✠verse 13 For vve vvrite no other things to you then that you haue read and knovv And I hope that you shal knovv vnto the ende ✠verse 14 as also you haue knovven vs in part that vve are ″ your glorie as you also ours in the day of our Lord IESVS Christ ✠verse 15 And in this confidence I vvould first haue come to you that you might haue a second grace ✠verse 16 and by you passe into Macedonia and againe from Macedonia come to you and of you be brought on my vvay into Ievvrie ✠verse 17 Vvhereas then I vvas thus minded did I vse lightenes Or the things that I minde do I minde according to the flesh that there be vvith me It is and It is not ✠verse 18 But God is faithful because our preaching vvhich vvas to you there is not in it ″ It is and It is not ✠verse 19 For the Sonne of God IESVS Christ vvho by vs vvas preached among you by me and Syluanus and Timothee vvas not It is and It is not but It is vvas in him ✠verse 20 For al the promises of God that are in him It is therfore also by him Amen to God vnto our glorie ✠verse 21 And he that confirmeth vs vvith you in Christ and that hath anointed vs God ✠verse 22 vvho also ″ hath sealed vs and giuen the pledge of the Spirit in our hartes ✠verse 23 And I call God to vvitnesse vpon my soul that sparing you I came not any more to Corinth ✠verse 24 ″ not because vve ouerrule your faith but vve are helpers of your ioy for in the faith you stand ANNOTATIONS CHAP. I. 5. Passions of Christ Al the afflictions of the faithful be called Christes ovvne passions not onely because they be suffered for him but for that there is so straite coniunction and communion betvvixt him being the head and euery of the liuing members of his body vvhich is the Church that vvhatsoeuer is suffered by any one of the same is counted as a peece of his ovvne Passion As likevvise vvhatsoeuer good vvorkes be done to any of them or by any of them be accepted as done to or by Christ him self Vvhich thing if the Protestants vvel vveighed they vvould not maruel that the Catholike Church attributeth such force of merite and satisfaction to the vvorke of holy men 5. The comfort abound Vvorldly men that see onely the exterior miseries and afflictions that Catholikes do suffer being persecuted by the Heathen or Heretikes deeme them exceding miserable but if they felt or could conceiue the aboundance of consolation vvhich Christ euer giueth according to the measure of their afflictions they vvould neuer vvonder at the voluntary toleration of vvhat torments so euer for Christes sake but vvould vvish rather them selues to be in any dungeon in England vvith the comfort that such haue from God then to liue out of the Church in al the vvealth of the vvorld â—1 You helping in praier S. Paul knevv that the helpe of other mens praiers vvas nothing derogatorie to the office of Christes mediation or intercession for him nor to the hope that he had in God and therfore he craueth the Corinthians aide herein as a support and succours for him self in the sight of God Vvith vvhat reason or Scripture then can the Protestants say that the praiers of Sainctes be iniurious to Christ or not to stand vvith the confidence vve haue in him As though it vvere more dishonour to God that vve should vse the aide of Sainctes in heauen then of sinners in earth or * that the intercession of these our fellovves beneath vvere more auailable then the praiers of those that be in the glorious sight of God aboue 11. By many mens He meaneth that as the praiers of many ioyned together for him shal be rather heard then of any alone so their common thankes giuing to God for graunting their request shal be more acceptable and glorious to God then any one mans thankes alone Vvhich thing doth much commend the holy Churches publike praiers processions stations and pilgrimages vvhere so many meete and vniformely ioyne their praiers and laudes together vnto God 14. Your glorie The Apostles teachers and preachers that conuert countries or particular persons to Christ and the peoples or parties by them conuerted shal in the day of iudgement haue much mutual ioy and glorie of and for eche other one giuing to the other great matter of merite in this life and of revvard in the next See 1 Thess 2. v. 19. 18. It is it is not As he dischargeth him self of al other leuitie touching his promis or purpose of comming to them so much more of al inconstancie in preaching Christes doctrine and faith Vvherein one day to affirme an other day to deny to dissent from his fellovves
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
vve haue time let vs vvorke good to al but ″ especially to the domesticals of the faith ⊢ ✠verse 11 See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand ✠verse 12 Vvhosoeuer vvil please in the flesh they force you to be circumcised only that they may not suffer the persecution of the crosse of Christ ✠verse 13 For neither they that are circumcised do keepe the Lavv but they vvil haue you to be circumcised that they may glorie in your flesh ✠verse 14 But God forbid that I should glorie sauing in the crosse of our Lord IESVS Christ by vvhom the vvorld is crucified to me and I to the vvorld ✠verse 15 For in Christ IESVS neither circumcision auaileth ought nor prepuce but ″ a nevv creature ✠verse 16 And vvhosoeuer shal folovv this rule peace vpō them and mercie and vpon the Israël of God ✠verse 17 From hencefurth let no man be troublesome to me for I beare the markes verse 18 of our Lord IESVS in my body The grace of our Lord IESVS Christ be vvith your spirit brethren Amen ⊢ ANNOTATIONS CHAP. VI. 6. Communicate The great duety respect that vve ought to haue to such as preach or teach vs the Cath. faith and not in regard onely of their paines taken vvith vs and vvel-deseruing of vs by their doctrine but that vve may be partakers of their merites vve ought specially to do good to such or as the Apostle speaketh cōmunicate vvith them in al our temporal goods that vve may be partakers of their spiritual See S. Augustine li. 2. Euang. quaest q. 8. 10. Especially In giuing almes though vve may do vvel in helping al that are in necessitie as farre as vve can yet vve are more bound to succour Christians then Ievves or Infidels and Catholikes then Heretikes See S. Hierom q. 1. ad Hedibiam 15. A nevv creature Note vvel that the Apostle calleth that here a nevv creature vvhich in the last chapter he termed faith vvorking by charitie 1 Cor. 7 19 the obseruatiō of the cōmaundemēts of God Vvhereby vve may learne that vnder the name of faith is conteined the vvhole reformation of our soules and our nevv creation in good vvorkes and also that Christian iustice is a very qualitie condition and state of vertue and grace resident in vs and not a phantastical apprehension of Christes iustice only imputed to vs. Lastly that the faith vvhich iustifieth ioyned vvith the other vertues is properly the formal cause and not the efficient or instrumental cause of iustification that is to say these vertues put together being the effect of Gods grace be our nevv creature and our iustice in Christ ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE EPHESIANS OF S. Paules first comming to Ephesus and short abode there vve reade Act. 18. And immediatly Act. 19. of his returning thither according to his promise vvhat time he abode there three moneths speaking to the Ievves in the Synagogue Act. 19. v. 8. and aftervvard apart from them because they vvere obstinate tvvo yeres in a certaine schoole so that al that dvvelt in Asia heard the vvord of our Lord Ievves and Gentiles Act. 19. v. 10. The vvhole time himself calleth three yeres in his exhortation at Milétum to the Cleargie of Ephesus Act. 20. v. 31. After all this he vvriteth this Epistle vnto them from Rome as it is said being then prisoner and in chaines and that as it seemeth not the first time of his being in bonds there vvhereof vve reade Act. 28 but the second time vvhereof vve reade in the Ecclesiasticall Stories aftervvard because he saith in this Epistle c. 6. v. 21. Tychicus vvil certifie you of al things vvhom I haue sent to you Of vvhom againe in the 2. to Tim. c. 4. v. 12. he saith Tychicus I haue sent to Ephesus And the said 2. Epistle to Timothee no doubt vvas vvritten very litle before his death for in it thus he saith I am euen novv to be sacrificed the time of my resolution is at hand 2. Tim. 4 6. In the three first chapters he commendeth vnto them the grace of God in caling of the Gentiles no lesse then the Ievves and making one blessed Church of both Vvherein his intention is to moue them to perseuêre for othervvise they should be passing vngratefull and specially not to be moued vvith his trouble vvho vvas their Apostle knovving belike that it vvould be a great tentation vnto them if they should heare soone after that he vvere executed therfore also arming them in the end of the Epistle as it vvere in complete harnesse In the other three chapters he exhorteth them to good life in all pointes and all states as it becommeth Christians and afore all other things that they be most studious to continue in the vnitie of the Church and obedience of the pastors thereof vvhom Christ hath giuen to continue and to be our stay against all Heretikes from his Ascension euen to the full building vp of his Church in the end of the vvorld THE EPISTLE OF PAVL TO THE EPHESIANS CHAP. I. He magnifieth the grace of Gods eternal predestination and temporal vecation 11 both of the Ievves 13 and also of the Ephesians being Gentils 13 for vvhose excellent faith and charitie he reioyceth and continually praieth for their increase that they may see more cleerly the greatnes both of the inheritance in heauen and also of Gods might vvhich helpeth them therevnto 20 an example of vvhich might they may behold in the supereminent exalting of Christ verse 1 PAVL an Apostle of IESVS Christ by the vvil of God to al the saincts that are at Ephesus and to the faithful in Christ IESVS ✠verse 2 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 3 Blessed be God and the Father of our Lord IESVS Christ vvhich hath blessed vs in al spiritual blessing in coelestials in Christ ✠verse 4 as he chose vs in him before the constitution of the vvorld that vve should be holy and immaculate in his sight in charitie ✠verse 5 Vvho hath predestinated vs vnto the adoption of sonnes by IESVS Christ vnto him self according to the purpose of his vvil ✠verse 6 vnto the praise of the glorie of his grace vvherein he hath gratified vs in his beloued sonne ✠verse 7 In vvhom vve haue redemption by his bloud the remission of sinnes according to the riches of his grace ✠verse 8 Vvhich hath superabounded in vs in al vvisedō and prudence ✠verse 9 that he might make knovven vnto vs the sacrament of his vvil according to his good pleasure vvhich he purposed in him self ✠verse 10 in the dispensation of the fulnes of times to perfit al things in Christ that are in heauen and in earth in him ✠verse 11 In vvhom vve also are called by lot predestinate
according to the purpose of him that vvorketh al things according to the counsel of his vvil ✠verse 12 that vve may be vnto the praise of his glorie vvhich before haue hoped in Christ ✠verse 13 in vvhom you also vvhen you had heard the vvord of truth the Gospel of your saluation in vvhich also beleeuing you vvere signed vvith the holy Spirit of promis ✠verse 14 vvhich is the pledge of our inheritance to the redemption of acquisition vnto the praise of his glorie ✠verse 15 Therfore I also hearing your faith that is in our Lord IESVS and loue tovvard al the sainctes ✠verse 16 cease not to giue thankes for your making a memorie of you in my praiers ✠verse 17 that God of our Lord IESVS Christ the father of glorie giue you the spirit of vvisedom and of reuelation in the knovvledge of him ✠verse 18 the eies of your hart illuminated that you may knovv vvhat the hope is of his vocation and vvhat are the riches of the glorie of his inheritance in the sainctes ✠verse 19 and vvhat is the passing greatnes of his povver tovvard vs that beleeue according to the operation of the might of his povver ✠verse 20 vvhich he vvrought in Christ raising him vp from the dead and setting him on his right hand in celestials ✠verse 21 aboue ″ al Principalitie Potestate Power and Domination and euery name that is named not only in this vvorld but also in that to come ✠verse 22 And he hath * subdued al things vnder his feete and hath made him ″ head ouer al the CHVRCH ✠verse 23 vvhich is his body the fulnes of him vvhich is filled al in al. ANNOTATIONS CHAP. I. 21. Al Principalitie The Fathers vpon this and other places of the old and new Testament vvhere they finde the orders of holy Angels or spirites named agree that there be nine orders of them Of vvhich some be here counted and called as vve see in the Epistle to the Colossians the order of Thrones is specified vvhich maketh fiue to vvhich if vve adde these foure Cherubim Seraphim Angels and Archangels vvhich are commonly named in holy vvrite in al there be nine S. Denys coel Hier. c. 7. 8. 9. Ec. Hier. c. 1. S. Athanas li de Communi essent in fine Gregor Moral li. 32. c. 18. Therfore good Reader make no accoumpt of * Caluins and others infidelitie vvhich blasphemously blame and condemne the holy doctors diligence in this point of curiousitie and impietie The vvhole endeuour of these heretikes is to bring al into doubt and to corrupt euery Article of our Religion 22. Head It maketh a high proofe among the Protestants that no man can be head of the Church because it is a calling and dignitie proper to Christ But in truth by as good reason there should be no king nor lord because He is king and lord neither should there be Bishop or Pastor because he is the Bishop and Pastor of our soules nor Pontifex nor Apostle for by those titles S. Paul termeth him Hebr. 3 none should be piller foundation rocke light or maister of the Church or truth because Christ is properly al these And yet our nevv doctors though they be exceding seditious and vvould for the aduantage of their sect be gladly ridde of kings and al other Superiors temporal if they feared not the sword more then God and vvould finde as good Scriptures to be deliuered of them as they now finde to discharge them selues of obedience to Popes yet I say they vvil not deny al the former titles and dignities notvvithstanding Christes soueraine right in the same to be giuen and communicated to the Princes and Magistrates of the earth both spiritual and temporal though Christ in a more diuine ample absolute excellent and transcendent sort haue al these things attributed or appropriated to him self So then though he be the head of the Church and the onely head in such soueraine and principal maner as no earthly man or mere creature euer is or can be and it ioyned to the Church in a more excellent sort of coniunction then any king is to his subiects or Countrie or any Pope or Prelate to the Church vvhereof he is gouernour euen so farre that it is called his body Mystical life motion spirit grace issuing dovvne from him to it and the members of the same as from the head of the natural body though in this sort we say no man can be head but Christ nor the Church be body to any but to Christ yet the Pope may be the ministerial head that is to say the cheefe Gouernour Pastor and Prelate of the same and may be his Vicar or Vicegerent in the regiment of that part vvhich is in earth as S. Hierom calleth Damasus the Pope Summum Sacerdotem the cheefe and highest Priest and the Apostle saith of this ministerial head The head can not say to the feete you are not necessarie for me For therein also is a great difference betvvene Christ and euery mortal I relate that as the Apostle here saith he is head of the vvhole Church meaning of the triumphaÌ„t of al Angels also though in an other sort no lesse theÌ„ of the Church militaÌ„t So Peter vvas not nor any Pope nor any man can be Where you must obserue that for this soueraine preeminence of Christ in this case the Church is not called the body mystical of any Gouernour Peter Paul or vvhat Prelate or Pope so euer CHAP. II. He putteth them in minde of their vnvvorthines before they vvere Christians that al the praise may be giuen to the grace of God 11 and of the enmitie that vvas thâ—â— betvvene the Ievv and the Gentil 〈◊〉 vntil nevv that Christ by his Crosse hath made both one taking avvay the ceremâ—nies of the Lavv and making one body and building one holy Temple of al in his Catholike Church verse 1 AND you vvhen you vvere dead by your offenses sinnes ✠verse 2 vvherein sometime you vvalked according to the course of this vvorld according to the * prince of the povver of this aire of the spirit that novv vvorketh on the childreÌ„ of diffidence ✠verse 3 in vvhom also vve al conuersed sometime in the desires of our flesh doing the vvil of the flesh and of thoughtes and vvere by nature the children of vvrath as also the rest ✠verse 4 but God vvhich is riche in mercie for his exceding charitie vvhervvith he loued vs ✠verse 5 euen vvhen vve vvere dead by sinnes quickened vs together in Christ by vvhose grace you are saued ✠verse 6 and raised vs vp vvith him and hath made vs sit vvith him in the celestials in Christ IESVS ✠verse 7 that he might shevv in the vvorldes succeding the aboundant riches of his grace in bountie vpon vs in Christ IESVS ✠verse 8 For by ″ grace you are saued
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
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
Catholike Church that is to say that visible companie of Christians vvhich hath euer had and by good records can proue they haue had a continual ordinarie succession of Bishops Pastors and Doctors to be the onely true Church and these other good fellovves that for many vvorldes or ages together can not shevv that they had any one Bishop or ordinarie yea or extraordinaâ—â—e officer for them and their sect to be an adulterous Heretical generation And this place of the Apostle assuring to the true Church a perpetual visible continuance of Pastors and Apostles or their successors vvarranted the holy fathers to trie al Heretikes by the most famous succession of the Popes of Rome So did S. Irenaeus li. 3. c. 3. Tertullian in prascript Optatus li. 2 cont Parm. S. Augustine in ps cont part Donat. et cont ep Manich. c. 4. et ep 165. Epiph. har 27. and others 14. With euery vvinde The special vse of the spiritual Gouernours is to keepe vs in vnitie and constancie of the Catholike faith that vve be not carried avvay vvith the blast or vvind of euery heresie Vvhich is a very proper note of sectes and nevv doctrines that trouble the infirme vveaklings of the Church by certaine seasons of diuerse ages as sometime the Arians then the Manichees an other time the Nestorians then the Lutherans Caluinists and such like vvho at diuers times in diuers places haue blovven diuers blastes of flase doctrine CHAP. V. He continueth his exhortation to good life 5 assuring them against al deceiuers that no committer of mortal sinne shal be saued considering that for such sinnes it is that the Heathen shal be damned â— that Christians must rather be the light of al others 22 Them he commeth in particular and exhorteth husbands and vviues to do their duety one tovvardes the other by the example of Christ and his obedient and beloued spouse the Church verse 1 BE ye therfore folovvers of God as most deere children ✠verse 2 and * walke in loue as Christ also loued vs and deliuered him self for vs an oblation and host to God in an odour of svvetenes ✠verse 3 But * fornication and al vncleannes or auarice let it not so much as be named among you as it becommeth sainctes ✠verse 4 or filthines or foolish talke or scurrilitie being to no purpose but rather giuing of thankes ✠verse 5 For vnderstanding knovv you this that no fornicatour or vncleane or couetous person vvhich is the seruice of Idols hath inheritance in the kingdom of Christ and of God ✠verse 6 Let no man seduce you vvith vaine vvordes For for these things commeth the anger of God vpoÌ„ the children of diffidence ✠verse 7 Become not therfore partakers vvith them ✠verse 8 For you vvere sometime darkenes but novv light in our Lord. Vvalke as children of the light ✠verse 9 for the fruite of the light is in al goodnes and iustice and veritie ⊢ ✠verse 10 prouing vvhat is vvel pleasing to God ✠verse 11 and communicate not vvith the vnfruitful vvorkes of darkenes but rather reproue them ✠verse 12 For the things that are done of them in secrete it is shame euen to speake ✠verse 13 But al things that are reproued are manifested by the light for al that is manifested is light ✠verse 14 for the vvhich cause he saith Rise thou that sleepest and arise from the dead and Christ vvil illuminate thee ✠verse 15 See therfore brethren how you vvalke vvarily not as vnvvise but * as vvise ✠verse 16 redeeming the time because the daies are euil ✠verse 17 Therfore become not vnvvise but * vnderstanding vvhat is the vvil of God ✠verse 18 And be not drunke vvith vvine vvherein is rioteousnes but be filled vvith the Spirit ✠verse 19 speaking to your selues in psalmes hymnes and spiritual canticles chauÌ„ting and singing in your hartes to our Lord ✠verse 20 giuing thankes alvvaies for al things in the name of our Lord IESVS Christ to God the Father ✠verse 21 Subiect one to an other in the feare of Christ ✠verse 22 Let * vvomen be subiect to their husbandes as to our Lord ✠verse 23 because * the man is the head of the woman as Christ is the head of the CHVRCH Him self ″ the sauiour of his body ✠verse 24 But as the CHVRCH is subiect to Christ so also the vvomen to their husbands in al things ✠verse 25 Husbands loue your vviues as Christ also ″ loued the CHVRCH and deliuered him self for it ✠verse 26 that he might sanctifie it cleansing it by the lauer of vvater in the vvord ✠verse 27 that he might present to him self a glorious CHVRCH not hauing spot or wrinkle or any such thing but that it may be holy and vnspotted ✠verse 28 So also men ought to loue their vviues as their ovvne bodies He that loueth his vvife loueth him self ✠verse 29 For no man euer hated his ovvne flesh but he nourisheth cherisheth it ″ as also Christ the CHVRCH ✠verse 30 because vve be the members of his body of his flesh of his bones ✠verse 31 For this cause shal maÌ„ leaue his father mother and shal cleane to his vvife and they shal be tvvo in one flesh ✠verse 32 ″ This is a great sacrameÌ„t but I speake in Christ and in the CHVRCH ✠verse 33 Neuertheles you also euery one let eche loue his vvife as him self and let the vvife feare her husband ⊢ ANNOTATIONS CHAP. V. 21. Sauiour of his body None hath saluation or benefite by Christ that is not of his body the Church And vvhat Church that is S. Augustine expresseth in these vvordes The Catholike Church onely is the body of Christ vvhereto she is â—ead out of this body the Holy Ghost quickeneth no man And a litle after He that vvil haue the Spirit let him bevvare he remains not out of the CHVRCH let him bevvare he enter not into it fâ—inedly August ep 50 ad Bonifacium comitem in fine 24. Subiect to Christ The CHVRCH is alvvaies subiect to Christ that is not onely vnder him but euer obedient to his vvordes and commaundement Vvhich an euident and inuincible demonstration that she neuer rebelleth against Christ neuer falleth from him by error Idolatrie or false vvorship as the Heretikes novv and the Donatistes of old did teach 25. Loued the Church Loe Christes singular loue of the CHVRCH for vvhich onely the members thereof he effectually suffered his Passion and for vvhose continual cleansing and purifying in this life he instituted holy Baptisme and other Sacraments that at length in the next life it may become vvithout al spot vvrinkle or blemish for in this vvorld by reason of the manifold infirmities of diuers her members she can not be vvholy vvithout sinne but must
be absent in body yet in spirit I am vvith you reioycing seeing your order the constancie of that your faith which is in Christ ✠verse 6 Therfore as you haue receiued IESVS Christ our Lord vvalke in him ✠verse 7 rooted and built in him and confirmed in the faith as also you haue learned abounding in him ' in thankesgiuing ✠verse 8 Bevvare lest any man deceiue you â— by philosophie and vaine fallacie according to the tradition of men according to the elements of the vvorld and not according to Christ ✠verse 9 For in him dvvelleth al the fulnesse of the Godhead corporally ✠verse 10 and you are in him replenished vvho is the head in al Principalitie and Povver ✠verse 11 in vvhom al you are circumcised vvith circumcision not made by hand in spoiling of the body of the flesh in the circumcision of Christ ✠verse 12 buried vvith him in Baptisme in vvhoÌ„ also you are risen againe by the faith of the operation of God vvho raised him vp from the dead ✠verse 13 And you * vvhen you vvere dead in the offenses and the prepuce of your flesh did he quicken together vvith him pardoning you al offenses ✠verse 14 vvyping out the hand vvriting of decree ' that vvas against vs vvhich vvas contrarie to vs and the same he hath taken out of the vvay fastening it to the crosse ✠verse 15 and spoiling the Principalities and Potestats hath ledde them confidently in open shevv triumphing them in him self ✠verse 16 Let no man therfore iudge you ″ in meate or in drinke or in part of a festiual day or of the Nevv-moone or of Sabboths ✠verse 17 vvhich are a shadovv of things to come but the body Christs ✠verse 18 Let no man seduce you vvilling in the humilitie and â— religion of Angels vvalking in the things vvhich he hath not seen in vaine puffed vp by the sense of his flesh ✠verse 19 and â— not holding the head vvhereof the vvhole body by ioyntes and bandes being serued compacted grovveth to the increase of God ✠verse 20 If then you be dead vvith Christ from the elements of this vvorld â— vvhy do you yet decree as liuing in the vvorld ✠verse 21 Touch not tast not 〈◊〉 not ✠verse 22 which things are al vnto destruction by the very vse according to the precepts and doctrines of men ✠verse 23 vvhich are in deede â— hauing a shevv of vvisedom in superstition and humilitie and not to spare the body not in any honour to the filling of the flesh ANNOTATIONS CHAP. II. 8. By Philosophie Philosophie and al humane science so long as they be subiect and obedient to Christ as they be in the Schooles of Christian Catholike men be not forbidden but are greatly commended and be very profitable in the Church of God Othervvise vvhere secular learning is made the rule of religion and commaundeth â—aith there it is pernicious and the cause of al heresiâ— and infidelitie for the vvhich S. Hierom and before him Tertullan call Philosophers the Patriarkes of Heretikes and declare that al the old heresies rose onely by to much admiring of prophane Philosophie Hierâ— ad Câ—esiph cont 〈◊〉 c. 1. Tertul. de praser cont Hermeg. cont Marcio li. 5. And so do these nevv sectes no doubt in many things for other arguments haue they none against the presence of Christ in the B. Sacrament but such as they borovv of Aristotle and his like concerning quantitie accidents place position dimensions senses sight tast and other straites of reason to vvhich they bring Christes mysteries Al Philosophical arguments therfore against any article of our faith be here condemned as deceitful and are called also here the tradition of men and the elements of the vvorld The better to resist vvhich fallacies and traditions of Heathen men the School learning is necessarie vvhich keepeth Philosophie in avve and order of faith and vseth the same to vvithstand the Philosophical and sophistical deceites of the Heretikes and Heathen So the great Philosophers S. Denys S. Augustine Clemens Alexandrinus Iustine Lactantius and the rest vsed the same to the great honour of God and benefite of the Church So came S. Cyprian S. Ambrose S. Hierom and the Greeke fathers furnished vvith al secular learning vnto the studie of Diuinitie vvherof see S. Hierom ep 84 ad Magnum Oraetorem 16. In meate The Protestants vvilfully or ignorantly applie al these kindes of forbearing meates to the Christian fastes but it is by the circunstance of the text plaine at S Augustine also teacheth that the Iudaical obseruation and distinction of certaine cleane and vncleane meates is forbidden to the Colossians vvho vvere in danger to be seduced by certaine Ievves vnder pretence of holines to keepe the Lavv touching meates and festiuities and other like vvhich the Apostle shevveth vvere onely shadovves of things to come vvhich things are come and therfore the said shadovves to cease Vvhere he nameth the Sabboths and feastes of the nevv moone that no man neede to doubt but that he speaketh onely of the Ievvish daies and kindes of fastes and feastes and not of Christian holidaies or fasting daies at all 18. Religion of Angels By the like false application of this text as of the other before the Heretikes abuse it against the inuncation or honour of Angels vsed in the Catholike Church vvhere the Apostle noteth the vvicked doctrine of Simon Magus and others See S. Chrys ho. 7 in hunâ— locum and Epiph. har 21. vvho taught Angels to be our mediators and not Christ non tenens caput not holding the head as the Apostle here speaketh prescribed sacrifices to be offered vnto them meaning indifferently as vvel the il Angels as the good Vvhich doctrine the said Heretike had of Plato vvho taught that spirites vvhich he calleth damones vvere to be honoured as mediators next to God Against vvhich S. Augustine disputeth li. 8. 9. 10 de ciuit as the condemneth also the same vndue vvorship li. 10 Confess cap. 42. S. Hierom q. 10 ad Algasiam expoundeth this also of il spirites or diuels vvhom he proueth out of S. Steuens sermon Act. 7 that the Ievves did vvorship auouching that they serue them still so many of them and so often as they obserue the Lavv. Of vvhich idolatrie also to Angels Theodorete speaketh vpon this place declaring that the Ievves defended their superstition tovvardes Angels by that that the Lavv vvas giuen by them deceitfully at once inducing the ColossiaÌ„s both to keepe the lavv to honouring of the Angels as the giuers of the same Vvhereby diuers of the faithful vvere so seduced that they forsooke Christ and his Church and seruice and committed idolatrie to the said Angels Against vvhich abominations the Councel of Laodicia Cap. 35 tooke order accursing all that forsooke our Sauiour and committed idolatrie to Angels and contemning
vvhich cause comfort one an other edifie one an other as also you doe ✠verse 12 And vve beseeche you brethren that you vvil knovv them that labour among you and that gouerne you in our Lord and admonish you ✠verse 13 that you haue them more aboudaÌ„tly in charitie for their vvorke haue peace vvith them ✠verse 14 And vve beseeche you brethren admonish the vnquiet comfort the vveake-minded beare vp the vveake be patient to al. ✠verse 15 See that * none render euil for euil to any man but alvvaies that vvhich is good pursue tovvards eche other and tovvards al. ✠verse 16 Alvvaies reioyce ✠verse 17 Pray * vvithout intermission ✠verse 18 In al things giue thankes for this is the vvil of God in Christ IESVS in al you ✠verse 19 The Spirit extinguish not ✠verse 20 Prophecies despise not ✠verse 21 But ″ prooue al things hold that which is good ✠verse 22 From al appearance of euil refraine yourselues ✠verse 23 And the God of peace him self sanctifie you in al things that your vvhole spirit and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ ⊢ ✠verse 24 He is faithful that hath called you vvho also vvil doe it ✠verse 25 Brethren pray for vs. ✠verse 26 Salute al the brethren in a holy kisse ✠verse 27 I adiure you by our Lord that this epistle be read to al the holy brethren ✠verse 28 The grace of our Lord IESVS Christ be vvith you Amen ANNOTAT CHAP. V. 10 But proous Though vve may not extinguish the spirit nor coÌ„teÌ„mne the prophets yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vauÌ„teth him self of the spirit as Arch-heretikes euer did vve must trie thâ—â— by the doctrine of the Apostles the Spirit of the Catholike Church vvhich can not be guile â— THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS THE second to the Thessalonians hath in the title as the first Paul and Siluanus and Timothee c. And therfore it seemeth to haue bene vvritten in the same place to vvitte at Corinth vvhere they remained a yere and sixe moneths straight vpon their answer to the first epistle First he thanketh God for their increase and perseuêrance comforting them againe in those persecutions and praieth for their accomplisment Secondly he assureth them tht the day of Iudgement is not at hand putting them in rememberaÌ„ce vvhat he told them thereof by vvord of mouth vvhen he vvas present as therfore he biddeth them aftervvard to hold his Traditions vnvvritten no lesse then the vvritten to vvitte that all those persecutions and heresies raised then and aftervvard against the Catholike Church vvere but the mysterie of Antichrist and not Antichrist himself but that there should come at length a plaine Apostasie theÌ„ the vvhole fore running mysterie being once perfitly vvrought should folovv the reuelation of Antichrist himself in person as after all the mysteries of the old Testament Christ IESVS our Lord came him self in the fulnes of time And then at length after all this the day of Iudgement and second comming of Christ shal be as hand and not before vvhatsoeuer pretense of vision or of some speach of mine saith S. Paul any make to seduce you vvithal or of my former epistle or any other For vvhich cause also in the end of this epistle he biddeth them to knovv his hand vvhich is a signe in euery epistle Lastly he requesteth their praiers and requireth them to keepe his commaundements and Traditions namely that the poore vvhich are able get their ovvne liuing vvith vvorking as he also gaue them example though he vvere not bound thereto THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh God for their increase in faith and charitie and constancie in persecution assuring them that they merite thereby the kingdom of God as their persecutors do damnation 11 and also praieth for their accomplishment verse 1 PAVL and Siluanus and Timothee to the churche of the Thessalonians in God our Father and our Lord IESVS Christ ✠verse 2 Grace to you and peace from God our Father and our Lord IESVS Christ ✠verse 3 Vve ought to giue thankes alvvaies to God for you brethren so as meete is because your faith increaseth excedingly and the charitie of euery one of you aboundeth tovvards eche other ✠verse 4 so that vve our selues also glorie in you in the churches of God for your patience and faith in al your persecutions and tribulations vvhich you sustaine ✠verse 5 for an example of the iust iudgemeÌ„t of God that you may be counted vvorthie of the kingdom of God for the vvhich also you suffer ✠verse 6 if yet it be iust vvith God to repay tribulation to them that vexe you ✠verse 7 and to you that are vexed rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver ✠verse 8 in flame of fire giuing reuenge to them that knovv not God that obey not the Gospel of our Lord IESVS Christ ✠verse 9 vvho shal suffer eternal paines in destruction from the face of our Lord and from the glorie of his povver ✠verse 10 vvhen he shal come to be glorified in his sainctes and to be made maruelous in al them that haue beleeued because our testimonie concerning you vvas credited in that day ✠verse 11 Vvherein also vve pray alvvaies for you that our God make you vvorthie of his vocation and accomplish al the good pleasure of his goodnesse the vvorke of faith in povver ✠verse 12 that the name of our Lord IESVS Christ may be glorified in you and you in him according to the grace of our God and of our Lord IESVS Christ CHAP. II. He requireth them in no case to thinke that Domesday is at hand â— repeating vnto them that there must before come first a reuolt secondly the reuelation also of Antichrist him self in person and that Antichrist shal not permit any God to be vvorshipped but onely him self that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves But Christ shal come then immediatly in maiestie and destroy him and his 13 Therfore he thanketh God for the faith of the Thessalonians 15 and biddeth them sticke to hiâ— Traditions both vvritten and vnvvritten praieth God to coÌ„firme them verse 1 AND vve desire you brethren by the coÌ„ming of our Lord IESVS Christ and of our congregatioÌ„ into him ✠verse 2 that you be not easily moued from your sense nor be terrified neither by spirit nor by word nor by epistle as sent by vs ″ as though the day of our Lord vvere at hand ✠verse 3 Let no man seduce you by any meanes for ″ vnlesse there come a reuolt first and ″
to abuse the simple do falsifie this sentence of the Apostle to make it serue for the mariage of Votaries it is notorious First they vse deceit in supplying the verbe substantiue that vvanteth making it the Indicatiue moode thus Mariage is honorable c. as though the Apostle affirmed al mariage to be honorable or lavvful vvhere the verbe to be supplied ought rather to be the Imperatiue moode Let mariage be honorable that so the speache may be an exhortation or commaundement to them that be or vvil be maried to vse them selues in that state in al fidelity cleanlinesse and coniugal continencie one tovvard an other as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels and to possesse their vessel in honour not in the passions of ignominie and vncleanlinesse this is honorable or chast mariage to vvhich he here exhorteth And that it is rather an exhortation then an affirmation it is euident by the other partes and circumstances of this place both before after al vvhich are exhortations in their owne translations this only being in the middes and as indifferent to be an exhortation as the rest by their owne confession they restraine of purpose Our text therfore and al Catholike translatioÌ„s leaue the sentence indifferent as it is in the Greeke and as true translatours ought to do not presuming to addict it to one side lest they should restraine the sense of the holy Ghost to their owne particular fantasie Againe our new Translatours corrupt the text in that they translate in omnibus among al men because so they thinke it vvould sound better to the ignorant that Priests Religious and al vvhosoeuer may marie vvhere they can not tell either by the Greeke or Latin that in omnibus should be the masculine gendre rather then the neutre as not only Erasmus but the Greeke doctors also take it to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes See S. Chrys and Theophyl in hunc locum For there may be many filthy abuses in vvedlocke vvhich the Apostle vvarneth them to take heede of and to keepe their mariage-bed vndefiled But the third corruption for their purpose aforesiad and most impudent is that some of the Caluinistes for in omnibus translate inter quosuis vvith a marginal interpretation to signifie al orders conditions states and qualities of men So boldly they take away al indifferencie of senses and make Gods vvord to speake iust that vvhich them selues vvould and their heresie requireth in vvhich king they passe al impudencie and al heretikes that euer vvere 7. Remember your Prelates Vve be here vvarned to haue great regard in our life and beleefe to the holy fathers Doctors glorious Bishops gone before vs in Gods Church not doubting but they being our lawful Pastors had and taught the truth of vvhom S. Augustine said That vvhich they found in the Church they held fast that vvhich they learned they taught that vvhich they receiued of their fathers the same they deliuered to their children Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith is now in this vvicked contempt of the Heretikes so much the more to be had See the said holy doctors second booke against Iulian the Pelagian throughout vvhat great account he maketh of them in the confutation of heresies and hovv far he preferreth them aboue the proud Sectmaisters of that time as vve must now doe against our new doctors This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed by solemne holidaies and other deuout vvaies of honour 9. Not vvith meates He speaketh not of Christian fastes but of the legal difference of meates vvhich the Hebrues vvere yet proâ—e vnto not considering that by Christes faith they vvere made free from al such obseruations of the Law 10. We haue an altar He putteth them in minde by these vvordes that in folowing to much their old Iewish rites they depriued them selues of an other maner and a more excellent sacrifice and meate meaning of the holy altar and Christes ovvne blessed body offered and eaten there of vvhich they that continue in the figures of the old Law could not be partakers This altar saith I sychius is the altar of Christes body vvhich the Ievves for their incredulity must not behold Li. 6 c. 21 in Leuit. And the Greeke vvord as also the Hebrue ansvvering therevnto in the old testament signifieth properly an altar to sacrifice on and not a metaphorical and spiritual altar Vvhereby vve proue against the Heretikes that vve haue not a common table or profane communion borde to eate mere bread vpon but a very altar in the proper sense to sacrifice Christes body vpon and so called of the fathers in respect of the said body sacrificed Greg. Nazianz. in orat de sorore Gorgonia Chrys demonst quòd Christus sit Deus Socrat. li. 1. c. 20. 25. Aug. ep 86. De ciu Dei li. 8. c. 27. li. 22. c. 10. Confess li. 9 c. 11. 13. Cont. Faust Manich. li. 20. c 21. Theophyl in 23. Mat. And vvhen it is called a table it is in respect of the heauenly foode of Christs body and bloud receiued 15. The hoste or praise Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ not as vpon the Crosse vvhich vvas but once done in bloudy sort but as in the Church and new Testament vvhere it is daily done vnblouddily being the proper host of laude and thankes giuing and therfore called the Eucharist and being the fruite and effecte of Christ and his Priests lippes or vvordes that is of consecration because this sacrifice is made by the force of the holy vvordes And vvhen vve reade in the psalme and other places of the olde Testament of the host of praise it may be thought to be a prophecie of the nevv Sacrifice not of euery vulgar thankes giuing And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen often speake What is saith S. Augustine a more holy sacrifice of praise then that vvhich consisteth in thankes giuing all vvhich the faithful do knovv in the sacrifice of the Church Li. 1. cont aduers leg preph c. 18. Againe c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops offereth to God in the body of Christ the Sacrifice of praise And a 〈◊〉 aftervvard Novv Israel according to the spirit that is the Church offereth a singular Sacrifice according to the spirit of vvhose house be vvil not take calues nor goates but vvil take the Sacrifice of praise not according
example of Abraham Ro. 4. Abraham in deede vvas iustified by vvorkes also 25 and likevvise Rahab verse 1 MY brethren Haue not the faith of our Lord IESVS Christ of glorie ″ in acception of persons ✠verse 2 For if there shal enter into your assemblie a man hauing a golden ring in goodly appareil and there shal enter in a poore man in homely attire ✠verse 3 you haue respect to him that is clothed vvith the goodly apparell and shal say to him Sitte thou here vvel but say to the poore man Stand thou there or sitte vnder my foote-stoole ✠verse 4 do you not iudge vvith your selues and are become iudges of vniust cogitations ✠verse 5 Heare my deerest brethren hath not God chosen the poore in this vvorld riche in faith and heires of the kingdom vvhich God hath promised to them that loue him ✠verse 6 But you haue dishonoured the poore mā Do not the riche oppresse you by might and them selues dravv you to iudgements ✠verse 7 Doe not they blaspheme the good name that is inuocated vpon you ✠verse 8 If not-vvithstanding you fulfil the roial lavv according to the scriptures Thou shalt loue thy neighbour as thy self you doe vvel ✠verse 9 but if you accept persons you vvorke sinne reproued of the Lavv as transgressours ✠verse 10 And * vvhosoeuer shal keepe the vvhole Lavv but offendeth in one ″ is made guilty of al. ✠verse 11 For he that said Thou shalt not commit aduoutrie said also Thou shalt not kil And if thou doe not commit aduoutrie but shalt kil thou art made a transgressour of the Lavv. ✠verse 12 So speake ye and so doe as beginning to be iudged by the lavv of libertie ✠verse 13 For ″ iudgement vvithout mercie to him that hath not done mercie And mercie exalteth it self aboue iudgement ✠verse 14 ″ Vvhat shal it profit my brethren if a man say he hath faith but hath not vvorkes Shal faith be able to saue him ✠verse 15 And * if a brother or sister be naked lacke daily foode ✠verse 16 and one of you say to them Goe in peace be vvarmed filled but you giue them not the things that are necessarie for the bodie vvhat shal it profit ✠verse 17 So faith also if it haue not vvorkes is dead in it self ✠verse 18 But some man saith Thou hast faith and I haue vvorkes shevv me thy faith vvithout vvorkes I vvil shevv thee by vvorkes my faith ✠verse 19 Thou beleeuest that there is one God Thou doest vvel the deuils also beleeue and tremble ✠verse 20 But vvilt thou knovv ô vaine man that faith vvithout vvorkes is idle ' ✠verse 21 ″ Abraham our father vvas he not iustified by vvorkes * offering Isaac his sonne vpon the altar ✠verse 22 Seest thou that ″ faith did vvorke vvith his vvorkes and by the vvorkes the faith vvas consummate ✠verse 23 And the Scripture vvas fulfilled saying Abraham beleeued God and it vvas reputed him to iustice and he vvas called ″ the freende of God ✠verse 24 Do you see that by vvorkes a man is iustified ″ not by faith only ✠verse 25 And in like maner also * ″ Rahab the harlot vvas not she iustified by vvorkes receiuing the messengers and putting them forth an other vvay ✠verse 26 For euen as the bodie vvithout the spirit is dead so also ″ faith vvithout vvorkes is dead ANNOTATIONS CHAP. II. 1. In acception of persons The Apostle meaneth not as the Anabaptists and other seditious persons sometime gather hereof that there should be no difference in Commonvveales or assemblies betvvixt the Magistrate and the subiect the free man and the bond the riche and the poore betvvixt one degree and an other for God and nature and the necessitie of man haue made such distinctions and men are bound to obserue then But it is meant onely or specially that in spiritual giftes and graces in matters of faith Sacraments and saluation and bestovving the spiritual functions and charge of foule vve must esteeme of a poore man or a bond man no lesse then of the rich man and the free then of the Prince or the Gentleman because as Christ him self calleth all and endueth al sorts vvith his graces so in such and the like things vve must not be partial but count al to be fellovves brethren and members of one head And therfore the Apostle saith vvith a special clause That vve should not hold or haue the Christian faith vvith or in such differences or partialities 10. Is made guilty of al. He meaneth not that vvhosoeuer is a theefe is also a murderer or that euery murderer is an aduouterer also or that al sinnes be equal according to the Stoïkes and the Heresie of Iouinian much lesse that he shal haue as great damnation that transgresseth one commaundement as if he had offended against euery precept but the sense is that it shal not auaile him to saluation that he seemeth to haue kept certaine and not broken al the commaundements seeing that any one transgression of the Lavv proueth that he hath not obserued the vvhole vvhich he vvas bound to do so far as is required and as is possible for a man in this life S. Augustine disputing profoundly in his 29 Epistle to S. Hierom of this place of S. Iames expoundeth it thus that he vvhich offendeth in one that is against the general and great commaundement of loue or charitie because it is in maner al as being the summe of al the plentitude of the lavv and the perfection of the rest breaketh after a sort and transgresseth al no sinne being committed but either against the loue of God or of our neighbour 13. Iudgement vvithout mercie Nothing giueth more hope of mercie in the next life then the vvorkes of almes charitie and mercie done to our neighbours in this life Neither shal any be vsed vvith extreme rigour in the next vvorld but such as vsed not mercie in this vvorld August de pec merit li. 2. c. 3. Vvhich is true not onely in respect of the iudgement to euerlasting damnation but also of the temporal chastisement in Purgatorie as S. Augustine signifieth declaring that our venial sinnes be vvashed avvay in this vvorld vvith daily vvorkes of mercie vvhich othervvise should be chastised in the next See epist 29. aforesaid in sine and li. 21 de Ciu. Dei c. 17 in fine 14. What shal it profite if a man say he hath faith This vvhole passage of the Apostle is so cleere against iustification or saluation by onely faith damnably defended by the Protestants and so euident for the necessitie merite concurrence of good vvorkes that their first author Luther and such as exactly folovv him boldly after the maner of Heretikes vvhen they can make no shift nor false glose for the text deny the
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
rather then men Act. 5. 29. CHAP. III. The dutie of vviues and husbands to ech other 9 None to doe or speake euil by their persecutors 15 but to ansvver them alvvaies vvith modestie and specially vvith innocenciâ— after the example of Christ most innoceÌ„t vvhose body though they killed yet his soule liued and preached aftervvard to the soules in Hel namely to those in the time of Noës floud being a figure of our Baptisme rose againe and ascended verse 1 IN like maner also * let the vvomen be subiect to their â—usbandes that if any beleeue not the vvord by the conuersation of the vvomen vvithout the vvord they may be vvonne ✠verse 2 considering your chast conuersation in feare ✠verse 3 Vvhose trimming let iâ— not be outvvardly the plaiting of heare or laying on gold round about or of putting on vestures ✠verse 4 but the man of the hart that is hidden in the incorruptibilitie of a quiet and a modest spirit vvhich is riche in the sight of God ✠verse 5 For so sometime the holy vvomen also that trusted in God adorned them selues subiect to their ovvne husbandes ✠verse 6 As * Sara obeied Abraham calling him lord vvhose daughters you are doing vvel and not fearing any perturbation ✠verse 7 Husbandes likevvise dvvelling vvith them according to knovvledge as vnto the vveaker feminine vessel imparting honour as it vvere to the coheires also of the grace of life that your praiers be not hindered ✠verse 8 And in fine ' al of one minde hauing compassion louers of the fraternitie merciful modest humble ✠verse 9 * not rendering euil for euil nor curse for curse but contrariewise blessing for vnto this are you called that you may by inheritaÌ„ce possesse a benediction ✠verse 10 For he that vvil loue life and see good daies let him refraine his tong from euil and his lippes that they speake not guile ✠verse 11 Let him decline from euil and doe good let him enquire peace and folovv it ✠verse 12 because the eies of our Lord are vpon the iust and his eares vnto their praiers but the countenance of our Lord vpon them that doe euil things ✠verse 13 And vvho is he that can hurt you if you be emulators of good ✠verse 14 But * if you suffer ought for iustice blessed are ye And the feare of them feare ye not be not troubled ✠verse 15 But sanctifie our Lord Christ in your hartes ready alwaies to satiffie euery one that asketh you a reason of that hope vvhich is in you ✠verse 16 but vvith modestie and feare hauing a good conscience that in that vvhich they speake il of you they may be confounded vvhich calumniate your good conuersation in Christ ✠verse 17 For it is better to suffer as doing vvel if the vvil of God vvil haue it so then doing il ✠verse 18 Because Christ also died once for our sinnes the iust for the vniust that he might offer vs to God mortified certes in flesh but quickened in spirit ✠verse 19 In the vvhich spirit comming he preached ″ to them ' also that vvere in prison ✠verse 20 vvhich had been ″ incredulous sometime * vvhen they expected the patience of God in the daies of Noë vvhen the arke vvas a building in the vvhich fevv that is * eight soules vvere saued by vvater ✠verse 21 Vvherevnto Baptisme being ″ of the like forme novv saueth you ' also not the laying avvay of the filth of the flesh but ″ the examination of a good conscience tovvard God by the resurrection of IESVS Christ ✠verse 22 vvho is on the right hand of God ⊢ svvallovving death that vve might be made heires of life euerlasting being gone into heauen Angels and Potentates and Povvers subiected to him ANNOTATIONS CHAP. III. 19. To them that vvere in prison S. Augustine in his 99 Epistle in principio conâ—eâ—â—eth this place to be exceding hard to vnderstand to haue many difficulties vvhich he could neuer explicate to his ovvne satisfaction Yet vnto Heretikes this and al other textes be easie not doubting but that is that sense vvhich them selues imagin vvhatsoeuer other men deeme thereof S. Augustine onely sindeth him self sure of this that Christs descending into Hel in soule after his death is plainely proued hereby Vvhich thing he declareth there to be conformable to diuers other expresse vvordes of holy Vvrite and namely to this same Apostles sermon Act. 2. And at length he concludeth thus Quis ergo nisi infidelis negauerit â—uisse apud inferâ—s Christum that is Therfore vvho but an infidel vvil deny that Christ vvas in Hel Caluin theÌ„ you see vvith al his solovvers are infidels vvho in steede of this descending of Christ in soule after his death haue inuented an other desperate kinde of Christs being in Hel vvheÌ„ he vvas yet aliue on the Crosse S. Athanasius also in his epistle cited by S. Epiphanius 〈◊〉 77 in principio and in his booke de Incarnatione Verbi propius initie S. Cyril de reâ—t fide ad Theodosium Oecumenius and diuers others vpon this place proue Christs descending to Hel. As they likevvise declare vpon the vvordes folovving that he preached to the spirites or soules of meÌ„ detâ—ined in Hel or in Prison But vvhether this vvord Prison or Hel be meant of the inferiour place of the damned or of Limbâ—â— patrum called Abrahams bosome or some other place of temporal chastisement and to vvhom he preached there and vvho by his preaching or presence there vvere deliuered and vvho they vvere that are called Incredulous in the daies of Noe al these things S. Augustine calleth great profundities confessing him self to be vnable to reache vnto it onely holding last and assured this article of our faith that he deliuered none deputed to damnation in the 〈◊〉 and yet not doubting but that he released diuers out of places of paines there vvhich can not be out of any other place then Purgatorie See the said Epistle vvhere also he insinuateth other expositions for explication of the manifold difficulties of this hard text vvhich vvere to long to reherse our special purpose being onely to note briefely the things that touche the controuersies of this time 20. Incredulous sometime They that take the former vvordes of Christs descending to Hel and deliuering certaine there deteined do expound this not of such as died in their infidelitie or vvithout al faith in God for such vvere not deliuered but either of some that once vvere incredulous and aftervvard repented before their death or rather and specially of such as othervvise vvere faithful but yet trusted not Noës preaching by his vvorke and vvord that God vvould destroy the vvorld by vvater Vvho yet being othervvise good men vvhen the matter came to passe vvere sorie for their errour and died by the floud corporally but yet
Vvhich Iames vvrote this epistle Iâ— 1. The Church readeth these Catholike or Canonical Epistles in order at Mattins froÌ„ the 4 SuÌ„day after Easter vntil Vvhitsunday The Protestants abhorre the vvord Catholike Euseb li. 2. hist c. 22. The Epistle for a Martyr Ro. 5 3. Mat. 21 22. Mar. 11 24. Ps 102 15. Eccl. 14 18. Es 4 6 1 Pet. 1 24. The Epistle for a Martyr that is a Bishop Iob 5 17. ⸬ The grouÌ„d of teÌ„tation to sinne is our coÌ„cupiscence not God The Epistle on the 4 Sunday after Easter Prou. 17 27. The Epistle on the 5 Sunday after Easter Mat. 7 21. Ro. 2 13. ⸬ Beatitude or saluation consisteth in vvel vvorking Vvhat faith is required in praier God is not author of euil Partial and vvilful translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ConcupisceÌ„ce of it self no sinne Not euery sinne mortal Vvhat is the lavv of libertie in the Nevv Testament Good vvorkes a part of mans iustice Leu. 19 15. Deu. 1 16. Pro. 24 23. Eccl. 42 1. Leu. 19 18. Mat. 22 39. Rom. 13. Leu. 19 37. Deu. 1 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 3 17 ⸬ He speaketh to al heretikes that say faith onely without vvorkes doth iustifie calling them vaine men and comparing them to Diuels ` dead Gen. 22 10. Gen. 15 6. Ro. 4 3. Gal. 3 Ios 2 1. 18. and 6 22. Scripture abused by the Anabaptistes to make no distinction of persons Vvhat the Apostle meaneth by acception of persons How he that offendeth in one commaundement is guilty of al. Vvorkes of mercie exceding grateful to God The proud impudent dealing of the heretikes against this Epistle because it is so plaine against only saith Only faith an old heresie S. Iames the rest inculcate good vvorkes against the errour of only faith falsely gathered of S. Paules vvordes Ioco citate S. Augustines vvhole disputation in this poiÌ„t very notable directly against only faith * Li. 83 q. q. 76. Heresies against good vvorkes Workes coÌ„curre vvith faith as cause of iustification Workes make vs iust in deede before God The Protestants say by faith only S. Iames cleane contrarie Not by faith only * Gal. â— * See the annot vpon the epistle to the Romans c. 2. v. 13. The manifold meaning of certaine fathers vvhen they say Only faith S. Paul nameth faith S. Iames vvorkes causes of iustification but neither the one faith only nor the other vvorkes only Faith vvithout vvorkes is a true saith but not auailable as the body vvithout the spirit is a true body though it be dead Vvhat faith the Apostle speaketh of that he knevv no special faith Mat. 23 8. Eccl. 14 1. 19 16. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` litle ` can it yeld salt and svveete vvater ⸬ The difference betwixt the humane vvisedom specially of heretikes and the vvisedom of the Catholike Church her children Many maisters are many proud Sect-maisters 1. Io. 2 15. ⸬ The boldnes of Haeretikes adding here the vvord Scripture to the text thus And the Scripture giueth greater grace Prou. 3 35. 1 Pet. 5 5. c Free vvil mans owne endeuour necessarie in comming to God 1 Pet. 5 6. c He forbiddeth detractioÌ„ euil speaking slaundering c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 14 4. ⸬ Al promises and purposes of our worldly affaires are to be made vnder condition of Gods good liking pleasure and it becommeth a Christian man to haue vsually this forme of speache in that case if God vvil if God otherwise dispose not Mans vvorking vvith Gods grace is no derogation therevnto ⸬ A feareful description of the miseries that shal befall in the next life to the vnmerciful couetous men ` condemned c He meaneth either fruite or raine ` is as hand Mt. 5 34 The Epistle in a votiue Masse for the sicke Mr. 6 13 b The Epistle in Maioribus Litanijs on S. Markes day and in the Rogation daies the heretikes translate Acknovvledge your sinnes c. So litle they can abide the very vvord of confession 3 reg 17. Eccl. 48. Lu. 4 25 3. reg 18 41. ⸬ He that hath the zeale of conuerting sinners procureth thereby mercie and remission to him self vvhich is a singular grace The sinnes crying to heauen Vvhat othes are lawful vvhat are not Heretical traÌ„slation against Priesthod Neither their Elders so called nor their Ministers can be those vvhoÌ„ the Apostle here calleth Presbyteros They haue no reason to call their Ministers by that name Their DeacoÌ„s should rather be called Ministers They should keepe the name Priest as vvel as deacon The SacrameÌ„t of EXTREME VNCTION The heretikes obâ—ections against the said Sacrament ansvvered and vvithal it is proued to be a Sacrament Remission of sinnes annexed to creatures Holy vvater Holy oile blessed by the Bishop The peoples deuotion tovvard such hallowed creatures The sacrameÌ„tal vvordes The three effects of this Sacrament Priests and not Elders are the ministers of this sacrament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc locum Confession Truthes vnvvritten and knovven by tradition Conuerting of soules Our saluation attributed to men vvithout derogation to Christ â— 10. v. 2. 1 Pet. 1. 1 Pet. 5. * See the Annotation 1 Pet. 5. v. 13. 2 Pet. 3. 1 Pet. 5. * See the AnnotatioÌ„ vpon S. Iames epistle c. 2. v. 21. The Epistle In Cathedra S. Petri. Roma Ian. 10. 2 Cor. 1 3. Eph. 1 3. The Epistle for many martyrs ⸬ Chastitie not onely of body but also of minde is required S. Bede vpon this place Leu. 11 19. 20 7 Deu. 10. c God vvil iudge men according to euery ones vvorkes and not by faith onely Ro. 2. Gal. 2. 1 Cor. 6 20. 7 23 ⸬ He meaneth the errours of Gentility or if he vvrite to the Iewes dispersed he meaneth the yoke of the Law vvith the fond and heauy additioÌ„s of their later Maisters called Deuterôses The Heretikes to make it sound to the simple against the traditions of the Churche corrupt the text thus Which you haue receiued by 〈◊〉 of 〈◊〉 fathers Ro. 16 25. Col. 1 26. Tit. 1 2. Esa 40 6. The Epistle vpon Saturday in Easter weeke ` a spiritual house Es 28 16. Ps 117. Mt. 21. Act. 4. Es 8. ` vvhereto also they are ordeined Ro. 9 33. Exo. 19. c The Protestants can no more gather of this that al Christians be Priests then that al be kings as is most plaine Apocalyp 1 6. and 5 10. Thou hast made vs a kingdom or kings priests Apoc. 1. Ose 2. Ro. 9. Gal. 5 16. The Epistle vpoÌ„ the 3 Sunday after Easter Mt. 5 16 ⸬ So is the Greeke but the Protest in fauour of temporal lawes made against the Cath. religion translate it very falsely thus to al maner ordinaÌ„ce of man theÌ„ selues boldly reiecting Ecclesiastical decrees as meÌ„s ordinances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 13 1. c In this speache is often commeÌ„ded the vnitie of al Christians among them selues The
Epistle vpoÌ„ the a Sunday after Easter ` you ` vs Es 53 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 53 4. Mt. 8 17. Spiritual hostes and Priests Obedience to temporal princes Ro. 〈◊〉 God instituted the Spiritual gouernemeÌ„s in more excelleÌ„t maner then the temporal Act. 1. Act. 20 Eph. 4. Hebr. 13. Heret translation The Kings excellencie of power is in respect of the nobilitie and lay magistrates vnder him ChristiaÌ„ Princes haue no more right to be supreme heads in spiritual causes then the Heathen Libertines Deadly sinnes of Princes or Superiors exempt not the subiectes froÌ„ obedience as Wicleffe held Hovv vviues should behaue them selues tovvard their husbands Eph. 5 28. Col. 3 18. 1 Tim. 2 9. Against the proud curious and costly attire of vvomeÌ„ vvhere in this il time of ours excedeth Gen. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hovv husbands should behaue them selues tovvard their vviues ` in faith Pro. 17 13. Mat. 5 44. Ps 33 13 Mat. 5 10. The Epistle vpon friday in Easter vveeke ` those spirites Gen. 6. Mat. 24 Gen. 7 7 ` vs Christ in soule desceÌ„ded vnto hel vvhiles his body lay in the graue The Caluinists denying the same are by S. Augustines iudgement infidels Certaine difficulties whereof S. Augustine doubteth Purgatorie Vvhat vvere the incredulous persons of vvhom the Apostle here speaketh Noës Arke the vvater a figure of christs Crosse Baptisme Ibid. c. 17. Baptisme receiued of Heretikes or Schismatikes vvhen damnable vvhen not Ep. 57. The ceremonies of Baptisme namely Abrâ—â—â—ntio c. ⸬ It hath the same difficulty and sense that the other like wordes haue before Chap. 3. See the annotation there v. 19. and S. Aug. ep 69. Oecumenius vpon this place â—is at hand The Epistle vpon Sunday next after the Ascension Prou. 10 Ro. 12 Heb. 13. Ro. 12 6. The Epistle for a Martyr Mt. 5 11. Hier. 25 29. Prou. 11 31. Not only faith Vvorkes of mercie The better meÌ„ most afflicted in this life The iust man him self is hardly saued Against the vaine securitie of only faith The Epistle for S. Apollinaris Iul. 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Desire of Iucre or to exercise holy functions for gaine is a filthy fault in the Clergie and therfore much to be auoided The Epistle vpon the 3 SuÌ„day after Pentecost Prou 3. Iac. 4. Iac. 4. Psa 54 Mt. 6 25 Ro. 16 16. 1 Cor. 16 20. 2 Cor. 1â— 12. Senior in the vulgar translation is often Priest or Bishop See Act. â—5 Not Superioritie but tyrannie and lordlines is forbidden in the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. v. 25. Heret translation The name of Clergie and Clerke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests crownes The heauenly crowne of Doctors and preachers S. Peter vvriteth from Babylon that is Rome Vvhy Rome vvas called Babylon The ProtestaÌ„ts vvil haue Babylon to signifie Rome in other places but not here The Protestants vvraÌ„gle about the time of Peters being at Rome Many things most true euen in the Scriptures are not agreed vpon concerning the time The Epistle in the Transifiguration of our Lord Aug. 6. â—prescience c By this it is plaine that either Iohn Iames or Peter must be the author of this epistle for these three onely vvere present at the TraÌ„sfiguration Mat. 17â— Mt. 17 5 ⸬ You see that places are made holy by Christs presence that al places be not alike holy See Annot. Act. 7 33. 2 Tim 3 17. Good vvorkes must concurre vvith Gods predestination to the effecte thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heretikes according to their custom exclude this sense altogether by their false translation Oecum in hunc lâ—â— Gagn. S. Peters Pastoral care protection of the Church after his death Luc. 22. Io. 21. The Saincts in heauen pray for the liuing Feastes of holy Virgins Inuocation of Saincts Priuate phantastical interpretationâ— 1 Tim. 4. Iude. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Heretikes of whom he prophecieth here do gaine scholers by preaching libertie and by their owne licentious life which is specially ioyned to the heresie of these daies c Al the sweete wordes of heretikes speaking much of the vvord of the Lord the Gospel IESVS CHRIST c. are but termes of art to bie and sel poore mens soules Gen 7. Gen. 19. Gen. 19 16. The special properties of heretikes * from our Lord ⸬ So heretikes blaspheme the highest mysteries of our faith through ignorance b coinquinationes maecula Nu. 22 23. ⸬ Vvho euer promised more libertie to their folowers then Luther Caluin the like taking away penance fasting continencie or chastitie keeping of vowes necessitie of good vvorkes because faith doeth al obedience to Ecclesiastical pastors and CouÌ„cels and such like Io. 8 34. Ro. 6 16. Mt. 12. 45. Pro. 26 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in quibus 2 Tim. 3 1. Iude 18. Ps 89 4 Ezec. 33. 1 Tim. 2. Mt. 24. 1 Thes 5. Apoc. 3. Esa 65 17. Apo. 21 1. Ro. 2 4. The heretical proud spirit of priuate interpretation of Scriptures The Scriptures be hard namely S. Paules epistles specially vvhere he speaketh of iustificatioÌ„ by faith * De fid op c. 14 The ProtestaÌ„ts idle distinctioÌ„ betvvene difficultie in the Epistles and difficultie in the things The Greeke copies haue both some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich things some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich epistles Not only the matter but the style of the Scriptures is hard Ps 118. Act. 8. Luc. 24. v. 45. * Higinus ep 2. to 1. CoÌ„cil August li. 2. Euang. quaest q. 39. 1. Ioh. 2. v. 24. De fid op c. 14. 1. Ioh. â— 5. Io. 8 12. Heb. 9. 1 Pet. 1. Apo. 1. 3 Reg. 8 46. 2 Par. 6 36. No saluatioÌ„ but in the Societie of the Church Many meanes instruments of remitting sinne but al by the force merite of Christs bloud applied by them Al remission of sinnes is by the PassioÌ„ of Christ though by secuÌ„darie meanes also Some sinnes venial A man may be truely iust notvvithstanding venial sinnes S. Augustine excepteth our B. Ladie from sinners * c. 3â— Examples of venial sinnes * de 〈◊〉 perseueraÌ„s c. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 13 34 15 12. â— Io. 3 14. ⸬ Hovv al sinne tentation procede of these three see S. Thomas Summe 1. 2. quaest 77. art 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ They vvere of vs for the time that is of and in the Church otherwise they could not haue gone out but they vvere not of the coÌ„staÌ„t sort or of the elect predestinat for then they had taried within or returned before their death c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisma whereof Christ ChristiaÌ„s ⸬ Keepe that firmely constantly vvhich you haue heard euen from the beginning by the mouth of the Apostles not that only vvhich you haue receiued by vvriting c or in it ⸬ Vve see
and specially because of the fruite here and the end aftervvard both of the one and of the other verse 1 WHAT shal vve say then Shal vve continue in sinne that grace may abound ✠verse 2 God forbid For vve that are dead to sinne hovv shal vve yet liue therein ✠verse 3 Are you ignorant that al vve vvhich are baptized in Christ IESVS in his death vve are baptized ✠verse 4 For vve are buried together vvith him by Baptisme into death that as Christ is risen from the dead by the glorie of the father so vve also may vvalke in nevvnesse of life ✠verse 5 For if vve be become complanted to the similitude of his death vve shal be also of his resurrection ✠verse 6 Knovving this that our old man is crucified vvith him that the body of sinne may be destroied to the end that vve may serue sinne no longer ✠verse 7 For he that is dead is iustified from sinne ✠verse 8 And if vve be dead vvith Christ vve beleeue that vve shal liue also together vvith Christ ✠verse 9 knovving that Christ rising againe from the dead novv dieth no more death shal no more haue dominion ouer him ✠verse 10 For that he died ″ to sinne he died once but that he liueth he liueth to God ✠verse 11 So thinke you also that you are dead to sinne but aliue to God in Christ IESVS our Lord. ⊢ ✠verse 12 Let not ″ sinne therfore reigne in your mortal body that you obey the concupiscences thereof ✠verse 13 But neither doe ye exhibite your members instruments of iniquitie vnto sinne but exhibite your selues to God as of dead men aliue and your members instruments of iustice to God ✠verse 14 For sinne shal not haue dominion ouer you for you are not vnder the Lavv but vnder grace ✠verse 15 Vvhat then shal vve sinne because vve are not vnder the Lavv but vnder grace God forbid ✠verse 16 * Knovv you not that to vvhom you exhibite your selues seruants to obey you are the seruants of him vvhom you obey vvhether it be of sinne to death or of obedience to iustice ✠verse 17 But thankes be to God that you vvere the seruants of sinne but haue obeied from the hart vnto that ″ forme of doctrine into the vvhich you haue been deliuered ✠verse 18 And being made free from sinne you vvere made seruants to iustice ✠verse 19 I speake an humane thing because of the infirmitie of your flesh for as you haue exhibited your members to serue vncleannesse and iniquitie vnto iniquitie so now exhibite your meÌ„bers to serue iustice vnto sanctification ✠verse 20 For when you vvere seruants of sinne you were free to iustice ✠verse 21 What fruite therfore had you then in those things for vvhich novv you are ashamed for the end of them is death ✠verse 22 But novv being made free from sinne and become seruants to God you haue your fruite vnto sanctification but the end life euerlasting ✠verse 23 For the stipends of sinne death but ″ the grace of God life euerlasting in Christ IESVS our Lord. ⊢ ANNOTATIONS CHAP. VI. 3. We that are baptized That vvhich before he chalenged from the Lavv of Moyses to faith is novv attributed to baptisme vvhich is the first Sacrament of our faith and the entrance to Christian religion Whereby it is plaine that he meaneth not onely faith to iustifie but the Sacraments also and al Christian religion vvhich he calleth the Lavv of spirit grace and faith 6. Old man body of sinne Our corrupt state subiect to sinne and concupiscence comming to vs from Adam is called the Old man as our person reformed in by Christ is named the Nevv man And the lumpe and masse of sinnes vvhich then ruled is called the corps or body of sinne 10. To sinne he died Christ died to sinne vvhen by his death he destroied sinne Vve die to sinne in that vve be discharged of the povver thereof vvhich before vvas as it vvere the life of our persons and commaunded al the partes and faculties of our soule and body as contrarievvise vve liue to God vvhen his grace ruleth and vvorketh in vs as the soule doth rule our mortal bodies 12. Sinne reigne Concupiscence is here named sinne because it is the effect occasion and matter of sinne and is as it vvere a disease or infirmitie in vs inclining vs to il remaining also after Baptisme according to the substance or matter thereof but it is not properly a sinne nor forbidden by commaundement til it reigne in vs and vve obey and folovv the desires thereof August â—i de nupâ— concupise c. 23. Cont. 2 epist Pelag. li. 1 c. 13. Conc. Trident. Sess 5. decret de pec orig 17. Forme of doctrine At the first conuersion of euery nation to the Catholike faith there is a forme rule of beleefe set dovvne vnto vvhich vvhen the people is once put by their Apostles they must neuer by any persuasion of men alter the same nor take of man or Angel any nevv doctrine or Analogie of faith as the Protestants call it 23. The grace of God life euerlasting The sequele of speache required that as he said death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is and in the same sense he spake in the last chapter that as sinne reigneth to death so grace reigneth by iustice to life euerlasting but here he changed the sentence somevvhat calling life euerlasting grace rather then revvard because the merites by vvhich vve attaine vnto life be al of Gods gift and grace August Ep. 105 ad Sixtum CHAP. VII Our former husband sinne vvith his lavv is dead in Baptisme and novv vve are maried to an other husband to Christ to bring forth children to God that is good vvorkes 7 And hovv the Lavv being good vvas yet to vs the lavv of sinne and death because concupiscence reigned in vs. 17 But novv by Baptisme grace reigneth in vs though also concupiscence doth remaine and tempt vs still verse 1 ARE you ignorant brethren for I speake to them that knovv the Lavv that the Lavv hath dominion ouer a man as long time as he liueth ✠verse 2 for * the vvoman that is vnder a husband her husband liuing is bound to the lavv but if her husband be dead she is loosed from the lavv of her husband ✠verse 3 Therfore her husband liuing she shal be called an aduouteresse if she be vvith an other man but if her husband be dead she is deliuered from the lavv of her husband so that she is not an aduouteresse if she be vvith an other man ✠verse 4 Therfore my brethren you also are made dead to the Lavv by the body of Christ that you may be an other mans vvho is risen againe from the dead