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
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
the poole of Siloé and wash And I vvent and vvashed and savv ✠verse 12 And they said to him Vvhere is he He saith I knovv not ✠verse 13 They bring him that had been blinde to the Pharisees ✠verse 14 And it vvas the Sabboth vvhen IESVS made the clay and opened his eies ✠verse 15 Againe therfore the Pharisees asked him hovv he savv But he said to them He put clay vpō mine eies I vvashed and I see ✠verse 16 Certaine therfore of the Pharisees said This man is not of God that keepeth not the Sabboth But others said Hovv can a man that is a sinner doe these signes And there vvas a schisme among them ✠verse 17 They say therfore to the blinde againe Thou vvhat saiest thou of him that opened thine eies And he said That he is a Prophet ✠verse 18 The levves therfore did not beleeue of him that he had been blinde and savv vntil they called the parents of him that savv ✠verse 19 and asked them saying Is this your sonne vvhom you say that he vvas borne blinde hovv then doeth he novv see ✠verse 20 His parents ansvvered them and said Vve knovv that this is our sonne and that he vvas borne blinde ✠verse 21 but hovv he novv seeth vve knovv not or vvho hath opened his eies vve knovv not aske him self he is of age let him self speake of him self ✠verse 22 These things his parents said because they feared the levves for the Ievves had novv conspired that if any mā should cōfesse him to be CHRIST he should be ″ put out of the Synagogue ✠verse 23 Therfore did his parents say That he is of age aske him self ✠verse 24 They therfore againe called the man that had been blinde and said to him Giue glorie to God vve knovv that this man is a sinner ✠verse 25 He therfore said to them Whether he be a sinner I know not one thing I know that vvhereas I vvas blinde novv I see ✠verse 26 They said therfore to him Vvhat did he to thee hovv did he open thine eies ✠verse 27 He ansvvered them I haue novv told you and you haue heard vvhy vvil you heare it againe vvil you also become his disciples ✠verse 28 They reuiled him therfore said Be thou his disciple but we are the disciples of Moyses ✠verse 29 We know that to Moyses God did speake but this man vve knovv not vvhence he is ✠verse 30 The man ansvvered and said to them For in this it is marueilous that you knovv not vvhence he is and he hath opened mine eies ✠verse 31 and vve knovv that sinners God doth not heare but if a man be a seruer of God and doe the vvil of him him he heareth ✠verse 32 From the beginning of the vvorld it hath not been heard that any man hath opened the eies of one borne blinde ✠verse 33 Vnles this man vvere of God he could not doe any thing ✠verse 34 They ansvvered and said to him Thou vvast vvholy borne in sinnes and doest thou teach vs And they did cast him forth ✠verse 35 IESVS heard that they cast him forth and vvhen he had found him he said to him Doest thou beleeue in the sonne of God ✠verse 36 He ansvvered and said Vvho is he Lord that I may beleeue in him ✠verse 37 And IESVS said to him Both thou hast seen him and he that talketh vvith thee he it is ✠verse 38 But he said I beleeue Lord. And falling dovvne he adored him ⊢ ✠verse 39 And IESVS said to him For iudgement came I into this vvorld that they that see not may see and they that see may become blinde ✠verse 40 And certaine of the Pharisees that vvere vvith him heard and they said to him Vvhy are vve also blinde ✠verse 41 IESVS said to them If you vvere blinde you should not haue sinne but novv you say That vve see Your sinne remaineth ANNOTATIONS CHAP. IX 6. Made clay Christ that could haue cured this man by his onely wil or word yet vsed certaine creatures as his instruments in working and diuers circumstances and ceremonies clay water anoynting washing c. No maruel then that he and his Church vse such diuersities of Sacraments and ceremonies external in curing our soules 22. Put out of the Synagogue The Heretikes vntruely translate here v. 35. Excommunicate to make the simple conceaue the Churches Excōmunication to be no other or no better or no more rightly vsed against them then this casting our of the Synagogue of such as confesssed our Sauiour They might as wel haue translated for Synagogue Church for the Old Testament the new for Law grace for flesh spirit for Moyses Christ For no lesse difference is there betwene casting out of the Synagogue and Excommunication Besides that not euery one which was not of the Iewes Synagogue was therfore out of the communion of the Faithful many true beleeuers being in other partes of the world not subiect to the Iewes Synagogue Law nor Sacraments And therfore it was not al one to be out of the Synagogue and to be excommunicated as now whosoeuer is out of the Churches communion either by his owne wil or for his iust deserts thrust out of it by the spiritual Magistrate he is quite abandoned out of al the societie of Saincts in heauen and earth so long as he so continueth As for the cause of thrusting this poore man and such other out of the Synagogue and excommunicating Heretikes there is as great oddes as betwixt heauen and hel he being vsed so for folowing Christ and his Church these for forsaking Christ and his Church Some more agreement there is betwene that corrupt sentence of the Iewes against the folowers of Christ and the pretended excommunication executed against Catholike men by our Heretikes although in truth there is no great resemblance For the Iewes though they abused their power sometimes yet had they authoritie in deed by Gods law so to punish contemners of their Law therfore it was feared and respected euen of good men But the excommunication vsed by heretikes against Catholikes or any offenders is not to be respected at al being no more but a ridiculous vsurpation of the Churches right and fashion of the same for out of their Synagogues al faithful men ought to flee and not tarie to be thrust out according to the warning giuen against Coré and Dathan Be ye separated from their tabernacles lest you be vvrapped in their sinnes CHAP. X. He continueth his talke to the Pharisees shevving that they and al other that wil not enter in by him are wolues and that they which heare them are not the true sheepe 11 But that him self is the good Pastor and therfore to saue the sheepe from these wolues he wil yeld his life which othervvise no might of theirs could take from
that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
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
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
″ much more the ministerie of iustice aboundeth in glorie ⊢ ✠verse 10 For neither vvas it glorified vvhich in this part vvas glorious by reasō of the excelling glorie ✠verse 11 For if that which is made void is by glorie much more that vvhich abideth is in glorie ✠verse 12 Hauing therfore such hope vve vse much confidence ✠verse 13 and not * as Moyses put a vele vpon his face that the children of Israël might not behold his face vvhich is made voide ✠verse 14 but their senses vvere dulled For vntil this present day ″ the self same vele in the lecture of the old testament remaineth vnreuealed because in Christ it is made voide ✠verse 15 but vntil this present day vvhen Moyses is read a vele is put vpō their hart ✠verse 16 But vvhen he shal be conuerted to our Lord the vele shal be taken avvay ✠verse 17 And * our Lord is a Spirit And vvhere the Spirit of our Lord is there is ″ libertie ✠verse 18 But vve al beholding the glorie of our Lord vvith face reuealed are transformed into the same image from glorie vnto glorie as of our Lordes Spirit ANNOTATIONS CHAP. III. 1. The Epistle of Christ S. Paul and other holy vvriters of Scriptures did set dovvne many thinges in vvriting by penne inke and paper al vvhich be of the Holy Ghost but the special and proper booke of Christes truth and Gospel is not the external vvriting in those dead creatures but in the hartes of the faithful being the proper subiecte of these truthes and graces preached in the nevv Testament and the habitacle of the Holy Ghost In the vvhich booke of faithful mens hartes S. Paul vvrote diuers thinges not vttered in any Epistle as sundrie of the Apostles vvrote the Christian religion in the hartes of their hearers onely and in other material bookes not at all Vvhereof S. Irenaeus li. 3. ◠4. saith What and if the Apostles also had left no Scriptures ought vve not to folovv the order of the tradition vvhich they deliuered vnto them to vvhom they committed the Churches◠to the vvhich ordinance many nations of those barbarous people that haue beleeued in Christ do consent vvithout letter or inke hauing saluation vvritten in their hartes and keeping diligently the tradition of the elders And S. Hierom 〈◊〉 〈◊〉 Hiero◠c. 9. ad Pa◠In the Greede of our faith and hope vvhich being deliuered by tradition from the Apostles is not vvritten in paper and inke but in the tables camal of the hart And this is the Churches booke also vvhereby and vvherein she keepeth faithfully al truth vvritten in the hartes of those to vvhom the Apostles did preach vvith the like diligence as she keepeth and preserueth the other booke vvhich is of holy Scriptures from al corruption of Heretikes and other iniuries 5. Of our selues This maketh first against the Heretikes called Pelagians that hold our meritorious actions or cogitations to be of free vvil onely and not of Gods special grace Secondly against the Protestantes vvho on the contrarie side referre al to God and take avvay mans freedom and proper motion in his thoughtes and doings the Apostle confessing our good cogitations to be our ovvne but not as comming of our selues but of God 6. The letter killeth As the letter of the old Lavv not truely vnderstood nor referred the Christ commaunding and not giuing grace and spirit to fulfil that vvhich vvas commaunded did by occasiō kill the carnal Iew so the letter of the nevv Testamēt not truely taken nor expounded by the Spirit of Christ vvhich is onely in his Church killeth the Heretike vvho also being carnal and void of spirit gaineth nothing by the external precepts or good lessons of the Scriptures but rather taketh hurt by the same See S. Augustine to 〈◊〉 Ser. 70 1000 de tempore li. de Sp. lit c. 5. 6. seq 9. Much more The preeminence of the new Testament and of the priesthod or Ministerie thereof before the old is that the nevv by al her Sacraments and Priests as ministers immediate of grace and remission of sinnes doth so ex opere operato giue the spirit of life and charitie into the hartes of the faithful as the old did giue the letter or external act of the Lavv. 14. The self same vele As the Ievves reading the old Testament by reason of their blindnes vvhich God for the punishment of their incredulitie suffereth to remaine as a couer vpon their eies and hartes can not see Christ in the Scriptures vvhich they daily heare read in their Synagogs but shal vvhen they beleeue in him and haue the couer remoued perceiue al to be most plainely done and spoken of him in their law Scriptures euen so Heretikes hauing as S. Augustine noteth a farre greater couer of blindnes and incredulitie ouer their hartes in respect of the Catholike Church vvhich they impugne then the Iewes haue concerning Christ can not see though they read or heare the Scriptures read neuer so much the maruelous euidence of the Catholike Church and truth in al pointes but vvhen they shal returne againe to the obedience of the same Church they shal finde the Scriptures most cleere for her and her doctrine and shal vvonder at their former blindnes 17. Libertie The Spirit and grace of God in the nevv Testament dischargeth vs of the bondage of the Lavv and sinne but is not a vvarrant to vs of fleshly licence as S. Peter vvriteth nor dischargeth Christians of their obedience to order lavv and power of Magistrates spiritual or temporal as some Heretikes of these daies do seditiously teach CHAP. IIII. That according as so glorious a ministerie requireth he liueth and preacheth sincerely 〈◊〉 the vvhich glorie his Aduersaries can not count vaine considering his persecutions because persecution is to Gods glorie and to our humilitie and hope and meritorious of increase of grace in this life and of most glorious bodies and soules aftervvard verse 1 THERFORE hauing this ministration according as vve haue obteined mercie vve faile not ✠verse 2 but vve renounce the secrete things of dishonestie not walking in crastines nor ″ adulterating the vvord of God but in manifestation of the truth commending our selues to euery conscience of men before God ✠verse 3 And if our Gospel be also hidde in them that perish it is hidde ✠verse 4 in vvhom the God of this vvorld hath blinded the mindes of the infidels that the illumination of the Gospel of the glorie of Christ vvho is the image of God might not shine to them ✠verse 5 For vve preache nor our selues but IESVS Christ our Lord and vs your seruants by IESVS ✠verse 6 because God that commaunded light to shine of darkenes he hath shined in our hartes to the illumination of the knovvledge of the glorie of God in the face of Christ IESVS ✠verse 7
one an other ✠verse 14 For al the Lavv is fulfilled in one vvord Thou shalt loue thy neighbour as thy self ✠verse 15 But if you bite and eate one an other take heede you be not consumed one of an other ✠verse 16 And I say vvalke in the spirit and the Iustes of the flesh you shal not accomplish ✠verse 17 For the flesh Iusteth against the spirit and the spirit against the flesh for these are aduersaries one to an other that not vvhat things soeuer ″ you vvil these you doe ✠verse 18 But if you be ledde by the spirit you are not vnder the Lavv. ✠verse 19 And the vvorkes of the flesh be manifest vvhich are fornication vncleannes impudicitie lecherie ✠verse 20 seruing of Idols vvitch-craftes enmities coÌ„tentions emulations angers bravvles dissensions sectes ✠verse 21 enuies murders ebrieties commessations and such like vvhich I foretel you as I haue foretold you that they vvhich doe such things shal not obteine the kingdom of God ✠verse 22 But the fruite of the Spirit is Charitie ioy peace patience benignitie goodnes longanimitie ✠verse 23 mildnes faith modestie coÌ„tinencie chastitie Against such there is no lavv ✠verse 24 And they that be Christs haue crucified their flesh vvith the vices and concupiscences ⊢ ✠verse 25 If vve liue in the spirit in the spirit also let vs vvalke ✠verse 26 Let vs not be made desirous of vaine glorie prouoking one an other enuying one an other ANNOTATIONS CHAP. V. 6. Faith This is the faith vvorking by charitie vvhich S. Paul meaneth els vvhere vvhen he faith that faith doth iustifie And note vvel that by these termes circumcision prepuce not auailable to iustification it is plaine that in the other places he meaneth the vvorkes of Circumcision and Prepuce that is of the Ievves and the Gentils vvithout faith vvhich auaile not but faith vvorking by charitie as vvho should say faith and good vvorkes not vvorkes vvithout faith Againe note here that if the Protestants vvho pretend conference of places to be the best or only vvay to explicate hard speaches of the holy Scriptures had folovved but their ovvne rule this one text vvould haue interpreted cleated vnto them al other vvhereby iustice and saluation might seeme to be attributed to faith alone the Apostle here so expresly setting dovvne the faith vvhich he commendeth so much before not to be alone but vvith charitie not to be idle but to be vvorking by Charitie as S. Augustine noteth defid ep c. 14. Further the good Reader must obserue that vvhereas the Protestants some of them confesse that Charitie and good vvorkes be ioyned and requisite also and that they exclude them not but commend them highly yet so that the said Charitie or good vvorkes are no part of our iustice or any cause of iustification but as fruites and effectes of faith onely vvhich they say doth all yea though the other be present this false glose also is reproued euidently by this place vvhich teacheth vs cleane contrarie to vvitte that faith hath her vvhole actiuitie and operation tovvard iustice and saluation of charitie and not contrarievvise vvithout vvhich it can not haue any act meritorious or agreable to God for our saluation for vvhich cause S. Augustine saith li. 〈◊〉 de Trin. c. 18. Fidem non facit vtilem nisi charitas nothing maketh faith profitable but charitie But the Heretikes ansvver that vvhere the Apostle saith faith vvorketh by charitie he maketh charitie to be the instrument only of faith in vvel vvorking and therfore the inferior cause at the least but this also is easily refuted by the Apostles plaine testimonie affirming that charitie is * the greater vertue that if a man had al faith and lacked charitie he vvere vvorth nothing And againe * that Charitie is the perfection and accoÌ„plishment of of the Iavv as faith iâ— not vvhich can not agree to the instrumental or inferior cause And therfore vvhen it is said that faith vvorketh by charitie it is not as by an instrument but as the body vvorketh by the soul the matter by the forme vvithout vvhich they haue no actiuitie Vvherevpon the the Schooles call Charitie the forme or life of faith that is to say the force actiuitie operatiue qualitie thereof in respect of merite and iustice Vvhich S. Iames doth plainely insinuate vvhen he maketh faith vvithout Charitie to be as a dead corps vvithout soul or life and therefore vvithout profitable operation c. 2. v. 26. â—â— Libertie an occasion They abuse the libertie of the Gospel to the aduantage of their flesh that vnder pretense therof shake of their obedience to the lavves of man to the decrees of the Church and Councels that vvil liue and beleeue as they list and not be taught by their Superiors but fornicate vvith euery Sect maister that teacheth pleasant licentious things and al this vnder pretence of spirit libertie and freedom of the Gospel Such must learne that al heresies schismes and rebellions against the Church and their lavvful Prelates be counted here among the vvorkes of the flesh Sâ—â— S. Augustine de fid op c. 24. 25. If any do sinne therest that do the vvorkes of the Holy Ghost must not therfore take pride in them selues but rather make humilitie of it partly by fearing their ovvne fall partly by looking straitly to their ovvne vvorkes 6 He exhorteth earnestly to good vvorkes assuring them that they shal reaps none other then here they sovv 11 With his ovvne hand he vvriteth telling them the true cause vvhy those false Apostles preach circumcision to be only to please the Ievves 17 and a plaine argument that he preacheth it not to be this that he is persecuted of the Ievves verse 1 BRETHREN and if a man be preoccupared in any fault you that are spiritual instruct such an one in the spirit of lenitie considering thine ovvne self lest thou also be tempted ✠verse 2 Beare ye one an others burdens so you shal fulfil the lavv of Christ ✠verse 3 For if any man esteeme him self to be something vvhereas he is nothing he seduceth him self ✠verse 4 But let euery one proue his ovvne vvorke so in him self only shal he haue the glorie and not in an other ✠verse 5 For euery one shal beare his ovvne burden ✠verse 6 And let * him that is catechized in the vvord communicate to him that catechizeth him in al his goods ✠verse 7 Be not deceiued God is not mocked ✠verse 8 For what things a maÌ„ shal sow those also shal he reape For he that sovveth in his flesh of the flesh also shal reape corruptioÌ„ but he that soweth in the spirit of the spirit shal reape life euerlasting ✠verse 9 And * doing good let vs not faile For in due time vve shal reape not failing ✠verse 10 Therfore vvhiles
in state of saluation and being chastised for their fault in the next life vvere deliuered by Christs descending thither and not they onely but al others in the like conditioÌ„ For the Apostle giueth these of Noes time but for an example 21. Of the like forme The vvater bearing vp the Arke from sinking and the persons in it from drowning vvas a figure of Baptisme that likewise saueth the vvorthie receiuers from euerlasting perishing As Nee saith S. Augustine vvith his vvas deliuered by the vvater and the vvood so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Li. 12. Cont. Faustum c. 14. Againe he saith that as the vvater saued none out of the Arke but vvas rather their destruction so the Sacrament of Baptisme receiued out of the Catholike Church at Heretikes or Schismatikes hands though it be the same vvater and Sacrament that the Catholike Church hath yet profiteth none to saluation but rather vvorketh their perdition Vvhich yet is not meant in case of extreme necessitie vvhen the partie should die vvithout the said Sacrament except he tooke it at an Heretikes or Schismatikes hand Neither is it meant in the case of infants to vvhom the Sacrament is cause of saluation they being in no fault for receiuing it at the hands of the vnfaithful though their parents and frendes that offer them vnto such to be baptized be in no small fault S. Hierom to Damasus Pope of Rome compareth that See to the Arke them that communicate vvith it to them that vvere saued in the Arke al other Schismatikes and Heretikes to the rest that vvere drowned 21. The examination of a good conscience The Apostle seemeth to allude here to the very forme of Catholike Baptisme conceining certaine interrogatories and solemne promises made of the articles of the Christian faith and of good life and of renouncing Satan and al his pompes and vvorkes vvhich no doubt hovvsoeuer the Caluinists esteeme of them are the very Apostolike ceremonies vsed in the ministration of this Sacrament See S. Denys in fine Ec. hierarchia S. Cyril li. 12 in 〈◊〉 c. 64. S. Augustine ep 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4. CHAP. IIII. That they arme them selues to sinne no more after Baptisme against the tentations of the Heathen considering that the general and novv approcheth 8 specially tovvard their euen-Christians to shevv their charitie hospitalitie and grace doing al to the glorie of God 1â— And as for being persecuted because they are Christians to reioyce considering the revvard that they shal haue vvith Christ and damnation that they avoid thereby verse 1 CHRIST therfore hauing suffered in the flesh be you also armed vvith the same cogitation because he that hath suffered in the flesh hath ceased from sinnes ✠verse 2 that novv not after the desires of men but according to the vvil of God he liue the rest of his time in the flesh ✠verse 3 For the time past sufficeth to accomplish the vvil of the Gentiles them that haue vvalked in riotousnes desires excesse of wine banketings porations and vnlavvful seruices of Idols ✠verse 4 Vvherein they maruel blaspheming you not concurring into the same confusion of riotousnes ✠verse 5 vvho shal render account to him vvhich is ready to iudge the liuing and the dead ✠verse 6 For for this cause also vvas it euangelized to the dead that they may be iudged in deede according to men in the flesh but may liue according to God in the Spirit ✠verse 7 And the end of al â—shal approche ' ✠Be vvise therfore and vvatch in praiers ✠verse 8 But before al things hauing mutual charitie coÌ„tinual among your selues because * â— charitie couereth the multitude of sinnes ✠verse 9 * Vsing hospitalitie one tovvard an other vvithout murmuring ✠verse 10 * Euery one as he hath receiued grace ministring the same one tovvard an other as good dispensers of the manifold grace of God ✠verse 11 If any man speake as the vvordes of God if any man minister as of the povver vvhich God administreth that in al things God may be honoured by IESVS Christ ⊢ to vvhom is glorie and empire for euer and euer Amen ✠verse 12 My deerest thinke it not strange in the feruour vvhich is to you for a teÌ„tation as though some nevv thing happened to you ✠verse 13 but communicating vvith the passions of Christ be glad that in the reuelation also of his glorie you may be glad reioycing ✠verse 14 * If you be reuiled in the name of Christ you shal be blessed because that vvhich is of the honour glorie and vertue of God and the Spirit vvhich is his shal rest vpon you ✠verse 15 But let none of you suffer as a murderer or a theefe or a railer or a coueter of other mens things ✠verse 16 But if as a Christian let him not be ashamed but let him glorifie God in this name ✠verse 17 for * the time is â— that iudgement begin of the house of God And if first of vs vvhat shal be the end of them that beleeue not the Gospel of God ✠verse 18 And * â— if the iust man shal scarse be saued where shal the impious and sinner appeare ✠verse 19 Therfore they also that suffer according to the vvil of God let them commend their soules to the faithful creator in good deedes ⊢ ANNOTATIONS CHAP. IIII. 9. Charitie couereth Faith onely cannot iustifie seeing that charitie also doth cause remission of sinnes And saying charitie he meaneth loue and charitable vvorkes tovvard our neighbours vnto vvhich vvorkes of mercie the Scriptures do specially attribute the force to extinguish al sinnes See S. Augustine c. 69 Eâ—chiridij and tract 1. in ep 1. Io. â— 1. and venerable Bede vpon this place And in the like sense the holy Scriptures commonly commend vnto vs almes and deedes of mercie for redemption of our sinnes Prouerb c. 10. Ecclesiastici 12. v. 2. Danielis â— 4. v. 24. 17. That iudgement begin In this time of the new Testament the faithful and al those that meane to liue godly specially of the Clergie must first and principally be subiect to Gods chastisement and temporal afflictions vvhich are here called iudgement Vvhich the Apostle recordeth for the comfort and confirmation of the Catholike Christians vvho vvere at the time of the vvriting hereof excedingly persecuted by the heathen Princes people 18. If the iust Not that a man dying iust and in the fauour of God can afterward be in doubt of his saluation or may be reiected of God but that the iust being both in this life subiect to assaults tentations troubles and dangers of falling from God and losing their state of iustice also oftentimes to make a straite count to
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
al these things shal be giuen you besides ✠verse 34 Be not careful therfore for the morovv For the morovv day shal be careful for it self sufficient for the day is the euil thereof ANNOTATIONS CHAP. VI. 1. Iustice Hereby it is playne that good werkes be iustice and that man doing them doeth iustice and is thereby iust and Iustified and not by fayth only Al which iustice of a Christian man our Sauiour here compriseth in these three workes in Almes fasting and prayers Aug. li. perf iust â— â— So that to giue almes is to doe iustice and the workes of mercie are iustice Aug. in Ps 49. v. 5. 4. Repay This repaying and rewarding of good workes in heauen often mentioned here by our Sauiour declareth that the sayd workes are meritorious and that we may doe them in respect of that reward 5. Hypocrites Hypocrisie is forbidden in al these three workes of iustice and not the doing of them openly to the glorie of God and the profite of our neighbour and our owne saluatioÌ„ for Christ before c. 5. biddeth saying Let your light so shine before men c. And in al such workes S. Gregotles rule is to be folowed The worke so to be in publike that the intention remayne in secrete Ho. 11. in Euang. c. 10. 7. Much speaking Long prayer is not forbid for Christ * him self spent whole nights in prayer and he sayth * we must pray alwayes and * the Apostle exhorteth to pray without intermission and the holy Church * from the beginning hath had her Canonical houres of prayer but idle and voluntary babling either of the heathens to their goddes or of Heretikes that by long Rhetorical prayers thinke to persuade God wheras the Collects of the Churche are most breese and most effectual See S. Augustine ep 121 c. 8 9. 10. 11. Superstantial bread By this bread so called here according to the Latin word and the Greeke we aske not only al necessarie sustenance for the body but much more al spiritual foode namely the blessed Sacrament it self which is Christ the true bread that came from heauen and the bread of life to vs that eate his bodie Cypr. de orat Do. Aug. ep 121 c. 6. 11. And therfore it is called here Supersubstantial that is the bread that passeth and excelleth al creatures Hiero. in 2. Tit. in 6. Mat. Amb. li. 5. de Sacr. 6. 4. Aug. ser 22. de verb. Do. sec Mat. S. Germanus in Theoria 12. Dettes These dettes doe signifie not only mortal sinnes but also venial as S. Augustine often teacheth and therfore euery man be he neuer so iust yet because he can not liue without venial sinnes may very truly and ought to say this prayer Aug. cont duâ—s ep Pelag. li. 1. â— 14. li. 21 de Ciuit. 6. 27. 13. Leade vs not S. Cypr. readeth Ne patiaris nos induci Suffer vs not to be led as S. Augustine noteth li. de ho. perseu c. 6. and so the holy Churche vnderstandeth it because God as S. Iames sayth tempteth no man though for our sinnes or for our probation and crowne he permitte vs to be tempted Beware then of Bezaes exposition vpon this place who according to the Caluinists opinion saith that God leadeth them into tentation into whom him self bringeth in Satan for to fill their harts so making God the author of sinne 14. If you forgeue This poynt of forgeuing our brother when we aske forgiuenesse of God our Sauiour repeateth agayne as a thing much to be considered and therfore commended in the parable also of the seruant that would not forgiue his felow seruant Mat. 18. 16. Fast He forbiddeth not open and publike fasts which in the * Scriptures were commaunded and proclamed to the people of God and the Niniuires by such fasting appeased Gods Wrath but to fast for vaine glorie and praise of men and to be desirous by the very face and looke to be taken for a faster that is forbidden and that is hypocrisie 20. Treasures in heauen Treasures layd vp in heauen must needes signifie not fayth only but plentiful almes and deedes of mercie and other good workes which God keeping as in a booke wil reward them accordingly as of the contrarie the Apostle sayth He that soweth sparingly shal reape sparingly 2. Cor. 9. 24. Two Masters Two religions God and Baal Christ and Caluin Masse and Communion the Catholike Churche and Heretical Conuenticles Let them marke this lesson of our Sauiour that thinke they may serue masters al times al religions Agayne these two masters doe signifie God and the world the sles he and the spirit iustice and sinne 25. Careful Prudent prouision is not prohibited but to much doubtfulnes and feare of Gods prouision for vs to whom we ought with patience to committe the rest when we haue done sufficiently for our part CHAP. VII In this third and last Chapter of his Sermon because we know not mens endes he biddeth vs beware of iudging 6 and neuerthelesse to take open dogges so he calleth them as they be 7 If these workes of iustice seeme to hard we must pray instantly to him that giueth them 12 In the conclusion he giueth one short rule of al iustice 13 and then he exhorteth with al vehemencie to the straite way both of the Catholike fayth 21 and also of good life because only fayth wil not suffise verse 1 IVDGE ″ not that you be not iudged ✠verse 2 For * in what iudgment you iudge you shal be iudged and in what measure you mete it shal be measured to you agayne ✠verse 3 And why seest thou the more that is in thy brothers eye and the beame that is in thine ovvne eye thou seest not ✠verse 4 Or how sayest thou to thy brother Let me cast out the more of thine eye and behold a beame is in thine owne eye ✠verse 5 Hypocrite cast out first the beame out of thine owne eye and then shalt thou see to cast out the more out of thy brothers eye ✠verse 6 Giue not that which is ″ holy to dogges neither cast ye your pearles before swine lest perhaps they treade them with their feete and turning al to teare you ✠verse 7 * Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you ✠verse 8 For ″ euery one that asketh receiueth and that seeketh findeth and to him that knocketh it shal be opened ✠verse 9 Or vvhat man is there of you vvhom if his childe shal aske bread vvil he reach him a stone ✠verse 10 Or if he shal aske him fish vvil he reach him a serpent ✠verse 11 If you then being naught knovv hovv to giue good giftes to your children hovv much more vvil your father vvhich is in heauen giue good things to them that aske him ✠verse 12 Al
through dry places seeking rest and findeth not ✠verse 44 Then he saith I vvil returne into my house vvhence I came out And coming he findeth it vacant svvept vvith besoms and trimmed ✠verse 45 Then goeth he and taketh vvith him seuen other spirites more vvicked then him self and they enter in and dvvel there and * the last of that man be made vvorse then the first So shal it be also to this vvicked generation ✠verse 46 As he vvas yet speaking to the multitudes * behold his mother and his brethren stoode vvithout seeking to speake to him ✠verse 47 And one said vnto him Behold thy mother and thy brethren stand without seeking thee ✠verse 48 But he ansvvering him that told him said ″ Who is my mother and vvho are my brethren ✠verse 49 And stretching forth his hand vpon his Disciples he said Behold my mother and my brethren ✠verse 50 For vvhosoeuer shal doe the vvil of my father that is in heauen he is my brother and sister and mother ⊢ ANNOTATIONS CHAP. XII 24. In Beelzebub The like blasphemie agaynst the Holy Ghost is to attribute the miracles done by Saincts either dead or aliue to the Diuel 30. Not with me They that are indifferent to al religions commonly and fitly called Neuters â—oyning them selues to neither part let them marke these wordes wel and they shal see that Christ accoumpted al them to be agaynst him and his Church that are not plainely and flatly with him and it 30. Gathereth not with me He speaketh not only of his owne person but of al to whom he hath committed the gouernement of his Church and specially of the cheefe Pastours succeeding Peter in the gouernement of the whole As S. Hierom writing to Damasus Pope of Rome applieth these words vnto him saying of al Heretikes He that gathereth not with thee scattereth that is to say He that is not with Christ is with Antichrist 31. The blasphemie of the Spirit He meaneth not that there is any sinne so great which God wil not forgiue or whereof a man may not repeÌ„t in this life as some Heretikes at this day affirme but that some heinous sinnes as namely this blasphemie of the Iewes against the euâ—dent workes of the Holy Ghost and likewise Archeheretikes who wilfully resist the knoweÌ„ truth and workes of the Holy Ghost in Gods Church are hardly forgeuen and seldom haue such men grace to repent Otherwise among al the sinnes agaynst the Holy Ghost which are commonly reckened sixe one only shal neuer be forgiuen that is dying without repentance wilfully called Final impenitence Which sinne he committeth that dieth with contempt of the Sacrament of Penance obstinatly refusing absolution by the Churches ministerie as S. Augustine plainely declareth in these wordes Whosoeuer he be that beleueth not mans sinnes to be remitted in Gods Church and therfore despiseth the bountifulnes of God in so mighty a worke if he in that obstinat minde continue tll his liues end he is guilty of sinne against the Holy Ghost in which Holy Ghost Christ remitteth sinnes Enchir. 83. Ep. 50 in fine 32. Sonne of man The Iewes in their wordes sinned against the sonne of man when they reprehended those things which he did as a man to witte calling him therfore a glutton a great drinker of wine a freend of the Publicans and taking offense because he kept company with sinnes brake the Sabboth and such like and this sinne might more easely be forgiuen them because they iudged of him as they would haue done of any other man but they sinned and blasphemed against the Holy Ghost called here the finger of God whereby he wrought miracles when of malice they attributed the euident workes of God in casting our diuels to the diuel him self and this sinne shal not be remitted because it shal hardly be remitted as we see by the plague of their posteritie vntil this day 3â— Nor in the world to come S. Augustine and other Holy Doctors gather herevpon that some sinnes may be remitted in the next life and consequently prooue Purgatorie thereby De Ciuit. Dei li. 21 c. 18. D. Gregor Dial. li. 4 c. 39. 36. Idle word If of euery idle word we must make accoumpt before God in iudgement and yet shal not for euery such word be damned euerlastingly then there must needes be some temporal punishment in the next life 4â— Who is my mother The dutiful affection toward our parents and kinsfolke is not blamed but the inordinate loue of them to the hinderance of our seruice and duty toward God Vpon this place some old Heretikes denied Christ to haue any mother Aug. li. de Fid. Symb. c. 4. Neither euer was there any heresie so absurd but it would seeme to haue Scripture for it CHAP. XIII Speaking in parables as the Scripture foretold of him and as meete vvas for the reprobate Ievves he shevveth by the parable of the Sovver that in the labours of his Church three partes of foure do perishe through the fault of the hearers 24 and yet by the parable of good seede and cockle as also of the Nettâ— that his seruantâ— must not for al that neuer vvhile the vvorld lasteth make any Schisme or Separation 31 And by parables of the litle mustard seede and leauen that notvvithstanding the three parts perishing and ouersovving of cockles yet that fourth part of the good seede shal spreade ouer al the vvorld 44 And vvithal vvhat a treasure and pearle it is 53 After al vvhich yet his ovvne countrie vvil not honour him verse 1 THE same day IESVS going out of the house sate by the sea side ✠verse 2 And * great multitudes vvere gathered together vnto him in so much that he vvent vp into a boate sate and al the multitude stoode in the shore ✠verse 3 and he spake to them many things in parablesh saying Behold the sovver vvent forth to sovv ✠verse 4 And vvhiles he sovveth some fell by the vvay side and the foules of the aire did come and eate it ✠verse 5 Othersome also fell vpon rockie places where they had not much earth and they shot vp in continent because they had not deepenes of earth ✠verse 6 and after the sunne vvas vp they parched and because they had not roote they vvithered ✠verse 7 And other fell among thornes and the thornes grevve and choked them ✠verse 8 And othersome fell vpon good ground and they yelded fruite the ″ one an hundred-fold the other threescore and an other thirtie ✠verse 9 He that hath eares to heare let him heare ✠verse 10 And his Disciples came and said to him Why speakest thou to them in parables ✠verse 11 Who ansvvered and said vnto them Because ″ to you it is giuen to knovv the mysteries of the kingdom of heauen but to them it is not giuen ✠verse 12 For he that hath to him
of the palsey Sonne â— thy sinnes are forgiuen thee ✠verse 6 And there vvere certaine of the Scribes sitting there and thinking in their hartes ✠verse 7 why doth he speake so he blasphemeth * Who can forgiue sinnes but only God ✠verse 8 Which by and by IESVS knovving in his spirit that they so thought vvithin them selues saith to them why thinke you these things in your hartes ✠verse 9 Whether is easier to say to the sicke of the palsey Thy sinnes are forgiuen thee or to say Arise take vp thy couche and vvalke ✠verse 10 But that you may knovv that â— the Sonne of man hath povver â— in earth to forgiue sinnes he saith to the sicke of the palsey ✠verse 11 I say to thee Arise take vp thy couche and goe into thy house ✠verse 12 And forthvvith he arose and taking vp his couche vvent his vvay in the sight of al so that al marueled and glorified God saying That vve neuer savv the like ✠verse 13 And he vvent forth againe to the sea and al the multitude came to him and he taught them ✠verse 14 And vvhen he passed by * he savv Leui of Alphaeus sitting at the custome place and he saith to him Folovv me And rising vp he folovved him ✠verse 15 And it came to passe as he sate at meate in his house many Publicans and sinners did sit dovvne together vvith IESVS and his Disciples for they vvere many vvho also folovved him ✠verse 16 And the Scribes and the Pharisees seeing that he did eate vvith Publicans and Sinners said to his Disciples why doth your Maister eate and drinke vvith Publicans and sinners ✠verse 17 IESVS hearing this saith to them The vvhole haue not neede of a Physicion but they that are il at ease for I came not to call the iust but sinners ✠verse 18 And * the disciples of Iohn and the Pharisees did vse to fast and they come and say to him Why do the disciples of Iohn and of the Pharisees fast but thy disciples do not fast ✠verse 19 And IESVS said to them why can the children of the mariage fast as long as the bridegrome is vvith them So long time as they haue the bridegrome vvith them they can not fast ✠verse 20 But the daies vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast in those daies ✠verse 21 No body sovveth a peece of ravv cloth to an old garment othervvise he taketh avvay the nevv peecing from the old and there is made a greater rent ✠verse 22 And no body putteth nevv vvine into old bottels othervvise the vvine bursteth the bottels and the vvine vvil be shed and the bottels vvil be lost but nevv vvine must be put into nevv bottels ✠verse 23 And * it came to passe againe vvhen he vvalked through the corne on the Sabboths and his Disciples began to goe forvvard and to plucke the eares ✠verse 24 And the Pharisees said to him Behold vvhy do they on the Sabboths that vvhich is not lavvful ✠verse 25 And he said to them Did you neuer read vvhat Dauid did vvhen he vvas â— in necessitie and him self verse 26 vvas an hungred and they that vvere vvith him hovv * he entred into the house of God vnder Abiathar the high Priest and did eare the loaues of Proposition vvhich it vvas not lavvful to eate * but for the Priests and did giue vnto them vvhich vvere vvith him ✠verse 27 And he said to them The Sabboth vvas made for man and not man for the Sabboth ✠verse 28 Therfore the sonne of man is Lord of the Sabboth also ANNOTATIONS CHAP. II. 4. Vncouered Such diligence ought to be vsed to bring sinners to Christ in his Sacraments as was vsed to procure this man and others by Christ the health of their bodies 5. Sicke of the palsey Such as this man was in body by dissolution of his limmes such also was he in soule by the noisome desires of the world occupying his hart and withdrawing him from al good workes Aug. de Pastor c. 6 to 9. 5. Thy sinnes Hereby it appeareth that Christ healed this sicke man first in his soule before he tooke away his bodily infirmity which may be an instruction for al men in bodily disease first to call for the Sacraments which be medicines of the soule As hereby also may be gathered that many diseases come for sinne and therfore can not be healed til the sinnes be remitted 10. The Sonne of man As Christ proueth vnto them that him self as man and not as God only hath power to remitte sinnes by that in al their sightes he was able to doe miracles and make the sickman sodenly arise so the Apostles hauing power graunted them to doe miracles though they be not God may in like maner haue authority from God to remitte sinnes not as God but as Gods ministers 10. In earth This power that the Sonne of man hath to remitte sinnes in earth was neuer taken from him but dureth still in his Sacraments and ministers by whom he remitteth sinnes in the Church and not in heauen only For concerning sinne there is one court of conscience in earth and an other in heauen and the iudgement in heauen foloweth and approueth this on earth as is plaine by the wordes of our Sauiour to Peter first and then to al the Apostles Whatsoeuer you shal bind vpon earth shal be bound in heauen Whatsoeuer you shal loose vpon earth shal be loosed in heauen wherevpon S. Hierom saith That Priests hauing the keies of the kingdom of heauen iudge after a sort before the day of iudgement And S. Chrysost li. 3 de Sacerd. paul post princip more at large 25. In necessity In necessity many things be done without sinne which els might not be done and so * the very chalices and consecrated iewels and vessels of the Church in cases of necessity are by lawful authority turned to profane vses which otherwise to alienate to a mans priuate commoditie is sacrilege CHAP. III. The blind Pharisees seeking his death for doing good vpon the Sabboths he meekely goeth out of the vvay vvhere the people that flocke vnto him and his Miracles are innumerable 13 Yea to his Tvvelue also hauing neede of moe vvorkmen he geueth povver to vvorke Miracles â—0 He so occupieth him self for soules that his kinne thinke him madde 22 The Scribes of Hierusalem come so farre and yet haue nothing but absurdly to blaspeme his casting out of Diuels to their ovvne damnation â—1 That the Ievves should not after their maner thinke it ynough that he is of their bloud he telleth that such rather are deere to him as keepe Gods commaundements verse 1 AND he entred againe into the Synagogue and there vvas a man there that had a vvithered hand ✠verse 2 And they
the coÌ„mission of my father for preaching working miracles and other graces I must not be tied to flesh and bloud which vvas not a repreheÌ„sion of our Lady or significatioÌ„ that he vvould not heare her in this or other things pertaining to Gods glorie or the good of men for the euent shovveth the contrarie but it vvas a lesson to the companie that heard it and namely to his Disciples that respect of kinred should not dravv them to doe any thing against reason or be the principal motion vvhy they doe their dueties but Gods glorie 5. Whatsoeuer he shal say By this you see our Lady by her diuine prudence and entiere familiaritie and acquaintance with al his maner of speaches knew it was no checke to her but a doctrine to others and that she had no repulse though he seemed to say his time was not yet come to worke miracles not doubting but he would begin a litle before his ordinary time for her sake as S. Cyril thinketh he did and therfore she admonisheth the waiters to marke wel to execute whatsoeuer Christ should bid them doe 1â— Cast them out By this chastising corporally the defilers and abusers of the Temple he doth not onely shew his power that being but one poore man he could by force execute his pleasure vpon so many sturdy fellowes but also his soneralne authoritie ouer al offenders and that not vpon their soules onely as by excommunication and spiritual penalties but so far as is requisite for the execution of spiritual iurisdiction vpon their bodies and goods also That the Spiritualtie may learne how far and in what cases for iust zeale of Christs Church they may vse and exercise both spiritually and temporally their forces and faculties against offenders specially against the prophaners of Gods Church according to the Apostles allusion 1 Cor. 3. If any defile the Temple of God him vvil God destroy â—4 IESVS committed not him self S. Augustine applieth this their first faith and beleefe in Christ sodenly raised vpon the admiration of his wonders but yet not fully formed or established in them vnto the faith of Nouices or Catechumen in the Church and Christs not committing his Person to them as yet to the Churches like warinesse and wisedom in not opening not giuing to them our Lord in the B. SacrameÌ„t because al were not to be trusted with that high point without ful trial of their faith CHAP. III. He teacheth Nicodemus that to come to the kingdom of God Baptisme is necessarie as being our Regeneration 10 Vvhich point Nicodemus as then not vnderstaÌ„ding 11 he shevveth that they must beleeue him and vvhat good cause there is for them so to doe â—3 After this he also baptizeth and Iohn likevvise at the same time 25 Wherevpon a question being moued Whether Baptisme is better 25 Iohn ansvvereth it by saying that he is so far inferiour to Christ as a mere man to God most high verse 1 AND there vvas a man of the Pharisees named Nicodemus a prince of the Ievves ✠verse 2 This man came to IESVS by night and said to him Rabbi vve knovv that thou art come from God a maister for no man can doe these signes vvhich thou doest vnles God be vvith him ✠verse 3 IESVS ansvvered and said to him Amen Amen I say to thee Vnles a man be borne againe he can not see the kingdom of God ✠verse 4 Nicodemus said to him Hovv can a man be borne vvhen he is old can he enter into his mothers vvombe againe and be borne ✠verse 5 IESVS ansvvered Amen Amen I say to thee Vnles a man be ″ borne againe of vvater and the Spirit he can not enter into the kingdom of God ✠verse 6 That vvhich is borne of the flesh is flesh that vvhich is borne of the spirit is spirit ✠verse 7 Marueil not that I said to thee You must be borne againe ✠verse 8 The spirit breatheth vvhere he vvil and thou hearest his voice but thou knovvest not vvhence he commeth and vvhither he goeth so is euery one that is borne of the Spirit ✠verse 9 Nicodemus ansvvered said to him Hovv can these things be done ✠verse 10 IESVS ansvvered and said to him Thou art a maister in Israel and art thou ignorant of these things ✠verse 11 Amen Amen I say to thee that vve speake that vvhich vve knovv and that vvhich vve haue seen vve testifie and our testimonie you receiue not ✠verse 12 If I haue spoken to you earthly things and you beleeue not hovv if I shal speake to you heauenly things vvil you beleeue ✠verse 13 And no man hath ascended into heauen but he that descended from heauen the Sonne of man vvhich is in heauen ✠verse 14 And as * Moyses exalted the serpent in the desert so must the Sonne of man be exalted ✠verse 15 that euery one vvhich beleeueth in him perish not but may haue life euerlasting ✠verse 16 For so God loued the vvorld that he gaue his only-begotten sonne that euery one that beleeueth in him perish not but may haue life euerlasting ⊢ ✠verse 17 For God sent not his sonne into the vvorld to iudge the vvorld but that the vvorld may be saued by him ✠verse 18 He that beleeueth in him is not iudged but he that doeth not beleeue ″ is already iudged because he hath not beleeued in the name of the only-begotten sonne of God ✠verse 19 And this is the iudgment because the light is come into the vvorld and men haue loued the darkenesse rather then the light for their vvorkes vvere euil ✠verse 20 For euery one that doeth il hateth the light and commeth not to the light that his vvorkes may not be controuled ✠verse 21 But he that doeth veritie commeth to the light that his vvorkes may be made manifest because they vvere done in God ⊢ ✠verse 22 After these things IESVS came and his Disciples into the countrie of Ievvrie and there he abode vvith them and baptized ✠verse 23 And Iohn also vvas baptizing in Aenon beside Salim because there vvas much vvater there and they came and vvere baptized ✠verse 24 For Iohn vvas not yet cast into prison ✠verse 25 And there rose a question of Iohns disciples vvith the Ievves concerning purification ✠verse 26 And they came to Iohn and said to him Rabbi he that vvas vvith thee beyond Iordan to vvhom * thou didst giue testimonie behold he baptizeth and al come to him ✠verse 27 Iohn ansvvered and said A man can not receiue any thing vnlesse it be giuen him from heauen ✠verse 28 Your selues doe beare me vvitnesse * that I said I am not CHRIST but that I am sent before him ✠verse 29 He that hath the bride is the bridegrome but the frende of the bridegrome that standeth and heareth him reioyceth vvith ioy for the voice
but raise it in the last day ✠verse 40 And this is the vvil of my father that sent me that euery one that seeth the Sonne and beleeueth in him haue life euerlasting and I vvil raise him in the last day ⊢ ✠verse 41 The Ievves therfore murmured at him because he had said I am the bread vvhich descended from heauen ✠verse 42 and they said is not this IESVS the sonne of Ioseph vvhose father and mother vve knovv Hovv then faith he That I descended from heauen ✠verse 43 IESVS therfore ansvvered and said to them Murmure not one to an other ✠verse 44 no man can come to me vnles the Father that sent me ″ dravv him and I vvil raise him vp in the last day ✠verse 45 It is vvritten in the Prophers And al shal be docible of God Euery one that hath heard of the Father and hath learned commeth to me ✠verse 46 Not that any man hath seen the Father but he vvhich is of God this hath seen the Father ✠verse 47 Amen amen I say to you he that beleeueth in me hath life euerlasting ✠verse 48 I am the bread of life ✠verse 49 Your fathers did eate ″ Manna in the desert and they died ✠verse 50 This is the bread that descendeth from heauen that if any man eate of it he die not ✠verse 51 I am the liuing bread that came dovvne from heauen If any man eate of this bread he shal liue for euer and * the bread vvhich I vvil giue is my flesh for the life of the vvorld ⊢ ✠verse 52 The Ievves therfore stroue among them selues saying ″ Hovv can this man giue vs his flesh to eate ✠verse 53 IESVS therfore said to them Amen amen I say to you ″ Vnles you eate the flesh of the Sonne of man ″ and drinke his bloud ″ you shal not haue life in you ✠verse 54 He that eateth my flesh and drinketh my bloud hath life euerlasting and ″ I vvil raise him vp in the last day ⊢ ✠verse 55 For my flesh is ″ meate in deede and my bloud is drinke in deede ✠verse 56 He that eateth my flesh and drinketh my bloud abideth in me and I in him ✠verse 57 As the liuing father hath sent me and I liue by the father and he that eateth me the same also shal liue by me ✠verse 58 This is the bread that came dovvne from heauen Not as your fathers did eate Manna and died ″ He that eateth this bread shal liue for euer ⊢ ✠verse 59 These things he said teaching in the Synagogue in Capharnáum ✠verse 60 Many therfore of his Disciples hearing it said This saying is hard and vvho can heare it ✠verse 61 But IESVS knovving vvith him self that his Disciples murmured at this he said to them Doth this scandalize you ✠verse 62 ″ If then you shal see * the Sonne of man ascend vvhere he vvas before ✠verse 63 It is the spirit that quickeneth ″ the flesh profiteth nothing The vvordes that I haue spoken to you be spirit and life ✠verse 64 But there be certaine of you ″ that beleeue not For IESVS knevv from the beginning vvho they vvere that did not beleeue and vvho he vvas that vvould betray him ✠verse 65 And he said Therfore did I say to you that no man can come to me vnles it be giuen him of my Father ✠verse 66 After this many of his Disciples ″ vvent backe and novv they vvalked not vvith him ✠verse 67 IESVS therfore said to the Tvvelue Vvhat vvil you also depart ✠verse 68 Simon ″ Peter therfore ansvvered him Lord to vvhom shal vve goe thou hast the vvordes of eternal life ✠verse 69 And vve beleeue and haue knovven that thou art Christ the sonne of God ✠verse 70 IESVS ansvvered them Haue not I chosen you the Tvvelue of you one is a deuil ✠verse 71 And he meant Iudas Iscariot Simons sonne for this same vvas to betray him vvhereas he vvas one of the Tvvelue ANNOTATIONS CHAP. VI. 27. Worke not the meate By their greedy seeking after him for meate of the body he taketh occasion to dravv them to the desire of a more excellent foode which he had to giue them and so by litle to open vnto them the great meate and mysterie of the B. Sacrament which as he proueth doth not onely far passe their ordinarie bread or his maruelous multiplied loaues but Manna it self which they thought came from heauen and so much wondered at it 32. The true bread Though the person of Christ incarnate euen out of the Sacrament also be meant vnder the Metaphores of bread and drinke from heauen and our beleefe in him be signified by eating and feeding yet the causes why they should be recommended vnto vs in such termes were that he was to be eaten and drunken in deed in the formes of bread and wine for the which cause his body on the crosse is called his bread his bloud shed on the crosse * the bloud of the grape no doubt because the same body and bloud were in Holy Sacrament to be eaten and drunken In vvhich speaches either of Christs person generally or peculiarly of the same as in the B. Sacrament the true bread is not taken proprely and specially for that substance which is of corne and called vvith vs bread but generally for food or meate and therfore it hath ioyned vvith it lightly a terme signifying a more excellent sort of sustenance as the true bread the bread of heauen the bread of life Supersubstantial bread in which sort the holy Sacrament which is Christs body is both here and in S. Luke and S. Paul also often called bread euen after consecration not onely for that it was made of bread but because it is bread more truely and by more excellent property and calling then that vvhich ordinarily is named bread 44. Dravv him The Father dravveth vs and teacheth vs to come to his Sonne and to beleeue these high and hard mysteries of his incarnation and of feeding vs vvith his ovvne substance in the Sacrament not cōpelling or violenty forcing any against their will or without any respect of their consent as Heretikes pretend but by the svveete internal motions and persuasions of his grace and spirit he wholy maketh vs of our owne vvill and liking to consent to the same 49. Manna and died The Heretikes holding the fathers of the old Testament to haue eaten of the same meate and to haue had as good Sacraments as vve be here refuted Christ putting a plaine difference in the very substance thereof and in the graces and effects much more at large Manna vvas onely a figure of the B. Sacrament though a very excellent figure thereof for many causes It came in a sort from heauen out Sacrament more it vvas made by
and al other particular pointes Which him self saith S. Augustine did not take order for that he might cōmit that to the Apostles by vvhom he vvas to dispose his Churches affaires though both he and the Apostles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind Christ * at Emmaüs The Apostles Act. 2 42. The primitiue Church in giuing the bloud onely to children Cypr. li. de lapsis nu 10. in reseruing most commonly the body onely Tertul. li. 2 ad vxo nu 4. Cypr. li. de lapsis nu 10. in houseling the sicke therewith Euseb Ec. hist li. 6 c. 36. in the holy Eremites also that receiued and reserued it commonly and not the bloud in the wildernes Basil ep ad Caesariam Patritiam and in diuers other cases which were to long to rehearse Whereby the Church being warranted and in the ruling of such things fully taught by Gods spirit as wel for the reprouing of certaine heresies that Christ God and man vvas not vvhole and al in euery part of the Sacrament as specially for that the Christian people being novv enlarged and the communicants often so many at once that neither so much vvine could be conueniently consecrated nor vvithout manifold accidents of sheading or abusing be receiued vvhereof the Protestants haue no regard because it is but common vvine vvhich they occupie but the Church knovving it to be Christs ovvne bloud must haue al dreadful regard therfore I say she hath decreed and for some hundreth yeres put in vse that the Priest saying Masse should alvvaies both consecrate and also receiue both kindes because he must expresse liuely the Passion of Christ and the separation of his bloud from his body in the same and for to imitate the vvhole action and institution as vvel in sacrificing as receiuing as to vvhom properly it vvas said Do this for that vvas spoken onely to such as haue povver thereby to offer and consecrate But the Lay men and the Clergie also vvhen they do not execute or say Masse them selues should receiue in one kinde being thereby no lesse partakers of Christs vvhole person and grace then if they receiued both For as S. Paul saith He that eateth the hostes is partaker of the altar He that eateth saith he for though there vvere drink-offerings or libaments ioyned lightly to euery sacrifice yet it vvas ynough to eate onely of one kinde for to be partaker of the vvhole 62. If you shal see Our Sauiour seemeth to insinuate that such as beleeue not his wordes touching the holy Sacrament and thinke it impossible for him to giue his Body to be eaten in so many places at once being yet in earth should be much more scandalized and tempted after they saw or knew him to be ascended into heauen Vvhich is proued true in the Capharnaites of this time whose principal reason against Christs presence in the Sacrament is that he is ascended into heauen yea who are so bold as to expound this same sentence for them selues thus It is not this body or flesh which I wil giue you for that I wil carie with me to heauen Whereby if they meant onely that the condition and qualities of his body in heauen should be other then in the Sacrament it were tolerable for S. Augustine speaketh sometime in that sense but to deny the substance of the body to be the same that is wicked 63. The flesh profiteth nothing If this speach were spoken in the sense of the Sacramentaries it would take away Christs incarnation manhod and death no lesse then his corporal presence in the Sacrament for if his flesh were not profitable al these things were vaine Therfore CHRIST denieth not his owne flesh to be profitable but that their grosse and carnal conceiuing of his wordes of his flesh and of the maner of eating the same was vnprofitable Which is plaine by the sentence folowing where he warneth them that his wordes be spirit and life of high Mystical meaning and not vulgarly and grosly to be taken as they tooke them And it is the vse of the Scripture to call mans natural sense reason and carnal resisting or not reaching supernatural truthes flesh or bloud as Flesh and bloud reuealed not this to thee c Mat. 16. This carnalitie then of theirs stood in two points specially first that they imagined that he would kill him self and cut māgel his flesh into partes so giue it them raw or rost to be eaten among them Which could not be meant saith S. Augustine for that had conteined an heinous and barbarous facte and therfore they might and should haue bene assured that he would commaund no such thing but some other sweete sense to be of his hard mystical or figuratiue wordes and to be fulfilled in a Sacrament mysterie and a maruelous diuine sort otherwise then they could comprehend Secondly they did erre touching his flesh in that they tooke it to be the flesh of a mere man and of a dead man also when it should come to be eaten of which kind of flesh Christ here pronoūceth that it profiteth nothing Wherevpon S. Cyrist saith This body is not of Peter or Paul or any other like but of Christ IESVS who is the life it self and therfore this Body giueth life the very fulnes of the Diuinitie dvvelling in it And the holy Councel of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril The Eucharist is not the body of any common person for the flesh of a common man could not quicken but of the VVORD it self But the Heretike Nestorius dissolueth the vertue of this Mysterie holding mans flesh onely to be in the Eucharist Thus there And S. Ignatius cited of Theodorete and many other Fathers haue the like Whereby we may see that it commeth of the Diuinitie and Spirit without which Christs flesh can not be that this Sacrament giueth life 64. That beleeue not It is lacke of faith you seee here that causeth men to spurne against this high truth of the Sacrament as also it may be learned here that it is the great and merciful gift of God that Catholike men do against their senses and carnal reasons beleeue and submit them selues to the humble acknowledging of this Mysterie lastly that it may wel by Christs insinuation of Iudas be gathered that he specially spurned against our Maisters speaches of the holy Sacrament 66. Went backe It can be no maruel to vs now that so many reuolt from the Church by offense or scandal vniustly taken at Christs body and bloud in the Sacrament seeing many of his Disciples that savv his vvonderful life doctrine and miracles forsooke Christ him self vpon the speach promes of the same Sacramēt for the mysterie of it is so supernatural and diuine in it self and withal so low base for our sakes by the shew of the formes of these terrene
of nevv vvine ✠verse 14 But Peter standing vvith the Eleuen lifted vp his voice and spake to them Ye men Ievves and al you that dvvel in Hierusalem be this knovven to you and vvith your eares receiue my vvordes ✠verse 15 For these are not drunke as you suppose vvhereas it is the third houre of the day ✠verse 16 But this is it that vvas said by the Prophet Ioël ✠verse 17 And it shal be in the last daies saith our Lord of my Spirit I vvil povvre out vpon al flesh and your sonnes and your daughters shal prophecie and your yong men shal see visions and your auncients shal dreame dreames ✠verse 18 And vpon my seruants truely and vpon my handmaides vvil I povvre out in those daies of my Spirit and they shal prophecie ✠verse 19 and I vvil giue vvonders in the heauen aboue and signes in the earth beneath bloud and fire and vapour of smoke ✠verse 20 The sunne shal be turned into darkenes and the moone into bloud before the great and manifest day of our Lord doth come ✠verse 21 And it shal be euery one vvhosoeuer calleth vpon the name of our Lord shal be saued ⊢ ✠verse 22 Ye men of Israël heare these vvordes IESVS of Nazareth a man approued of God among you by miracles and vvonders and signes vvhich God did by him in the middes of you as you knovv ✠verse 23 this same ″ by the determinate counsel and prescience of God being deliuered you by the handes of vvicked men haue crucified and slaine ✠verse 24 vvhom God hath raised vp ″ loosing the sorovves of hel according as it vvas impossible that he should be holden of it ✠verse 25 For Dauid saith concerning him I foresavv the Lord in my sight alvvaies because he is at my right hand that I be not moued ✠verse 26 For this my hart hath been glad and my tongue hath reioyced moreouer my flesh also shal rest in hope ✠verse 27 Because thou vvilt not leaue ″ my soul in hel nor giue thy Holy one to see corruption ✠verse 28 Thou hast made knovven to me the vvaies of life thou shalt make me ful of ioyfulnes vvith thy face ✠verse 29 Ye men brethren let me boldly speake to you of the Patriarch Dauid that * he died and vvas buried and his sepulchre is vvith vs vntil this present day ✠verse 30 Vvhereas therfore he vvas a Prophet and knevv that by an othe God had svvorne to him that of the fruite of his loynes there should sit vpon his seate ✠verse 31 forseeing he spake of the resurrection of Christ for neither vvas he left in hel neither did his flesh see corruption ✠verse 32 This IESVS hath God raised againe vvhereof al vve are vvitnesses ✠verse 33 Being exalted therfore by the right hand of God and hauing receiued of his father the promisse of the holy Ghost he hath povvred out this vvhom ' you see and heare ✠verse 34 For Dauid ascended not into heauen but he saith Our Lord hath said to my Lord sit on my right hand ✠verse 35 vntil I make thine enemies the footestoole of thy feete ✠verse 36 Therfore let al the house of Israël know most certainly that God hath made him both Lord and CHRIST this IESVS vvhom you haue crucified ✠verse 37 And hearing these things they were compuncte in hart and said to Peter and to the rest of the Apostles Vvhat shal vve doe men brethren ✠verse 38 But Peter said to them Doe penance and be euery one of you baptized in the name of IESVS CHRIST for remission of your sinnes and you shal receiue the gift of the holy Ghost ✠verse 39 For to you is the promisse and to your children and to al that are farre of vvhomsoeuer the Lord our God shal call ✠verse 40 Vvith very many other vvordes also did he testifie and exhorted them saying Saue your selues from this peruerse generation ✠verse 41 They therfore that receiued his vvord vvere baptized and there vvere added in that day about three thousand soules ✠verse 42 And they vvere perseuéring in the doctrine of the Apostles and in the communication of the breaking of bread and praiers ✠verse 43 And feare came vpon euery soul many vvonders also and signes vvere done by the Apostles in Hierusalem and there vvas great feare in al. ✠verse 44 Al they also that beleeued vvere together * and had ″ al things cōmon ✠verse 45 Their possessions and substance they sold and deuided them to al according as euery one had neede ✠verse 46 Daily also continuing vvith one accord in the temple and breaking bread from house to house they tooke their meate vvith ioy and simplicitie of hart ✠verse 47 praising God and hauing grace vvith al the people And our Lord ″ increased them that should be saued daily together ANNOTATIONS CHAP. II. 1. The daies of Pentecost As Christ our Pasche for correspondence to the figure was offered at the Iewes great feast of Pasche so fifty daies after in Greeke Pentecost for accomplishing the like figure of the Law-giuing in Mount Sinal he sent downe the Holy Ghost iust on the day of their Pentecost which was alwaies on Sunday as appeareth Leuit. 23 15. Both which daies the Church keepeth yerely for memorie of Christs death and Resurrection and the sending downe of the Holy Ghost as they did the like for record of their deliuerie out of Aegypt and their Law giuing aforesaid the said Feastes with vs conteining besides the remembrance of benefites past great Sacraments also of the life to come Aug. ep 119 C. 16. 4. Al replenished Though the Apostles and the rest were baptized before and had thereby receiued the grace of the Holy Ghost to sanctification and remission of sinnes as for diuers other purposes also Yet as Christ * promised them they should be further indued with strength and vertue from aboue so here he fulfilleth his promes visibly powring downe the Holy Ghost vpon al the companie and vpon euery one of them thereby replenishing the Apostles specially with al truth wisedom and knowledge necessarie for the gouernement of the Church and giuing both to them and to al other present the grace and effect of the Sacrament of Confirmation accomplishing corroborating and strengthening them in their saith and the confession of the same And lastly for a visible token of Gods Spirit he endued them al with the gift of diuers strange tonges al I say there present as wel our Ladie as other holy women and brethren besides the Apostles though ◠the Heretikes fondly argue for the desire they haue to dishonour Christs mother that neither she nor they were there present nor had the gift of tongues contrarie to the plaine text that saith They vvere al together to wit al the 120 mentioned
man standing on the right hand of God ✠verse 57 And they crying out vvith a loude voice stopped their eares vvith one accord ranne violently vpon him ✠verse 58 And casting him forth vvithout the citie they ″ stoned him and the vvitnesses laid of their garments * beside the feete of a yong man that vvas called Saul ✠verse 59 And they stoned Steuen inuocating and saying Lord IESVS receiue my spirit ✠verse 60 And falling on his knees he cried vvith a loude voice saying Lord lay not this sinne vnto them And vvhen he had said this he fel a sleepe And Saul vvas consenting to his death ANNOTATIONS CHAP. VII 33. Holy ground If that apparition of God him self or an Angel could make the place and ground holy and to be vsed of Moyses with al signes of reuerence and feare-how much more the corporal birth abode and wonders of the Sonne of God in Iewrie and his personal presence in the B. Sacrament may make that countrie and al Christian Churches altars holy And it is the greatest blindnes that can be to thinke it superstition to reuerence any things or places in respect of Gods presence or wonderous operation in the same See S. Hierom. ep 17 18. 27. of the holy land 48. Not in houses The vulgar Heretikes alleage this place against the corporal being of Christ in the B. Sacrament in Churches by which reason they might haue driuen him out of al houses Churches and corporal places when he vvas visible in earth But it is meant of the Diuinitie only spoken to correct the carnal Ievves who thought God either so to be conteined compassed and limited to their Temple that he could be no vvhere els or at least that he vvould not heare or receiue mens praiers and sacrifices in the Churches of the Gentiles or els vvhere out of the said Temple And so as it maketh nothing for the Sacramentaries no more doth it serue for such as esteeme Churches and places of publike praier no more conuenient nor more holy then any other profane houses or chambers For though his person or vertue be not limited to any place yet it pleaseth him condescending to our necessitie and profite to vvorke his vvonders and to be vvorshipped of vs in holy places rather then profane 38. They stoned him Read a maruelous narration in S. Augustine of one stone that hitting the Martyr on the elbovv rebounded backe to a faithful man that stood neere Who keeping and carying it vvith him vvas by reuelation vvarned to leaue it at Ancóna in Italie vvherevpon a Church or Memorie of S. Steuen vvas there erected and many miracles done after the said Martyrs body vvas found out and not before Aug. â—o 10 ser 38 de diuersis in edit Paris CHAP. VIII So farre is persecution from preuailing against the Church that by it the Church greweth from Hierusalem into al Ievvrie and Samaria 5 The second of the Deacons Philip conuerteth vvith his miracles the citie it self of Samaria and baptizeth them euen Simon Magus also him self among the rest 14 But the Apostles Peter and Iohn are the Ministers to giue them the Holy Ghost 18 Which ministerie Simon Magus vvould bie of them 16 The same Philip being sent of an Angel to a great man of Aethiopia Who came a Pilgrimage to Hierusalem first catechizeth him 16 and then he professing his faith and desiring Baptisme doth also baptize him verse 1 AND the same day there vvas made a great persecution in the Church vvhich vvas at Hierusalem and al vvere dispersed through the countries of Ievvrie and Samaria sauing the Apostles ✠verse 2 And ″ deuout men tooke order for Steuens funeral and made great mourning vpon him ✠verse 3 But Saul * vvasted the Church entring in from house to house and dravving men and vvomen deliuered them into prison ✠verse 4 They therfore that vvere dispersed passed through euangelizing the vvord ✠verse 5 And Philippe descending into the citie of Samaria preached CHRIST vnto them ✠verse 6 And the multitudes vvere attent to those things vvhich vvere said of Philippe vvith one accord hearing and seing the signes that he did ✠verse 7 For many of them that had vncleane spirits crying vvith a loud voice vvent out And many sicke of the palsey and lame vvere cured ✠verse 8 There vvas made therfore great ioy in that citie ⊢ ✠verse 9 And a certaine man named Simon vvho before had been in that citie a Magician seducing the nation of Samaria saying him self to be some great one ✠verse 10 vnto vvhom al harkened from the least to the greatest saying This man is the povver of God that is called great ✠verse 11 And they vvere attent vpon him because a long time he had bewitched them vvith his magical practises ✠verse 12 But vvhen they had beleeued Philippe euangelizing of the kingdom of God and of the name of IESVS CHRIST they vvere baptized men and vvomen ✠verse 13 Then Simon also him self beleeued and being baptized he cleaued to Philippe Seing also signes and very great miracles to be done he vvas astonied vvith admiration ✠verse 14 And vvhen the Apostles vvho vvere in Hierusalem had heard that Samaria had receiued the vvord of God theysent vnto them Peter Iohn ✠verse 15 Vvho vvhen they vvere come praied for them that they might receiue the holy Ghost ✠verse 16 For he vvas not yet come vpon any of them but they vvere only baptized in the name of our Lord IESVS ✠verse 17 Then did ″ they impose their handes vpon them and they ″ receiued the holy Ghost ⊢ ✠verse 18 And vvhen Simon had seen that by the imposition of the hand of the Apostles the holy Ghost vvas giuen he ″ offered them money ✠verse 19 saying Giue me also this povver that on vvhomsoeuer I impose my handes he may receiue the holy Ghost ✠verse 20 But Peter said to him Thy money be vvith thee vnto perdition because thou hast thought that the gift of God is purchased vvith money ✠verse 21 Thou hast no part nor lot in this vvord For thy hart is not right before God ✠verse 22 ″ Doe penance therfore from this thy vvickednesse and pray to God ″ if perhaps this cogitation of thy hart may be remitted thee ✠verse 23 For I see thou art in the gall of bitternes and the obligation of iniquitie ✠verse 24 And Simon ansvvering said ″ Pray you for me to our Lord that nothing come vpon me of these things vvhich you haue said ✠verse 25 And they in deede hauing testified and spoken the vvord of our Lord returned to Hierusalem and euangelized to many countries of the Samaritans ✠verse 26 And an Angel of our Lord spake to Philippe saying Arise and goe tovvard the South to the vvay that goeth dovvne from Hierusalem into Gaza ″
this is desert ✠verse 27 And rising he vvent And behold a man of Aethiopia an eunuch of great authoritie vnder Candace the Queene of the Aethiopians vvho vvas ouer al her treasures vvas come to Hierusalem to adore ✠verse 28 and he vvas returning and sitting vpon his chariot and reading Esay the prophet ✠verse 29 And the Spirit said to Philippe Goe neere and ioyne thy self to this same chariot ✠verse 30 And Philippe running therevnto heard him reading Esay the prophet and he said Trovvest thou that thou vnderstaÌ„dest the things vvhich thou readest ✠verse 31 Vvho said And hovv can I vnlesse some man shevv me he desired Philippe that he vvould come vp and sit vvith him ✠verse 32 And the place of the scripture vvhich he did reade vvas this As a sheepe to slaughter vvas he led and as a lambe before his shearer vvithout voice so did he not open his mouth ✠verse 33 In humilitie his iudgement vvas taken avvay His generation vvho shal declare for from the earth shal his life be taken ✠verse 34 And the â—â—nuch ansvvering Philip said I beseeche thee of vvhom doth the Prophet speake this of him self or of some other ✠verse 35 And Philip opening his mouth and beginning from this scripture euangelized vnto him IESVS ✠verse 36 And as they vvent by the vvay they came to a certaine vvater and the eunuch said Lo vvater vvho ' doth let me to be baptized ✠verse 37 And Philip said If thou beleeue vvith al thy hart thou maiest And he ansvvering said I beleeue that IESVS CHRIST is the sonne of God ✠verse 38 And he commaunded the chariot to stay and both vvent dovvne into the vvater Philip and the Eunuch and ″ he baptized him ✠verse 39 And when they vvere come vp out of the vvater the Spirit of our Lord tooke avvay Philip and the eunuch savv him no more And he vvent on his vvay reioycing ✠verse 40 But Philip vvas found in Azótus passing through he euangelized to al the cities til he came to Caesaréa ⊢ ANNOTATIONS CHAP. VIII 2. Deuâ—us men As here great deuotion vvas vsed in burying his body so aftervvard at the Inuention Translation thereof And the miracles vvrought by the same and at euery litle memorie of the same vvere infinite as S. Augustine vvitnesseth li. 〈◊〉 de Ciuil Dei c. â— Sermon de S. Steph. 〈◊〉 10. 14. Sent Peter Some Protestants vse this place to proue S. Peter not to be head of the Apostles because he and S. Iohn were sent by the Tvvelue by vvhich reason they might as vvel conclude that he vvas not equal to the rest for commonly the Maister sendeth the man and the Superior the inferior vvhen the vvord of Sending is exactly vsed But it is not alvvaies so taken in the Scriptures for then could not the Sonne be sent by the Father not the Holy Ghost from the Father and the Sonne nor othervvise in coÌ„mon vse of the vvorld seing the inferior or equal may inâ—eaâ—e his frend or Superior to doe his busines for him and specially a body Politike or a Corporation may by election or othervvise choose their Head and send him so may the Citizens send their Maior to the Prince or Parliament though he be the head of the citie because he may be more fitte to doe their busines also the Superior or equal may be sent by his ovvne consent or desire Lastly the College of the Apostles comprising Peter vvith the rest as euery such Body implieth both the head and the members vvas greater then Peter their head alone as the Prince and Parliament is greater then the Prince alone And so Peter might be sent as by authoritie of the vvhole College notvvithstanding he vvere the head of the same 17. Did they impose If this Philip had been â— an Apostle saith S. Bede he might haue imposed his handes that they might haue receiued the Holy Ghost but this none can doe sauing Bishops For though Priests may baptize and anoint the Baptized also vvith Chrisme consecrated by a Bishop yet he can not signe his forehead vvith the same holy oile because that belongeth only to Bishops vvhen they giue the holy Ghost to the Baptized So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therfore of hands together vvith the praiers here specified vvhich no doubt vvere the very same that the Church yet vseth to that purpose vvas the ministration of the Sacrament of Confirmation Whereof S. Cyptian saith thus They that in Samaria vvere baptized of Philip because they had lavvful and Ecclesiastical Baptisme ought not to be baptized any more but only that vvhich vvanted vvas done by Peter and Iohn to vvit that by praier made for them and imposition of handes the Holy Ghost might be povvred vpon them Vvhich novv also is done vvith vs that they vvhich in the Church are baptized be by the Rulers of the Church offered and by our praier and imposition of hand receiue the Holy Ghost and be signed vvith our Lordes seale So S. Cyprian But the Heretikes obiect that yet here is no mention of oile To vvhom vve say that many things vvere done and said in the administration of this and other Sacraments and al instituted by Christ him self and deliuered to the Church by the Apostles vvhich are not particularly vvritten by the Euangelists or any other in the Scripture among vvhich this is euident by al antiquitie and most general practise of the Church to be one S. Denys saith The Priests did present the baptized to the Bishop that he might signe them diuino dâ—ifico vnguento vvith the diuine and deifical ointment And againe Aduentum S. Spiritus consummans inunctio largitur the inunction consummating giueth the comming of the Holy Ghost Tertullian de resur carn nu 7 li. 1 adu Marcio speaketh of this CoÌ„firmation by Chrisme thus The flesh is anointed that the soul may be consecrated the flesh is signed that the soul may be sensed the flesh by imposition of hand is shadovved that the soul by the Spirit may be illuminated S. Cyprian likevvise ep 70. nu 2. He must also be anointed that is baptized vvith the oile sanctified on the Altar And ep 72 see also ep 73. nu 3 he expresly calleth it a Sacrament ioyning it vvith Baptisme as Melchiades doth ep ad omnes Hispaniaâ— Episcopos nu 2. to 1 Conâ— shevving the difference betvvixt it and Baptisme S. Augustine also cont lit Petil. li. 2. c. 104. The Sacrament of Chrisme in the kind of visible seales is sacred and holy euen as Baptisme it self Vve omit S. Cyril mystag 3. S. Ambrose li. 3 de Sacram. c. 2. de ijs qui mysterijs initiantur c. 7. S. Leo ep 88. the auÌ„cient Councels also of Laodicea can 48. Carthage 3 can 39. and Arausicanum 4 can 1. and others And S. Clement Apost
to helpe the neede of the Christians in Hierusalem vvhereof he speaketh 1. Cor. 16 And concerning the collections that are made for the saincts as I haue ordeined to the Churches of Galatia so doe you also By vvhich vvordes also it is euident that the Corinthians had not at then made their gathering But vvhen he vvrote the Second to them vvhere in the 11 Chapter he maketh mention of 14 yeres not onely after his Conuersion as to the Galatians but also after his Rapte vvhich seemeth to haue bene vvhen he vvas at Hierusalem Act. 9. foure yeres after his Conuersion in a traunce as he calleth it Act. 22 17 then vvere they readie For so he saith 2. Cor. 8 You haue begone from the yere past and 2. Cor. 9 For the vvhich I doe glorie of you to the Macedonians that also Achaia is ready from the yere past hovvbeit it folovveth theire But I haue sent the brethren that as I haue said you may be ready lest vvhen the Macedonians come vvith me and find you vnready vve be ashamed But vvhen he vvrote to the Romanes then vvas he novv come to Corinth for the purpose and had receiued theire contribution and vvas readie to goe vvith it vnto Hierusalem For so he saith Rom. 15. Novv therfore I vvil goe vnto Hierusalem to minister to the saincts For Macedonia and Achaia haue liked vvel to make some coÌ„tribution vpoÌ„ the poore saincts that are in Hierusalem So then the Epistle to the Romanes vvas not the first that he vvrote But yet it is and alvvaies vvas set first because of the primacie of that Church for vvhich cause also he handleth in it such matters as perteined not to them alone but to the vniuersal Church and specially to al the Gentiles to vvit the very frame as it vvere of the Church of Christ Tanquam enim pro ipso Domino legatione fungens hoc est pro lapide angulari vtrumque populum tam ex Iudais quà m ex Gentibus connectis in Christo per vinculum gratiae so saith S. Augustine giuing vs briefly the arguments in english thus As being a legate for our Lord him self that is for the corner stone he knitteth together in Christ by the baÌ„d of Grace both peoples as vvel of the Ievves as of the Gentils Shevving that neither of them had in their Gentilitie or Iudaisme any vvorkes to bragge of or to chalenge to them selues iustificatioÌ„ or saluation thereby but rather sinnes they had to be sorie for and to humble themselues to the faith of Christ that so they might haue remission of them and strength to doe meritorius vvorkes aftervvard In vvhich sort because the Gentils did humble them selues therefore had they found mercy though they neuer vvist of the Lavv of Moyses But the Ievves because they stoode vpon their ovvne vvorkes vvhich they did by their ovvne strength vvith the knovvledge of the Lavv being therefore also called the vvorkes of the Lavv so would not humble themselues to beleeue in Christ crucified they missed of mercy and became reprobate excepting a few Reliquiae that God of his goodnes had reserued to himself Hovvbeit in the end vvhen the fulnes of the Gentils is come into the Church then shal the fulnes of the Ievves also open their eies acknowledge their errour and submit themselues to Christ and his Church in like maner In the meane time those that haue found the grace to be Christians he exhorteth to perseueraÌ„ce as it vvas specially needeful in those times of persecutions and to leade their whole life now after Baptisme in good workes and to be careful of vnitie bearing therefore one with an other both Iew and Gentil al that they may and geuing no offence to them that are weake Thus he disputeth and thus be exhorteth through the whole Epistle though if we wil diuide it by that which is principal in ech parte vve may say that vnto the 12 chapter is his disputation and from thence to the end his exhortation Novv in those points of faith and in al others as also in example of life the commendation that he giueth to the Church of Rome is much to be noted Your faith is renoumed in the vvhole vvorld and your obedieÌ„ce is published into euery place I reioyce therfore in you And againe you haue obeied from the hart vnto that forme of doctrine vvhich hath been deliuered to you And therevpon againe I desire you brethren to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoide them For such doe not serue Christ our Lord but theire ovvne belly and by svveete speaches ad benedictions seduce the harts of innocents Therfore to shunne Luther and Caluin and al their crewes vve haue iust reason and good vvarrant They make dissensions and scandals against the doctrine of the Romane Church Let no man therefore be seduced by their sugred vvordes THE EPISTLE OF PAVL THE APOSTLE TO THE ROMANES CHAP. I. The foundation of his Apostleship being laid 〈◊〉 he highly commendeth the Romanes and protesteth his affection tovvardes them and so coÌ„ming to the matter saith our Christian Catholike doctrine that teacheth al to beleeue to be the vvay to saluation 118 because the Gentiles first of al could not be saued by their Philosophie vvhereby they knevv God for so much as they did not serue him but Idolâ—â— he therfore iustly permitting them to fall into al kind of most damnable sinne verse 1 PAVL the seruant of IESVS CHRIST called to be an Apostle * separated into the Gospel of God ✠verse 2 vvhich before he had promised by his Prophets in the holy Scriptures ✠verse 3 of his sonne vvho vvas made to him of the seede of Dauid according to the flesh ✠verse 4 vvho vvas predestinate the sonne of God in povver according to the spirit of sanctification by the resurrectioÌ„ of our Lord IESVS CHRIST from the dead ✠verse 5 by vvhom vve haue receiued grace and Apostleship for obedience to the faith in al Nations for the name of him ✠verse 6 among vvhom are you also the called of IESVS CHRIST ⊢ ✠verse 7 to al that are at Rome the beloued of God called to be saincts Grace to you and peace from God our father and our Lord IESVS CHRIST ✠verse 8 First I giue thankes to my God through IESVS CHRIST for al you because ″ your faith is renoumed in the vvhole vvorld ✠verse 9 For God is my vvitnes vvhom I serue ″ in my spirit in the Gospel of his Sonne that vvithout intermission I make ″ a memorie of you ✠verse 10 alvvaies in my praiers beseeching if by any meanes I may sometime at the length haue a prosperous iourney by the vvil of God to come vnto you ✠verse 11 For I desire to see you that I may imparte vnto you some spiritual grace to confirme you âœ
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
mutual entercourse that is betvvene the members of Christes mystical body and very ansvverable to Gods iustice * vvhich by supply of the one sort that aboundeth standeth entire in respect of the other sort also that wanteth In vvhich kinde the Apostle confesseth that him self by his suffering and tribulations supplieth the vvantes of such passions as Christ hath to suffer not in his ovvne person but in his body vvhich is his Church Vvherevpon vve inferre most assuredly that the satisfactorie and penal vvorkes of holy Sainctes suffered in this life be communicable and applicable to the vse of other faithful men their fellovv-members in our Lord and to be dispensed according to euery ones necessitie and deseruing by them vvhom Christ hath constituted ouer his familie and hath made the dispensers of his treasures 10. In the person of Christ For that many might of ignorance or pride reproue the practise of Gods Church and her Officers or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort S. Paul doth purposely and precisely tell them that he doth giue pardon as Christes Vicar or as bearing his person in this case and therfore that no man may maruel of his povver herein except he thinke that Christes povver authoritie and commission is not sufficient to release temporal punishment due to sinners And this to be the proper meaning of these vvordes In the person of Christ and not as the Protestants vvould haue it the better to auoid the former conclusion of the Apostles giuing indulgence In the face or sight of Christ you may easily vnderstand by the Apostles like insinuation of Christes povver vvhen he committed this offender to Satan affirming that he gaue that sentence in the name and vvith the vertue or povver of our Lord IESVS CHRIST In al vvhich cases the Protestants blindnes is exceding great vvho can not see that this is not the vvay to extol Christes povver to deny it to his Priests seing the Apostle chalengeth it by that that Christ hath such povver that him self doth it in his name vertue and person So novv in this and in no other name giue Popes and Bishops their pardons Vvhich pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen is not so great a matter as the remission of the sinne it self vvhich yet the Priests * by expresse commission do also remitte 11. Circumuented of Satan Vve may see hereby that the dispensation of such discipline and the releasing of the same be put into the povver and handes of Gods ministers to deale more or lesse rigorously to pardon sooner or later punish longer or shorter vvhile as shal be thought best to their vvisedom for the end of al such correction or pardoning must be the saluation of the parties soul as the Apostle noted 1 Cor. 5 5. Vvhich to some and some certaine times may be better procured by rigour of discipline then by indulgence to some others by leuitie and humane dealing so pardoning of penance is called in old Councels rather then by ouermuch chastisemeÌ„â— for consideration vvhereof in some ages of the Church much discipline great penance and satisfaction vvas both enioyned and also vvillingly susteined and then vvas the lesse pardoning and fevver indulgences because in that voluntary vse and acceptation of punishment and great zeale and feruor of spirit euery man fulfilled his penancÌ„e and fevv asked pardon Novv in the fall of deuotion and lothsomnes that men commonly haue to do great penance though the sinnes be far greater then euer before yet our holy mother the Church knovving vvith the Apostle the cogitations of Satan hovv he vvould in this delicate time driue men either to desperation or to forsake Christ and his Church and al hope of saluation rather then they vvould enter into the course of canonicall discipline enioyneth small penance and seldom vseth extremitie vvith offenders as the holy Bishops of the primitiue Church did but condescending to the vveaknes of her children pardoneth exceding often and much not onely al enioyned penance but also al or great partes of vvhat punishment temporal so euer due or deserued either in this vvorld or in the next As for the Heretikes vvhich neither like the Churches lenitie and pardoning in these daies nor the old rigor of the primitiue Church they be like to the Ievves â— that condemned Iohn the Baptist of austeritie and Christ of to much freedom and libertie not knovving nor liking in deede either Christes ordinance and commission in binding or loosing or his prouidence in the gouernement of the Church 17. Adulterating The Greeke vvord signifieth to make commoditie of the vvord of God as vulgar Vinteners do of their vvine Vvhereby is expressed the peculiar trade of al Heretikes and exceding proper to the Protestants that so corrupt Scriptures by mixture of their ovvne phantasies by false traÌ„slations glosses colorable and pleasant commentaries to deceiue the tast of the simple as tauerners and tapsters do to make their vvines salable by manifold artificial deceites The Apostles contrarievvise as all Catholikes deliuer the Scriptures and vtter the vvord of God sincerely and entirely in the same sense and sort as the fathers left them to the Church interpreting them by the same Spirit by vvhich they vvere vvritten or spoken CHAP. III. Lest the Iudaical false Apostles should obiect againe that he praiseth him self he saith that the Corinthians are his commendation and they in their hartes being iustified by his ministerie he thereof inferreth that the ministers of the nevv Testament are farre more glorious them they of the old 12 and our people more lightened then theirs verse 1 BEGIN we againe to commend our selues or do vve neede as certaine epistles of commendation to you or from you ✠verse 2 Our epistle you are vvritten in our hartes vvhich is knovven and read of al men ✠verse 3 being manifested that you are ″ the epistle of Christ ministred by vs vvritten not vvith inke but vvith the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart ✠verse 4 And such confidence vve haue by Christ God ✠verse 5 not that vve be sufficient to thinke any thing ″ of our selues as of our selues but our sufficience is of God ✠verse 6 Vvho also hath made vs meete ministers of the nevv â—estament not in the letter but in the Spirit For ″ the letter killeth but the Spirit quickeneth ✠verse 7 And if the ministration of death with letters figured in stones vvas in glorie so that the children of Israël could not behold the face of Moyses for the glorie of his countenaÌ„ce that is made void ✠verse 8 how shal not the ministration of the Spirit be more in glorie ✠verse 9 For if the ministratioÌ„ of damnation be in glorie
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
according as the children of Israel vvere commaunded by God to separate them selues from the Schismatikes Corè Dathan and Abiron and their tabernacles by these vvordes Depart from the tabernacles of the impious men and touch ye not those things vvhich pertaine to them lest you be envvrapped in their sinnes CHAP. VII He procedeth to exhorte them to puritie and to receiue him into their charitie 3 Which lest they should thinke he speaketh to accuse them he commendeth them highly both for their behauiour tovvard Titus and for their penance vvhich they had done vpon his other epistle verse 1 HAVING therfore these promisses my deerest let vs cleanse our selues from al inquinatiō of the flesh and spirit persiting sanctification in the feare of God ✠verse 2 Receiue vs. Vve haue hurt no man vve haue corrupted no man vve haue circumuented no man ✠verse 3 I speake not to your cōdemnation for I said before that you are in our hartes to die together and to liue together ✠verse 4 Much is my confidence vvith you much is my glorying for you I am replenished vvith consolation I do excedingly abound in ioy in al our tribulation ✠verse 5 For also vvhen vve vvere come into Macedonia our flesh had no rest but vve suffered al tribulatiō vvithout combats vvithin feares ✠verse 6 But God that comforteth the humble did comforte vs in the comming of Titus ✠verse 7 And not only in his comming but also in the consolation vvhervvith he vvas comforted among you reporting to vs your desire your vveeping your emulation for me so that I reioyced the more ✠verse 8 For although I made you sorie in an epistle it repenteth me not albeit it repented me seing that the same epistle although but for a time did make you sorie ✠verse 9 Novv I am glad not because you vvere made sorie but because you vvere made ″ sorie to penance For you vvere made sorie according to God that in nothing you should suffer detriment by vs. ✠verse 10 For the sorovv that is according to God vvorketh penance vnto saluation that is stable but the sorovv of the vvorld vvorketh death ✠verse 11 For behold this very thing that you vvere made sorie according to God hovv great carefulnes it vvorketh in you yea defense yea indignation yea feare yea desire yea emulation yea reuenge in al things you haue shevved your selues to be vndefiled in the matter ✠verse 12 Therfore although I vvrote to you not for him that did the iniurie nor for him that suffered but to manifest our carefulnes that vve haue for you before God ✠verse 13 therfore vve are comforted But in our consolation vve did the more aboundantly reioyce vpon the ioy of Titus because his spirit vvas refreshed of al you ✠verse 14 And if to him I gloried any thing of you I am not cōfounded but as vve spake al things to you in truth so also our glorying that vvas to Titus is made a truth ✠verse 15 and his bovvels are more aboundantly toward you remembring the obedience of you al hovv vvith feare and trembling you receiued him ✠verse 16 I reioyce that in al things I haue confidence in you ANNOTATIONS CHAP. VII 9. Sorie to penance The sorovv vvhich a man taketh for vvorldly losses or any temporal aduersitie is not here commended but that vvhich is and ought to be in al men for their sinnes past vvhich is called here Sorovv tovvardes God and for penance othervvise called Contrition and is a thing excedingly requisite and much praised the fruites vvhereof are these that the Apostle reckeneth vvorking saluation Vvhich doctrine is farre distant from Luthers and Caluins and such vvicked Libertines that teach contrition to be al together a meanes to make sinnes either hypocrites or to put them in despaire CHAP. VIII By the example of the poore Macedonians he exhorteth them to contribute largely vnto the Church of Hierusalem 7 and by praising of them 9 and by the example of Christ 14 and by their ovvne spiritual profite in being partakers of that Churches merites 16 and by commending the collectors that he sendeth verse 1 AND vve doe you to vnderstand brethren the grace of God that is giuen in the churches of Macedonia ✠verse 2 that in much experience of tribulation they had aboundance of ioy their very deepe pouertie abounded vnto the riches of their simplicitie ✠verse 3 for according to their povver I giue them testimonie and aboue their povver they vvere willing ✠verse 4 vvith much exhortation requesting vs the grace and communication of the ministerie that is done tovvard the saincts ✠verse 5 And not as vve hoped but their ovvne selues they gaue first to our Lord then to vs by the vvil of God ✠verse 6 in so much that vve desired Titus that as he began so also he vvould perfit in you this grace also ✠verse 7 But as in al things you abound in faith and vvord and knovvledge al carefulnes moreouer also in your charitie tovvard vs that in this grace also you may abounde ✠verse 8 I speake not as commaunding but by the carefulnes of others approuing also the good disposition of your charitie ✠verse 9 For you knovv the grace of our Lord IESVS Christ that for you he vvas made poore wheras he vvas riche that by his pouertie you might be riche ✠verse 10 And in this point I giue counsel for this is profitable for you vvhich haue begōne not only to doe but also to be willing from the yere past ✠verse 11 but novv perfourme ye it also in deede that as your minde is prompt to be vvilling so it may be also to perfourme of that vvhich you haue ✠verse 12 For if the vvil be prompt it is accepted according to that vvhich it hath not according to that vvhich it hath not ✠verse 13 For not that other should haue ease and you tribulation but by an equalitie ✠verse 14 Let in this present time your ″ aboundance supplie their vvant that their aboundance also may supplie your vvant that there be an equalitie ✠verse 15 as it is vvritten He that had much abounded not and he that had litle vvanted not ⊢ ✠verse 16 And thankes be to God that hath giuen the self same carefulnes for you in the hart of Titus ✠verse 17 for that he admitted in deede exhortation but being more careful of his ovvne vvil he vvent vnto you ✠verse 18 Vve haue sent also vvith him the brother vvhose praise is in the Gospel through al the churches ✠verse 19 not only that but also he vvas ordeined of the churches fellovv of our peregrination for this grace vvhich is ministred of vs to the glorie of our Lord and our determined vvil ✠verse 20 auoiding this lest any man might reprehend vs in this fulnes that is ministred of vs. ✠verse 21 For
to feare lest I be iniurious to Peter for vvho knovveth not that the principalitie of Apostleship it to be preferred before any dignitie of Bishop vvhatsoeuer but if the grace of the Chaires or Sees differ yet the glorie of the Martyrs is one And vvho is so dull that can not see that the inferior though not by office and iurisdiction yet by the law of brotherly loue and fraternal correption may reprehend his superior Did euer any man vvonders that a good Priest or any vertuous person should tell the Pope or any other great Prelate or greatest Prince in earth their faultes Popes may be reprehended and are iustly admonished of their faultes and ought to take it in good part so they do and euer haue done vvhen it commeth of zeale loue as of S. Paul Irenaeus Cyprian Hierom Augustine Bernard but of Simon Magus Nouatus Iulian Wicleffe Luther Caluin Beza that do it of malice raâ—le no lesse at their vertues then their vices of such I say Gods Prelates must not be taught nor corrected though they must patiently take it as our Sauiour did the like reproches of the malitious Ievves and as Dauid did the malediction of Semel 2 Reg. 16. 11. Reprehensible The Heretikes hereof againe inferre that Peter then did erre in faith and therfore the Popes may faile therein also To vvhich vve ansvver that hovvsoeuer other Popes may erre in their priuate teachings or vvritings vvhereof vve haue treated before in the Annotation vpon these vvordes That thy faith faile not it is certaine that S. Peter did not here faile in faith nor erre in doctrine or knovvledge for it vvas conuersation is non prâ—dicationis vitium as Tertullian saith de praescript nu 7. It vvas a default in conuersation life or regiment which may be committed of any man be he neuer so holy and not in doctrine S. Augustine and vvhosoeuer make most of it thinke no othervvise of it But S. Hierom and many other holy fathers deâ—râ—e it to haue been no fault at all nor any other thing then S. Paul him self did vpon the like occasion that this vvhole combat vvas a set thing agreed vpon betvvene them It is a schoole point much debated betvvixt S. Hierom and S. Augustine ep 9. 11. 19. apud August CHAP. III. By their ovvne conuersion at the first 6 and by the example of Abraham and promise made to him he shevveth that the vvay to obtaine the benediction is to seeke vnto God by faith in Christ 10 Seing also that the Lavv curseth euery one that hath not euermore kept the Lavv. 15 And that the Lavv vvas not giuen to alter Gods testament 19 but to conuince the Iovves of sinne 2â— and so to be their padagogue or leader vnto Christ 25 and then to cease verse 1 O Sensles Galatians vvho hath bevvitched you not to obey the truth before vvhose eies IESVS Christ vvas proscribed being crucified among you ✠verse 2 This only I vvould learne of you By the vvorkes of the Lavv did you receiue the Spirit or by the hearing of the faith ✠verse 3 Are you so foolish that vvhereas you began vvith the spirit now you vvil be consummate vvith the flesh ✠verse 4 Haue you suffered so great things vvithout cause if yet vvithout cause ✠verse 5 He therfore that giueth you the Spirit and vvorketh miracles among you by the vvorkes of the Lavv or by the hearing of the faith doeth he it ✠verse 6 As Abraham beleeued God and it vvas reputed to him vnto iustice ✠verse 7 Knovv ye therfore that they that are of faith the same are the children of Abraham ✠verse 8 And the Scripture foreseing that God iustifieth the Gentils by faith shevved vnto Abraham before That in thee shal al nations be blessed ✠verse 9 Therfore they that are of faith shal be blessed vvith the faithful Abraham ✠verse 10 For vvhosoeuer are of the vvorkes of the Lavv are vnder curse For it is vvritten ″ Cursed be euery one that abideth not in al things that be vvritten in the booke of the Lavv to doe them ✠verse 11 But that in the Lavv no man is iustified vvith God it is manifest because The iust ″ liueth by faith ✠verse 12 But the Lavv is not by faith but He that doeth those things shal liue in them ✠verse 13 Christ hath redeemed vs from the curse of the Lavv being made a curse for vs because it is vvritten Cursed is euery one that hangeth on a tree ✠verse 14 that on the Gentiles the blessing of Abraham might be made in Christ IESVS that vve may receiue the promisse of the Spirit by faith ✠verse 15 Brethren I speake according to man yet a mans testameÌ„t being confirmed no man despiseth or further disposeth ✠verse 16 To Abraham vvere the promises said and to his seede He saith not And to seedes as in many but as in one And to thy seede vvhich is Christ ✠verse 17 And this I say the restament being confirmed of God the Lavv vvhich vvas made after foure hundred and thirtie yeres maketh not void to frustrate the promise ✠verse 18 For if the inheritance be of the Lavv novv not of promise But God gaue it to Abraham by promise ✠verse 19 Vvhy vvas the Lavv then It vvas put for transgressions vntil the seede came to vvhom he had promised ordeined by Angels in the hand of a mediatour ✠verse 20 And a mediatour is not of one but God is one ✠verse 21 Vvas the Lavv then against the promises of God God forbid For if there had been a Lavv giuen that could iustifie vndoubtedly iustice should be of the Lavv. ✠verse 22 But the Scripture * hath concluded al things vnder sinne that the promise by the faith of IESVS Christ might be giuen to them that beleeue ⊢ ✠verse 23 But before the faith came vnder the Lavv we vvere kept shut vp vnto that faith which vvas to be reuealed ✠verse 24 Therfore the Lavv vvas our Pedagogue in Christ that vve may be iustified by faith ✠verse 25 But vvheÌ„ the faith came novv vve are not vnder a paedagogue ✠verse 26 For you are al the children of God by faith in Christ IESVS ✠verse 27 For as many of you as are baptized in Christ ″ haue put on Christ ✠verse 28 There is not Ievve nor Greeke there is not bond nor free there is not male nor femal For al you are one in Christ IESVS ✠verse 29 And if you be Christs then are you the seede of Abraham heires according to promise ANNOTATIONS CHAP. III. 1â— Cursed be By this place the Heretikes vvould proue that no man is iust truely before God al being guiltie of damnation and Gods curse because they keepe not euery iote of the Lavv. Vvhere in deede the Apostle meaneth not such as offend venially
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
same dales they be novv solemnely kept his B. mothers and other Saincts as the Aduersaries them selues confesse aboue 1300 yeres as appeareth in the barbarous combattes betvvene Vvestphalus the Lutheran Caluin and by the vvritings betvvixt the Puritans and Protestants For vvhich purpose see also hovv old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14 of the AssumptioÌ„ of our Ladie or her dormition in S. Athanasius S. Augustine S. Hierom. S. Damase both of that feast and of her Natiuitie in S. Bernard vvho professeth he receiued them of the Church that they ought to be most solemnel kept ep 174. Vvherein vve can not but vvonder at the nevv Church of England that though against the pure Caluinistes vvil and doctrine keepe other Saincts and Apostles daies of their death and yet haue abolished this special feast of our Ladies departure vvhich they might keepe though they beleeued not her Assumption in body vvhereof yet S. Denys giueth so great testimonie being assured she is departed at the least except they either â—are her or thinke her vvorthy of lesse remembrance then any other Sainct her self prophecying the contrarie of al Catholike generations that they should blesse her And in deede the Assumption is her proper day as also the feast of her Natiuitle the other of the Purification and the Annuneâ—ation vvhich they keepe in England being not so peculiar to her but belonging rather to Christes Presentation in the Temple and his Conception To conclude vve may see in S. Cyprian ep 34. Origen ho. 3. in diuers Tertulliau de cor â—il S. Gregorie Nazianzene de amore pauperum the Councel of Gangres yea and in the councel of Nice it self giuing order for Easter and the certaine celebrating thereof that Christian Festiuities be holy auÌ„cient and to be obserued on prescript daies and times and that this is not Iudaical obseruation of daies as Aërius taught for vvhich he vvas condemned of Heresie as S. EpiÌ„phanius witnesseth But of holidaies S. Augustine sheweth both the reason and his liking in these memorable vvordes 〈◊〉 for the feastes belonging to our Lord thus We dedicate and consecrate the memorie of Gods benefites vvith solemnities feastes and certaine appointed daies left by tract of times there might creept in ingrateful and vnkinde obliuion Of the festiuities of Martyrs thus Christian people celebrate the memories of Martyrs vvith religious solemnitie both to moue them selues to imitation of them and that they may be partakers of their merites and be holpen vvith their praiers Cont. Faust li. 20. c. 21. And of al Saincts daies thus Keepe ye and celibrate vvith sobrietie the Natiuities of Saincts that vve may imitate them vvhich haue gone before Vs and they may reioyce of vs vvhich pray for vs. In ps 88. Conc. 2. in fine And as is said of prescript daies of feastes so the like is to be said of fastes vvhich els vvhere vve haue shewed to be of the Apostles ordinance And so also of the Ecclesiastical diuision of the yere into Aduent Septuagesme c. the vveeke into so many I eries the day into Houres of praiers as the Prime the Third the Sixth the None c. Vvhereof see S. Cyprian vvho deriueth these things by the Scriptures from the Apostles also and counteth these things vvhich the vvicked Heretikes reproue to be ful of mysterie Like vnto this also is it that the holy Scriptures were so disposed of and deuided that certaine peeces as is alvvaies obserued and practised vntil this day should be read at one time and others at other times and seasons through out the yere according to the diuersitie of our Lordes actions and benefites or the Saincts stories then recorded Vvhich the Puritane Caluinists also condemne of superstition desiring to bring in hellish horrour and al disorder See conc Carthag 3. c. 47. pag. 288 of this booke 24. By an allegorie Here vve learne that the holy Scriptures haue beside the litteral sense a deeper spiritual and more principal meaning which is not only to be taken of the holy vvordes but of the very factes and persons reported both the speaches and the actions being significatiue ouer and aboue the letter Vvhich pregnancie of manifold senses if S. Paul had not signified him self in certaine places the Heretikes had bene lesse vvicked and presumptuous in condemning the holy fathers allegorical expositions almost vvholy who now shew them selues to be mere brutish and carnal men hauing no sense nor feeling of the profunditie of the Scriptures vvhich our holy fathers the Doctors of Gods Church savv â—1 Freedom He meaneth the libertie and discharge from the old ceremonies sacraments and the vvhole bondage of the Lavv and from the seruitude of sinne and the Diuel to such as obey him but not libertie to do vvhat euery man list or to be vnder no obedience of spiritual or temporal lavves and gonerners not a licence neuer to pray fast keepe holyday or vvorkday but vvhen and hovv it seemeth best to euery mans phantasie Such a dissolute licentious state is farre from the true libertie vvhich Christ purchased for vs. CHAP. V. Against the lie of the false Apostles he protesteth his mind of Circumcision 13 and testifieth that they are called to libertie But yet left any misconster Christian libertie he telleth them that they shal not inherite the kingdom vnles they abstaine from the vvorkes of the flesh vvhich are al mortal sinnes and do the fruitful vvorkes of the Spirit fulfilling al the commaundements of the Lavv by Charitie verse 1 STAND and be not holden in againe vvith the yoke of seruitude ✠verse 2 Behold I Paul tel you that if you be circumcised Christ shal profite you nothing ✠verse 3 And I testifie againe to euery man circumciding him self that he is a detter to doe the vvhole Lavv. ✠verse 4 You are euacuated from Christ that are iustified in the Lavv you are falleÌ„ from grace ✠verse 5 For vve in spirit by faith expect the hope of iustice ✠verse 6 For in Christ IESVS * neither circumcision auaileth ought nor prepuce but ″ faith that vvorketh by charitie ✠verse 7 You ranne vvel vvho hath hindered you not to obey the truth ✠verse 8 The persuasion is not of him that calleth you * ✠verse 9 A litle leauen corrupteth the vvhole paste ✠verse 10 I haue confidence in you in our Lord that you vvil be of no other minde but he that troubleth you shal beare the iudgement vvhosoeuer he be ✠verse 11 And as for me brethren if as yet I preach circumcision vvhy doe I yet suffer persecution then is the scandal of the crosse euacuated ✠verse 12 I would they vvere also cut of that trouble you ✠verse 13 For you brethreÌ„ are called into libertie only make not this ″ libertie an occasion to the flesh but by charitie serue
proper vice both of Iudaical and of Heretical false teachers to professe knowledge and great skill in the Lavv and Scriptures being in deede in the sight of the learned most ignorant of the vvord of God not knowing the very principles of diuinitie euen to the admiration truely of the learned that reade their bookes or heare them preach 9. The lavv not made to the iust By this place and the like the Libertines of our daies vvould discharge them selues vvhom they count iust from the obedience of lawes But the Apostles meaning is that the iust man doth vvel not as compelled by lavv or for feare of punishment due to the transgressors thereof but of grace mere loue tovvard God al goodnes most vvillingly though there were no law to commaund him 21. Deliuered to Satan Hymenaeus and Alexander are here excoÌ„municated for falling from their faith teaching heresie an example vnto Bishops to vse their spiritual power vpon such In the primitiue Church corporal affliction through the ministerie of Satan vvas ioyned to excommunication Vvhere we see also the diuels readines to inuade them that are cast out by excommunication from the fellowship of the faithful and the supereminent povver of Bishops in that case Vvhereof S. Hierom ep 1. ad Heliod c. 7 hath these memorable vvordes God forbid saith he I should speake sinistreusly of them vvho succeding the Apostles in degree make Christes body vvith their holy mouth by vvhom vve are made Christians vvho hauing the kâ—â—is of heauen do after a sort iudge before the day of iudgement vvho in sâ—brietie and Chastitie haue the keeping of the spouse of Christ And a litle after They may deliuer me vp to Satan to the destruction of my flesh that the spirit may be saued in the day of our Lord Iesus And in the old Lavv vvhosoeuer vvas disobedient to the Priests was either cast out of the campe and so stoned of the people or laying dovvne his necke to the svvord expiated his offense by his bloud but novv the disobedient is cut of vvith the spiritual svvord or being cast out of the Church is torne by the furious mouth of Diuels So saith he Vvhich vvordes vvould God euery ChristiaÌ„ man vvould vveigh CHAP. II. By his Apostolike authoritie he appointeth publike praiers to be made for al meÌ„ vvithout exception 8 also men to pray in at places 9 and vvomen also in semely attire 11 to learne of men and not to be teachers in any vvise but to seeke saluation by that vvhich to them belongeth verse 1 I Desire therfore first of al things that ″ obsecrations praiers postulations thankesgeuings be made for al men ✠verse 2 for kings and al that are in preeminence that vve may leade a quiet and a peaceable life in al pietie and chastitie ✠verse 3 For this is good and acceptable before our Sauiour God ✠verse 4 ″ vvho vvill al men to be saued and to come to the knovvledge of the truth ✠verse 5 For there is one God ″ one also mediatour of God and men man Christ IESVS ✠verse 6 vvho gaue him self a redemption for al vvhose testimonie in due times is coÌ„firmed ✠verse 7 * vvherein I am appointed a preacher an Apostle I say the truth I lie not doctor of the Gentiles in faith and truth ✠verse 8 I vvil therfore that men pray in euery place lifting vp pure handes vvithout anger and altercation ✠verse 9 In like maner * vvomen also in comely attire vvith demurenesse and sobrietie adorning them selues not in plaited heare or gold or pretious stones or gorgeous apparel ✠verse 10 but that vvhich becoÌ„meth vvomen professing pietie by good vvorkes ✠verse 11 Let a vvoman learne in silence vvith al subiection ✠verse 12 But * to teach ″ I permit not vnto a vvoman not to haue dominion ouer the man but to be in sileÌ„ce ✠verse 13 For * Adam vvas formed first then Eue. ✠verse 14 and Adam vvas not seduced but the vvoman being seduced vvas in preuarication ✠verse 15 Yet she shal be saued by generation of children if they ' continue in faith loue and sanctification vvith sobrietie ANNOTATIONS CHAP. II. 1. Obsecrations This order of the Apostle S. Augustine ep 59 findeth to be fulfilled specially in the holy celebration of the Masse vvhich hath al these kindes expressed here in foure diuers vvordes pertaining to foure sortes of praiers the difference vvhereof he exactly seeketh out of the proper signification and difference of the Greeke vvordes And he teacheth vs that the first kind of praiers vvhich here be called obsecrations are those that the Priest saith before the consecration that the second called Praiers be al those vvhich are said in and after the Consecration about the Receiuing including specially the Pater noster vvherewith the vvhole Church saith he in maner endeth that part as S. Hierom also affirmeth that Christ taught his Apostles to vse the Pater noster in the Masse Sic docuit c. So taught he hit Apostles that daily in the Sacrifice of his body the faithful should be bold to say Pater noster c. Li. 3 cont Pelag. cap. 5. where he alludeth to the very vvordes novv vsed in the preface to the said Pater noster in the said Sacrifice audemus dicere Pater noster The third sort called here in the text PostulatioÌ„s be those vvhich are vsed after the CoÌ„munion as it vver for dimissing of the people vvith benediction that is vvith the Bishops or Priests blessing Finally the last kinde vvhich is Thankes-giuings concludeth al vvhen the Priest and people giue thankes to God for so greate a mysterie then offered and receiued Thus the said holy father handleth this text ep 59 to Paulinus S. Epiphanius also insinuateth these vvordes of the Apostle to pertaine to the Liturgie or Masse vvhen he thus vvriteth to Iohn Bishop of Hierusalem Vvhen vve accomplish our praiers after the rite of the holy Mysteries vve pray both for al others and for thee also â—p 60 c. 2 ad Io. Hierosolym apud Hieronymum And most of the other fathers expouÌ„d the foresaid vvordes of publike praiers made by the Priest vvhich are said in al Liturgies or Masses both Greeke and Latin for the good estate of al that be in high degnitie as kings and others See S. Chrys ho. 6. in 1 Tim. S. Ambr. in hunc loâ— Prosper de vocat li. 1. c. 4. So exactly doth the practise of the Church agree vvith the Precepts of the Apostle and the Scriptures and so profouÌ„dly do the holy fathers seeke out the proper sense of the Scriptures vvhich our Protestants do so prophanely popularely and lightly skimme ouer that they can neither see nor endure the truth 4 Vvho vvil al men The perishing or damnation of men must not be imputed to God vvho delighteth not in any
chast not detracting sober faithful in al things ✠verse 12 Let deacons be the husbandes of one vvife vvhich rule vvel their children their houses ✠verse 13 For they that haue ministred vvel shal purchase to them selues a good degree and much confidence in the faith vvhich is in Christ IESVS ✠verse 14 These things I vvrite to thee hoping that I shal come to thee quickly ✠verse 15 but if I tary long that thou maiest knovv how thou oughtest to conuerse ″ in the house of God which is the CHVRCH of the liuing God ″ the piller and ground of truth ✠verse 16 And manifestly it is a great sacrament of pietie vvhich vvas manifested in flesh vvas iustified in spirit appeared to Angels hath beene preached to gentils is beleeued in the vvorld is assumpted in glorie ANNOTATIONS CHAP. III. 1. A good vvorke Nothing saith S. Augustine in this life and specially in this time is easier pleasanter or more acceptable to man then the office of a Bishop Priest or Deacon if the thing be done onely for fashion sake and â—â—â—â—â—ringly but nothing before God more miserable more lamentable more damnable Againe There is nothing in this life and specially at this time harder more laborious or more dangerous then the office of a Bishop Priest or Deacon but before God nothing more blessed if they vvarre in such sort as our Captaine commaundeth August ep 148. 2. A Bishop That vvhich is here spoken of a Bishop because the vvordes Bishop Priest in the nevv Testament be often taken indifferently for both or either of the tvvaine as is noted in an other place the same is meant of euery Priest also though the qualities here required ought to be more singular in the Bishop then in the Priest according to the difference of their degrees dignities and callings â— Of one vvife Certaine Bishops of Vigilantius sect vvhether vpon false construction of this text or through the filthines of their fleshly lust vvould take none to the Cleargie except they vvould be maried first not beleeuing saith S. Hierom aduers Vigilant c. 1. that any single man liueth chastly shevving hovv holily they liue them selues that suspect il of euery man and vvil not giue the Sacrament of Order to the Cleargie vnlâ—s they see their vviues haue great bellies and children vvalling at their mothers breastes Our Protestants though they be of Vigilantius sect yet they are scarse come so farre to commaund euery Priest to be maried Neuertheles they mislike them that vvill not marrie so much the vvorse and they suspect il of euery single person in the Church thinking the gift of chastitle to be very rare among them they do not onely make the state of mariage equal to chast single life vvith the Heretike Iouinian but they are bold to say sometimes that the Bishop or Priest may do his duety and charge better maried then single expresly against S. Paul vvho affirmeth that the vnmaried thinke of the things that belong to God and that the maried be diuersely distracted and intangled vvith the vvorld The Apostle then by this place vve novv treate of neither commauÌ„deth nor counseleth nor vvisheth nor vvould haue Bishops or Priests to marrie or such onely to be receiued as haue been maried but that such an one as hath been married so it vvere but once and that to a virgin may be made Bishop or Priest Which is no more then an inhibition that none hauing been tvvise maried or being bigamus should be admitted to that holy Order And this exposition onely is agreable to the practise of the vvhole Church the definition of auÌ„cient Councels the doctrine of al the fathers vvithout exception and the Apostles tradition Vvhich sense S. Chrysostom vvholy folovveth vpon the Epistle to Titus though here he folovv not vvholy the same sense Ho. 2 in ep ad Tit. S. Ambrose also vpon this place and most plainely and largely in his 82 Epistle post med giuing the cause why bigamus can not be made Bishop or Priest in fine affirmeth not onely the Apostle but the holy Councel of Nice to haue taken order that none should be receiued into the Cleargie that vvere tvvise maried S. Hierom Ep. 83. ad Oceanum c. 2. ep â— c. 18. ep 11. â— 2 expresly vvriteth that the Cleargie is made of such as haue had but one vvife at least after Baptisme for he thought that if one vvere often maried vvhen he vvas yet no Christian he might notvvithstanding be ordered Bishop or Priest But S. Ambrose ep 82. S. Augustine de bono Coniug c. 18. S. Innocentius the first ep 2. c. 5. â— to 1. Concil S. Leo ep 87â— S. Gregorie after them the vvhole Church exclude those also vvhich haue been tvvise maried vvhen so euer vvhereof S. Augustine giueth goodly reason and example in the place alleaged S. Leo ep 87 addeth further proueth that the maÌ„ is couÌ„ted bigamus not the husband of one vvife in respect of holy Orders not onely if he hath had tvvo vviues but if his one vvife vvere not a virgin vvhich being obserued in the high Priests of the old lavv must needes be much rather kept novv See also the booke de Ecclesiasticis dogmatibus c. 72 in S. Augustines vvorkes And by these fevv you may see hovv shamefully the state of the new heretical Cleargie of our time is fallen from the Apostolike and al the fathers practise and doctrine herein Vvho do not onely take men once or twise maried before but vvhich vvas neuer heard of before in any person or part of the Catholike Church they marie after they be Bishops or Priests once tvvise and as often as their lustes require Whereas it vvas neuer lawful in Gods Church to marrie after Holy Orders Neither is there one authentical example thereof in the world For those of vvhom Nice Councel speaketh vvere maried before were but tolerated onely to vse their wiues the fathers in the same Councel prouiding expresly at the same time that none from thence forth should marrie after they came to holy Orders and that according to the auÌ„cient tradition of the Church as Socrates and Sozomenus declare in most plaine vvordes See Suidas in the vvord Paphnutius And in vvhat countrie so euer they haue been permitted to haue carnal dealing euen vvith their vviues whom they had before it was not according to the exact rule of the Apostles Churches tradition by vvhich al that be in holy Orders should wholy abstaine not onely from marying but euen from their wiues before maried Vvhereof thus vvriteth S. Epiphanius hares 59 câ—nt Cathares The holy preaching of God receiueth not after Christ them that marrie againe after their vviues departure by reason of the great dignitie and honour of Priesthod And this the holy Church of God obserueth vvith al sinceritie Yea she doth not receiue the once maried person that yet
tvvo vvordes more then is in the Greeke which though it might be the sense of the place and S. Augustine so expoundeth it yet they should not make his exposition the text of holy Scripture specially vvhereas he only of al the auncient fathers as Beza confesseth so expoundeth it 33. Wrought iustice Men are not iust by beleefe onely as the Protestants affirme but by vvorking iustice And vve may note that in all this long commendation of faith in the fathers and holy persons their good vvorkes are also specially recounted as Rahabs harbouring the spies Abrahams offering his sonne vvhich their vvorkes S. Iames doth inculcate Noâ—s making the Arke Gen. 6. Abels better oblation then Cains Gen. 4. Hebr. 11. v. 4. and so forth therfore S. Clement Alexandrinus saith that the said persons and others vvere lust by saith and obedience by faith and hospitality by faith and patience by faith and humility The Apostles purpose then is nothing els but to proue to the Hebrues vvho made so great account of their Patriarches and forefathers and their famous actes that all these glorious personages and their vvorkes vvere commendable and acceptable onely through the faith they had of Christ vvithout vvhich faith none of all their liues and vvorkes should haue profited them any vvhit the Gentiles doing many noble actes as Heretikes may also doe vvhich are of no estimatioÌ„ before God because they lacke faith And that is the scope of S. Paules Epistle to the Romanes and of al other passages vvhere he commendeth faith further prouing specially in this Epistle to the Hebrues that all their sacrifices vvere nothing els but figures and attestations of the Christian faith in Christ and his death Al vvhich high resolution conclusion against the Ievves and Gentiles that the Christian faith is the true faith religion the Heretikes of our time ignorantly and brutishly abuse against Christian vvorkes sacrifice and Sacraments vvhich the Apostle meant specially to commend and establish by his high commendation of the faith in Christ 40. Without vs should not The fathers before Christ could not be accomplished that is not admitted to the heauenly ioyes vision and fruition of God till the Apostles and other of the nevv lavv vvere associate to them and the vvay to euerlasting glorie opened by our Lordes death and Ascension Neither shal either they or vve be fully perfected in glorie both of body and soul till the general resurrection Gods prouidence being so that vve should not one be consummated vvithout an other all being of one faith and redeemed by one Lord Christ CHAP. XII By the foresaid examples he exhorteth them to patience 2 and by example of Christ him self crucified 5 and because this discipline it an argument that they be Gods children 9 vvith vvhâ—se rodde they should be much more content then vvish that of their carnal fathers and because it bringeth iustification 12 Exhorting them therfore to plucke vp their hartes and to take faster footing 18 considering that all bring novv so svveete and not terrible as in the old Testament their damnation if they refuse to heare vvil be so much the greater verse 1 AND therfore vve also hauing so great a cloud of vvitnesses put vpon vs * laying avvay al vveight and sinne that compasseth vs by patience let vs runne to the fight proposed vnto vs ✠verse 2 looking on the author of faith and the consummator IESVS vvho ioy being proposed vnto him sustained the crosse contemning confusion and sitteth on the right hand of the seate of God ✠verse 3 For thinke diligently vpon him vvhich sustained of sinners such contradiction against him self that you be not vvearied fainting in your mindes ✠verse 4 For you haue not yet resisted vnto bloud repugning against sinne ✠verse 5 and you haue forgotten the consolatioÌ„ vvhich speaketh to you as it vvere to children saying My sonne neglect not the discipline of our Lord neither â—e thou vvearied vvhiles thou art rebuked of him ✠verse 6 For vvhom our Lord loueth he chasteneth and â— he scourgeth euery childe that he receiueth ✠verse 7 Perseuêre ye in discipline As vnto children doth God offer him self to you for vvhat sonne is there vvhom the father doth not correct ✠verse 8 But if you be vvithout discipline vvhereof al be made partakers then are you bastards not children ✠verse 9 Moreouer the fathers in deede of our flesh vve had for instructors and vve did reuerence them shal vve not much more obey the Father of spirites liue ✠verse 10 And they in deede for a time of fevv daies according to their vvil instructed vs but he to that vvhich is profitable in receiuing of his sanctification ✠verse 11 And al discipline for the present certes seemeth not to be of ioy but of sorovv but aftervvard it vvil render to them that are exercised by it most peaceable fruite of iustice ✠verse 12 For the vvhich cause stretch vp the slacked handes and the loose knees ✠verse 13 and make straight steppes to your feete that no man halting erre but rather be healed ✠verse 14 * Folovv peace vvith al men and holinesse vvithout vvhich no man shal see God ✠verse 15 looking diligently lest any man be vvanting to the grace of God lest any roote of bitternes springing vp do hinder and by it many be polluted ✠verse 16 Lest there be any fornicator or prophane person as Esau * vvho for one dish of meate sold his first-birth-rightes ✠verse 17 For knovv ye that aftervvard also desiring to inherite the benediction he vvas reprobated * for â— he found not place of repeÌ„tance although vvith teares he had sought it ✠verse 18 For you are not come to * a palpable mount and an accessible'fire and vvhirlevvinde and darkenes and storme ✠verse 19 and the souÌ„d of trompet voice of vvordes vvhich they that heard excused them selues that the vvord might not be spokeÌ„ to them ✠verse 20 for they did not heare that which was said And if a beast shal touche the mount it shal be stoned ✠verse 21 And so terrible vvas it vvhich vvas seen Moyses said I am frighted and tremble ✠verse 22 But you are come to mount Sion and the citie of the liuing God heauenly Hierusalem and the assemblie of many thousand Angels ✠verse 23 the Church of the first-borne vvhich are vvritten in the heauens and the iudge of all God and the spirites of the iust made perfect ✠verse 24 and the mediator of the nevv Testament IESVS and the sprinkling of bloud speaking better then * Abel ✠verse 25 See that you refuse him not speaking for if they escaped not refusing him that spake vpon the earth much more vve that turne avvay from him speaking to vs from heauen ✠verse 26 Vvhose voice moued the earth then but novv he promiseth
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
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his cōmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giuē vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him ✠verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that whē he shal appeare we shal be like to him because vve shal see him as he is ✠verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy ✠verse 4 Euery one that committeth sinne committeth also iniquitie and ◠sinne is iniquitie ✠verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none ✠verse 6 Euery one that abideth in him ◠sinneth not and euery one that sinneth hath not seen him nor knovven him ✠verse 7 Litle children let no mā seduce you ◠He that doeth iustice is iust euen as he also is iust ✠verse 8 * He that committeth sinne is of the deuil because the deuil ◠sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil ✠verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God ✠verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother ✠verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other ✠verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust ✠verse 13 Maruel not brethren if the vvorld hate you ✠verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death ✠verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self ✠verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⊢ ✠verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him ✠verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⊢ ✠verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes ✠verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges ✠verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God ✠verse 22 and * vvhatsoeuer vve shal aske ◠vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him ✠verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen cōmaundement vnto vs. ✠verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. d◠Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
righteousnes consisteth in doing or vvorking iustice and that so he is iust and biddeth them not to be seduced by Heretikes in this point 8. Sinneth from the beginning The Diuel vvas created holy and in grace and not in sinne but he fel of his ovvne free vvil from God Therfore these vvordes from the beginning may be interpreted thus from the beginning of sinne and so the Apostle vvil say The Diuel committed the first sinne Augustine li. 11 de eiu Dei c. 15 expoundeth it The most simple meaning seemeth to be that he sinned from the beginning of the vvorld not taking the beginning precisely for the first instant or moment of the creation but straight vpon the beginning as it must needes also be taken in S. Iohns Gospel c. 8. 44. 22. VVe shal receiue because Let the Protestants be ashamed to say that vve obtaine al of God by onely faith the Apostle here attributing it to the keeping of Gods commaundements Note here also that Gods commaundements are not impossible to be kept but vvere then and are novv obserued of good men CHAP. IIII. VVe may not beleeue al that boast of the spirit but trie them vvhether they teach Catholike articles of the faith namely the incarnation of Christ vvhether their doctrine be not vvordly and them selues disobedient hearers of the Apostles 7 Vee must loue one an other considering the exceding loue of God in sending his sonne to saue vs. 17 An argument of perfect charitie is if vve haue nothing in our conscience to feare in the day of Iudgement 19 And an argument that vve loue God is if vve loue brethren verse 1 MY deerest ″ beleeue not euery spirit but ″ proue the spirites if they be of God because many false prophetes are goue out into the vvorld ✠verse 2 In this is the spirit of God knovven ″ euery spirit that confesseth IESVS Christ to haue come in flesh is of God ✠verse 3 and euery spirit ″ that dissolueth IESVS is not of God and this is antichrist of vvhom you haue heard that he commeth and novv he is in the vvorld ✠verse 4 You are of God litle children and haue ouercome him because greater is he that is in you then he that is in the vvorld ✠verse 5 They are of the vvorld therfore of the vvorld they speake and the vvorld heareth them ✠verse 6 Vve are of God * He that knovveth God heareth vs. he that is not of God heareth vs not ″ in this vve knovv the spirit of truth and the spirit of errour ✠verse 7 My deerest let vs loue one an other because charitie is of God And euery one that loueth is borne of God knovveth God ✠verse 8 He that loueth not knovveth not God because God is charitie ✠verse 9 * In this hath the charitie of God appeared in vs because God hath sent his only begotten sonne into the vvorld that vve may liue by him ✠verse 10 In this is charitie not as though vve haue loued him but because he hath loued vs and sent his sonne a propitiation for our sinnes ✠verse 11 My deerest if God hath so loued vs vve also ought to loue one an other ✠verse 12 * God no man hath seen at any time If vve loue one an other God abideth in vs and his charitie in vs is persired ✠verse 13 In this vve knovv that vve abide in him and he in vs because he of his Spirit hath giuen to vs. ✠verse 14 And vve haue seen and doe testifie that the Father hath sent his Sonne the Sauiour of the vvorld ✠verse 15 Vvhosoeuer shal confesse that IESVS is the Sonne of God God abideth in him and he in God ✠verse 16 And vve haue knovven and haue beleeued the charitie vvhich God hath in vs. God is charitie and he that abideth in charitie abideth in God and God in him ✠verse 17 In this is charitie perfited vvith vs ″ that vve may haue confidence in the day of iudgement because as he is vve also are in the vvorld ✠verse 18 ″ Feare is not in charitie but perfect charitie casteth out feare because feare hath painefulnes and he that feareth is not perfect in charitie ✠verse 19 Let vs therfore loue God because God first hath loued vs. ✠verse 20 If any man shal say that I loue God and hateth his brother he is a lier For he that loueth not his brother vvhom he seeth God vvhom he seeth not hovv can he loue ✠verse 21 * And this commaundement vve haue from God that he vvhich loueth God loue also his brother ⊢ ANNOTATIONS CHAP. IIII. 1. Beleeue not euery spirit That is Receiue not euery doctrine of such as boast them selues to haue the spirit For there be many false prophets that is to say Haeretikes which shal goe out of the Church and chalenge the spirit and vaunt of Gods word Scripture and Gospel vvhich in deede be seducers 1. Proue the spirites It is not meant by this place as the Protestants vvould haue it that euery particular person should of him self examine trie or iudge who is a true or false doctor and which is true or false doctrine But the Apostle here would euery one to discerne these diuersities of spirites by taking knovvledge of them to vvhom God hath giuen the gift of discerning spirites and doctrines vvhich S. Paul expresly saith is giuen but to some and not to euery one 1 Cor. 12. and by obeying the Church of God to whom Christ hath giuen * the Spirit of truth And this is onely the sure way to proue the spirites and doctrines of these daies And al they that would bring vs from our Pastors and the Churches iudgement to our owne priuate trial seeke nothing els but to driue vs to miserable vncertainty in al our beleefe as Caluin doth who vpon this place saith that priuate men may examine the general Councels doctrines 2. Euery spirit that confesseth The Apostle speaketh according to that time and for that part of Christian doctrine which then vvas specially to be confessed taught mainteined against certaine vvicked Haeretikes Cerinthus Ebion and the like that taught wickedly against the person and both natures of Christ IESVS The Apostle therfore giueth the faithful people this token to knovv the true teachers of those daies from the false Not that this marke vvould serue for al times or in case of al'other false doctrines but that it vvas then a necessarie note As if a good Catholike vvriter Pastor or parents would vvarne al theirs now in these daies to giue care onely to such teachers as acknowledge Christ our Sauiour to be really present and sacrificed in the B. Masse that al such are true preachers and of God the rest to be of the Diuel or to be counted the spirit of Antichrist Vvhich spirit of Antichrist he saith was come euen then
temporal commodities sake either coiâ—ath or folovveth nevv opinions S. August li. de Vtil â—red cap. 1. And lastly by the resemblance they haue vvith the auncient and notorious Schismatike Corè and his companions vvho forsooke the ordinarie Priesthod appointed by God and would needes doe sacrifice them selues without lavvful calling Such in deede be al Heretikes and such be al their sacraments seruice and offices in their Church as Cores vvere in his schismatical tabernacles And as pride vvas the cause of his reuolting from the obedience of Moyses and Aaron his Priests and true Gouernours so is intolerable pride the cause of al Heretikes forsaking their lavvful Pastors and Rulers and namely of forsaking Christes owne Vicar in earth our true Aaron as S. Bernard calleth him De consid li. 2. cap. 8. To al such forsakers the Apostle here giueth the curse and Va due to the said three Cain Balaam and Corè and telleth them that the storme of darkenes and eternal damnation is prouided for them most liuely describing al Heretikes as in some vve to our woe haue experience by their maners in our daies in al this passage euen to the end of the epistle 19. These are they vvhich segregate them selues The conditions in the later daies that is euer since Christs time not of these onely of our age For there were many that forsooke Gods Church and segregated them selues from the fellowship of the faithful euen in the primitiue Church that vve may the lesse maruel at these mens segregating them selues and going out from the rest into seueral sectes which S. Augustine therfore calleth Segregations THE ARGVMENT OF THE APOCALYPSE OF S. IOHN THAT vvhich the old Testament foretold of Christ him self the Apostles could report the fulfilling thereof in the nevv Testament by vvay of an historie euen from his Conception to his Glorification But of his Church they could not doe the like because in their time it did but beginne being to continue long after them euen to the end of the vvorld and then at length to be glorified as Christ her Spouse alreadie is Herevpon God vvould haue S. Luke to report in the Actes of the Apostles the storie of the Churches beginning and for the rest of it to the end that vve might receiue this benefite also by the Apostles handes he vvould S. Iohn to tell vs of it in this booke by vvay of a prophecie Of vvhich booke S. Hierome saith The Apocalypse of S. Iohn hath as many sacrament or mysteries as vvordes Yea more then that In euery vvord there are hid manifold and sundrie senses Therfore it is very litle that can here be noted in respect Yet to giue the good Catholike vvhose comfort is here some litle helpe the booke may be deuided into fiue partes The first after the Proâ—â—me conteineth seuen Epistles from Christ novv in glorie to seuen Churches of Asia or for these he maketh al one to the seuen Bishops of those Churches meaning no to those only but to al his Churches Bishops throughout the vvorld saying therefore in euery one of them to al in general He that hath an eare let him heare vvhat the Spirit saith to the Churches As also in euery one he exhorteth vs to fight manfully in this spiritual vvarfare of ours against sinne for the victorie and in euery one accordingly promiseth vs a revvard in heauen But before this in the beginning of euery one be partly commendeth partly reprehendeth and exhorteth to penance Vvhere this is much to be noted and feared that among so many he reproueth somevvhat in al saue only in tvvo vvhich are the second the sixt In the beginning also of euery one he taketh some peece out of the apparition going before to frame thereof his slyle agreably to the matter of eche Epistle After this admonition to Pastors and their flockes the second part folovveth vvherein the Church and vvhole course thereof from the beginning to the end is expressed in the opening of a booke in Gods hand and the seuen seales thereof by Christ for the vvhich he seeth praise sung novv in heauen and earth not only to the Godhead as before but also after a nevv manner to Christ according to his Manhod And here vvhen he is come to the opening of the last seale signifying Domesday he letteth that matter alone for a vvhile and to speake more fully yet of the said course of the Church he bringeth in an other pagent as it vvere of seuen Angels vvith seuen Trumpets The effect of both the Seales Trumpets in this That the Church beginning and proceding there should be raised against it cruel persecutions and pestilent heresies and at length after al heresies a certaine most blasphemous Apostasie being the next preparatiue to the comming of Antichrist After al vvhich Antichrist him self in person shal appeare in the time of the sixt seale and sixt trumpet persecuting and seducing for the short time of his reigne more then al before him The Church notvvithstanding shal still continue and vvade through al because Christ her Spouse is stronger then al these aduersaries vvho also straight after the said sixt time shal in the seuenth come in maiestie and iudge al. Of the vvhich iudgement differring yet a vvhile to speake at large he doth first in the third part intreate more fully of the Deuils vvorking by Antichrist and his companie against the Church that the iustice of Christ aftervvard in iudging may be more manifest At length therefore in the fourth part he commeth to the seuen last plagues the seuenth of them conteining the final damnation of the vvhole multitude societie or corps of the vvicked from the beginning of the vvorld to the end Vvhich multitude in the Gospel and first Epistle of this same S. Iohn as also in the other Scriptures commonly is often called Mundus the vvorld and here he calleth it partly Meretricem a vvhore or harlot because vvith her concupiscence she entiseth the carnal and earthly men avvay from God partly Ciuitatem Babylon the Citie of Babylon because it maketh vvarre against Hierusalem the Citie of God and laboureth to hold Gods people captiue in sinne as it vvas shadovved in Nabuchodonosor his Babylonias leading and holding the Ievves vvith their Hierusalem in captiuitie vntil Cyrus in figure of Christ deliuered them But vvhether al these seuen plagues should be vnderstood as the seuenth of Domesday it self it is hard to define More like it is that the first sixe are to goe before Domesday but vvhether corporally and literally so as Moyses plagued Egypt or rather spiritually it is more hard to define Yet it seemeth more easie to vnderstand them corporally as also the plagues vvherevvith Elias and his fellovv shal in the time of Antichrist plague the vvicked vvhich peraduenture shal be the same last plagues vvhere of vve reade in this booke c. 11. v. 6. But not content to haue described
thus the damnation of the vvhole adulterous blouddy societie he doth also expresly report of their three graÌ„d Captaines damnation vvhich are these Antichrist and his False prophet and the Deuil him self the author of al this mischiefe Finally on the other side in the fifth part he reporteth the vnspeakeable and euerlasting glorie that the Church after al this suffering shal by Christ her glorious Spouse be assumpted vnto And so he concludeth the booke THE APOCALYPSE OF IOHN THE APOSTLE CHAP. I. 9. S. Iohn being banished in the ile Patmos is commaunded to vvrite to the seum Churches of Asia signified by the seuen candlestickes that vvhich he savv vpon a Sunday round about the Sonne of man 13 vvhose maner of apparâ—tion is described verse 1 THE ″ Apocalypse of IESVS Christ vvhich God gaue him to make manifest to his seruants the thinges vvhich must be done quickly and signified sending by his Angel to his seruant Iohn ✠verse 2 vvho hath giuen testimonie to the vvord of God and the testimonie of IESVS Christ vvhat things soeuer he hath seen ✠verse 3 Blessed is he that readeth and heareth the wordes of this prophecie and keepeth those thinges Which be vvritten in it for the time is nigh ✠verse 4 Iohn ″ to the seuen churches vvhich are in Asia Grace to you and peace from * him that is and that vvas and that shal come and ″ from the seuen spirites vvhich are in the sight of his throne ✠verse 5 and from IESVS Christ vvho is the faithful vvitnes the * first borne of the dead the prince of the kings of the earth vvho hath loued vs and * vvashed vs from our sinnes in his bloud ⊢ ✠verse 6 and hath made vs * ″ a kingdom and priestes to God and his father to him be glorie and empire for euer and euer Amen ✠verse 7 Behold he commeth vvith the cloudes and euery eie shal see him and * they that pricked him And al the tribes of the earth shal bevvaile them selues vpon him yea Amen ✠verse 8 * I am Alpha and Omega the beginning and end saith our Lord God vvhich is and vvhich vvas and vvhich shal come the omnipotent ✠verse 9 I Iohn your brother and partaker in tribulation and the kingdom and patience in Christ IESVS vvas in the Iland vvhich is called Patmos for the vvord of God and the testimonie of IESVS ✠verse 10 I vvas in spirit ″ on the Dominical day and heard behind me a great voice as it vvere of a trompet ✠verse 11 saying That vvhich thou feest vvrite in a booke and send to the seuen churches vvhich are in Asia to Ephesus and Smyrna and Pergamus and Thiatîra and Sardis and Philadelphia and Laodicia ✠verse 12 And I turned to see the voice that spake vvith me And being turned I savv seuen candlestickes of gold ✠verse 13 in the middes of the seuen candlestickes of gold one like to the Sonne of man ″ vested in a priestly garment to the foote and girded about neere to the pappes vvith a girdle of gold ✠verse 14 and his head and heares vvere vvhite as vvhite vvoole as snovv and his eies as the flame of fire ✠verse 15 and his feete like to latten as in a burning fornace and his voice as the voice of many vvaters ✠verse 16 and he had in his right hand seuen starres and from his mouth proceded a sharpe tvvo edged svvord and his face as the sunne shineth în his vertue ✠verse 17 And vvhen I had seene him I fel at his feete as dead And he put his right hand vpon me saying Feare not * I am the first and the last ✠verse 18 and aliue and vvas dead and behold I am liuing for euer and euer and haue the keies of death and of hel ✠verse 19 Vvrite therefore the thinges vvhich thou hast seene and that are and that must be done after these ✠verse 20 The sacrament of the seuen starres vvhich thou hast seene in my right hand and the seuen candlestickes of Gold ″ the seuen starres are ″ the angels of the seuen churches and the seuen candlestickes are the seuen churches ANNOTATIONS CHAP. I. 1. APOCALYPSE Of the Apocalypse thus vvriteth the auncient father Denys Bishop of Corinth as Eusebius alleageth him li. 7 c. 20 hist Eccl. Of this booke saith he this is my opinion that the matter thereof is far more profound then my vvit can reache vnto and I doubt not but almost in euery sentence of it there lieth hidden a certaine sense exceding mystical and maruelous vvhich though I vnderstand not yet I conceiue that vnder the vvordes there is a deepe meaning and I measure not the matter by reason but attribute al to faith taking it to be more high and diuine then I can by cogitation comprise not reprouing that vvhich I vnderstand not but therfore I admire vvith reuereÌ„ce because my vvit can not attaine to it Againe S. Augustine saith that in the Apocalypse many things are obscurely spoken to exercise the minde of the reader and yet some fevv things left euident that through them a man may vvith labour searche out the rest specially for that the author so repeateth the same things in diuers sortes that seeming to speake of sundry matters in deede is found bus to vtter the same things diuers vvaies li. 20 de Ciuit. Del c. 17. Vvhich vve set dovvne here in the beginning to vvarne the good Christian reader to be humble and vvise in the reading both of al other holy Scriptures and namely of this diuine and deepe prophecie giuing him further to vnderstand that vve vvil in our Annotations according to our former trade and purpose onely or cheefely note vnto the studious such places as may be vsed by Catholikes or abused by Heretikes in the controuersies of this time and some other also that haue special matter of edification and that as breefely as may be for that the volume grovveth great 4. To the 7 Churches That certaine numbers may be obserued as significatiue and mystical it is plaine by many places of holy Scripture and by the auncient Doctors special noting of the same to many purposes Vvhereby vve see the rashnes of our Aduersaries in condemning generally al religious respect of certaine numbers in our praiers fastes or actions Namely the number of Seuen is mystical and prophetical perfect and vvhich as S. Augustine saith the Church knovveth by the Scriptures to be specially dedicated to the Holy Ghost and to appertaine to spiritual mundation as in the Prophets appointing of Naam in to vvash seuen times in lordan and the sprinkling of the bloud seuen times against the tabernacle li. 4 quâ—st in numer q. 33 See li. 5. c. 5 de Gen. ad lit li. 5 quest in Deuter. q. 42. Al these visions stand
Sacraments proued out of S. Augustine * Aug. ser 215 de â—eÌ„p de rectitud Cath. conuersat S. Augustine falsely alleaged against the ceremonies of the Church The Heathenish and Iudaical obseruatioÌ„ of daies heretically coÌ„pared vvith the Christian obseruation of festiuities and holy daies c. SuÌ„day Easter vvhitsontide The festiuities of Christ Orig. ho. 3. in diuers Aug. ep 28. et Ser. de SaÌ„ctis Other holidaies of Saincts Fulgent Leo. * See the Annotation Act. 1. v 14. Festiuities of our B. Ladie ep ad TimotheuÌ„ Luc. 1. v. 48. See S. Grego li. 7. ep 29. of Martyrs feasts al the yere and Masses in the same CoÌ„c GaÌ„gr c. 20 Epiphan Har. 75. S. Augustines vvordes of Festiuities and holy daies Aug. de Ciuit. Dei li. 10. c. 16. Prescript fasting daies * Hilar. prolog in psal explan Epip haer 75. in fine li. 3. cont har Canonical houres * Cypri de erat Do. nu 15. Reading of the Scriptures according to the time of the yere The Scriptures haue an allegorical sense beside the litteral True ChristiaÌ„ libertie Gal. 6 15 1 Cor. 5 6. The Epistle vpoÌ„ the 14 SuÌ„day after Pentecost Leu. 19 18. ⸬ Here men thinke saith S. Augustine the Apostle denieth that vve haue free libertie of vvil not vnderstanding that this is said to them if they vvil not hold fast the grace of faith conceiued by vvhich only they caÌ„ vvalke in the spirit not accoÌ„plish the concupiscences of the flesh in c. 5. Gal. c S. Augustine shevveth hereby that not only insidelitie is a damnable sinne b The Epistle vpoÌ„ the 15 SuÌ„day after Pentecost IustificatioÌ„ by faith only disproued by conference of Scriptures Hovv the Protestants admit charitie and good vvorkes to iustificatioÌ„ Charitie is more principal then faith in iustificatioÌ„ Cor. 13. Hovv faith vvorketh by charitie Rom. 13. 1 Tim. 1â— True libertie not carnal and fleshly 1. Cor. 9 7. 2. Thes 3 13. ⸬ The workes of mercie be the seede of life euerlasting and the proper cause thereof and not faith only b The Epistle for S. Francis Octob. 4. ⸬ Christ saith S. Augustine chose a kinde of death to hang on the Crosse and to sixe or fasten the same crosse in the foreheads of the faithful that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord IESVS CHRIST Expos in Euang. Io. tract 43. Duety to our spiritual teachers In almes whom to preferre Iustice an inherent qualitie in vs. Faith with the other vertues is the formal cause of iustification Eph. 3. v. 1. 4. v. 1. Eph. 6. v. 20. * See Act. 20. v. 25. 32. ⸬ Vve learne here that by Gods grace men be holy and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the Doctrine of the Caluinistes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some referre this to the grace of Baptisme but to many learned it seemeth that the Apostle alludeth to the giuing of the Holy Ghost in the Sacrament of Confirmation by signing the baptized with the signe of the Crosse holy Chrisme For that vvas the vse in the Apostles time as els where we haue prooued Annot. Act. 8. Ps 8 8. ⸬ Christ is not ful vvhole and perfect without the church no more then the head without the body Nine orders of Angels Cal. vpon this place As Christ is king and yet men are kings also so Christ is head of the Church and yet man may be head thereof also Apoc. 19. 1 Pet. 2 25. Christ is head of his Church in a far more excellent sort then any man can be Hiero. ep 123. 1. Cor. 12 21. Eph. 6 12. ⸬ It is said not of workes as thine of thy self being vnto thee but as those in which God hath made formed and created thee Aug. de gr lib. arbit c. 8. seq 1. reg 17 26. Ezec 44 7. Ro. 9 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 5 2. The Epistle for S. Thomas the Apostle Decemb. 21. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our first iustificatioÌ„ of mere grace faith the foundatioÌ„ therof The Church builded vpon Christ and yet vpon the Apostles also 1. Cor. 15 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That is for euer before c that is the eternal prafinitioÌ„ b The Epistle vpon the 16 Sunday after Pentecost ⸬ Christ dwelleth in vs by his giftes and vve be iust by those his giftes remaining and resident in vs not by Christes proper instice onely as the Heretikes affirme c Not faith only must be in vs but charitie vvhich accoÌ„plisheth al vertues Ro. 16 2â— The Epistle vpon the 17 Sunday after Pentecost And in a Votiue Masse against Schisme Malat. 2 10. The Epistle vpoÌ„ Ascension eue And vpon SS Simon and Iudes day Ro. 12 4 1. Cor. 12 4. Ps 67 19. c He mâ—aneth specially of his descending to Hel. 1. Cor. 12 28. 1 Pet. 4 3. Ro. 1 21. Ro. 1 24. Colos 3 8 Heb. 12 1. ⸬ The Apostle teacheth vs not to appreheÌ„d Christs iustice by faith only but to be renevved in our selues truly to put on vs the nevv maÌ„ formed created in iustice and holines of truth By the which free vvil also is proued to be in vs to worke with God or to consent vnto him in our sanctification Zach. 8 16. Ps 4 5. Vnitie of the Cath. Church Ep. 40. Schisme detestable Among heretikes as many faithes as willes The heretikes folish negatiue argument against the Pope ansvvered The Popes office is called an Apostleship Continual succession of Bishops an euident argument of the true visible Church The father's refuted heretikes by the succession of the Bishops of Rome Heretical blastes carie away the inconstant only The epistle vpon the 3 SuÌ„day in Lent Io. 13 34 Col. 3 5. ⸬ See the heretical corruption of this place in the Annotation Col. 3. v. 5. Es 9 60 The Epistle vpon the 20 Sunday after Pentecost Col. 4 5. Ro. 12 2. Col. 3 18. The Epistle in a votiue masse for mariage Tit. 2 5. 1 Peâ— 3 1. ⸬ It is much to be noted that in the first English Bibles there is not once the name of CHVRCH in al the Bible but in steede thereof CongregatioÌ„ vvhich is so notorious a corruption that theÌ„ selues in the later bibles correct it for shame but yet suffer the other to be read and vsed still See the Bible printed in the yere 1562. Ge. 3 16. 1 Cor. 11 3. Gen. 2 24. Mat. 19 5. No â—aluation out of the oath CHVRCH The CHVRCH neuer erreth Christs loue tovvard his Church The Church triumphant vvithout spot and vvrinkle The manifold dignitie of the Church * Aug. li. 8 de Symb. ad Catech. c. 9. The Church is the principal creature The Church can not erre Absurdities that folow if the Church may erre MATRIMONIA a Sacrament The grace giuen by this Sacrament 1 Thes
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 ″
the man of sinne be reuealed the sonne of perdition ✠verse 4 vvhich is an aduersarie is ″ extolled aboue al that is called God or that is worshipped so that he sitteth ″ in the temple of God shevving him self as though he were God ✠verse 5 Remember you not that vvhen I vvas yet vvith you I told you these things ✠verse 6 And now ″ vvhat letteth you knovv that he may be reuealed in his time ✠verse 7 For novv the mysterie of iniquitie vvorketh only that he vvhich novv holdeth doe hold vntil he be taken out of the vvay ✠verse 8 And then that vvicked one shal be reuealed * vvhom our Lord IESVS shal kil vvith the spirit of his mouth shal destroy vvith the manifestation of his aduent him ✠verse 9 vvhose comming is according to the operatioÌ„ of Satan ″ in al povver and lying signes and vvonders ✠verse 10 and in al seducing of iniquitie to them that perish for that they haue not receiued the charitie of the truth that they might be saued ✠verse 11 Therfore God vvil send them the operation of errour to beleeue lying ✠verse 12 that al may be iudged vvhich haue not beleeued the truth but haue consented to iniquitie ✠verse 13 But vve ought to giue thaÌ„kes to God alvvaies for you brethreÌ„ beloued of God that he hath chosen you first-fruites vnto saluation in sanctification of spirit and faith of the truth ✠verse 14 into the vvhich also he hath called you by our Gospel vnto the purchasing of the glorie of our Lord IESVS Christ ✠verse 15 Therfore brethren stand and hold the ″ traditioÌ„s vvhich you haue learned vvhether it be by vvord or by our epistle ✠verse 16 And our Lord IESVS Christ him self and God our father vvhich hath loued vs and hath giuen eternal consolation and good hope in grace ✠verse 17 exhort your hartes and confirme you in euery good vvorke and vvorde ANNOTATIONS CHAP. II. â— Aâ— though the day The curiositie of man fed by Satans deceites hath sought to knovv and to giue out to the vvorld such things as God vvil not impart to him nor be necessarie or profitable for him to knovv so farre that both in the Apostles daies and often aftervvard some haue feined reuelations some falsely gathered out of the Scriptures some presumed to calculate and coniecte by the starres and giuen furth to the vvorld a certaine time of Christes coming to iudgement Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein And S. Augustine in his 80 Epistle ad Hesychium proueth that no man can be assured by the Scriptures of the day yere or age that the end of the vvorld or the second Aduent shal be â— Vnles there come a reuolt first Though vve can not be assured of the moment houre or any certaine time of our Lordes coÌ„ming yet he vvarranteth vs that it vvil not be before certaine things be fulfilled vvhich must come to passe by the course of Gods prouidence and permission before vvhich are diuers vvhereof in other places of Scriptures vve be forevvarned Here he vvarneth vs of tvvo specially of a reuolt defection or an apostasie and of the comming or reuelation of Antichrist Vvhich tvvo pertaine in effect both to one either depending of the other and shal fall as it may be thought neere together and therfore S Augustine maketh them but one thing This apostasie or reuolt by the iudgement in maner of al auncient vvriters is the general forsaking fall of the Romane empire So Tertullian li. de resur carnis S. Hierom q 11 ad Algasiam S. Chrysostom ho. 4. and S. Ambrose vpon this place S. Augustine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the rest * Caluin presumpâ—kously condemneth of errour and follie herein for that their exposition agreeth not vvith his and his fellovves blasphemous fiction that the Pope should be Antichrist To establish vvhich false impietie they interprete this reuolt or apostasie to be a general reuolt of the visible Church from God vvhose house or building they say vvas sodenly destroied and lay many yeres ruined and ruled onely by Satan and Antichrist So faith the foresaid Arch-heretike here though for the aduantage of his defence and as the matter els vvhere requireth he seemeth as al their fashion is to speake in other places quite contrarie but vvith such colour and collusion of vvordes that neither other men nor him self can tell vvhat he vvould haue or say And his fathers Vvicleffe and Luther his fellovves and folovvers Illyricus Beza and the rest are for the time of the Churches falling from Christ so various among them selues and so contrarie to him that it is horrible to see their confusion and a pitieful case that any reasonable man vvil folovv such companions to euident perdition But concerning â—his errour and falshod of the Churches defection or reuolt it is refuted suffiâ—iently by S. Augustine against the Donatistes in many places Vvhere he proueth that the Church shal not faile to the vvorldes end no not in the time of Antichrist affirming them to deny Christ and to robbe him of his glorie inheritance bought vvith his bloud vvhich teach that the Church may faile or perish Li. de vnit Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Psal 85 ad illud Tu soâ—u Deus magnus ps 70 Conc. 2. Psal 60. De vtil cred c. 8. S. Hierom refuteth the same vvicked Heresie in the Luciferians prouing against them that they make God subiect to the Diuel and a poore miserable Christ that imagine the Church his body may either perish or be driuen to any corner of the vvorld both of them ansvver to the Heretikes arguments grounded on Scriptures falsely vnderstood vvhich vvere to long here to rehearse It is ynough for the Christian reader to knovv that it is an old deceite and excuse of al Heretikes and Schismatikes for defence of their forsaking Gods Church that the Church is perished or remaineth hidden or in them selues onely and in those places vvhere they and their folovvers dvvel to knovv also that this is reproued by the holy Doctors of the primitiue Church and that it is against Christes honour povver prouidence and promis If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end is meant of great numbers of Heretikes Apostataes reuolting from the Church they had said truth of them selues and such others vvhom S. Iohn calleth Antichristes And it is very like be it spoken vnder the correction of Gods Church and al learned Catholikes that this great defection or reuolt shal not be onely from the Romane empire but specially from the Romane Church and vvithal from most points of Christian religion not that the Catholike Christians either in the time of
and they adored the beast saying Vvho is like to the beast and vvho shal be able to fight vvith it ✠verse 5 And there was giuen to it a mouth speaking great things and blasphemies and povver vvas giuen to it to vvorke tvvo and fourtie monethes ✠verse 6 And he opened his mouth vnto blasphemies tovvard God to blaspheme his name and his tabernacle and those that dvvel in heauen ✠verse 7 And it vvas giuē vnto him ″ to make battail vvith the sainctes to ouercome them And povver vvas giuen him vpon euery tribe and people and tongue and nation ✠verse 8 and al that inhabite the earth adored it * vvhose names be not written in the booke of life of the Lambe vvhich vvas slaine from the beginning of the vvorld ✠verse 9 If any man haue an eare let him heare ✠verse 10 He that shal leade into captiuitie goeth into captiuitie * he that shal kil in the svvord he must be killed vvith the svvord here is the patience and the faith of sainctes ✠verse 11 And I savv an other beast cōming vp from the earth and he had tvvo hornes like to a lambe he spake as a dragon ✠verse 12 And al the povver of the former beast he did in his sight and he made the earth and the inhabitants therein to adore the first beast vvhose vvound of death vvas cured ✠verse 13 And he did many signes so that he made also fire to come dovvne from heauen vnto the earth in the sight of men ✠verse 14 And he seduceth the inhabitants on the earth through the signes vvhich vvere giuē him to doe in the sight of the beast saying to them that dwel on the earth that they should make ″ the image of the beast vvhich hath the stroke of the sword and liued ✠verse 15 And it vvas giuen him to giue spirit to the image of the beast and that the image of the beast should speake and should make that vvhosoeuer shal not adore the image of the beast be slaine ✠verse 16 And he shal make al litle great and rich and poore and free-men and bond-men to haue a character in their right hand or in their foreheads ✠verse 17 and that no man may bie or sel but he that hath ″ the character or the name of the beast or the number of his name ✠verse 18 Here is vvisdom He that hath vnderstanding ″ let him count the number of the beast For ″ it is the number of a man ″ the number of him is sixe hundred sixtie sixe ANNOTATIONS CHAP. XIII 8. A beast comming vp This beast is the vniuersal companie of the vvicked vvhose head is Antichrist the same is called Apoc. 17 the vvhoore of Babylon The 7 heades be expounded Apoc. 17 seuen kings fiue before Christ one present and one to come The 10 hornes be also there expounded to be to kings that shal reigne a short vvhile after Antichrist This dragon is the Diuel by vvhose povver the vvhoore or beast or Antichrist vvorketh for in the vvordes folovving v. 3 4 Antichrist is called the beast to vvhom the dragon that is the Deuil giueth that povver of feined miracles and as vve adore God for giuing povver to Christ and his folovvers so they shal adore the Deuil for assisting Antichrist and giuing him povver 7. To make battel vvith the saincts He shal kil the saincts then liuing Elias and Enoch and infinite moe that professe Christ vvhereby vve must learne not to maruel vvhen vve see the vvicked persecute and preuaile against the iust in this life Then shal his great persecution and crueltie trie the saincts patience as his vvonderful meanes to seduce shal trie the stedfastnes of their faith vvhich is signified by these vvordes folovving Here is the patience and the faith of saincts And vvhen it is said They adored the beast vvhose names are not vvritten in the booke of life of the Lambe it giueth great solace and hope to al them that shal not yeld to such persecutions that they are of Gods elect and their names vvritten in the booke of life 14. The image of the beast They that novv refuse to vvorship Christs image vvould then vvorship Antichrists And vve may note here that as the making or honouring of this image vvas not against the honour of Antichrist but vvholy for it as also the image erected of Nabuchodo nosor and the vvorship thereof vvas altogether for the honour of him so is the vvorship of Christs image the honour of Christ him self and not against him as Protestants madly imagin 17. The character or the name As belike for the peruerse imitation of Christ vvhose image specially as on the Roode or crucifixe he seeth honoured and exalted in euery Church he vvil haue his image adored for that is Antichrist in emulation of like honour aduersarie to Christ so for that he seeth al true Christian men to beare the badge of his Crosse in their foreheads he likevvise vvil force al his to haue an other marke to abolish the signe of Christ By the like emulation also and vvicked opposition he vvil haue his name and the letters thereof to be sacred and to be vvorne in mens cappes or vvritten in solemne places and to be vvorshipped as the name of IESVS is and ought to be among Christian men And as the ineffable name of God vvas among the Ievves expressed by a certaine number of 4 characters therfore called Tetragrāmmaton so it seemeth the Apostle alludeth here to the number of Antichrists name And here it is much to be noted that the Protestants plucking dovvne the image of Christ out of al Churches his signe of the crosse from mens foreheads and taking avvay the honour and reuerence of the name IESVS doe make roome for Antichrists image marke and name And vvhen Christs images and ensignes or armes shal be abolished and the Idol of Antichrist set vp in steede thereof as it is already begonne then is the abomination of desolation vvhich vvas foretold by Daniel and our Sauiour 18. Let him count Though God vvould not haue it manifest before hand to the vvorld vvho in particular this Antichrist should be yet it pleased him to giue such tokens of him that vvhen he commeth the faithful may easily take notice of him according as it is vvritten of the euent of other prophecies concerning our Sauiour That vvhen it is come to passe you may beleeue In the meane time vve must take heede that vve iudge not ouer rashly of Gods secretes the holy vvrite here signifying that it is a point of high vnderstanding illuminated extraordinarily by Gods spirit to recken right and discipher truely before hand Antichrists name and person 18. It is the number of a man A man he must be and not a Diuel or spirit as here it is cleere and by S. Paul 2 Thessal 2.
vvhere he is called the man of sinne Againe he must be one particular person not a nūber a succession or vvhole order of any degree of men because his proper name and the particular number and the characters thereof be though obscurely insinuated Vvhich reproueth the vvicked vanitie of Heretikes that vvould haue Christs ovvne Vicars the successors of his cheese Apostle yea the vvhole order of them for many ages together to be this Antichrist Vvho by his description here and in the said Epistle to the Thessalonians must be one special man and of a particular proper name as our Lord IESVS is And vvhosoeuer he be these Protestants vndoubtedly are his precursors for as they make his vvay by ridding avvay Christs images crosse and name so they excedingly promote the matter by taking avvay Christs cheefe minister that al may be plaine for Antichrist If the Pope had been Antichrist and had been reuealed novv a good many yeres sithence as these fellovves say he is to them then the number of this name vvould agree to him and the prophecie being novv fulfilled it vvould euidently appeare that he bare the name and number here noted for no doubt vvhen lie commeth this count of the letters or number of his name vvhich before is so hard to knovv wil be easie for he will set vp his name in euery place euē as we faithful men do novv aduance IESVS And vvhat name proper or appellatiue of al or any of the Popes do they finde to agree vvith this number notvvithstanding they boast that they haue found the vvhole order and euery of them these thousand yeres to be Antichrist and the rest before euen from S. Peter forevvorkers tovvard his kingdom 1◠The number 666. Forasmuch as the auncient expositors and other do thinke for certaine knowledge thereof no mortal mā can haue vvithout an expresse reuelatiō that his name cōsisteth of so many such letters in Greeke as according to their maner of numbering by the Alphabete make 666 and forasmuch as the letters making that number may be found in diuers names both proper common as S. Irenaeus findeth them in Latinos and Teitan Hippolytus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aretas in Lampetis some of this age in Ludérus vvhich vvas Luthers name in the Alman tōgue therfore vve see there can be no certaintie and euery one frameth and applieth the letters to his ovvne purpose and most absurd folly it is of the Heretikes to applie the vvord Latinos to the Pope neither the vvhole order in common nor euer any particular Pope being so called and S. Irenaeus the first that obserued it in that vvord applied it to the Empire and state of the Romane Emperour vvhich then vvas Heathen and not to the Pope of his daies or after him and yet preferred the vvord Teitan as more agreable vvith this admonition that it vvere a very perilous and presumptuous thing to define any certaintie before hand of that number and name And truely vvhatsoeuer the Protestants presume herein of the Pope vve may boldly discharge Luther of that dignitie He is vndoubtedly one of Antichrists precursors but not Antichrist him self CHAP. XIIII 2 Virgins follovv the Lambe vvhithersoeuer singing a nevv canticle 6. One Angel Euangelizeth the Gospel 8 an other Angel telleth the fall of Babylon 9 the third declareth their tormants that haue adored the beast Moreouer tvvo hauing sickles 15 one of them is commaunded to reape dovvne the corne 18 the other to gather the grapes as in vintage vvhich are troden in the lake of Gods vvrath verse 1 AND I looked behold a Lābe stoode vpon mount Sion and vvith him an hundred fourtie foure thousand hauing his name and the name of his Father vvritten in their foreheads ✠verse 2 And I heard a voice from heauen as the voice of many vvaters and as the voice of great thunder and the voice vvhich I heard as of harpers harping on their harpes ✠verse 3 And they sang as it vvere a nevv song before the seate and before the foure beastes and the seniors and no man could say ' the song but those hundred fourtie foure thousand that vvere bought from the earth ✠verse 4 These are they vvhich were not defiled vvith vvomen For they are virgins These folovv the Lambe vvhithersoeuer he shal goe These vvere bought from among men the first fruites to God and the Lambe ✠verse 5 and in their mouth there vvas found no lie for they are vvithout spot before the throne of God ⊢ ✠verse 6 And I savv an other Angel flying through the middes of heauen hauing the eternal Gospel to euāgelize vnto them that sit vpon the earth and vpon euery nation and tribe tōge people ✠verse 7 saying vvith a loud voice Feare our Lord and giue him honour because the houre of his iudgement is come and adore ye him * that made heauen and earth the sea and al things that are in them and the fountaines of vvaters ✠verse 8 And an other Angel folovved saying * Fallen fallen is that great Babylon vvhich of the vvine of the vvrath of her fornication made al nations to drinke ✠verse 9 And the third Angel folovved them saying vvith a loud voice If any man adore the beast and his image and receiue the character in his forehead or in his hand ✠verse 10 he also shal drinke of the vvine of the vvrath of God vvhich is mingled vvith pure vvine in the cuppe of his vvrath and shal be tormented vvith fire brimstone in the sight of the holy Angels and before the sight of the Lambe ✠verse 11 and the smoke of their tormentes shal ascend for euer euer neither haue they rest day and night vvhich haue adored the beast and his image and if any man take the character of his name ✠verse 12 Here is the patience of sainctes vvhich keepe the commaundements of God and the faith of IESVS ✠verse 13 And I heard a voice from heauen saying to me Vvrite Blessed are the dead which die in our Lord. ″ from hence forth novv saith the Spirit that they rest from their labours for their vvorkes folow them ✠verse 14 And I savv and behold a vvhite cloude and vpon the cloude one sitting like to the Sonne of man hauing on his head a crovvne of gold and in his hand a sharpe sickle ✠verse 15 And an other Angel came forth from the temple crying vvith a loud voice to him that sate vpon the cloude * Thrust in thy sickle and reape because the houre is come to reape for the haruest of the earth is drie ✠verse 16 And he that sate vpon the cloude thrust his sickle into the earth and the earth vvas reaped ✠verse 17 And an other Angel came forth from the temple vvhich is in heauē him self also hauing a sharpe sickle