The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes

THE EPISTLE OF PAVL TO THE GALATIANS. (Book Galatians)

CHAP. I.

After the foundation laide in the salutation, •• 6 he exclaimeth against the Galatians, and their false apostles, 1•• considering that the Gospel vvhich he preached to thē, he had it immediatly of Christ him self. 13 Vvhich to shevv he beginneth to tel the storie of his conuersion and preaching since then, that as he learned nothing of the other Apostles; so yet he had their approbation.

[verse 1] PAVL an Apostle not of men, ″ nei∣ther by man, but by IESVS Christ, and God the Father that raised him from the dead, ✝ [leftJustify 2] and al the brethren that are vvith me: to the churches of Galatia. ✝ [leftJustify 3] Grace to you and peace from God the Father and our Lord IESVS Christ, ✝ [leftJustify 4] vvho gaue him self for our sinnes, that he might deliuer vs from this present vvicked vvorld, according to the vvil of our God and father: ✝ [leftJustify 5] to vvhom is glorie for euer and euer. Amen.

✝ [leftJustify 6] I maruel that thus so soone you are transferred from him that called you into the grace of Christ, vnto an other Go∣spel: ✝ [leftJustify 7] vvhich is not an other, vnles there be some that trou∣ble you, and vvil∷ 1.1 inuert the Gospel of Christ. ✝ [leftJustify 8] But al∣though we, ″ or an Angel from heauen, euāgelize to you be∣side that vvhich vve haue euangelized to you, be he anáthe∣ma. ✝ [leftJustify 9] As vve haue said before, so novv I say againe, If any euangelize to you, beside that vvhich you haue receiued, be he anáthema. ✝ [leftJustify 10] For do I novv vse persuasion to men, or to God? Or do I seeke to please men? If I yet did please men, I should not be the seruant of Christ.

✝ [leftJustify 11] c 1.2 For I doe you to vnderstand, brethren, the Gospel that

vvas euangelized of me, that it is not according to man. ✝ [rightJustify 12] For neither did I receiue it of man, no•• learne 〈◊〉〈◊〉: but by the reuelation of IESVS Christ.

✝ [rightJustify 13] For you haue heard my cōuersation sometime in Iudaisme, that aboue measure I persecuted the Church of God,* 1.3 and ex∣pugned it, ✝ [rightJustify 14] and profited in Iudaisme aboue many of mine equales in my nation, being more aboundantly an emulator of the traditions of my fathers. ✝ [rightJustify 15] But vvhen it pleased him that separated me from my mothers vvombe, and called me by his grace, to reueale his sonne in me, ✝ [rightJustify 16] that I should euan∣gelize him among the Gentils, incontinent I condescended not to flesh and bloud, ✝ [rightJustify 17] neither came I to Hierusalem to the Apostles my antecessors: but I vvent into Arabia, and a∣gaine I returned to Damascus. ✝ [rightJustify 18] Then, after three yeres I came to Hierusalem ″ to see Peter: and taried with him fiftene daies. ✝ [rightJustify 19] But other of the Apostles savv I none: sauing Iames ∷ 1.4 the brother of our Lord. ✝ [rightJustify 20] And the things that I vvrite to you: behold before God, that I lie not. ⊢ ✝ [rightJustify 21] After that, I came into the partes of Syria and Cilicia. ✝ [rightJustify 22] And I vvas vnknowen by sight to the churches of Ievvrie, that vvere in Christ: ✝ [rightJustify 23] but they had heard only, That he vvhich persecuted vs sometimes, doth novv euangelize the faith vvhich sometime he expugned: ✝ [rightJustify 24] and in me they glorified God.

ANNOTATIONS CHAP. I.

1. Neither by man.]* 1.5 Though he vvere not first by mans election, nomination, or assignement, but by Gods ovvne special appointmēt, chosen to be an Apostle: yet by the like expresse ordinance of God he tooke orders or imposition of hands of men, as is plaine Act. 18. Let vs bevvare then of such false Apostles, as novv a daies intrude them selues to the office of Ministerie and preaching, neither called of God, nor rightly ordered of men.

••. Or an Angel.]* 1.6 Many vvorthie obseruations are made in the fathers vvritings, of the earnest admonition of the Apostle, and much may vve gather of the text it self, first, that the credit of any man or Angel for vvhat learning, eloquence, shevv of grace or vertue so euer, though he vvrought miracles, should not moue a Christian man from that truth vvhich he hath once receiued in the Catholike Church: of vvhich point Vincentius Li••inensis excellently treateth. li. cont. profan. hares. Nouitates. Vvhereby vve may see that it is great pitie and shame, that so many folovv Luther and Caluin and such other Ieude fellovves, into a nevv Gospel, vvhich are so farre from Apostles and Angels, that they are not any vvhit comparable vvith the old Heretikes in giftes of learning or elo∣quence,* 1.7 much lesse in good life.

Secondly S. Augustine noteth vpon the vvord,* 1.8 Beside, that not al other teaching, or more preaching then the first, is forbidden▪ but such as is contrarie and disagreing to the rule of faith. The Apostle did not say, saith he, If any man euangelize to you more then you haue receiued, but, beside that you receiued. for if he should say that, he should be preiudi••ial to him self, vvho coueted to come to the Thessalonians, that he might supply that vvhich vvas vvanting to their faith. Novv he that supplieth,

addeth that vvhich vvas lacking, taketh not avvay that vvhich vvas, &c. By vvhich vve see hovv fri∣uolously and calumniously the Heretikes charge the Church vvith addition to the Scripture.

Thirdly,* 1.9 as vvel by the vvord euangelizamus (vve euangelize) as the vvord accepistis (you haue receiued) vve may note that the first truth, against vvhich no second Gospelling or doctrine may be admitted, is not that onely vvhich he vvrote to the Galatians, or vvhich is conteined either in his or any other of the Apostles or Euāgelistes vvritings, but that vvhich vvas by vvord of mouth also preached, taught, or deliuered them first, before he wrote to them. Therfore the Aduersaries of the Church that measure the word of God or Gospel by the Scriptures onely, thinking them selues not to incurre S. Paules curse, except they teach directly against the vvritten vvord, are fouly beguiled. As therein also they any shamefully erre, when they charge the Catholikes with addint to the Gospel, when they teach any thing that is not in expresse wordes written by the Apostles or Euangelistes. not marking that the Apostle in this Chapter, and els where, commonly calleth his & his fellovves whole preaching, the Gospel, be it written or vnvvritten.

Fourthly,* 1.10 by the same wordes we see condemned al after-preachings, later doctrines, new sectes and authors of the same: that onely being true, which was first by the Apostles and Apo∣stolike men as the lavvful husbandmen of Christes fild, sovved and planted in the Church: and that false, which was laten and as it vvere ouersovven by the enemie. By which rule not onely Tertul∣lian (de praescript. nu. 6 & 9.) but all other aūcient Doctors, and specially S. Irenaeus (li. 3. c. 2. 3. 4.) tried truth from falsehod, and condemned old Heretikes, prouing Marcion, Valentine, Cerdon, Menander, and such like, false Apostles, because they came in with their nouelties long after the Church was settled in former truth.

Sixthly,* 1.11 This curse or execration pronounced by the Apostle, toucheth not onely the Gala∣tians, or those of the Apostles time, that preached othervvise then they did, but it perteineth to al times, preachers, and teachers, vnto the worldes end, and it concerneth then. (as Vincentius Liri∣nensis saith) that preach a new faith, or change that old faith which they receiued in the vnitie of of the Catholike Church.* 1.12 To preach any thing to Christian Catholike men (saith he) besides that vvhich they haue receiued, neuer vvas it lavvful, neuer is it, nor neuer shal it be lavvful, to say anathema to such. it hath been, and is, and shal be alvvaies behooful. So S. Augustine by this place holdeth al accursed, that draw a Christian man from the societie of the whole Church, to make the seueral part of any one sect: that call to the hidden conuenticles of Heretikes, from the open and knovven Church of Christ: that allure to the priuate, from the common: finally al that draw with chatting curiositie the children of the Catholike Church, by teaching any thing besides that they found in the church. ep. 48. Psal. 103. Con. 2.* 1.13 mentioning also that a Donatist feined an Angel to haue admonished him to call his frende out of the Communion of the Catholike Church into his sect. and he saith, that if it had been an Angel in deede, yet should he not haue heard him. Lastly S. Hierom vseth this place, wherein the Apostle giueth the curse or anáthema to al false teachers not once but tvvise, to proue that the zeale of Catholike men ought to be so great tovvard al Heretikes and their doctri∣nes,* 1.14 that they should giue them the anáthema, though they vvere neuer so deere vnto them. In which case, saith this holy Doctor, I would not spare mine ovvne parents. Ad Pammach. c. 3. cont. Io. Hieros.

18. To see Peter.]* 1.15 In what estimation S. Peter was with this Apostle, it appeareth: seing for respect and honour of his person, and of duety as Tertullian de praescript. saith (notvvithstanding his great affaires Ecclesiasticall) he vvent so farre to see him.* 1.16 not in vulgar maner, but (as S. Chry∣sostom noteth the Greeke word to import) to behold him as men behold a thing or person of name, excellencie, and maiestie. for vvhich cause, and to fill him self with the perfect vew of his behauiour, he abode with him fiftene daies. See S. Hierom ep. 10•• ad Paulinum. to. ••. who maketh also a mysterie of the number of daies that he taried with S. Peter. See S. Ambrose in Comment. huius loci. and S. Chrysostome vpon this place, and ho. 87 in Ioan.

CHAP. II.

He telleth furth the storie begonne in the last chapter, and hovv he reprehended Peter, 15 and then specially vrgeth the ensample of the Christian Ievves, vvho sought vnto Christ for iustification, and that by vvarrant also of their Lavv it self, as also because othervvise Christs death had been needles.

[verse 1] THEN after fourtene yeres I vvent vp againe to Hierusalem vvith Barnabas, taking Titus also vvith me. ✝ [rightJustify 2] And I vvent vp according to reuelation: and ″ cōferred with them the Gospel which I preach among the Gentiles, but apart with thē that seemed to be something, lest perhaps ″ in vaine I should runne or had runne. ✝ [rightJustify 3] But neither Titus which vvas with me, vvhere∣as he vvas a Gentil, vvas compelled to be circumcised: ✝ [rightJustify 4] but because of the false brethren craftely brought in, vvhich craf∣tely came in to espie our libertie that vve haue in Christ IESVS, that they might bring vs into seruitude. ✝ [rightJustify 5] To vvhom vve yelded not subiection no not for an houre, that the truth of the Gospel may remaine vvith you. ✝ [rightJustify 6] But of them that seemed to be something, (vvhat they vvere some∣time,* 1.17 it is nothing to me. * God accepteth not the person of man) for to me, they that seemed to be something, ″ added nothing. ✝ [rightJustify 7] But contrarievvise vvhen they had seen, that to me vvas committed the Gospel of thec 1.18 prepuce, as ″ to Peter of the circumcision ( ✝ [rightJustify 8] for he that vvrought in Peter to the Apostleship of the circumcision, vvrought in me also among the Gentils) ✝ [rightJustify 9] and vvhen they had knovven the grace that vvas giuen me, Iames and Cephas and Iohn, vvhich seemed to be pillers, ″ gaue to me and Barnabas the right handes of societie: that vve vnto the Gentiles, & they vnto the circum∣cision: ✝ [rightJustify 10] only that vve should be mindeful of the poore: the vvhich same thing also I vvas careful to doe.

✝ [rightJustify 11] And vvhen Cephas vvas come to Antioche, ″ I resisted himc 1.19 in face,* 1.20 because he vvas ″ reprehensible. ✝ [rightJustify 12] For before that certaine came from Iames, he did eate vvith the Gentiles: but vvhen they vvere come, he vvithdrevv and separated him self, fearing them that vvere of the circumcision. ✝ [rightJustify 13] And to his simulation cōsented the rest of the Ievves, so that Bar∣nabas also vvas ledde of them into that simulation. ✝ [rightJustify 14] But vvhen I savv that they vvalked not rightly to the veritie of the Gospel, I said to Cephas before them al: If thou being a Ievve, liuest Gentile-like & not Iudaically: hovv doest thou compel the Gentils to Iudaize.

✝ [rightJustify 15] Vve are by nature Ievves, and not of the Gentils, sin∣ners. * 1.21 ✝ [rightJustify 16] But knovving that * man is not iustified by the

vvorkes∷ 1.22 of the Lavv, but by the faith of IESVS Christ: we also beleeue in Christ IESVS, that we may be iustified by the faith of Christ, and not by the vvorkes of the Lavv: for the vvhich cause, by the workes of the Law no flesh shal be iusti∣fied. ✝ [leftJustify 17] But if seeking to be iustified in Christ, our selues also be found sinners: is Christ then a minister of sinne? God for∣bid. ✝ [leftJustify 18] For if I build the same things againe vvhich I haue de∣stroied, I make my self a preuaricatour. ✝ [leftJustify 19] For I by the Lavv, am dead to the Law, that I may liue to God: vvith Christ I am nailed to the crosse. ✝ [leftJustify 20] And I liue, novv not I: but Christ liueth in me. And that that I liue novv in the flesh, I liue in the faith of the sonne of God, who loued me, & deliuered him self for me. ✝ [leftJustify 21] I cast not avvay the grace of God. For if iustice be by the Lavv, then Christ died in vaine.

ANNOTATIONS CHAP. II.

••. Conferred vvith them.]* 1.23 Though S. Paul vvere taught his Gospel of God and not of man, and had an extraordinarie calling by Christ him self, yet by reuelation he vvas sent to Hierusalem to conferre the said Gospel which he preached, vvith his elders the ordi∣narie Apostles and Rulers of the Church, to put both his vocation and doctrine to their trial and approbation, and to ioyne in office, teaching, and societie or communion vvith them. For there is no extraordinarie or miraculous vocation, that can seuer or separate the person so called, in doctrine or fellovvship of Christian life and religion, from the or∣dinarie knowen societie of Gods people and Priestes.* 1.24 Therfore vvhosoeuer he be (vpon vvhat pretence so euer) that vvil not haue his calling and doctrine tried by the ordinarie Gouerners of Gods Church, or disdaineth to go vp to the principal place of our religion, to conferre vvith Peter and other pillers of the Church, it is euident that he is a false tea∣cher, a Schismatike, and an Heretike. By vvhich rule you may trie al your nevv teachers of Luthers or Caluins schoole: vvho neuer did nor euer durst put their preaching to such conference or trial of holy Councel or Bishops, as they ought to do, and vvould do, if it vvere of God, as S. Paules vvas.

2. In vaine.]* 1.25 Though S. Paul doubted not of the truth of the Gospel vvhich he preached, knovving it to be of the holy Ghost: yet because other men could not, nor vvould not ac∣knovvledge so much, til it vvere allovved by such as vvere vvithout al exception knovven to be Apostles & to haue the spirit of truth, to discerne vvhether the vocation, spirit, & Go∣spel of Paul vvere of God, he knevv he should othervvise vvithout conferēce vvith them, haue lost his labour, both for the time past and to come. He had not had (saith S. Hierom) securitie of preaching the Gospel, if it had not been approued by Peters sentence and the rest that vvere vvith him. Hiero. ep. 29. c. 2. See Tertul. li. 4 Cont. Marc. nu. 3. Therfore by reuelation he vvent to conferre with the Apostles at Hierusalem, that by them hauing his Apostleship and Gos∣pel liked and approued, he might preach vvith more fruite. Vvherein vve see, this holy Apostle did not as the seditious proud Heretikes do novv a daies, vvhich refusing al mans attestation or approbation,* 1.26 vvil be tried by Scriptures onely. As also vve may learne that it is not such absurditie as the Aduersaries vvould make it, to haue the Scriptures appro∣ued by the Churches testimonie. Seing the Gospel vvhich S. Paul preached (being of as much certaintie and of the same Holy Ghost that the Scriptures be) vvas to be put in con∣ference and examination of the Apostles, vvithout al derogation to the truth, dignitie, or certaintie of the same. And the cauilling of Heretikes, that we make subiect Gods Ora∣cles to mans censure, and the Scriptures to haue no more force then the Church is content to graunt vnto them,* 1.27 is vaine and false. I or, to beare vvitnes or to giue euidence or atte∣station that the preaching or vvriting of such, is true and of the Holy Ghost, is not to make

it true: no more then the Goldsmith or touch-stone that trie and discerne vvhich is true gold, make it good gold, but they giue euidence to man that so it is. And therfore that disputation also, vvhether the Scripture or the Church be of greater authoritie, is super∣fluous: either giuing testimonie to the other, and both assured by the Holy Ghost from al error:* 1.28 the Church yet being before the Scriptures, the spouse of Christ, and proper dwel∣ling, temple, or subiect of God and his graces: for the vvhich Church the Scriptures vvere, and not the Church for the Scriptures. In vvhich Church there is iudicial authori∣tie by office and iurisdiction to determine of doubtful questions touching the sense of the Scriptures and other controuersies in religion, & to punish disobedient persons. Of which iudicial power the Scriptures be not capable, as neither the truthes & determinations of the same can be so euident to men', nor so agreable and fit for euery particular resolu∣tion, as diuersitie of times and persons requireth. Certaine is the truth, and great is the authoritie of both: but in such diuers kindes, as they can not be vvell compared together. The controuersie is much like as if a man touching the ruling a case in lavv or giuing sen∣tence in a matter of question, should aske, vvhether the iudge, or the euidēce of the parties, be of more authoritie or credit, vvhich vvere as friuolous a dispute, as it were a disordered part for any man to say, he vvould be tried by no other iudge but by his owne vvritings or euidences. Vvith such tristers and seditious persons haue vve to do now a daies in diui∣nitie, as vvere intolerable in any prophane science or facultie in the vvorld.

6. Added nothing.] The Gospel and preaching of S. Paul vvas wholy of God,* 1.29 & ther∣fore though it vvere put to the Churches probation, as gold is to the touch stone: yet being found in al pointes pure, nothing could be altered or amended therein by the Apostles. Euen so the Scriptures vvhich are in deede vvholy of the Holy Ghosts enditing, being put to the Churches trial, are found, proued, and testified vnto the vvorld to be such, and not made true, altered, or amended by the same. Vvithout vvhich attestation of the Church, the holy Scriptures in them selues vvere alvvaies true before: but not so knowen to be, to al Christians, nor they so bound to take them. And that is the meaning of the fa∣mous sentence of S. Augustine Cont. ep. fund. c. 5. vvhich troubleth the Heretikes so much. I vvould not beleeue the Gospel (saith he) vnles the authoritie of the Church moued me.

7. To Peter of the circumcision.] Vve may not thinke, as the Heretikes deceitfuly teach,* 1.30 that the charge of the Apostles vvas so distincted, that none could preach or exercise iuris∣diction but in those seueral places or towardes those peoples or prouinces onely, vvhere∣vnto by Gods appointment or their ovvne lot or election, they vvere specially designed. For, euery Apostle might by Christes commission (Mat. 28. Goe, and teach al nations) vse al spiritual functiō through the vvhole vvorld yet for the more particualr regard & care of prouinces, & for peace & order sake, some were appointed to one countrie, & some to an other: as, of the other Apostles, we see in the Ecclesiastical histories, and for S. Peter & S. Paul,* 1.31 it is plaine by this place & other, that to them as to the tvvo cheefe and most renovv∣med Apostles, the Church of al Nations vvas giuen, as deuided into two partes, that is, Ievves and Gentiles: the first and principal being S. Peters lot, that herein also he might resemble our Sauiour,* 1.32 vvho vvas sent namely * to the lost sheepe of Israel. and vvas properly * the Minister of the Circumcision:* 1.33 the second being S. Paules, vvhom Christ chose specially to preach to the Gentiles: Not so for al that, that either he vvas limited to the Gentils onely, (vvhō the Actes of the Apostles report,* 1.34 in euery place, first to haue entered into the Syna∣gogs & preached Christ to the Ievves, as he vvrote also to the Hebrues & euer had spe∣cial regard & honour to thē:) or Peter so boūd to the Ievves only,* 1.35 that he could not meddle vvith the Gentiles: seing he vvas * the man chosen of God, by whom the Gentils should first beleeue, vvho first baptized them, and first gaue order concerning them. Therfore the treacherie of Caluin is intolerable, that vpon this distinction of the Apostles charge, vvould haue the simple suppose,* 1.36 that S. Peter could not be Bishop of Rome (so might he barre ••. Iohn from Ephesus▪ also) nor deale among the Gentiles, as a thing against Gods ordinance and the appointment betvvene him and S. Paul: as though thereby the one had bound him self to the other, not to preach or meddle vvithin his fellovves compasse. And vvhich is further most seditious, he exhorteth al men to keepe fast the foresaid compact, and rather to haue respect to S. Paules Apostleship, then to S. Peters: as though the preaching, authoritie, and Apostleship of both vvere not a like true, and al of one holy Spirit, vvhether they preached to Iewes or Gentiles, as both did preach vnto both peo∣ples,* 1.37 as is already proued, and at length, partly by the daily decay of the Ievvish state and their incredulitie, and partly for that in Christianitie the distinction of Iew & Gentil ceased after a season: both vvent to the cheefe citie of the Gentiles, and there founded the Church common to the Hebrues and al nations, Peter first, and Paul aftervvard. And therfore Tertullian saith, de pr••script nu. 14. O happie Church, to vvhich the Apostles povvred out al doctrine vvith their bloud. Where Peter suffereth like to our Lordes passion, vvhere Paul is

••rovvned vvith Iohn (Baptists) death.

9. Gaue the right handes of societie.] There is and alwaies ought to be, a common fellow∣ship and fraternitie of al Pastores and preachers of the Church.* 1.38 Into vvhich societie who so euer entereth not, but sandeth in Schisme and separation from Peter and the cheefe Apostolike Pastors, what pretence so euer he hath, or vvhence so euer he chalengeth au∣thoritie, he is a vvolfe, and no true Pastor. Vvhich vnion and communion together was so necessarie euen in S. Paules case, that, notvvithstanding his special calling of God, yet the Holy Ghost caused him to go vp to his elder Apostles, to be receiued into their fel∣lovvship or brotherhod. for it is to be noted, that SS. Peter, Iames, and Iohn vvere not sent to S. Paul, to ioyne vvith him or to be tried for their doctrine and calling, by him: but contrariewise he vvas sent to them as to the cheefe and knovven ordinarie Apostles. They therfore gaue Paul their handes, that is to say, tooke him into their societie, and not he them. And S. Hieroms rule concerning this, shal be found true to the vvorldes end, speaking of S. Peters successor: He that gathereth not vvith thee, scattereth. Ep. 17. And in an other place for the same cause he calleth Rome, tutissimum Communionis portum, the most safe and sure hauen of communion or Societie.* 1.39 Ep. 16. 6. ••. And vvhereas the Heretikes by this also vvould proue that Peter had no preeminēce aboue Paul being his fellovv Apostle, it is ridiculous. As though al of one fellowship or brotherhod he alvvaies equal, or as though there vvere not order and gouernement, superioritie and inferioritie, in euery societie vvel appointed. And they might perceiue by this vvhole passage, that Peter vvas the spe∣cial and in more singular sort, the Apostle of the Ievves, though Iames and Iohn vvere also: as S. Paul is also called in more singular sort the Apostle and doctor of the Gentiles then S. Barnabas, and yet they vvere both alike taken here into this societie, as they were both at once and alike segregated into this ministerie, and ordered together Act. 13. It is a poore reason then to say or thinke, S. Peter not to be aboue S. Barnabas neither, because of this societie and fellovvship vnto vvhich he vvas receiued together vvith S. Paul.

11. I resisted him.]* 1.40 Vvicked Porphyrie (as S. Hierom vvriteth) chargeth S. Paul of enuie and mal••part boldnes, and S. Peter of errour. Pro••m. Comment. in Galat. Euen so the like impious sonnes of Cham, for this, and for other things, gladly charge S. Peter, as though he had com∣mitted the greatest crimes in the vvorld. for, it is the propertie of Heretikes and il men, to be glad to see the Saincts reprehended and their faultes discouered, as vve may learne in the vvritings of S. Augustine against Faustus the Manichee,* 1.41 vvho gathered out al the actes of the holy Patriar∣ches, that might seeme to the people to be vvorthy blame. Vvhom the said holy Doctor defendeth at large against him▪ as both he, and before him S. Cyprian, finde here vpon this Apostles repre∣hension, much matter of praising both their vertues: S. Paules great zeale, and S. Peters vvonderful humilitie: that the one in the cause of God vvould not spare his Superior, and that the other, in that excellent dignitie, vvould not take it in il part, nor by allegation of his Suprema••i•• disdaine or refuse to be controvvled by his iunior, vvhich of the tvvo they count the greater grace and more to be imitated. For neither Peter (saith S. Cyprian) Whom our Lord chose the first and vpon vvhom he built the Church, vvhen Paul disputed vvith him of circumcision, chal••vged insolently or arrogantly tooke any thing to him self, saying that he had the Primacie, and therfore the later Disciples ought rather to obey him. ep. 71 ad Quintum. nu. 2. And S. Augustine ep. 19. c▪ 2 in fine. That (saith he) vvhich vvas done of Paul profitably by the libertie of charitie, the same Peter tooke in good part by holy and benigne godlines of humilitie, and so he gaue vnto posteritie a more rare and holy example, if at any time perhaps they did amis, to be content to be corrected of their iuniors, then Paul, for to be bold and confident: yea the inferiors to resist their betters for defending the truth of the Gospel,* 1.42 brotherly charitie alvvaies preserued. By vvhich notable speaches of the Doctors vve may also see, how friuolously the Heretikes argue herevpon, that S. Peter could not be Superior to S. Paul, being so reprehended of him: vvhereas the Fathers make it an example to the Superiors, to beare vvith humilitie the correption or controulement euen of their inferiors. Namely by this example S. Augustine (li. 2 de bapt. 6. 1. excellently declareth, that the B. Martyr S. Cyprian, vvho vvalked avvry touching the rebaptizing of them that vvere chri∣stened of Heretikes, could not, nor vvould not haue been offended to be admonished & reformed in that point by his fellovves or inferiors, much lesse by a vvhole Councel. We haue learned, saith he, that Peter the Apostle, in vvhom the Primacie of the Apostles by excellent grace is so preeminent, vvhen he did othervvise concerning circumcision then the truth required, vvas corrected of Paul the later Apostle. I thinke (vvithout any reproch vnto him) Cyprian the Bishop may be compared to Peter the Apostle. hovvbeit I ought rather 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,* 1.43 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,* 1.44 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, & ra••le no lesse at their vertues then their vices, of such (I say) Gods Pre∣lates 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,* 1.45 vvhereof vve haue treated before in the Annotation vpon these vvordes,* 1.46 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 pr••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* 1.47 many other holy fathers de••r••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, 2•• and so to be their padagogue or leader vnto Christ, 25 and then to cease.

[verse 1] O Sensles Galatians, vvho hath∷ 1.48 bevvitched you, not to obey the truth, before vvhose eies IESVS Christ vvas proscribed, being cruci∣fied among you? ✝ [rightJustify 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? ✝ [rightJustify 3] Are you so foolish, that vvhereas you began vvith the spirit, now you vvil be consummate vvith the flesh? ✝ [rightJustify 4] Haue you suffered so great things vvithout cause? if yet vvithout cause. ✝ [rightJustify 5] He therfore that giueth you the Spirit, and vvorketh miracles a∣mong you: by the vvorkes of the Lavv, or by the hearing of the faith doeth he it? ✝ [rightJustify 6] As,* 1.49 Abraham beleeued God, and it vvas repu∣ted to him vnto iustice.

✝ [rightJustify 7] Knovv ye therfore that they that are∷ 1.50 of faith, the same are the children of Abraham. ✝ [rightJustify 8] And the Scripture foreseing that God iustifieth the Gentils by faith, shevved vnto Abra∣ham before,* 1.51 That in thee shal al nations be blessed. ✝ [rightJustify 9] Therfore they that are of faith, shal be blessed vvith the faithful Abraham. ✝ [rightJustify 10] For vvhosoeuer are of the vvorkes of the Lavv, are vnder curse.* 1.52 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. ✝ [rightJustify 11] But that in the Lavv no man is iustified vvith God, it is manifest, because

The iust ″ liueth by faith.* 1.53 ✝ [leftJustify 12] But the Lavv is not by faith: but, He that doeth those things shal liue in them.* 1.54 ✝ [leftJustify 13] Christ hath redeemed vs from the curse of the Lavv,* 1.55 being made a curse for vs (because it is vvritten,* 1.56 Cursed is euery one that hangeth on a tree) ✝ [leftJustify 14] that on the Gen∣tiles the blessing of Abraham might be made in Christ IE∣SVS: that vve may receiue the promisse of the Spirit by faith.

✝ [leftJustify 15] Brethren (I speake according to man) yet a mans testa∣mēt being confirmed no man despiseth,* 1.57 or further disposeth. ✝ [leftJustify 16] To Abraham vvere the promises said, and to his seede. He saith not,* 1.58 And to seedes, as in many: but as in one, And to thy seede, vvhich is Christ. ✝ [leftJustify 17] And this I say, the restament being con∣firmed of God, the Lavv vvhich vvas made after foure hun∣dred and thirtie yeres, maketh not void to frustrate the pro∣mise. ✝ [leftJustify 18] For if the inheritance be of the Lavv, novv not of promise. But God gaue it to Abraham by promise. ✝ [leftJustify 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. ✝ [leftJustify 20] And a mediatour is not of one: but God is one. ✝ [leftJustify 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. ✝ [leftJustify 22] But the Scripture * hath concluded al things vnder sinne:* 1.59 that the promise by the faith of IESVS Christ might be gi∣uen to them that beleeue. ⊢ ✝ [leftJustify 23] But before the faith came, vnder the Lavv we vvere kept shut vp, vnto that faith which vvas to be reuealed. ✝ [leftJustify 24] Therfore the Lavv vvas our Peda∣gogue in Christ: that vve may be iustified by faith. ✝ [leftJustify 25] But vvhē the faith came, novv vve are not vnder a paedagogue. ✝ [leftJustify 26] For you are al the children of God by faith in Christ IESVS. ✝ [leftJustify 27] For as many of you as are baptized in Christ, ″ haue put on Christ. ✝ [leftJustify 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. ✝ [leftJustify 29] And if you be Christs, then are you the seede of Abraham, heires according to promise.

ANNOTATIONS CHAP. III.

1••. Cursed be.]* 1.60 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,* 1.61 nor the faith of Diuels,* 1.62 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.]* 1.63 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 Sacra∣ment, 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,* 1.64 as long as the heire is a litle one, he differeth nothing from a seruant, although he be lord of al, ✝ [rightJustify 2] but is vnder tutors and gouernours vntil the time li∣mited of the father: ✝ [rightJustify 3] so vve also, vvhen vve vvere litle ones, vvere ″ seruing vnder the∷ 1.65 elemētes of the vvorld. ✝ [rightJustify 4] But vvhen the fulnes of time came, God sent his sonne made of a vvo∣man, made vnder the Lavv: ✝ [rightJustify 5] that he might redeeme them that vvere vnder the Lavv, that vve might receiue the adop∣tion of sonnes.* 1.66 ✝ [rightJustify 6] And because you are sonnes, * God hath sent the Spirit of his sonne into your hartes crying: Abba, Father. ✝ [rightJustify 7] Therfore novv he is not a seruant, but a sonne. And if a sonne, an heire also by God. ⊢ ✝ [rightJustify 8] But then in deede not knowing God, you serued them that by nature are not Gods. ✝ [rightJustify 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? ✝ [rightJustify 10] ″ You ob∣serue daies, and moneths, and times, and yeres. ✝ [rightJustify 11] I feare you,

lest perhaps I haue laboured in vaine among you. ✝ [leftJustify 12] Be ye as I, because I also am as you: brethren, I beseeche you, you haue hurt me nothing. ✝ [leftJustify 13] And you knovv that by infirmitie of the flesh I euangelized to you heretofore: ✝ [leftJustify 14] and your tentation in my flesh you despised not, neither reiected, but ∷ 1.67 as an Angel of God you receiued me, as Christ IESVS. ✝ [leftJustify 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. ✝ [leftJustify 16] Am I then become your enemie, telling you the truth? ✝ [leftJustify 17] They emulate you not vvel: but they vvould exclude you, that you might emulate them. ✝ [leftJustify 18] But do you emulate the good in good alvvaies: and not only vvhen I am present vvith you.

✝ [leftJustify 19] My litle children, vvhom I trauail vvithal againe, vntil Christ be formed in you. ✝ [leftJustify 20] And I vvould be vvith you now and chaunge my voice: because I am confounded in you. ✝ [leftJustify 21] Tel me you that vvil be vnder the Lavv,* 1.68 haue you not read the Lavv? ✝ [leftJustify 22] For it is vvritten that * Abraham had tvvo sonnes:* 1.69 one of the bond-vvoman, and one of the free-vvo∣man. ✝ [leftJustify 23] But he that of the bond-vvoman, vvas borne accor∣ding to the flesh: and he that of the free-vvoman, by the promisse. ✝ [leftJustify 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, ( ✝ [leftJustify 25] for Sina is a mountaine in Arabia,c 1.70 vvhich hath affinitie to that vvhich novv is Hie∣rusalem) and serueth vvith her children. ✝ [leftJustify 26] But that Hieru∣salem vvhich is aboue, is free: vvhich is our mother. ✝ [leftJustify 27] For it is vvritten:* 1.71 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.* 1.72 ✝ [leftJustify 28] But * we brethren, according to Isaac, are the children of promis. ✝ [leftJustify 29] But∷ 1.73 as then he that vvas borne ac∣cording to the flesh, persecuted him that vvas after the spirit: so novv also.* 1.74 ✝ [leftJustify 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. ✝ [leftJustify 31] Therfore brethren vve are not the children of the bond-vvoman, but of the free: by the ″ free∣dom vvhere vvith Christ hath made vs free. ⊢

ANNOTATIONS CHAP. IIII.

••. Seruing.]* 1.75 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 crea∣tures 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 exer∣cise both of body and minde.* 1.76 Vvhereof S. Augustine saith thus, li. 3. c. 9▪ de doct. Christ. Some fevv for many, most easie to be done, most honorable for signification, and most cleare and pure for to be obserued and kept, hath our Lord, him self and the Apostolical discipline deliuered. And li. de ver. relig. c. 17. Of the vvisedom of God it self mani nature being taken, vvhereby vve vvere called into libertie, a fevv Sa∣craments most holsom vvere appointed and instituted, vvhich might conteine the societie of Christian people, that is, of the free multitude vnder one God. And againe, cont. Faust. li. 19. c. 13. The Sacraments are changed, they are made caesier, fevver, holsommer, happier, the same he hath in the 118 epistle c. 1. and many other places besides. By vvhich you may see, it is not al one to vse elements, visible Sacra∣ments or ceremonies, and to serue them as the Pagans do, or to serue vnder them as the Ievves did, vvherevvith the Heretikes calumniously charge the Christians.* 1.77 And as touching the small number, facilitie, efficacie, and signification, vvherein the said holy father putteth the special difference: vvho seeth not that for so many busie sacrifices, vve haue but one: for Sacraments vvel nere infinite, but seuen: al so easie, so ful of grace, so significant, as can be possible, as of euery one in their seueral places is proued?

Here,* 1.78 let the good Readers take heede of a double deceite vsed by the Aduersaries about S. Au∣gustines places alleaged. first, in that they say he made but tvvo Sacraments, vvhich is vntrue, for, although treating of the difference betvvene the Ievvish Sacraments and ours, he namely giueth example in Baptisme and the Eucharist (as sometimes also for example he nameth but one) yet he hath no vvord nor signe at al that there should be no moe. but contrarievvise in the foresaid epistle 118 he insinuateth,* 1.79 that besides those tvvo, there be other of the same sort in the Scriptures. Yea, vvith water and bread, which be the elements of the tvvo foresaid Sacraments, he expresly nameth oile also (li. 2. cont. lit. Petil. c. 104.) the element or matter of the Sacrament of Confirma∣tion:* 1.80 which in the same place he maketh to be a Sacrament as Baptisme is. So doth he affirme of the Sacrament of Orders li. 1 de bapt. c. 1. and also of Matrimonie li. de bono coniug. c. 24. of Penance likevvise, he speaketh as of Baptisme, which he calleth Reconciliation, li. 1. de adult. conjug. c. 28. Lastly, by the booke de visitatione infirmorum in S. Augustine, li. 2 c. 4. by Prosper de pradictionibus p. 2. c. 29. S. Innocentius ad Eugubinum Io. 1. Cont. ep. ad Eugub. c. 8. S. Cyril li. 2. in Leuiticum, and S. Chrysostom li. 3 de Saterdotio,* 1.81 Extreme vnction is proued to be a Sacrament. It is false then that the Heretikes affirme of S. Augustine, by vvhose doctrine it is plaine, that though the elements or Sacraments of the new lavv be but few and very fevv in comparison of those in the old lavv, yet there be no fevver then seuen specified by him. Vvhich number of seuen the holy Councels of Florence and Trent do expresly define to haue been instituted by Christ, against these late Heretikes. See more of these Sacraments in their places. Act. 8. 1 Tim 4. Io. 20. Ia. 5. Ephes. 5.

The other forgerie of the Aduersaires concerning the elements or ceremonies, is, that S. Au∣gustine (ep. 119. c. 19.) should affirme, that the Church and Christian people in his daies (vvhere∣vpon they inferre that it is so much more novv) vvere so loden vvith obseruation of vnprofitable ceremonies,* 1.82 that they vvere in as great seruilitie and subiection to such things as the Ievves. He saith so in deede of some particular presumptions, inuentions, and vsages of certaine persons, as that some made it a heinous matter to touch the groūd vvith their bare feete vvithin their ovvne octa∣ues, and such like vanities, whereby some simple folkes might be infected, vvhich this holy Doctor specially misliked, and vvisheth such things (as they may, vvithout scandal) to be taken avvay. But that he vvrote or meant so of any ceremonie that the Church vseth, either appointed by Scrip∣ture, or Councel, or custom of the Catholike Church, him self denieth it in expresse termes in the same place, and in sundrie other: vvhere he allovveth al the holy ceremonies done in the ministra∣tion of the Sacraments and els vvhere. Vvhereby it is cleere, that the Churches most comely orders and significant 〈◊〉〈◊〉 pertaine not to the yoke of the old lavv, much lesse to the superstition of Gentilitie, as Heretikes affirme: but to the svveete yoke of Christ and light burden of his lavv, to order, decencie, and instruction of the faithful, in al libertie, loue, faith, grace, and spirit.

9. Vveake and poore.] Vvhether he meane of the creatures vvhich the Gentils serued (as it may seeme by the vvordes before of seruing strange gods) so the elements vvere

most base and beggerly: or of the Iuaical ceremonies and sacraments (as most expound it) euen so also their elements vvere vveake and poore in them selues, not giuing life, sal∣uation, and remission of sinnes, nor being instruments or vessels of grace, as the 7 Sacra∣ments of the nevv lavv be.

10. You obserue daies.]* 1.83 That vvhich S. Paul speaketh against the Idolotrical obseruation of daies, mo••eths, and times, dedicated by the Heathen to their false goddes, and to vvicked men or spirites, as to Iupiter, Mercurie, Ianus, Iuno, Diana, and such like, or against the superstitious dif∣ferences of daies, fatall, fortunate, or dis••nol, and other obseruations of times for good lucke or il lucke in mans actions, gathered, either by particular fansie, or popular obseruation, or curious and vnlavvful artes, or (lastly) of the Iudaical festiuities that vvere then ended and abrogated, vnto vvhich notvvithstanding certaine Christian Ievves vvould haue reduced the Galatians against the Apostles doctrine: al that (I say) do the Heretikes of our time falsely and deceitfully interprete against the Christian holidaies, and the sanctification and necessarie keeping of the same. Vvhich is not only contrarie to the Fathers exposition, but against the very Scriptures, and the practise of the Apostles & the vvhole Church. Aug. cont. Adim••̄s. c. 16. Ep. 118. c. 7. Hiero. in hunc locum. In the Apo∣calypse c. 1. there is plaine mention of the Sunday,* 1.84 that is, our Lordes day (Dominicus dies) vnto vvhich the Ievves Sabboth vvas altered, their Pasche into our Easter, their Pētecost into our Vvhit∣sontide: vvhich vvere ordained & obserued of the Apostles them selues. And the antiquitie of the feastes of Christes Natiuitie,* 1.85 Epiphanle, & Ascēsion is such, that they cā be referred to no other ori∣gine but the Apostles institution:* 1.86 vvho (as S. Clement testifieth li. ••. const. Apost. c. ••9.) gaue order for celebrating their follovv Apostles, S. Steuens, and other Martyrs daies after their death: and much more no doubt did they giue order for Christes festiuities.* 1.87 According to vvhich,* 1.88 the Church hath kept not only his, but S. Steuens and the B. Innocents, euen on the same dales they be novv solemnely kept, & his B. mothers, and other Saincts, (as the Aduersaries them selues confesse) aboue 1300 yeres,* 1.89 as appeareth in the barbarous combattes betvvene Vvestphalus the Lutheran, & Caluin, and by the vvritings betvvixt, the Puritans and Protestants.* 1.90

For vvhich purpose, see also hovv old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14: of the * 1.91 Assumptiō of our Ladie or her dormition in S. Athanasius,* 1.92 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,* 1.93 though they beleeued not her Assumption in body (vvhereof yet S. De∣nys giueth so great testimonie) being assured she is departed at the least: except they either ••are her, or thinke her vvorthy of lesse remembrance then any other Sainct, her self prophecying the con∣trarie of al Catholike generations,* 1.94 that they should blesse her. And in deede the Assumption is her proper day, as also the feast of her Natiuitle:* 1.95 the other of the Purification and the Annune••ation, vvhich they keepe in England, being not so peculiar to her, but belonging rather to Christes Presen∣tation in the Temple, and his Conception. To conclude, vve may see in S. Cyprian ep. 34. Origen ho. 3. in diuers.* 1.96 Tertulliau de cor. ••il. S. Gregorie Nazianzene de amore pauperum. the Councel of Gan∣gres, yea and in the councel of Nice it self giuing order for Easter and the certaine celebrating thereof, that Christian Festiuities be holy, aūcient, and to be obserued on prescript daies and times, and that this is not Iudaical obseruation of daies,* 1.97 as Aërius taught, for vvhich he vvas condemned of Heresie,* 1.98 as S. Epīphanius witnesseth. But of holidaies S. Augustine sheweth both the reason and his liking,* 1.99 in these memorable vvordes, 〈◊〉〈◊〉 for the feastes belonging to our Lord,* 1.100 thus: We dedicate and consecrate the memorie of Gods benefites vvith solem∣nities, feastes, and certaine appointed daies, left by tract of times there might creept in ingrateful and vn∣kinde obliuion. Of the festiuities of Martyrs thus: Christian people celebrate the memories of Mar∣tyrs vvith religious solemnitie, both to moue them selues to imitation of them, and that they may be par∣takers 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,* 1.101 so the like is to be said* 1.102 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,* 1.103 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* 1.104 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,* 1.105 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 Puri∣tane 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.]* 1.106 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.

••1. Freedom.]* 1.107 He meaneth the libertie and discharge from the old ceremonies, sacra∣ments, and the vvhole bondage of the Lavv, and from the seruitude of sinne, and the Di∣uel, to such as obey him: but not libertie to do vvhat euery man list, or to be vnder no obe∣dience 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 ab∣staine 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. ✝ [rightJustify 2] Behold I Paul tel you that if you be circumci∣sed, Christ shal profite you nothing. ✝ [rightJustify 3] And I testifie againe to euery man circumciding him self, that he is a det∣ter to doe the vvhole Lavv. ✝ [rightJustify 4] You are euacuated from Christ, that are iustifi∣ed in the Lavv: you are fallē from grace. ✝ [rightJustify 5] For vve in spirit, by faith,* 1.108 expect the hope of iustice. ✝ [rightJustify 6] For in Christ IESVS * nei∣ther circumcision auaileth ought, nor prepuce: but ″ faith that vvorketh by charitie. ✝ [rightJustify 7] You ranne vvel, vvho hath hin∣dered you not to obey the truth? ✝ [rightJustify 8] The persuasion is not of him that calleth you.* 1.109 * ✝ [rightJustify 9] A litle leauen corrupteth the vvhole paste. ✝ [rightJustify 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. ✝ [rightJustify 11] And as for me, brethren, if as yet I preach circumcision, vvhy doe I yet suffer perse∣cution? then is the scandal of the crosse euacuated. ✝ [rightJustify 12] I would they vvere also cut of that trouble you.

✝ [rightJustify 13] For you, brethrē, are called into libertie: only make not this ″ libertie an occasion to the flesh, but by charitie serue

one an other.* 1.110 ✝ [leftJustify 14] For al the Lavv is fulfilled in one vvord: Thou shalt loue thy neighbour as thy self.* 1.111 ✝ [leftJustify 15] But if you bite and eate one an other: take heede you be not consumed one of an other. ✝ [leftJustify 16] And I say, vvalke in the spirit, and the Iustes of the flesh you shal not accomplish. ✝ [leftJustify 17] For the flesh Iusteth against the spirit: and the spirit against the flesh. for these are aduer∣saries one to an other:∷ 1.112 that not vvhat things soeuer ″ you vvil, these you doe. ✝ [leftJustify 18] But if you be ledde by the spirit, you are not vnder the Lavv.

✝ [leftJustify 19] And the vvorkes of the flesh be manifest, vvhich are, fornication, vncleannes, impudicitie, lecherie, ✝ [leftJustify 20] seruing of Idols, vvitch-craftes, enmities, cōtentions, emulations, angers, bravvles, dissensions, sectes, ✝ [leftJustify 21] enuies, murders, ebrieties, com∣messations, and such like. vvhich I foretel you, as I haue fore∣told you, that they vvhich doec 1.113 such things, shal not ob∣teine the kingdom of God. ✝ [leftJustify 22] But the fruite of the Spirit is, Charitie, ioy, peace, patience, benignitie, goodnes, longani∣mitie, ✝ [leftJustify 23] mildnes, faith, modestie, cōtinencie, chastitie. Against such there is no lavv. ✝ [leftJustify 24] And they that be Christs, haue cru∣cified their flesh vvith the vices and concupiscences. ⊢ ✝ [leftJustify 25] b 1.114 If vve liue in the spirit, in the spirit also let vs vvalke. ✝ [leftJustify 26] Let vs not be made desirous of vaine glorie, prouoking one an o∣ther, 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 auai∣lable to iustification,* 1.115 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 vvor∣king 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:* 1.116 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,* 1.117 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 sal∣uation, 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 te∣stimonie, affirming that charitie is * the greater vertue, & that if a man had al faith and lacked cha∣ritie,* 1.118 he vvere vvorth nothing. And againe, * that Charitie is the perfection and accōplishment of of the Iavv (as faith i•• not) vvhich can not agree to the instrumental or inferior cause.* 1.119 And therfore vvhen it is said that faith vvorketh by charitie,* 1.120 it is not as by an instrument,* 1.121 but as the body vvor∣keth 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.

••••. Libertie an occasion.]* 1.122 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. S•••• 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 pre∣occupared 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. ✝ [rightJustify 2] Beare ye one an others burdens: & so you shal fulfil the lavv of Christ. ✝ [rightJustify 3] For if any man esteeme him self to be something, vvhereas he is no∣thing, he seduceth him self. ✝ [rightJustify 4] But let euery one proue his ovvne vvorke, & so in him self only shal he haue the glorie, and not in an other. ✝ [rightJustify 5] For euery one shal beare his ovvne burden.* 1.123 ✝ [rightJustify 6] And let * him that is catechized in the vvord, communicate to him that catechizeth him, in al his goods. ✝ [rightJustify 7] Be not deceiued, God is not mocked. ✝ [rightJustify 8] For what things a mā shal sow, those also shal he reape. For he that sovveth in his flesh, of the flesh also shal reape corruptiō▪ but he that soweth in the spirit, of the spirit shal reape life euerlasting. ✝ [rightJustify 9] And * doing good, let vs not faile.* 1.124 For in due time vve shal∷ 1.125 reape

not failing. ✝ [leftJustify 10] Therfore vvhiles vve haue time, let vs vvorke good to al, but ″ especially to the domesticals of the faith. ⊢

✝ [leftJustify 11] See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand. ✝ [leftJustify 12] Vvhosoeuer vvil please in the flesh, they force you to be circumcised, only that they may not suffer the persecution of the crosse of Christ. ✝ [leftJustify 13] For nei∣ther they that are circumcised, do keepe the Lavv: but they vvil haue you to be circumcised, that they may glorie in your flesh. ✝ [leftJustify 14] b 1.126 But∷ 1.127 God forbid that I should glorie, sauing in the crosse of our Lord IESVS Christ: by vvhom the vvorld is crucified to me, and I to the vvorld. ✝ [leftJustify 15] For in Christ IESVS neither circumcision auaileth ought, nor prepuce, but ″ a nevv creature. ✝ [leftJustify 16] And vvhosoeuer shal folovv this rule, peace vpō them, and mercie, and vpon the Israël of God. ✝ [leftJustify 17] From hence∣furth let no man be troublesome to me▪ for I beare the mar∣kes [leftJustify 18] of our Lord IESVS in my body. The grace of our Lord IESVS Christ be vvith your spirit brethren. Amen. ⊢

ANNOTATIONS CHAP. VI.

6. Communicate] The great duety & respect that vve ought to haue to such as preach or teach vs the Cath.* 1.128 faith▪ and not in regard onely of their paines taken vvith vs, and vvel-deseruing of vs by their doctrine: but that vve may be partakers of their merites, vve ought specially to do good to such, or (as the Apostle speaketh) cōmunicate vvith them in al our temporal goods, that vve may be partakers of their spiritual. See S. Augustine li. 2. Euang. quaest. q. 8.

10. Especially.]* 1.129 In giuing almes, though vve may do vvel in helping al that are in necessitie, as farre as vve can, yet vve are more bound to succour Christians, then Ievves or Infidels: and Catho∣likes, then Heretikes. See S. Hierom q. 1. ad Hedibiam.

15. A nevv creature.]* 1.130 Note vvel that the Apostle calleth that here a nevv creature, vvhich in the last chapter he termed, faith vvorking by charitie, & (1 Cor. 7, 19) the obseruatiō of the cōmaun∣demēts of God. Vvhereby vve may learne that vnder the name of faith is conteined the vvhole refor∣mation of our soules and our nevv creation in good vvorkes, and also that Christian iustice is a very qualitie,* 1.131 condition and state of vertue and grace resident in vs, and not a phantastical appre∣hension of Christes iustice only imputed to vs. Lastly, that the faith vvhich iustifieth, ioyned vvith the other vertues, is properly the formal cause, and not the efficient or instrumental cause of iusti∣fication, that is to say, these vertues put together, being the effect of Gods grace, be our nevv crea∣ture and our iustice in Christ.

Notes

• ∷ 1.1

  New Gos∣pellers that peruert, cor∣rupt, or alter the one onely true and first deliuered Go∣spel, are to be auoided. See S. Augustine Cont. Faustum li. 32. c. 27.
• c 1.2

  The Epistle vpon the Com∣memoration of S. Paul, Iun. 30.
• * 1.3

  Act. 9, 1.
• ∷ 1.4

  S. Iames was called our Lordes bro∣ther after the hebrew phrase of the Iewes, by vvhich neere kinsmen are called brethrē. for they were not brethren in deede, but rather susters children.
• * 1.5

  S. Paul sent to preache by or∣dinarie impo∣sitiō of hādes.
• * 1.6

  No shevv of learning or vertue must moue vs from the faith.
• * 1.7

  Preaching cō∣trarie to the saith, recei∣ued is forbid∣den, not other preaching.
• * 1.8

  Tra••t. 98 in Ioan.
• * 1.9

  The Gospel is not onely in the written word of scrip∣ture, but in vnwritten tra∣dition also.
• * 1.10

  After-prea∣ching & ouer∣sowing of no∣uelties, ••r¦gueth false doctrine.
• * 1.11

  The Apostles curse vpon al that teache nevv doctrine, and dravv men from the Cath. Church.
• * 1.12

  Li. cont. proph. haer. nouit.
• * 1.13

  Aug. ep. 165.
• * 1.14

  Zeale against heretikes.
• * 1.15

  B. Paul doth visite S. Peter of honour and reuerence to∣vvard him.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  Deu. 10, 17.
• c 1.18

  See the mar∣ginal Annota∣tion Rom. 2. v. 25.
• c 1.19

  That is, in presence, before them al, as ••eza him self ex∣poundeth it. Yet the En∣glish Bezites to the more disgracing of S. Peter, trans∣late, to his face, No. Test. an. 1580.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  Ro. 3, 19. 20.▪
• ∷ 1.22

  By this and by the dis∣course of this whole epistle, you may per∣ceiue, that when iustifica∣tion is attri∣buted to faith, the vvorkes of Charitie, be not excluded, but the vvor∣kes of Moyses law: that is, the ceremo∣nies, sacrifices and sacramēts thereof prin∣cipally, and consequently al workes done merely by nature and free wil, with∣out the faith, grace, spirit, & aide of Christ.
• * 1.23

  S. Paul con∣ferreth vvith S. Peter and the rest, for trial of his do∣ctrine.
• * 1.24

  The heretikes submit their doctrine to no trial of Bi∣shops or Coū∣cel.
• * 1.25

  The appro∣bation of S. Paules doctri∣ne by Peter & the rest, vvas very requisite.
• * 1.26

  No absurditie that the Scrip∣tures be ap∣proued by the Churches testimonie.
• * 1.27

  The Church maketh not Canonical Scripture, but declareth that it is so▪
• * 1.28

  The Scripture & Church cō∣pared together for antiquitie, authoritie, &c.
• * 1.29

  The Scriptu∣res alvvaies true in them selues, are so knovven to be by the Church.
• * 1.30

  The Apostles commissiō ge∣neral through the vvorld, & yet peculiar to certaine prouinces.
• * 1.31

  Iewes and Gentiles spe∣cially com∣mitted to the two principal Apostles.
• * 1.32

  Mat. 15.
• * 1.33

  Ro. 15.
• * 1.34

  Neither Peter only of the Ievves, nor Paul Apostle of the Gētiles only.
• * 1.35

  Act. 10. & 15. v. 7. Calu. li. 4. v. 6. nu. 15. Iustit.
• * 1.36

  Caluins folish reason that Peter vvas not B. of Rome, & his derogaciō from Peters Apostleship.
• * 1.37

  The Church founded at Rome by S. Peter and S. ••aul.
• * 1.38

  Al Catholike preachers and Pastors must communicate vvith Peter & his successors.
• * 1.39

  The heretikes ridiculous ar∣gumēt against Peters pree∣minence.
• * 1.40

  The heretikes malitiously derogate from S. Peter.
• * 1.41

  Paules repre∣hension of Peter, teacheth vs the zeale of the one, and humilitie of the other.
• * 1.42

  It proueth nothing agaist Peters supe∣rioritie, that he vvas repre∣hended.
• * 1.43

  The superior may be repre∣hende or ad∣monished of the inferior.
• * 1.44

  Heretikes re∣prehension of Catholike Bi∣shops in ra∣ther railing.
• * 1.45

  S. Peters er∣rour vvas not in faith, but in conuersation or behauiour▪
• * 1.46

  Luc. 22, 32.
• * 1.47

  See S. Chrysost. Theophyl. &c.
• ∷ 1.48

  For any peo∣ple or person to forsake the faith of their first Apostles & Conuersion, at the voice of a few nouella∣ries, seemeth to wise men a very bewit∣ching & sens∣les brutish∣nes, Such is the case of our poore coūtrie, Germanie, and others.
• * 1.49

  Gen. 15, 6. Ro. 4. 3.
• ∷ 1.50

  This faith whereby Abra∣ham was iusti∣fied, and his children the Gen. i••s belee∣uing in Christ, implieth al Christian ver∣tues, of which the first is faith, the groūd & foundation of al the rest, and therfore here and els where often named of the Apostle.
• * 1.51

  Gen. ••••, 3.
• * 1.52

  Deu. 27, 26.
• * 1.53

  Abac. 2.
• * 1.54

  Ro. 1.
• * 1.55

  Leu. 18.
• * 1.56

  Deu. 21.
• * 1.57

  The Epistle vpō the 13 Sū∣day after Pen∣tecost.
• * 1.58

  Gen. 22, 18.
• * 1.59

  Ro. 3, 9. 11, 32.
• * 1.60

  Notwithstan∣ding venial sinnes, men are truely iust, and may keepe the cōmaun∣dements.
• * 1.61

  Iac. 2.
• * 1.62

  Not only faith.
• * 1.63

  Baptisme gi∣ueth grace and iustification, not faith only.
• * 1.64

  The Epistle vpon Twelfth eue.
• ∷ 1.65

  That is, the rudiments of religiō, wher∣in the carnal Iewes vvere trained vp: or the corporal creatures, wherein their manifold sa∣crifices, sacra∣ments, and rites did con∣sist.
• * 1.66

  Ro. 8, 15.
• ∷ 1.67

  So ought al Catholike peo∣ple receiue their teachers in religion, vvith al due∣tie, loue, & re∣uerence.
• * 1.68

  The Epistle vpon the 4 Sūday in Lent.
• * 1.69

  Gen. 16, 15. 21, 2.
• c 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.71

  Es. 54, 1.
• * 1.72

  Ro. 9, 8.
• ∷ 1.73

  This mutual persecution is a figure also of the Church iustly perse∣cuting Here∣tikes, & con∣trarivvise of Heretikes (vvhich be the childrē of the bondvvoman) vniustly per∣secuting the Catholike Church. Aug. ep. 48.
• * 1.74

  Gen. 21, 10.
• * 1.75

  External vvor∣ship of God by vse of crea∣tures, necessa∣rie: & hovv the Heathen, Ie∣vves, & Chri∣stians differ in the same.
• * 1.76

  The vse of ex∣ternal elemēts in the Sacra∣ments.
• * 1.77

  Our Sacra∣ments fevv & easie in respect of the Ievves.
• * 1.78

  S. Augustine falsely al∣leaged of the Heretikes for tvvo Sacra∣ments only.
• * 1.79

  ep. 118. c. 1. & in ps. 103. cōc. 1
• * 1.80

  The other Sa∣craments pro∣ued out of S. Augustine.
• * 1.81

  Aug. ser. 215 de ••ēp. & de recti∣tud. Cath. conuersat.
• * 1.82

  S. Augustine falsely allea∣ged against the ceremonies of the Church.
• * 1.83

  The Heathe∣nish and Iu∣daical obser∣uatiō of daies heretically cō∣pared vvith the Christian ob∣seruation of festiuities and holy daies &c.
• * 1.84

  Sūday, Easter, vvhitsontide.
• * 1.85

  The festiuities of Christ.
• * 1.86

  Orig. ho. 3. in diuers.
• * 1.87

  Aug. ep. 28. et. Ser. de Sāctis.
• * 1.88

  Other holi∣daies of Saincts.
• * 1.89

  Fulgent.
• * 1.90

  Leo.
• * 1.91

  See the Annota∣tion, Act. 1. v, 14.
• * 1.92

  Festiuities of our B. Ladie.
• * 1.93

  ep. ad Ti∣motheū.
• * 1.94

  Luc. 1. v. 48.
• * 1.95

  See. S. Grego. li. 7. ep. 29. of Martyrs feasts al the yere, and Masses in the same.
• * 1.96

  Cōc. Gāgr. c. 20
• * 1.97

  Epiphan.
• * 1.98

  Har. 75.
• * 1.99

  S. Augustines vvordes of Fe∣stiuities and holy daies.
• * 1.100

  Aug. de Ciuit. Dei li. 10. c. 16.
• * 1.101

  Prescript fa∣sting daies.
• * 1.102

  Hilar. prolog. in psal. ex∣plan. Epip. haer. 75. & in fine. li. 3. cont. har.
• * 1.103

  Canonical houres.
• * 1.104

  Cypri. de erat. Do. nu. 15.
• * 1.105

  Reading of the Scriptures according to the time of the yere.
• * 1.106

  The Scriptu∣res haue an al∣legorical sense beside the lit∣teral.
• * 1.107

  True Christiā libertie.
• * 1.108

  Gal. 6, 15:
• * 1.109

  1 Cor. 5, 6.
• * 1.110

  The Epistle vpō the 14 Sū∣day after Pen∣tecost.
• * 1.111

  Leu. 19, 18.
• ∷ 1.112

  Here men thinke (saith S. Augustine) the Apostle denieth that vve haue free libertie of vvil: not vnder∣standing that this is said to them, if they vvil not hold fast the grace of faith con∣ceiued, by vvhich only they cā vvalke in the spirit, & not accōplish the concupis∣cences of the flesh. in c. 5. Gal.
• c 1.113

  S. Augustine shevveth here∣by that not only insideli∣tie is a damna∣ble sinne.
• b 1.114

  The Epistle vpō the 15 Sū∣day after Pen∣tecost.
• * 1.115

  Iustificatiō by faith only, disproued by conference of Scriptures.
• * 1.116

  Hovv the Pro∣testants admit charitie and good vvorkes to iustificatiō.
• * 1.117

  Charitie is more princi∣pal then faith in iustificatiō.
• * 1.118

  Cor. 13.
• * 1.119

  Hovv faith vvorketh by charitie.
• * 1.120

  Rom. 13.
• * 1.121

  1 Tim. 1••
• * 1.122

  True libertie, not carnal and fleshly.
• * 1.123

  1. Cor. 9, 7.
• * 1.124

  2. Thes. 3, 13.
• ∷ 1.125

  The workes of mercie be the seede of life euerla∣sting, and the proper cause thereof, and not faith on∣ly.
• b 1.126

  The Epistle for S. Francis, Octob. 4.
• ∷ 1.127

  Christ (saith S. Augustine) chose a kinde of death, to hang on the Crosse and to sixe or fasten the same crosse in the fore∣heads 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.
• * 1.128

  Duety to our spiritual tea∣chers.
• * 1.129

  In almes whom to preferre.
• * 1.130

  Iustice an in∣herent quali∣tie in vs.
• * 1.131

  Faith with the other vertues is the formal cause of iusti∣fication.