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 CATHOLIKE EPISTLE OF IAMES THE APOSTLE.* 1.1 (Book James)

Catholike Epistle.]* 1.2 The vvord Catholike though in the title of this Epistle & the rest folovving (called The Catholike Epistles) it be not vvholy in the same sense, as it is in the Creede: yet the Protestants so feare and abhorre the vvord altogether, that in some of their Bibles they leaue it cleane out, although it be in the Greeke, and in some they had rather translate ridiculously thus, The general Epistle &c. vvhereas these are famously knovven and * specified in antiquitie, by the name of Catholike Epistles,* 1.3 for that they are vvritten to the vvhole Church, not to any peculiar people or person, as S. Paules are.

CHAP. I.

Vve haue to reioyce in persecution (but if vve be patient, and vvithal absteine from al mortal sinne) 9 considering hovv vve shal be exalted and crovvned for it, vvhen the persecutor (vvho enricheth him self vvith our spoiles) shal fade avvay. 13 But if any be tempted to fall, or to any other euil, let him not say, God it the author of it, vvho is the author of al good onely. 19 Such points of the Ca••••-faith vve must be content to learne vvithout contradiction and anger, and to doe accordingly. 26 Because othervvise vve may talke of Religion, but in deede it is no Religion.

[verse 1] IAMES the seruant of God and of our Lord IESVS Christ, to the tvvelue tribes that are in dispersion, greeting.

✝ [leftJustify 2] Esteeme it,* 1.4 my brethren, al ioy, vvhen you shal fall into diuers tentatiōs: ✝ [leftJustify 3] knovving that * the probatiō of your faith vvorketh patience.* 1.5 ✝ [leftJustify 4] And let pa∣tience haue a perfect vvorke: that you may be perfect & en∣tire, failing in nothing. ✝ [leftJustify 5] But if any of you lacke vvise∣dom, let him aske of God who giueth to al men aboundant∣ly, and vp braideth not: and it shal be giuen him. ✝ [leftJustify 6] But * let him •• aske in faith nothing doubting▪* 1.6 for he that doubteth, is like to a vvaue of the sea,* 1.7 vvhich is moued & caried about by the vvinde. ✝ [leftJustify 7] therfore let not that man thinke that he shal

receiue any thing of our Lord. ✝ [rightJustify 8] A man double of minde is inconsant in al his vvaies.

✝ [rightJustify 9] But let the humble brother glorie,* 1.8 in his exaltation. ✝ [rightJustify 10] and the riche, in his humilitie, because * as the floure of grasse shal he passe:* 1.9 ✝ [rightJustify 11] for the sunne rose vvith heate, & par∣ched the grasse,* 1.10 and the floure of it fel avvay, and the beautie of the shape thereof perished: so the riche man also shal vvither in his vvaies.* 1.11 ✝ [rightJustify 12] Blessed is the man suffereth ten∣tation: * 1.12 for vvhen he hath been proued, he shal receiue the crovvne of life, vvhich God hath promised to them that loue him. ⊢

✝ [rightJustify 13] ″ Let no man vvhen he is tempted, say that he is temp∣ted no man. ✝ [rightJustify 14] But∷ 1.13 euery one is tempted of his ovvne cō∣cupiscence abstracted and allured. ✝ [rightJustify 15] Aftervvard ″ concupis∣cence vvhen it hath cōceiued, bringeth forth sinne. but ″ sinne vvhen it is consummate, ingendreth death.

✝ [rightJustify 16] Do not erre therfore my deerest brethren.* 1.14 ✝ [rightJustify 17] Euery best gift, and euery perfect gift, is from aboue, descending from the Father of lightes, vvith vvhom is no transmutation, nor shadovving of alteration. ✝ [rightJustify 18] Voluntarily hath he begotten vs by the vvord of truth, that vve may be some beginning of his creature.* 1.15 ⊢ ✝ [rightJustify 19] You knovv my deerest brethren, And * let eue∣ry man be svvift to heare: but slovv to speake, and slovv to anger. ✝ [rightJustify 20] For the anger of man vvorketh not the iustice of God.

✝ [rightJustify 21] For the vvhich thing casting avvay al vncleannesse and aboundance of malice,* 1.16 in meekenesse receiue the engraffed vvord,* 1.17 vvhich is able to saue your soules. ⊢ ✝ [rightJustify 22] But * be doers of the vvord, and not hearers only, deceauing your selues. ✝ [rightJustify 23] For if a man be a hearer of the vvord,* 1.18 and not a doer: he shal be compared to a man beholding the countenance of his na∣tiuitie in a glasse. ✝ [rightJustify 24] For he considered him self, and vvent his vvay, and by and by forgat vvhat an one he vvas. ✝ [rightJustify 25] But he that hath looked in ″ the lavv of perfect libertie, and hath remained in it, not made a forgetful hearer, but a doer of the vvorke: this man shal be∷ 1.19 blessed in his deede. ✝ [rightJustify 26] And if any man thinke him self to be religious, not bridling his tong, but seducing his hart: this mans religion is vaine. ✝ [rightJustify 27] ″ Religion cleane and vnspotted vvith God and the Father,

is this, to visite pupilles and vvidovves in their tribulation: & to keepe him self vnspotted from this vvorld. ⊢

ANNOTATIONS CHAP. I.

6. Aske in faith nothing doubting.] The Protestants vvould proue by this, that no man ought to pray vvithout assurance that he shal obtaine that vvhich he asketh.* 1.20 Where the Apostle mea∣neth nothing els, but that the asker of lavvful things may not either mistrust Gods povver and hability or be in diffidence and despaire of his mercie: but that our doubt be onely in our ovvne vnworthinesse or vndue asking.

13. Let no man say that he is tempted of God.] Vve see by this, that vvhen the Scriptures (as in the Pater noster and other places) seeme to say,* 1.21 that God doth sometimes tempt vs, or leade vs into tentation: they meane not, that God is any vvaies the author, causer, or mouer of any man to sinne, but onely by permission, and because by his gratious povver he keepeth not the offender from tentations. Therfore the blasphemie of Heretike, making God the author of sinne, is intolerable. See S. August. ser. 9. de diuers. c. 9.

13. God is not a tempter of euils.]* 1.22 The Protestants as much as they may, to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God (for other tentations God doth send to trie mens patience and proue their faith) take and translate the vvord passuely, in this sense, that God is not tempted by our euils. Vvhere more consonantly to the letter and cir∣cumstance of the vvordes before & after, & as agreably* 1.23 to the Greeke, it should be taken actiue∣ly as it is in the Latin, that God is no tempter to euil, for being taken passiuely, there is no cohe∣rence of sense to the other vvordes of the Apostle.

15. Concupiscence vvhen it hath conceiued.]* 1.24 Concupiscence (vve see here) of it self is not sinne, as Heretikes falsely teach: but vvhen by any consent of the minde vve do obey or yeld to it, then is sinne ingendred and formed in vs.

15. Sinne consummate ingendreth death.] Here vve see that not al sinne nor al consent vnto con∣cupiscence is mortal or damnable,* 1.25 but vvhen it is consummate, that is, vvhen the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiscence moueth or inciteth vs.

25. The lavv of perfect libertie.] The lavv of the Gospel and grace of Christ, is called the lavv of libertie,* 1.26 in respect of the yoke and burden of the old carnal ceremonies, and because Christ hath by his bloud of the nevv Testament deliuered all that obey him, from the seruitude of sinne and the Diuel. But not as the Libertines and other Heretikes of this time vvould haue it, that in the nevv Testament euery man may follovv his ovvne liking and conscience, & may choose vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers, or no.

27. Religion cleane.]* 1.27 True religion standeth not onely in talking of the Scriptures, or onely faith, or Christes iustice: but in puritie of life, and good vvorkes, specially of charitie and mercie done by the grace of Christ. This is the Apostolical doctrine, and far from the Heretical vanitie of this time.

CHAP. II.

Against acception of person. 10 From al and euery sinne vve must absteine, hauing in al our vvordes and deedes, the Iudgement before our eies: vvherein vvorkes of mercie shal be required of vs, 14 and onely faith shal not auaile vs. 18 And that the Catholike by his vvorkes shevveth that he hath faith: vvhereas the Heretikes hath no more faith than the Diuel, talke he of faith neuer so much, and of iustification thereby onely, by the example of Abraham Ro. 4. Abraham in deede vvas iustified by vvorkes also, 25 and like∣vvise Rahab.

[verse 1] MY brethren,* 1.28 Haue not the faith of our Lord IESVS Christ of glorie ″ in ac∣ception of persons.* 1.29 ✝ [rightJustify 2] For if there shal enter into your assemblie a man hauing a golden ring in goodly ap∣pareil, and there shal enter in a poore man in homely attire, ✝ [rightJustify 3] & you haue respect to him that is clothed vvith the goodly apparell, and shal say to him, Sitte thou here vvel: but say to the poore man, Stand thou there: or sitte vnder my foote-stoole: ✝ [rightJustify 4] do you not iudge vvith your selues, and are become iudges of vniust co∣gitations? ✝ [rightJustify 5] Heare my deerest brethren: hath not God cho∣sen the poore in this vvorld, riche in faith, and heires of the kingdom vvhich God hath promised to them that loue him? ✝ [rightJustify 6] But you haue dishonoured the poore mā. Do not the riche oppresse you by might: and them selues dravv you to iudge∣ments? ✝ [rightJustify 7] Doe not they blaspheme the good name that is inuocated vpon you? ✝ [rightJustify 8] If not-vvithstanding you fulfil the roial lavv according to the scriptures,* 1.30 Thou shalt loue thy neighbour as thy self, you doe vvel: ✝ [rightJustify 9] but if you accept persons, you vvorke sinne,* 1.31 reproued of the Lavv as transgressours. ✝ [rightJustify 10] And * vvhosoeuer shal keepe the vvhole Lavv, but offendeth in one:* 1.32 ″ is made guilty of al. ✝ [rightJustify 11] For he that said, Thou shalt not commit aduoutrie, said also, Thou shalt not kil. And if thou doe not commit aduoutrie, but shalt kil: thou art made a transgressour of the Lavv. ✝ [rightJustify 12] So speake ye, and so doe, as beginning to be iudged by the lavv of libertie. ✝ [rightJustify 13] For ″ iudge∣ment vvithout mercie to him that hath not done mercie. And merciec 1.33 exalteth it self aboue iudgement.

✝ [rightJustify 14] ″ Vvhat shal it profit my brethren, if a man say he hath faith: but hath not vvorkes? Shal faith be able to saue him? ✝ [rightJustify 15] And * if a brother or sister be naked,* 1.34 & lacke daily foode: ✝ [rightJustify 16] and one of you say to them, Goe in peace, be vvarmed & filled: but you giue them not the things that are necessarie for the bodie: vvhat shal it profit? ✝ [rightJustify 17] So faith also, if it haue not vvorkes, is dead in it self. ✝ [rightJustify 18] But some man saith, Thou hast faith, and I haue vvorkes: shevv me thy faith vvithout vvorkes: & I vvil shevv thee by vvorkes my faith. ✝ [rightJustify 19] Thou beleeuest that there is one God. Thou doest vvel: the deuils

also beleeue and tremble. ✝ [leftJustify 20] But vvilt thou knovv∷ 1.35 ô vaine man, that faith vvithout vvorkes is` 1.36 idle'? ✝ [leftJustify 21] ″ Abraham our father vvas he not iustified by vvorkes,* 1.37 * offering Isaac his sonne vpon the altar? ✝ [leftJustify 22] Seest thou that ″ faith did vvorke vvith his vvorkes: and by the vvorkes the faith vvas con∣summate? * 1.38 ✝ [leftJustify 23] And the Scripture vvas fulfilled, saying, Abra∣ham beleeued God, and it vvas reputed him to iustice, and he vvas called ″ the freende of God. ✝ [leftJustify 24] Do you see that by vvorkes a man is iustified: & ″ not by faith only? ✝ [leftJustify 25] And in like maner also * ″ Rahab the harlot,* 1.39 vvas not she iustified by vvorkes, receiuing the mes∣sengers, and putting them forth an other vvay? ✝ [leftJustify 26] For euen as the bodie vvithout the spirit is dead: so also ″ faith vvith∣out vvorkes is dead.

ANNOTATIONS CHAP. II.

1. In acception of persons.]* 1.40 The Apostle meaneth not, as the Anabaptists and other seditious persons sometime gather hereof, that there should be no difference in Commonvveales or assem∣blies, betvvixt the Magistrate and the subiect, the free man and the bond, the riche and the poore, betvvixt one degree and an other. for, God and nature, and the necessitie of man, haue made such distinctions, and men are bound to obserue then. But it is meant onely, or specially, that in spiri∣tual giftes and graces, in matters of faith, Sacraments, and saluation, and bestovving the spiritual functions and charge of foule, vve must esteeme of a poore man or a bond man, no lesse then of the rich man and the free,* 1.41 then of the Prince or the Gentleman: because as Christ him self calleth all, and endueth al sorts vvith his graces: so in such and the like things vve must not be partial, but count al to be fellovves, brethren, and members of one head. And therfore the Apostle saith vvith a special clause, That vve should not hold or haue the Christian faith vvith or in such differences or partialities.

10. Is made guilty of al.] He meaneth not, that vvhosoeuer is a theefe, is also a murderer, or that euery murderer is an aduouterer also:* 1.42 or that al sinnes be equal, according to the Stoïkes and the Heresie of Iouinian: much lesse, that he shal haue as great damnation that transgresseth one com∣maundement, as if he had offended against euery precept. but the sense is, that it shal not auaile him to saluation, that he seemeth to haue kept certaine and not broken al the commaundements: seeing that any one transgression of the Lavv, proueth that he hath not obserued the vvhole, vvhich he vvas bound to do, so far as is required, and as is possible for a man in this life. S. Augu∣stine disputing profoundly in his 29 Epistle to S. Hierom, of this place of S. Iames, expoundeth it thus: that he vvhich offendeth in one, that is, against the general and great commaundement of loue or charitie (because it is in maner al, as being the summe of al, the plentitude of the lavv, and the perfection of the rest) breaketh after a sort and transgresseth al, no sinne being committed but either against the loue of God, or of our neighbour.

13. Iudgement vvithout mercie.]* 1.43 Nothing giueth more hope of mercie in the next life, then the vvorkes of almes, charitie, and mercie, done to our neighbours in this life. Neither shal any be vsed vvith extreme rigour in the next vvorld, but such as vsed not mercie in this vvorld. August. de pec. merit. li. 2. c. 3. Vvhich is true, not onely in respect of the iudgement to euerlasting damnation, but also of the temporal chastisement in Purgatorie, as S. Augustine signifieth, declaring that our venial sinnes be vvashed avvay in this vvorld vvith daily vvorkes of mercie,* 1.44 vvhich othervvise should be chastised in the next. See epist. 29. aforesaid in sine. and li. 21 de Ciu. Dei c. 17 in fine.

14. What shal it profite, if a man say he hath faith?] This vvhole passage of the Apostle is so cleere against iustification or saluation by onely faith, damnably defended by the Protestants, and so euident for the necessitie, merite, & concurrence of good vvorkes, that their first author Luther and such as exactly folovv him, boldly (after the maner of Heretikes) vvhen they can make no shift nor false glose for the text, deny the booke to be Canonical Scripture. But Caluin and his companions disagreing vvith their Maisters, confesse it to be holy Scripture. but their shiftes and

fond gloses for ansvver of so plaine places, be as impudent as the denying of the Epistle vvas in the other. vvho vvould neuer haue denied the booke, thereby to shevv them selues Heretikes, if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse (vvhereof they vvere not ignorant) could haue serued. In both sortes the Christian Reader may see, that al the Heretikes vaunting of expresse Scriptures & the vvord of God, is no more but to delude the vvorld. vvhereas in deede, be the Scriptures neuer so plaine against them, they must either be vvrested to sound as they say, or els they must be no Scriptures at all. And to see Luther, Caluin, Beza, & their fellovves, sitte as it vvere in iudgement of the Scriptures, to allovv or disallovv at their pleasures, it is the most notorious example of Heretical pride & miserie that can be. See their prefaces and censures vpon this Canonical Epistle, the Apocalypse, the Machabees, and other.

21. Abraham vvas he not iustified by vvorkes?]* 1.45 It is much to be noted that S. Augustine in his booke de fide & operibus c. 14. vvriteth, that the heresie of onely faith iustifying or sauing, vvas an old Heresie euen in the Apostles time, gathered by the false interpretation of some of S. Paules pro∣found disputation in the Epistle to the Romans,* 1.46 vvherein he commended so highly the faith in Christ, that they thought good vvorkes vvere not auilable: adding further, that the other three Apostles, Iames, Iohn, and Iude, did of purpose vvrite so much of good vvorkes, to correct the said errour of onely faith, gathered by the misconstruction of S. Paules vvordes. Yea vvhen S. Peter (Ep. 2 c. 3.) vvarneth the faithful that many things be hard in S. Paules vvritings, and of light vnlearned men mistaken to their perdition:* 1.47 the said S. Augustine affirmeth, that he meant of his disputation concerning faith, vvhich so many Heretikes did mistake to condemne good vvorkes. And in the preface of his commentarie vpon the 31 Psalme, he vvarneth al men, that this deduction vpon S. Paules speache, Abraham vvas iustified by faith, therfore vvorkes be not necessarie to saluation: is the right vvay to the gulfe of Hel and damnation.

And lastly (vvhich is in it self very plaine) that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes,* 1.48 and the inanity aud insufficiencie of onely faith, to correct the errour of such as misconstrued S. Paules vvordes for the same* 1.49 the said holy Doctor noteth that of purpose he tooke the very same example of Abraham, vvhom S. Paul said to be iusti∣fied by faith, and declareth that he vvas iustified by good vvorkes, specifying the good vvorke for vvhich he vvas iustified and blessed of God, to vvitte, his obedience and immolation of his onely sonne. But hovv S. Paul saith that Abraham vvas iustified by faith, see the Annotations vpon that place. Ro. 4. v. 1.

22. Faith did vvorke vvith.]* 1.50 Some Heretikes hold, that good vvorkes are pernicious to saluation and iustification: other, that though they be not hurtful but required, yet they be no causes or vvorkers of saluation, much lesse meritorious, but are as effectes and fruites issuing necessarily out of faith. Both vvhich fictions, falshods, and flightes from the plaine truth of Gods vvord, are refuted by these vvordes, vvhen the Apostle saith, That faith vvorketh together vvith good vvorkes:* 1.51 making faith to be a coadiutor or cooperator vvith vvorkes, and so both ioyntly concurring as causes and vvorkers of iu∣stification: yea aftervvard he maketh vvorkes the more principal cause, vvhen he resem∣bleth faith to the body, and vvorkes to the spirit or life of man.

23. The frend of God.] By this also an other false and friuolous euasion of the Here∣tikes is ouertaken,* 1.52 vvhen they feine, that the Apostle here vvhen he saith, vvorkes do iustifie, meaneth that they shew vs iust before men, and auaile not to our iustice before God. For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God, and therfore vvas not (as the Heretikes say) by his vvorkes approued iust before man onely.

24. Not by faith onely.]* 1.53 This proposition or speache is directly opposite or contradi∣ctorie to that vvhich the Heretikes hold. For the Apostle saith, Man is iustified by good workes, and not by faith only. but the Heretikes say, Man is not iustified by good vvorkes, but by faith only. Neither can they pretend that there is the like contradiction or con∣trarietie betwixt S. Iames speache and S. Paules. for though S. Paul say, man is iustified by faith, yet he neuer saith, by faith onely, nor euer meaneth by that faith vvhich is alone, but alvvaies by that faith vvhich vvorketh by charitie,* 1.54 as he expoundeth him self. Though concerning vvorkes also, there is a difference betwixt the first iustification, vvhereof S. Paul specially speaketh: and the second iustification, vvhereof S. Iames doth more specially treate. Of vvhich thing* 1.55 els vvhere there is ynough said.

The fathers in deede vse sometimes this exclusiue, sola, onely: but in far other sense then the Protestants. For some of them thereby exclude only the vvorkes of Moyses law, against the Iewes: some, the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ,* 1.56 against the Gentiles: some, the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them, as in the case of the penitent theefe: some, the false opinions, sectes, and religions contrarie to the Catholike faith, against He∣retikes and miscreants: some exclude reason, sense, and arguing in matters of faith and mysterie, against such as vvil beleeue nothing but that they see or vnderstand: some, the

merite of vvorkes done in sinne before the first iustification: some, the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice, against such as referre not their actions and good deedes to Gods grace. To these purposes the holy Doctors say some∣times, that only faith saueth and serueth: but neuer (as the Protestants vvould haue it) to exclude from iustification and saluation, the cooperation of mans free vvil, dispositions and preparations of our hartes by praiers, penance, and sacraments, the vertues of hope and charitie, the purpose of vvel-vvorking and of the obseruation of Gods commaundements: much lesse, the vvorkes and merites of the children of God, proceding of grace and charitie, after they be iustified and are now in his fauour: vvhich are not only dispositions and pre∣parations to iustice, but the meritorious cause of greater iustice, and of saluation.

25. Rahab.]* 1.57 This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified, and S. Paul (11 Hebr.) saith she vvas iustified by faith. Vvhich are not contrarie one to the other. for both is true, that she vvas saued by faith, as one faith: and that she vvas saued by her vvorkes, as the other saith. But it vvere vutruely said, that she vvas saued either by onely faith, as the Here∣tikes say: or by onely good vvorkes, as no Catholike man euer said. But because some Ievves and Gentil Philosophers did affirme: they, that they should be saued by the vvorkes of Moyses lavv: these, by their moral vvorkes: therfore S. Paul to the Romans disputed specially against both, pro∣uing that no vvorkes done vvithout or before the faith of Christ, can serue to iustification or sal∣uation.

26. Faith vvithout vvorkes is dead.]* 1.58 S. Iames (as the Protestants feine) saith that faith vvithout good vvorkes is no faith, and that therfore it iustifieth not, because it is no faith. for he saith that it is dead vvithout vvorkes, as the body is dead vvithout the soule, and therfore being dead hath no actiuity or efficacie to iustifie or saue. But it is a great difference, to say that the body is dead, and to say that is no body. euen so it is the like difference, to say that faith vvithout vvorkes is dead, and to say that faith vvithout vvorkes is no faith. And if a dead body be notvvithstanding a true body, then according to S. Iames comparison here, a dead faith is notvvithstanding a true faith, but yet not auailable to iustification, because it is dead, that is, because it is onely faith vvithout good vvorkes.

And therfore it is a great impudencie in Heretikes, and a hard shift, to say that the faith of vvhich the Apostle disputeth al this vvhile,* 1.59 is no true or proprely called faith at all. It is the same faith that S. Paul defined and commended in al the 11 chapter to the Hebrues, and the same vvhich is called the Catholike faith, and the same vvhich being formed & made aliue by charitie, iustifieth. Mary true it is, that it is not that special faith vvhich the Heretikes feine onely to iustifie, to vvit, vvhen a man doth firmely beleeue as an article of his faith, that him self shal be saued. this special faith it is not vvhereof the Apostle here speaketh. for neither he, nor S. Paul, nor any other sacred vvriter in al the holy Scriptures euer speake or knevve of any such forged faith.

CHAP. III.

Against proud Maisters and authors of Sectes. 5 Of the manifold sinnes of the vnbri∣deled tongue. 13 The difference betvvixt proud, cōtentious, and vvorldly vvise∣dom, and that vvisedom vvhich is heauenly, peaceable, modest, and so forth.

[verse 1] BE yee not ″ many maisters my bre∣thren,* 1.60 knovving that you receiue the greater iudgement, ✝ [leftJustify 2] For in ma∣ny things vve offend al.* 1.61 * If any man offend not in vvord: this is a perfect man. he is able also vvith bridle to turne about the whole body. ✝ [leftJustify 3] And if vve put bittes into the mouthes of horses that they may obey vs, vve turne about al their body also. ✝ [leftJustify 4] And behold, the shippes, vvhereas they be great, and are driuen of strong vvindes: yet

are they turned about vvith a litle sterne whither the violēce of the director vvil. ✝ [rightJustify 5] So the tongue also is certes a litle mē∣ber, &c 1.62 vaunteth great things. Behold hovv` 1.63 much' fire what a great vvood it kindleth? ✝ [rightJustify 6] And the tongue, is fire, a vvhole vvorld of iniquitie. The tongue is set among our members, vvhich defileth the vvhole bodie, & inflameth the vvheele of our natiuitie, inflamed of hel. ✝ [rightJustify 7] For al nature of beastes & fou∣les and serpents & of the rest is tamed & hath been tamed by the nature of man. ✝ [rightJustify 8] but the tongue no man can tame, an vn∣quiet euil, ful of deadly poison. ✝ [rightJustify 9] By it vve blesse God & the Father: & by it vve curse men vvhich are made after the simi∣litude of God. ✝ [rightJustify 10] Out of the self same mouth procedeth bles∣sing & cursing. These things must not be so done my brethrē. ✝ [rightJustify 11] Doth the fountaine giue forth out of one hole svveete & soure water? ✝ [rightJustify 12] Can, my brethren, the figge tree yeld grapes: or tho vine, figges? So neither` 1.64 can the salt water yeld' sweete.

✝ [rightJustify 13] Vvho is vvise and hath knowledge among you? Let him shevv by good conuersation his vvorking in mildenesse of vvisedom. ✝ [rightJustify 14] But if you haue bitter zeale, and there be con∣tentions in your hartes: glorie not and be not liers against the truth. ✝ [rightJustify 15] for this is not∷ 1.65 vvisedom descending from aboue: but earthly, sensual, diuelish. ✝ [rightJustify 16] For vvhere zeale and contention is: there is inconstancie, and euery peruerse vvorke. ✝ [rightJustify 17] But the vvisedom that is from aboue, first certes is chast: then peaceable, modest, suasible, cōsenting to the good, ful of mercie and good fruites, not iudging, vvithout simu∣lation. ✝ [rightJustify 18] And the fruite of iustice, in peace is sovved, to them that make peace.

ANNOTATIONS CHAP. III.

1. Many maisters.] He meaneth principally Sect-maisters that make them selues seue∣ral Ringleaders in sundry sortes of new deuised doctrines: euery one arrogating to him self to be maister,* 1.66 and none so humble as to be a scholer, either to Gods Church and true Pastors, or to other guides and authors of the said sectes. So did Zuinglius disdaine to be Luthers scholer, and Caluin to be the folower of Zuinglius.

CHAP. IIII.

By concupiscence and loue of this vvorld, vve are made enemies to God: but vve should rather humble vs to him, punishing our selues for our sinnes. 11 Against detraction, and rash iudging. 13 To remember alvvaies the vncertenti•• of our life.

[verse 1] FROM vvhence are vvarres & conten∣tions among you? Are they not hereof? of your concupiscences vvhich vvarre in your members? ✝ [leftJustify 2] You couet: and haue not, you kil, & enuie: and can not obtaine, you contend and vvarre: and you haue not, because you aske not. ✝ [leftJustify 3] You aske, and receiue not: because you aske amisse: that you may consume it on your cōcupis∣cences. ✝ [leftJustify 4] Aduouterers,* 1.67 know you not that the * frendship of this vvorld, is the enemie of God? Vvhosoeuer therfore vvil be a frende of this vvorld: is made an enemie of God. ✝ [leftJustify 5] Or do you thinke that the Scripture saieth in vaine: To en∣uie doth the spirit couet vvhich dvvelleth in you? ✝ [leftJustify 6] And∷ 1.68 giueth greater grace.* 1.69 For the which cause it saith, God resisteth the proud, & giueth grace to the humble.

✝ [leftJustify 7] Be subiect therfore to God, but resist the Deuil, and he vvil flee from you. ✝ [leftJustify 8] c 1.70 Approche to God, & he vvil approche to you. Cleanse your handes, ye sinners: and ″ purifie your hartes, ye double of minde. ✝ [leftJustify 9] Be miserable, and mourne, & vveepe: let your laughter be turned into mourning: and ioy, into sorovv.* 1.71 ✝ [leftJustify 10] * Be humbled in the sight of our lord, and he vvil exalt you. ✝ [leftJustify 11] c 1.72 Detracte not one frō an other my brethrē.c 1.73 He that detracteth from his brother, or he that iudgeth his brother, detracteth from the Law, and iudgeth the Law. But if thou iudge the Lavv, thou art not a doer of the Lavv, but a iudge. ✝ [leftJustify 12] For there is one lavv-maker, and iudge that can de∣stroy and deliuer.* 1.74 ✝ [leftJustify 13] But thou, * vvhat art thou that iudgest thy neighbour?

Behold novv you that say, To day or to morovv vve vvil goe into that citie, and there certes vvil spend a yere, and vvil traficke, and make our gaine ( ✝ [leftJustify 14] vvho are ignorāt vvhat shal be on the morovv. For vvhat is your life? It is a vapour appearing for a litle vvhile, and aftervvard it shal vanish avvay) ✝ [leftJustify 15] for that you should say,∷ 1.75 If our Lord vvil: and, If vve shal liue, vve vvil doe this or that. ✝ [leftJustify 16] But novv you reioyce in your arrogancies. Al such reioycing, is vvicked. ✝ [leftJustify 17] To one therfore knovving to doe good, and not doing it: to him it is sinne.

ANNOTATION CHAP. IIII.

8. Purifie your hartes.] Man (vve see here) maketh him self cleane and purgeth his owne hart.* 1.76 Vvhich derogateth nothing to the grace of God being the principal cause of the same. Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes, or to other secundarie helpes and causes.

CHAP. V.

By the damnatiō to come vpon the vnmerciful riche, he exhorteth the persecuted to patience▪ and by their ovvne revvard, and by examples. 12 Not to svveare at all 〈◊◊〉〈◊◊〉 talke. talke. •• In affliction, to pray: in prosperitie, to sing: in sicknes, to call for the Priests, and that they pray ouer them and anoile them vvith oile: and 〈◊◊〉〈◊◊〉 the sicke persons confesse their sinnes. 19 Finally, hovv meritorious it is, to conuert the erring vnto the Catholike faith, or the sinner to amendment of life.

[verse 1] GOE to novv ye riche men, vveepe,∷ 1.77 hovvling in your miseries vvhich shal come to you. ✝ [rightJustify 2] Your riches are corrupt: and your garmentes are eaten of mothes. ✝ [rightJustify 3] Your gold and siluer is rusted: and their iust shal be for a testimonie to you, and shal eate your flesh as fire. You haue stored to your selues vvrath in the last daies. ✝ [rightJustify 4] Behold ″ the hire of the vvorkemen that haue rea∣ped your fields, vvhich is defrauded of you, crieth: and their crie hath entred into the eares of the Lord of Sabboth. ✝ [rightJustify 5] You haue made merie vpon the earth: and in riotousnes you haue nourished your hartes in the day of slaughter. ✝ [rightJustify 6] You haue ` 1.78 presented, and slaine the iust one: and he resisted you not.

✝ [rightJustify 7] Be patient therfore brethren, vntil the comming of our Lord. Behold, the husband man expecteth the pretious fruite of the earth: patiently bearing til he receiuec 1.79 the timely and the latevvard. ✝ [rightJustify 8] Be you also patient, and confirme your hartes: because the comming of our Lord` 1.80 vvil approche'. ✝ [rightJustify 9] Grudge not brethren one against an other: that you be not iudged. Behold, the iudge standeth before the gate. ✝ [rightJustify 10] Take an example, brethren, of labour and patience, the prophetes: vvhich spake in the name of our Lord. ✝ [rightJustify 11] Behold vve accoūt them blessed that haue suffered. The sufferance of Iob you haue heard, and the end of our Lord you haue seen, be∣cause our Lord is merciful and pitieful.* 1.81 ✝ [rightJustify 12] But before al things my brethren, * ″ svveare not, neither by heauen, nor by earth, nor other othe whatsoeuer. But let your talke be, yea, yea: no,

no: that you fall not vnder iudgement.* 1.82

✝ [leftJustify 13] Is any of you in heauinesse? let him pray. Is he of a cheereful hart? let him sing. ✝ [leftJustify 14] Is any man sicke amōg you? ″ let him bring in the priestes of the Churche, and let them pray ouer him,* 1.83 * ″ anoiling him vvith oile in the name of our Lord. ✝ [leftJustify 15] and ″ the praier of faith ″ shal saue the sicke: and our Lord ″ shal lift him vp: and if he be in sinnes, ″ they shal be remitted him. ✝ [leftJustify 16] b 1.84 ″ Confesse therfore your sinnes one to an other: & pray one for an other that you may be saued. ⊢ for the continual praier of a iust man auaileth much.* 1.85 ✝ [leftJustify 17] * Elias vvas a man like vnto vs passible:* 1.86 and vvith praier ″ he praied that it might not raine vpon the earth,* 1.87 and it rained not for three yeres and sixe monethes.* 1.88 ✝ [leftJustify 18] And * he praied againe:* 1.89 and the heauen gaue raine, and the earth yelded her fruite.

✝ [leftJustify 19] My brethren, if any of you shal erre from the truth, & a man conuert him: ✝ [leftJustify 20] he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay, ″ shal saue his soule from death, and∷ 1.90 couereth a multitude of sinnes.⊢

ANNOTATIONS CHAP. V.

4. The hire.]* 1.91 To vvithhold from the poore or labourer the hire or vvages that is due or pro∣mised to him for his seruice or vvorke done, is a great iniquitie, and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand, as vve see here, They be called in the Catechisme, Sinnes crying to heauen. The other foure be, Murder. Gen. 18 v. 20. Vsurie, Exod. 22. v. 27. The sinne against nature, Gen. 18. v. 20. The oppression and vexation of vvidovves, pupilles, strangers, and such like, Ib. & Exod. 3. v. 9.

12. Svveare not.]* 1.92 He forbiddeth not al othes, as the Anabaptists falsely say▪ for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare, and may lavvfully take an othe, as also for the aduantaging of any necessarie truth vvhen time and place require, but the custom of svvearing, and al vaine, light, and vnnecessarie othes in our daily speache do displease God highly, and are here forbidden by the Apostle, as also by our Sauiour. Mat. 5.

14. Let him bring in the Priests.]* 1.93 The Protestants for their special hatred of the holy order of Priesthod, as els vvhere often, so here they corrupt the text euidently, translating Presbyteros, elders. As though the Apostle had meant men of age, and not such as vvere by holy office, Priests. S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement, better then any Protestant aliue, taketh it plainely for Sacerdotes,* 1.94 that is, Priests li. 3 de Sacerdotio prope initium. And if they confesse that it is a vvord of office vvith them also, though they call them Elders, and not Priests: then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Chur∣ches call Elders. If they say no, as they must needes (for Elders vvith their are not deputed speci∣ally to publike praying or administration of the Sacraments, such as the Apostle here requireth to be sent for) then they must needes graunt, that their Elders ansvver not to the function of those vvhich in the nevv Testament are called Presbyteri in Greeke and Latin, and therfore both their translation to be false and fraudulent, and also their naming of their nevv degrees or orders to be fond and incongruous.

If they say their Ministers be correspondent to such as vvere called Presbyteri in holy vvrite and in the Primitiue Church, and that they are the men vvhom the Apostle vvi••••eth to be called for to

anoile the sicke & to pray for him▪ vvhy do they not then translate Presbyter••s▪ Ministers? ••hich they might doe vvith as good reason,* 1.95 as call such as they haue taken in steede of our Catholike Priests, Ministers. Vvhich vvord being in large acception common to all that haue to doe about the cele∣bration of diuine things, vvas neuer appropriated by the vse either of Scripture or of the holy Church, to that higher function of publike administration of the Sacraments and Seruice, vvhich is Priesthod:* 1.96 but to the order next vnder it, vvhich is Deaconship. And therfore if any should be called Ministers, their Deacons properly should be so termed. And the Protestants haue no more reason to keepe the ancient Greeke vvord of Deacon▪ appropriated to that office by the vse of anti∣quity, then to keepe the vvord Priest, being made no lesse peculiar to the state of such onely as minister the holy Sacraments, & offer the Sacrifice of the Altar. But these fellovves folovv neither Gods vvord nor Ecclesiastical vse, nor any reason, but me••e phantasie, noueltie, and hatred of Gods Church▪* 1.97 And hovv litle they folovv any good rule or reason in these things may appeare by this, that here they auoid to translate Priests, and yet in their Cōmunion booke, in their order of visi∣ting the sicke, they commonly name the Minister, Priest.

14. Anoiling vvith oils.] Here is the Sacrament of extreme Vnction so plainely promulgated (for it vvas instituted, as al other Sacraments of the nevv Testament, by our Sauiour Christ him self, and, as Venerable Bede thinketh and other auncient vvriters, the anoiling of the sicke vvith oile Marc. 6. pertaineth therevnto) that some Heretikes, for the euidence of this place also (as of the other for good vvorkes) deny the Epistle.* 1.98 Other (as the Caluinists) through their confidence of cunning shiftes and gloses, confessing that S. Iames is the author, yet condemne the Church of God for vsing and taking it for a Sacrament. But vvhat dishonour to God is it (vve pray them) that a Sacrament should be instituted in the matter of oile, more then in the element of vvater? Vvhy may not grace & remission of sinnes be annexed to the one as vvel as to the other, vvithout derogation to God?

But they say,* 1.99 Sacraments endure for euer in the Church, this but for a season in the Primitiue Church. Vvhat Scripture telleth them that this general and absolute prescription of the Apostle in this case, should endure but for a season? vvhen vvas it taken avvay, abrogated, or altered? They see the Church of God hath alvvaies vsed it vpon this vvarrant of the Apostle, vvho knevve Christs meaning and institution of it better then these deceiued men, vvho make more of their ovvne fond ghesses and cōiectures, grounded neither on Scripture nor vpon any circumstance of the text, no•• any one authentical author that euer vvrote, then of the expresse vvord of God. It vvas (say they) a miraculous practise of healing the sicke, during onely in the Apostles time, and not long after. Vve aske them vvhether Christ appointed any certaine creature or external element vnto the Apostles generally to vvorke miracles by. Him self vsed sometimes clay and spittle, sometimes he sent them that vvere diseased, to vvash them selues in vvaters. but that he appointed any of those or the like things for a general medicine or miraculous healing onely, that vve reade not for in the beginning, for the better inducing of the people to faith and deuotion▪ Christ vvould haue mira∣cles to be vvrought by sundry of the Sacraments also. Vvhich miraculous vvorkes ceasing, yet the Sacraments remaine still vnto the vvorldes end.

Againe vve demaund, vvhether euer they read or heard that men vvere generally commaunded to seeke for their health by miraculous mea••es. Thirdly, vvhether al Priests, or (as they call them) Elders, had the gift of miracles in the primitiue Church? No, it can not be, for though some had, yet al these indifferently of vvhom the Apostle speaketh, had not the gift: and many that vvere no Priests, had it, both men and vvomen, vvhich yet could not be called for, as Priests vvere in this case. And though the Apostle and others could both cure men and reuiue them againe, yet there vvas no such general precept for sicke or dead men, as this, to call for the Apostles to heale or restore them to life againe. Lastly, had any external element or miraculous practise, vnles it vvere a Sacra∣ment,* 1.100 the promisse of remission of al kinde of actual sinnes ioyned vnto it? or could S. Iames insti∣tute such a ceremonie him self, that could saue both body and soule, by giuing health to the one, and grace and remission to the other? At other times these contentious vvranglers raile at Gods Church, for annexing only the remission of venial sinnes to the element of vvater, made holy by the Priests blessing thereof in the name of Christ,* 1.101 and his vvord: and loe here they are driuen to hold that S. Iames prescribed a miraculous oile or creature vvhich had much more povver and efficacie. Into these straites are such miscreants brought that vvil not beleeue the expresse vvord of God, interpreted by the practise of Gods vniuersal Church.

Venerable Bede in 9 Luc. saith thus. It is cleere that this custome was deliuered to the holy Church by the Apostles them selues,* 1.102 that the sicke should be anointed vvith oile consecrated by the Bishops blessing. See for this, and for the assertion & vse of this Sacrament, S. Innocentius ep. 1 ad Decentium Eugu∣binum cap. 8. to. 1. Conc & Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil. Cabilonense 2. cap. 48. Conc. Wormati••nse cap. 72. to. 3. Conc. Aquisgra. c. 8. Flcrentinum, and other later Coun∣cel••.* 1.103 S. Bernard in the life of Malachie in fine. This holy oile because the faithful savv to haue such vertue in the primitiue Church, diuers caried it home and occupied it in their infirmities, not vsing it in the Sacramental sort vvhich the Apostle prescribeth, as the Aduersaries vnlearnedly obiect

vnto vs: but as Christians novv do (and then also did) concerning the vvater of Baptisme, vvhich they vsed to take home vvith them after it vvas hallovved,* 1.104 and to giue it their diseased to drinke

15. The praier of faith.] He meaneth the forme of the Sacrament, that is, the vvordes spoken at the same time vvhen the partie is anoiled, vvhich no doubt are most auncient and Apostolike. Not that the vvord or praier alone should haue that great effect here mentioned, but ioyned vvith the foresaid vnction, as is plaine.

15. Shal saue.]* 1.105 The first effect of this Sacrament is, to saue the soule, by giuing grace and com∣fort to vvithstand the terrours and tentations of the enemie, going about (specially in that extre∣mitie of death) to driue men to desperation or distresse of minde and other damnable inconueni∣ences. the vvhich effect is signified in the matter of this Sacrament specially.

15. Shal lift him vp.] Vvhen it shal be good for the saluation of the partie, or agreable to Gods honour, this Sacramēt restoreth also a man to bodily health againe, as experience oftē teacheth vs. Vvhich yet is not done by vvay of miracle, to make the partie sodenly vvhole, but by Gods ordi∣narie prouidence and vse of second causes, vvhich othervvise should not haue had that effect, but for the said Sacrament. This is the second effect.

15. They shal be remitted him.] Vvhat sinnes soeuer remaine vnremitted, they shal in this Sa∣crament and by the grace thereof be remitted, if the persons vvorthely receiue it. this is the third effect. S. Chrysostom of this effect saith thus: They (speaking of Priests) do not onely remit sinnes in baptisme,* 1.106 but aftervvard also, according to the saying of S. Iames. If any be sicke, let him bring in the Priests &c. Li. 3 de Sacerd. prope initiū. Let the Protestāts marke that he calleth Presbyter••s, sacerdotes: that is, Priests, and maketh them the onely ministers of this Sacrament, and not elders or other lay men. By al vvhich you see this Sacrament of al other to be maru••lous plainely set forth by the Apostle. Onely sicke men and (as* 1.107 the Greeke vvord giueth) men very vveake must receiue it: onely Priests must be the ministers of it: the matter of it is holy oile: the forme is praier, in such sort as vve see novv vsed: the effects be as is aforesaid. Yet this so plaine a matter and so profitable a Sacrament, the enemie by Heretikes vvould vvholy abolish.

16. Confesse therfore.] It is not certaine that he speaketh here of sacramental Confession: yet the circumstance of the letter vvel beareth it, and very probable it is that he meaneth of it: and Origen doth so expound it ho. 2 in Leuit. & Venerable Bede vvriteth thus, In this sentence (saith he) there must be this discretion,* 1.108 that our daily and litle sinnes vve confesse one to an other,* 1.109 vnto our equals, and beleeue to be saued by their daily praier. but the vncleannes of the greater leprosie let vs according to the lavv open to the Priest, and at his pleasure in vvhat maner and hovv long time he shal commaund, let vs be careful to be purified. But the Protestants fleing from the very vvord confession in despite of the Sa∣crament, translate thus, Acknovvledge your faultes one to an other. They do not vvel like to haue in one sentence, Priests, praying ouer the sicke, anoiling them, forgiuing them their sinnes, confes∣sion, and the like.

17. He praied.]* 1.110 The Scriptures to vvhich the Apostle alludeth, make no mētion of Elias praier. therfore he knevv it by tradition or reuelation. Vvhereby vve see that many things vnvvritten be of equal truth vvith the things vvritten.

20. Maketh to be conuerted.]* 1.111 Here vve see the great revvard of such as seeke to conuert He∣retikes or other sinners from errour and vvickednes: and hovv necessarie an office it is, specially for a Priest.

20. Shal saue.]* 1.112 Vve see, it derogateth not from God, to attribute our saluation to any man or Angel in heauen or earth, as to the vvorkers thereof vnder God, by their praiers, preaching, corre∣ction, counsel, or othervvise. Yet the Heretikes are so folish and captious in this kinde, that they can not heare patiently, that our B. Lady or others should be counted meanes or vvorkers of our saluation.

Notes

• * 1.1

  The Church readeth the∣se Catholike or Canoni∣cal Epistles in order at Mattins, frō the 4 Sūday after Easter vntil Vvhit∣sunday.
• * 1.2

  The Prote∣stants abhorre the vvord Ca∣tholike.
• * 1.3

  Euseb. li. 2. hist. c. 22.
• * 1.4

  The Epistle for a Martyr.
• * 1.5

  Ro. 5, 3.
• * 1.6

  Mat. 21, 22.
• * 1.7

  Mar. 11, 24.
• * 1.8

  Ps. 102, 15. Eccl. 14, 18.
• * 1.9

  Es. 4, 6,
• * 1.10

  1 Pet. 1, 24.
• * 1.11

  The Epistle for a Martyr that is a Bis∣hop.
• * 1.12

  Iob 5, 17.
• ∷ 1.13

  The groūd of tētation to sinne, is our cōcupiscence, & not God.
• * 1.14

  The Epistle on the 4 Sunday after Easter.
• * 1.15

  Prou. 17 27.
• * 1.16

  The Epistle on the 5 Sunday after Easter.
• * 1.17

  Mat. 7, 21.
• * 1.18

  Ro. 2, 13.
• ∷ 1.19

  Beatitude or saluation con∣sisteth in vvel vvorking.
• * 1.20

  Vvhat faith is required in praier.
• * 1.21

  God is not au∣thor of euil.
• * 1.22

  Partial and vvilful trans∣lation.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  Concupiscēce of it self no sinne.
• * 1.25

  Not euery sinne mortal.
• * 1.26

  Vvhat is the lavv of liber∣tie in the Nevv Testament.
• * 1.27

  Good vvorkes a part of mans iustice.
• * 1.28

  Leu. 19, 15. Deu. 1, 16.
• * 1.29

  Pro. 24, 23. Eccl. 42, 1.
• * 1.30

  Leu. 19, 18. Mat. 22, 39.
• * 1.31

  Rom. 13.
• * 1.32

  Leu. 19, 37. Deu. 1, 18.
• c 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  Io. 3, 17
• ∷ 1.35

  He speaketh to al heretikes that say, faith onely without vvorkes doth iustifie, calling them vaine men, and com∣paring them to Diuels.
• ` 1.36

  dead
• * 1.37

  Gen. 22, 10.
• * 1.38

  Gen. 15, 6. Ro. 4, 3. Gal. 3
• * 1.39

  Ios. 2, 1. 18. and 6, 22.
• * 1.40

  Scripture abu∣sed by the A∣nabaptistes to make no distin∣ction of per∣sons.
• * 1.41

  Vvhat the A∣postle meaneth by acception of persons.
• * 1.42

  How he that offendeth in one commaun∣dement, is guilty of al.
• * 1.43

  Vvorkes of mercie exce∣ding grateful to God.
• * 1.44

  The proud & impudent dea∣ling of the he∣retikes against this Epistle; because it is so plaine against only saith.
• * 1.45

  Only faith, an old heresie.
• * 1.46

  S. Iames & the rest inculcate good vvorkes against the er∣rour of only faith falsely ga∣thered of S. Pau∣les vvordes.
• * 1.47

  Ioco citate.
• * 1.48

  S. Augustines vvhole disputa∣tion in this poīt very notable, & directly against only faith.
• * 1.49

  Li. 83 q. q. 76.
• * 1.50

  Heresies against good vvorkes.
• * 1.51

  Workes cōcurre vvith faith as cause of iustifi∣cation.
• * 1.52

  Workes make vs iust in deede before God.
• * 1.53

  The Protestants say, by faith only: S. Iames cleane contrarie, Not by faith only.
• * 1.54

  Gal. ••.
• * 1.55

  See the annot. vpon the epistle to the Romans c. 2. v. 13.
• * 1.56

  The manifold meaning of cer∣taine fathers, vvhen they say, Only faith.
• * 1.57

  S. Paul nameth faith, & S. Iames vvorkes, causes of iustification: but neither the one, faith only: nor the other, vvorkes only.
• * 1.58

  Faith vvithout vvorkes is a true saith, but not auailable: as the body vvith∣out the spirit is a true body, though it be dead.
• * 1.59

  Vvhat faith the Apostle spea∣keth of: & that he knevv no spe¦cial faith.
• * 1.60

  Mat. 23, 8.
• * 1.61

  Eccl. 14, 1. 19, 16.
• c 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ` 1.63

  litle
• ` 1.64

  can it yeld salt and svveete vvater.
• ∷ 1.65

  The diffe∣rence betwixt the humane vvisedom, spe∣cially of here∣tikes: and the vvisedom of the Catholike Church & her children.
• * 1.66

  Many maisters are many proud Sect∣maisters.
• * 1.67

  1. Io. 2, 15.
• ∷ 1.68

  The boldnes of Haeretikes adding here the vvord Scripture to the text thus, And the Scripture giueth greater grace.
• * 1.69

  Prou. 3, 35. 1 Pet. 5, 5.
• c 1.70

  Free vvil & mans owne endeuour ne∣cessarie in comming to God.
• * 1.71

  1 Pet. 5, 6.
• c 1.72

  He forbid∣deth detractiō, euil speaking, slaundering.
• c 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.74

  Ro. 14, 4.
• ∷ 1.75

  Al promises and purposes of our worldly affaires are to be made vnder condition of Gods good liking & plea∣sure: and it becommeth a Christian man to haue vsually this forme of speache in that case, if God vvil, if God otherwise dis∣pose not.
• * 1.76

  Mans vvor∣king vvith Gods grace, is no deroga∣tion there∣vnto.
• ∷ 1.77

  A feareful description of the miseries that shal be∣fall in the next life to the vn∣merciful coue∣tous men.
• ` 1.78

  condem∣ned
• c 1.79

  He meaneth either fruite or raine.
• ` 1.80

  is as hand.
• * 1.81

  Mt. 5, 34
• * 1.82

  The Epistle in a votiue Masse for the sicke.
• * 1.83

  Mr. 6, 13
• b 1.84

  The Epistle in Maioribus Litanijs on S. Markes day, and in the Ro∣gation daies.
• * 1.85

  the heretikes translate, Ac∣knovvledge your sinnes. &c. So litle they can abide the very vvord of con∣fession.
• * 1.86

  3 reg. 17.
• * 1.87

  Eccl. 48.
• * 1.88

  Lu. 4, 25
• * 1.89

  3. reg. 18, 41.
• ∷ 1.90

  He that hath the zeale of conuerting sinners, pro∣cureth thereby mercie and re∣mission to him self: vvhich is a singular grace.
• * 1.91

  The sinnes crying to hea∣uen.
• * 1.92

  Vvhat othes are lawful, vvhat are not.
• * 1.93

  Heretical trā∣slation against Priesthod.
• * 1.94

  Neither their Elders (so cal∣led) nor their Ministers, can be those vvhō the Apostle here calleth, Presbyteros.
• * 1.95

  They haue no reason to call their Ministers by that name.
• * 1.96

  Their Deacōs should rather be called Mi∣nisters.
• * 1.97

  They should keepe the name Priest, as vvel as dea∣con.
• * 1.98

  The Sacramēt of EXTREME VNCTION.
• * 1.99

  The heretikes ob••ections a∣gainst the said Sacrament, an∣svvered: and vvithal it is proued to be a Sacrament.
• * 1.100

  Remission of sinnes annexed to creatures.
• * 1.101

  Holy vvater.
• * 1.102

  Holy oile bles∣sed by the Bi∣shop.
• * 1.103

  The peoples deuotion to∣vvard such hallowed crea∣tures.
• * 1.104

  The sacramē∣tal vvordes.
• * 1.105

  The three ef∣fects of this Sacrament.
• * 1.106

  Priests (and not Elders) are the mini∣sters of this sacrament.
• * 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.108

  In hunc locum.
• * 1.109

  Confession
• * 1.110

  Truthes vn∣vvritten and knovven by tradition.
• * 1.111

  Conuerting of soules
• * 1.112

  Our saluation attributed to men, vvithout derogation to Christ.