46 1 Corinthians

The Rheims New Testament (1582) — 1 Corinthians

Saint Paul's First Epistle to the Corinthians, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The page gives the edition's argument of the book, all 16 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow 15 of the 16 chapters, as printed.

The Argument

❧ THE ARGVMENT OF THE FIRST EPISTLE TO THE CORINTHIANS.

HOVV S. Paul planted the Church at Corinth, cōtinuing there a yere and an halfe together, vve reade Act. 18. After that, vvhen he vvas at Epheſus Act. 19, about the end of the three yeres that he abode there, he vvrote this firſt Epiſtle to the Corinthians. For euen as S. Luke there vvriteth, vvhen theſe things vvere ended, Paul purpoſed in the Spirit, when he had gone ouer Macedonia and Achaia, to goe to Hieruſalem: ſo likevviſe doth S. Paul himſelfe vvrite here: I vvil come to you in Achaia, when I ſhal haue gone ouer Macedonia, for I vvill go ouer Macedonia. but I vvil tarie at Epheſus vntil Pentecoſt, [Margin: Act. 19, 21. · 1 Cor. 16, 5.]

The matter that he vvriteth of, is not one, as in the Epiſtle to the Romanes, but diuers▪ partly ſuch faultes of theirs, as vvere ſignified vnto him by them that vvere of Chloè 1 Cor. 1, 11. partly ſuch queſtions as them ſelues vvrote to him of, And concerning the things that you vvrote to me. 1 Cor. 7, 1. for ſo vve may (as it ſeemeth) deuide the Epiſtle into theſe tvvo partes. Or, to put al together, he vvriteth of eight things: 1 Of ⟨illegible⟩ Schiſmes beginning among them, by occaſion of certaine preachers, vvhom in ⟨illegible⟩ Second Epiſtle he toucheth more plainely as being Falſe apoſtles. chap. 1. ⟨illegible⟩. 3▪ 4. 2 Of an inceſtuous fornicator, and ſome that vvent to lavv before infidel▪ chap. 5. 6. 3 Of Matrimonie and Continencie. chap. 7. 4 Of ⟨illegible⟩ ſa⟨illegible⟩raficed to Idols. chap. 8. 9. 10. 5 Of his Traditions. chap. 11. 6 Of the Giftes of the Holy Ghoſt▪ chap. 12. 13. 14. 7 of the Reſurrection. chap. ⟨illegible⟩ of the Gentiles, to ſuccour the Chriſtian▪ ⟨illegible⟩ at Hieru ſalem▪ chap. 16.

Chapter 1

After ſalutation, 4 hauing acknovvledged the graces of their Churche, 10 he dehorteth them from their Schiſmatical boaſting againſt one an other in their baptizers (telling them that they muſt boaſt onely in Chriſt for their Baptiſme) 17 and in their preachers, vvho had the vviſedom of vvordes: telling them that it is the preaching of the Croſſe, vvhereby God ſaueth the vvorld, and vvherein onely Chriſtians ſhould boaſt: 26 ſeing God of purpoſe choſe the contemptible, that ſo him ſelf might haue the glorie.

1 PAVL called to be an Apoſtle of IESVS Chriſt, by the vvil of God, and Sóſthenes a brother,

2 to the Church of God that is at Corinth, to the ſanctified in Chriſt IESVS, called to be ſaincts, vvith al that inuocate the name of our Lord IESVS Chriſt in euery place of theirs and ours.

3 Grace to you and peace from God our father and our Lord IESVS Chriſt.

4 I giue thankes to my God alvvaies for you for the grace of God that is giuen you in Chriſt IESVS,

5 that in al things you be made riche in him, in al vtterance, and ⟨illegible⟩ in al knovvledge, (

6 as the teſtimonie of Chriſt is confirmed in you,)

7 ſo that nothing is vvanting to you in any grace, expecting the reuelation of our Lord IESVS Chriſt,

8 vvho alſo vvil confirme you vnto the end vvithout crime, in the day of the comming of our Lord IESVS Chriſt.

9 God is faithful: by vvhom you are called into the ſocietie of his ſonne IESVS Chriſt our Lord.

10 And I beſeeche you brethren by the name of our Lord IESVS Chriſt, that you al ſay one thing, and that there be no ſchiſmes among you: but that you be perfect in one ſenſe, & in one knovvledge.

11 For it is ſignified vnto me (my brethren) of you, by them that are of Chloè, that there be contentions among you.

12 And I meane this, for that euery one of you ſaith, I certes am Paules, & I Apollos, but I Cephas, and I Chriſts.

13 Is Chriſt deuided? Vvhy, vvas Paul crucified for you? or in the name of Paul vvere you baptized?

14 I giue God thankes, that I baptized none of you, but * Criſpus and Caius:

15 leſt any man ſay that in my name you vvere baptized.

16 And I baptized alſo the houſe of Stéphanas. But I know not if I haue baptized any other.

17 For Chriſt ſent me not to baptize, but to euangelize: not in vviſedom of ſpeache, that the croſſe of Chriſt be not made void.

18 For the vvord of the croſſe, to them in deede that periſh, is foliſhnes: but to them that are ſaued, that is, to vs, it is the povver of God.

19 For it is vvritten, I vvil deſtroy the vviſedom of the vviſe: and the prudence of the prudent I vvil reiecte.

20 Vvhere is the vviſe? vvhere is the Scribe? vvhere is the diſputer of this vvorld? Hath not God made the vviſedom of this vvorld foliſh?

21 For becauſe in the vviſedom of God the vvorld did not by vviſedom knovv God: it pleaſed God by the foliſhnes of the preaching to ſaue them that beleeue.

22 For both the Ievves aſke ſignes, and the Greekes ſeeke vviſedom:

23 but vve preach Chriſt crucified, to the Ievves certes a ſcandal, and to the Gentiles, foliſhnes:

24 but to the called Ievves & Greekes, Chriſt the povver of God and the vviſedom of God.

25 For that vvhich is the foliſh of God, is vviſer then men: and that vvhich is the infirme of God, is ſtronger then men.

26 For ſee your vocation brethren, that not many vviſe according to the fleſh, not many mightie, not many noble:

27 but the foliſh things of the vvorld hath God choſen, that he may confound the vviſe: and the vveake things of the vvorld hath God choſen, that he may confound the ſtrong:

28 and the baſe things of the vvorld and the contemptible hath God choſen, and thoſe things vvhich are not, that he might deſtroy thoſe things vvhich are:

29 that no fleſh may glorie in his ſight.

30 And of him you are in Chriſt IESVS, ⟨illegible⟩ vvho is made vnto vs vviſedom from God, & iuſtice, & ſanctificatiō, and redemption:

31 that as it is vvritten, He that doth glorie, may glorie in our Lord. ⊢

Marginal notes to Chapter 1

Argument The 1. part, Of Schiſmes that vvere about their baptizers & preachers.
v. 12 ⸬ The beginning of al Schiſmes is ouer much admiring & addicting mens ſelues to their owne particular Maiſters.
v. 14 Act. 18, 8.
v. 18 Eſ. 38, 18
v. 25 The Epiſtle for S. Agatha, Febr. 5.
v. 30 Ier. 9, 23

Annotations to Chapter 1

ANNOTATIONS CHAP. I.

5. In al knovvledge.] Obſerue that the Apoſtles neuer vvrote their letters but to ſuch as vvere conuerted to Chriſtes faith before▪ for men can not lightly learne the Chriſtian religion by reading Scriptures, but by hearing, and by the preſence of their teachers, which may inſtruct them at large and particularly of euery Article, as clerely & breefely by letters they could not doe. Neither doth novv any man learne his faith firſt, but by hearing of his parents and Maiſters▪ for if vve ſhould vvhen vve come to yeres of diſcretion, ⟨illegible⟩e ſet to picke our faith out of the Scriptures, there vvould be a madde vvorke and many faithes among vs. [Margin: Faith cōmeth by hearing rather then reading.]

30. Who is made.] He meaneth not, as our Aduerſaries captiouſly take it, that vve haue no iuſtice, ſapience, nor ſanctity of our ovvne, other then Chriſtes imputed to vs: but the ſenſe is, that he is made the author, giuer, and meritorious cauſe of al theſe vertues in vs▪ for ſo the Apoſtle interpreteth him ſelf plainely in the 6 Chapter folovving, vvhen he vvriteth thus, You be vvaſhed, you be iuſtified, you be ſanctified in the name of our Lord IESVS CHRIST and in the Spirit of our God. [Margin: Chriſt is made our iuſtice, becauſe he is the author of the iuſtice in vs.]

Chapter 2

That his ovvne preaching among them, vvas in humble maner in the ſight of man. 3 Hovvbeit it is moſt profound vviſedom (as they ſhould and vvould perceiue, if they vvere not carnal) vvhich is taught in the Church of Chriſt.

1 AND I (brethren) vvhen I came to you, I came not in loftineſſe of ſpeache or of vviſedom, preaching to you the teſtimonie of Chriſt.

2 For I iudged not my ſelf to knovv any thing among you but IESVS Chriſt, and him crucified.

3 And * I vvas vvith you in infirmitie, and feare and much trembling:

4 and my ſpeache and my preaching vvas not in the perſuaſible vvordes of humane vviſedom, but in ſhevving of ſpirit and povver:

5 that your faith might not be in the vviſedom of men, but in the povver of God. But vve ſpeake vviſedom among the perfect.

6 but the vviſedom not of this vvorld, neither of the princes of this vvorld, that come to naught:

7 but vve ſpeake the vviſedom of God in a myſterie, which is hid, vvhich God did predeſtinate before the worlds, vnto our glorie:

8 which none of the princes of this vvo⟨illegible⟩ld did knovv: for if they had knovven, they vvould neuer haue crucified the Lord of glorie.

9 But as it is vvritten, That vvhich eie hath not ſeen, nor eare hath heard, neither hath it aſcended into the hart of mā, vvhat things God hath prepared for them that loue him.

10 but to vs God hath reuealed by his Spirit. For the Spirit ſearcheth al things, yea the profoundities of God.

11 For vvhat man knovveth the things of a man, but ⟨illegible⟩ the ſpi⟨illegible⟩it of a man that is in him? ſo the things alſo that are of God no man knovveth, but the ſpirit of God.

12 And vve haue receiued not the ſpirit of this vvorld, but the ſpirit that is of God: ⟨illegible⟩ that vve may knovv the things that of God are giuen to vs.

13 vvhich alſo vve ſpeake not in learned vvordes of humane vviſedom: but in the doctrine of the Spirit, comparing ſpiritual things to the ſpiritual.

14 But ⟨illegible⟩ the ſenſual man perceiueth not thoſe things that are of the ſpirit of God. for it is foliſhnes to him, and he can not vnderſtand: becauſe he is ſpiritually examined.

15 But the ſpiritual man iudgeth al things: and him ſelf is iudged of no man.

16 For * vvho hath knovven the ſenſe of our Lord that may inſtructe him? But vve haue the ſenſe of Chriſt.

Marginal notes to Chapter 2

v. 3 Act. 18, 1.
v. 9 Eſ. 6 4, 4.
v. 15 Eſa. 40, 13.

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

11. But the ſpirit of man.] One man can not knovv an others cogitations naturally: but God giueth to Prophets and other, euen in this vvorld oftentimes, by extraordinary grace to knovv mens ſecretes. As he did to S. Peter, to knovv the fraude of Ananias and Sapphira: and to Eliſeus, his ſeruants bribery in his abſence, and vvhat vvas done in the king of Syria his chamber▪ and as he giueth to al Angels and Saincts (ſo far as is conuenient to our neceſsities and their heauenly glorie) to vnderſtand not onely our vocal praiers, but our invvard repentance and deſires. [Margin: Hovv Angels and Saincts & mortal men knovv our cogitations. · Act. 5. 4. reg. ⟨illegible⟩ & 6. · * Luc. 15, 7.]

12. That vve may knovv.] The Proteſtants that chalenge a particular ſpirit reuealing to eche one his ovvne predeſtination, iuſtification, and ſaluation, vvould dravv this text to that purpoſe. Vvhich importeth nothing els (as is plaine by the Apoſtles diſcourſe) but that the holy Ghoſt hath giuen to the Apoſtles, & by them to other Chriſtian men, to knovv Gods ineffable gifts beſtovved vpon the beleeuers in this time of grace: that is, Chriſtes Incarnation, Paſsion, preſence in the Sacrament, & the incomprehenſible ioyes of heauen, vvhich Pagans, Ievves, and Heretikes deride. [Margin: The Heretikes allegatiō for their vaine ſecuritie, anſvvered.]

14. The ſenſual man.] The ſenſual man is he ſpecially, that meaſureth theſe heauenly myſteries by natural reaſon, humane prudence, external ſenſe, and vvorldly affection, as the Ievv, Pagane, and Heretike doe: and ſometime both here and els vvhere, the more infirme and ignorant ſort of Chriſtian men be called ſenſual or carnal alſo, vvho being occupied in ſecular affaires, and giuen to ſenſual ioy and vvorldlines, haue no ſuch ſenſe nor feeling of theſe great gifts of God, as the perfecter ſort of the faithful haue. Vvho trying theſe high pointes of religion, not by reaſon and ſenſe, but by grace, faith, and Spirit, be therfore called ſpiritual. The ſpiritual then is he, that iudgeth and diſcerneth the truth of ſuch things as the carnal can not attaine vnto: that doth by the ſpirit of the Church, vvhereof he is partaker in the vnitie of the ſame, not onely ſee the errours of the carnal, but condemneth them and iudgeth euery povver reſiſting Gods ſpirit and vvord: the carnal Ievv, Heathen, or Heretike, hauing no meanes nor right to iudge of the ſaid ſpiritual man. For vvhen the ſpiritual is ſaid to be iudged of none, the meaning is not that he ſhould not be ſubiect or obedient to his Paſtors and ſpiritual Povvers and to the vvhole Church, ſpecially for the trial or examination of al his life, doctrine, and faith: but that a Catholike man and namely a teacher of Catholike doctrine in the Church, ſhould not be any vvhit ſubiect to the iudgement of the Heathen or the Heretike, nor care vvhat of ignorance or infidelitie they ſay againſt him: for ſuch carnal men haue no iudgement in ſuch things, nor can attaine to the Churches vviſedom in any ceremonie, myſterie, or matter vvhich they condemne. [Margin: The ſenſual man. · The ſpiritual man. · Hovv the ſpiritual man ⟨illegible⟩udgeth al, & is iudged of none.]

Therfore S. Irenaeus excellently declaring that the Church and query ſpiritual childe thereof, iudgeth and condemneth al falſe Prophets and Heretikes of vvhat ſort ſo euer, at length he concludeth vvith theſe notable vvordes: The ſpiritual ſhal iudge alſo all that make ſchiſmes, vvhich be cruel, not hauing the loue of God, and reſpecting their ovvne priuate, more then the vnitie of the Church: mangle, deuide, and (as much as in them lieth) kill for ſmal cauſes the great and glorious body of Chriſt, ſpeaking peace, and ſeeking battaile. He ſhal iudge alſo them that be out of the truth, that is to ſay, out of the Church: vvhich Church ſhal be vnder no mans iudgement▪ for to the Church are al things knovven, in vvhich is perfect faith of the Father, and of al the diſpenſation of Chriſt, and firme knovvledge of the Holy Ghoſt that teacheth all truth. [Margin: Iren. li. 4. ⟨illegible⟩. 6⟨illegible⟩. · The Church is vnder no mans iudgement.]

Chapter 3

If they vvil not be carnal ſtil, they muſt boaſt in God only, & not in their preachers, which are but his miniſters, 10 and neede to looke vvel hovv they preach: 12 becauſe not al preaching, though it be Catholike, is meritorious: but rather it buildeth matter to be purged by fire, vvhen it is vaine and vnfruitful (as alſo any other like vvorkes of other Catholikes.) marie if it be heretical, deſtroying the temple of God, then it vvorketh damnation. 18 The remedie is, to humble them ſelues and referre al to God.

1 AND I, brethren, could not ſpeake to you as to ſpiritual, but as to carnal. As it vvere to litle ones in Chriſt,

2 I gaue you milke to drinke, not meate: for you could not as yet. but neither can you novv verely, for yet you are carnal.

3 For vvhereas there is among you emulation and contention, are you not carnal, and vvalke according to man?

4 For vvhen one ſaith, I certes am Paules, & an other, I Apollos: are you not ⟨illegible⟩men'? Vvhat is Apollo then? and vvhat is Paul?

5 The miniſters of him vvhom you haue beleeued, & to euery one as our Lord hath giuen.

6 I planted, Apollo vvatered: but God gaue the increaſe.

7 Therfore neither he that planteth is any thing, nor he that vvatereth: but he that giueth the increaſe, God.

8 And he that planteth and he that vvatereth are one. And ⟨illegible⟩ euery one ſhal receiue his owne reward according to his ovvne labour.

9 For vve are Gods coadiutors: you are Gods huſbandrie, you are Gods building.

10 According to the grace that is giuen me, as a vviſe vvorkemaſter haue I laid the foundation: and an other buildeth therevpon. but let euery one looke hovv he buildeth thereon.

11 For other foundation no man can lay, beſide that vvhich is laid: vvhich is Chriſt IESVS.

12 And if any man build ⟨illegible⟩ vpon this foundation, gold, ſiluer, pretious ſtones, vvood, hay, ſtubble,

13 the vvorke of euery one ⟨illegible⟩ ſhal be manifeſt: for ⟨illegible⟩ the day of our Lord vvil declare, becauſe it ſhal be reuealed in fire: and the vvorke of euery one of vvhat kinde it is, the fire ſhal trie.

14 If any mans vvorke abide, vvhich he built therevpon: he ſhal receiue revvard.

15 If any mans vvorke burne, he ſhal ſuffer detriment: but him ſelf ſhal be ſaued: yet ſo ⟨illegible⟩ as by fire.

16 Knovv you not that you are the temple of God: and the Spirit of God dvvelleth in you?

17 But if any violate the temple of God, God vvil deſtroy him. For the temple of God is holy: vvhich you are.

18 Let no man ſeduce him ſelf: if any man ſeeme to be vviſe among you in this world, let him become a foole that he may be vviſe.

19 For the vviſedom of this vvorld is foliſhnes vvith God. For it is vvritten, I vvil compaſſe the vviſe in their ſubteltie.

20 And againe, Our Lord knovveth the cogitations of the vviſe that they be ⟨illegible⟩aine.

21 Let no man therfore glorie in men. For al things are yours:

22 vvhether it be Paul, or Apollo, or Cephas, or the vvorld▪ or life, or death, or things preſent, or things to come, for al are yours:

23 and you are Chriſts, and Chriſt is Gods.

Marginal notes to Chapter 3

v. 2 ⸬ The Church onely hath truth both in her milke and in her bread: that is, vvhether ſhe inſtruct the perfect, or the imperfect who are called carnal. Aug. li. 15. c. ⟨illegible⟩. cont. Fauſt.
v. 4 ` carnal▪
v. 8 ᶜ A maruelous dignitie of ſpiritual paſtors, that they be not onely the inſtruments or miniſters of Chriſt, but alſo Gods coadiutors in the vvorke of our Saluation.
v. 9 ᶜ ⟨non-Latin script⟩
v. 19 Iob 5, 13.
v. 20 Pſ. 93, 11

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

8. Euery man ſhal receiue according.] A moſt plaine text for proofe that men by their labours, and by the diuerſities thereof, ſhal be diuerſly revvarded in heauen: and therfore that by their vvorkes proceding of grace, they do deſerue or merite heauen, and the more or leſſe ioy in the ſame▪ for though the holy Scripture cōmonly vſe not this vvord merite, yet in places innumerable of the old and nevv Teſtament, the very true ſenſe of merite is conteined, and ſo often as the vvord, merces, and the like be vſed, they be euer vnderſtood as correlatiues or correſpondent vnto it. for if the ioy of heauen be ⟨illegible⟩erribution, repaiment, hire, vvages for vvorkes (as in infinite places of holy Scripture,) then the vvorkes can be none other but the valure, deſeit, price, vvorth, and merite of the ſame. And in deede this vvord, revvard, vvhich in our Engliſh tonge may ſignifie a volutary or bountiful gift, doth not ſo vvel expreſſe the nature of the * Latin vvord, or the Greeke, vvhich are rather the very ſtipend that the hired vvorkeman or iournieman couenanteth to haue of him vvhoſe vvorke he doth, and is a thing equally and iuſtly anſvvering to the time and vveight of his trauels and vvorkes (in vvhich ſenſe the Scripture ſaith, Dignus eſt operarius mercede ſua. the vvorkeman is vvorthy of his hire) rather then a free gift. though, becauſe faithful men muſt acknovvledge that their merites be the giftes and graces of God, they rather vſe the vvord revvard, then hire, ſtipend, or repaiment. though in deede it be al one, as you may ſee by diuers places of holy vvrite. as, * My merces (revvard) is vvith me to render to euery one * according to his vvorkes. And Our Lord vvil ⟨illegible⟩ender vnto me according to my iuſtice. Pſ. 1⟨illegible⟩. And the very vvord it ſelf merite (equiualent to the Greeke) is vſed thus. Mercie ſhal make a place to euery one * according to the merite of workes. Eccl⟨illegible⟩i 16, 15. And If you doe your iuſtice before men, you ſhal not haue reward▪ in heauen. Mat. 6, 1. Vvhere you ſee that the revvard of heauen is recompenſe of iuſtice. And the euaſion of the Heretikes is friuolous and euidently falſe, as the former and like vvordes do conuince, for they ſay heauen is our Merces or revvard, not becauſe is is due to our vvorkes, but to the promes of God: vvhere the vvordes be plaine, According to euery mans vvorkes or labours. vpon vvhich vvorkes, and for vvhich vvorkes conditionally, the promes of heauen vvas made. [Margin: Good vvorkes meritorious, and the revvardes in heauē are different according to the ſame. · Merces ⟨non-Latin script⟩. · 1. Tim. 5, 18. · Apoc. ⟨illegible⟩2, 12. Mat. 16, 27. Ro. 22, 12. · ⟨non-Latin script⟩.]

12. Vpon this foundation.] The foundaion is Chriſt, and faith in him vvorking by charitie. The vppes building may be either pure and perfect matter of gold, ſiluer, and pretious ſtone, vvhich (according to the moſt authentical and probable expoſition) be good vvorkes of charitie and al Chriſtian iuſtice done by Gods grace: or els, vvood, hay, ſtubble, vvhich ſignifie the manifold actes of mans infirmitie and his venial ſinnes. Vvhich more or leſſe mixed and medled vvith the better matter aforeſaid, require more or leſſe puniſhmēt or purgation at the day of our death. At vvhich day, if by penance or other meanes in the Church, the ſaid venial ſinnes be before hand cleanſed, there ſhal neede no purgiug at al, but they ſhal ſtraight receiue the reward due to them. [Margin: Building of gold, or ſtubble.]

13. Shal be manifeſt.] Vvhether our life and workes be pure and neede no cleanſing, novv in this vvorld is hard to iudge: but the day of our Lord, vvhich is at our death, vvil make it plaine in vvhat termes euery mans life is tovvards God▪ for then Purgatorie fire ſhal reueale and proue it▪ for, vvhoſoeuer hath any impure matter of venial ſinnes or ſuch other dettes, to Gods iuſtice paiable and purgable, muſt into that fire, and after due paiment and cleanſing, be ſaued through the ſame. Vvhere the vvorkes of the perfect men and ſuch as died vvith al dettes paied, cleanſed, or forgiuen, are quitted from the fire, and neuer incurre damage, paine, or loſſe thereby. The places of fathers expounding this for Purgatorie, be very many moſt euident, vvhich are cited in the laſt Annotation folovving. [Margin: Our vvorkes ſhal be manifeſted by fire.]

1⟨illegible⟩. The day of our Lord ſhal declare.] That this purgation rather ſignifieth the place of Gods iuſtice after our death, then any affliction in this life, the Apoſtles preciſe ſpecifying of fire declareth, and of reuealing and notifying the difference of mens vvorkes by the ſame: vvhich is not done euidently euer in this life: and namely the vvord, day of our Lord: vvhich commonly and properly ſignifieth in Scripture and namely in this Apoſtle (1 Cor. 3, 5. 2 Cor. 1, 1⟨illegible⟩. Philip. 1, 10. 6. 1 Theſ. ⟨illegible⟩, 2. 2 Theſ. 2, 2.) either the particular, or the general iudgement: and therfore that the trial ſpoken of, is not properly nor litterally meant any affliction or aduerſitie of this life, as Caluin alſo cōfeſſeth, coyning a foliſh nevv conſtruction of his ovvne. Vvhere you may note alſo in that mans Commentarie, that this vvord, dies Domini, vvas ſo preiudicial againſt him and al other expoſitions of the trial to be made in this vvorld, that he vvould gladly haue (Domini) ou⟨illegible⟩, reading thus, A day ſhal ⟨illegible⟩me vvhich ſhal open &c. Vvhere vnderſtand, that if it vvere only Dies (as * in the Greeke) yet thereby alſo the Scripture is vvont to ſignifie the ſelf ſame thing: as, 2 Tim. 1, 12. 28. and 2 Tim. 4, 8. and Heb. 10, 25, the day, as in this place, vvith the greeke article only, vvhich is al one vvith Dies illa, or Dies Domini. [Margin: Vvhat is ſignified by, the day of our Lord. · Calu. in hunc locum. · ⟨non-Latin script⟩]

15. As by fire.] S. Auguſtine vpon theſe vvordes of the Pſalme 37. Lord rebuke me not in thine indignation, nor amend me in thy vvrath. For it ſhal come to paſſe (ſaith he) that ſome be amended in the vvrath of God, and be rebuked in his indignation. And not al perhaps that are rebuked, ſhalbe amended, but yet ſome there ſhal be ſaued by amending. It ſhalbe ſo ſurely, becauſe amending it ⟨illegible⟩amed: yet ſo as by fire. but ſome there ſhalbe that ſhalbe rebuked, and not amended, to vvhom he ſhal ſay, Goe ye into euerlaſting fire. Fearing therfore theſe more greuous paines, he deſireth that he may neither be rebuked in indignation by eternal fire, nor amended in his vvrath. that is to ſay, Purge me in this life, and make me ſuch an one as ſhal not neede the amending fire, being for them vvhich ſhalbe ſaued, yet ſo as by fire. Wherfore? but becauſe here they build vpon this foundation, vvood, hay, ſtubble? for if they did build gold, ſiluer, and pretious ſtones, they ſhould be ſecure from both fires, not onely from that eternal vvhich ſhal torment the impious eternally: but alſo from that vvhich ſhal amend them that ſhalbe ſaued by fire. for it is ſaid, he ſhal be ſafe, yet ſo as by fire. And becauſe it is ſaid, he ſhalbe ſafe, that fire is cōtemned. Yea verely though ſafe by fire, yet that fire ſhalbe more greuous, then vvhatſoeuer a man can ſuffer in this life. And you knovv hovv great euils the vvicked haue ſuffered, and may ſuffer: yet they haue ſuffered ſuch as the good alſo might ſuffer. for vvhat hath any malefactor ſuffered by the lavves, that a Martyr hath not ſuffered in the confeſſion of Chriſt? Theſe euils therfore that are here▪ be much more eaſie, and yet ſee hovv men, not to ſuffer them, doe vvhatſoeuer thou cōmaundeſt. Hovv much better doe they that vvhich God commaundeth, that they may not ſuffer th⟨illegible⟩ſe greater paines? Thus far. S. Auguſtine. See S. Ambr. vpon this place 1 Cor. 3. & Ser. 20 in Pſal. ⟨illegible⟩18. Hiero. li. 2 c. 13 adu. Iouinianum. Gieg. li. 4. Dialog. c. ⟨illegible⟩9. & in Pſal. 1. P⟨illegible⟩nit. in principie. Origen. ⟨illegible⟩. ⟨illegible⟩ in c. 15. Exod. and b⟨illegible⟩. 14 in c. 24. Leuit. [Margin: Tvvo fires after this life: one eternal, the other temporal, that is, the purging or amending fire. · Purgatorie fire paſſeth al the paines of this life.]

Chapter 4

He requireth to be eſteemed for his office, but regardeth not to be praiſed of man for his vertue: conſidering that neither his ovvne conſcience is a ſufficient iudge thereof, but onely God vvho ſeeth al. 8 He toucheth them for contemning in their pride, the Apoſtles them ſelues as miſerable: 18 threatening to come to thoſe proude Falſeapoſtles vvho vvere the authors of al theſe ſchiſmes.

1 SO let a man eſteeme vs as the miniſters of Chriſt, and the diſpenſers of the myſteries of God.

2 Here novv is required among the diſpenſers that a man be found faithful.

3 But to me it is a thing of leſt account, to be iudged of you, or of mans day: but I iudge not my ſelf neither.

4 For I am not guilty in conſcience of any thing⟨illegible⟩ ″ but I am not iuſtified herein: but he that iudgeth me, is our Lord.

5 Therfore iudge not before the time: vntil our Lord do come, vvho alſo wil lighten the hiddē things of darkenes, and vvil manifeſt the counſels of the hartes: & then the praiſe ſhal be to euery man of God. ⊢

6 But theſe things, brethren, I haue tranſfigured into my ſelf and Apollo, for you: that in vs you may learne, one not to be puffed vp againſt an other, aboue that is vvritten.

7 For vvho diſcerneth thee? Or vvhat haſt thou that thou haſt not receiued? And if thou haſt receiued, what doeſt thou glorie as though thou haſt nor receiued?

8 Now you are filled, now are you become riche: without vs you reigne: & I would to God you did reigne, that vve alſo might reigne vvith you.

9 For I thinke that God hath ſhevved vs Apoſtles the laſt, as it vvere deputed to death: becauſe vve are made a ſpectacle to the vvorld, and to Angels and men.

10 Vve are fooles for Chriſt: but you vviſe in Chriſt. vve vveake: but you ſtrong▪ you noble, but vve baſe.

11 Vntil this houre we doe both hunger, and thirſt, and are naked, and are beaten vvith buffets, and are vvanderers,

12 and labour vvorking vvith our ovvne handes. vve are curſed: and do bleſſe. vve are perſecuted: and ſuſteine it.

13 vve are blaſphemed: and vve beſeeche. vve are made the refuſe of this vvorld, the droſſe of al euen vntil novv.

14 Not to confound you, do I vvrite theſe things: but as my deereſt children I admoniſh you. ⊢

15 For if you haue ten thouſand paedagoges in Chriſt: yet not many fathers. For in Chriſt IESVS by the Goſpel I begat you. ⊢

16 I beſeeche you therfore be folovvers of me.

17 Therfore haue I ſent to you Timothee, vvho is my deereſt ſonne and faithful in our Lord: vvho vvil put you in minde of my vvaies that are in Chriſt IESVS, as euery vvhere in euery Church I teach.

18 As though I vvould not come to you, ſo certaine are puffed vp.

19 But I vvil come to you quickly, if our Lord vvil: and vvil knovv not the vvordes of them that be puffed vp, but the povver.

20 For the kingdom of God is not in vvordes, but in povver.

21 Vvhat vvil you? ⟨illegible⟩ in rodde that I come to you: or in charitie, and the ſpirit of mildnes?

Marginal notes to Chapter 4

v. 1 The Epiſtle vpon the 4 Sunday of Aduent.
v. 6 ⸬ Loe vvhen he named him ſelf, and Apollo, & Cephas: he meāt other ſeditious and factious preachers vvhoſe names he ſpared.
v. 9 ᵃ The Epiſtle vpon S. Iames day, Iul. 25.
v. 9 ᵇ The Epiſtle for a Confeſſor that is not a Biſhop.
v. 15 ᶜ So may S. Auguſtine our Apoſtle ſay to vs Engliſh men.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

4. But not iuſtified.] The Heretikes are certaine that they be in Gods grace, but S. Paul though guiltie of no crime in his conſcience, durſt not aſſure him ſelf that he vvas iuſtified, neither could take vpon him to be iudge of his ovvne hart and cogitations, vvhether they vvere pure or no: but the trial thereof he left onely to Gods iudging day. [Margin: No man ſure of grace or iuſtification.]

21. In rodde.] The Apoſtles haue povver of diſcipline and cenſures againſt offenders, and povver of gentlenes, meekenes, and indulgence alſo: to vſe either puniſhing or pardoning, according to their wiſedom, and according to the occaſions of time and place. [Margin: Spiritual power to puniſh or pardon.]

Chapter 5

Sharply rebuking their Clergies negligence, 3 him ſelf abſent excommunicateth that publike inceſtuous perſon: 6 commaunding that hereafter no Chriſtian be ſo tolerated in any open crime, but excommunicated.

1 THERE is plainely heard fornication among you, and ſuch fornication, as the like is not among the heathen, ſo that one hath his * fathers vvife.

2 And you are puffed vp: and haue not mourned rather, that he might be taken avvay from amōg you, that hath done this deede.

3 ⟨illegible⟩ I in deede abſent in body, but preſent in ſpirit, haue already iudged, as preſent, him that hath ſo done,

4 in the name of our Lord IESVS Chriſt, ⟨illegible⟩ you being gathered together and my ſpirit, ⟨illegible⟩ vvith the vertue of our Lord IESVS

5 to deliuer ſuch an one ⟨illegible⟩ to Satan for the deſtruction of the fleſh, that the ſpirit may be ſaued in the day of our Lord IESVS Chriſt.

6 Your glorying is not good. Knovv you not that a litle leauen corrupteth the vvhole paſte?

7 Purge the old leauen, that you may be a nevv paſte, as you are azymes. For our Paſche, Chriſt, is immolated.

8 Therfore ⟨illegible⟩ let vs feaſt, not in the old leauen, nor in the leauen of malice and vvickednes, but in the azymes of ſinceritie and veritie. ⊢

9 I vvrote to you in an epiſtle, Not to keepe companie vvith fornicatours.

10 I meane not the fornicatours of this vvorld, or the couetous, or the extorſioners, or ſeruers of Idols: othervviſe you ſhould haue gone out of this vvorld.

11 But novv I vvrote to you, not to keepe companie, if he that is named a brother, be a fornicatour, or a couetous perſon, or a ſeruer of Idols, or a railer, or a drunkarde, or an extorſioner: vvith ſuch an one ″ not ſo much as to take meate.

12 For vvhat is it to me to iudge of them that are vvithout? Do not you iudge of them that are vvithin?

13 for them that are vvithout, God vvil iudge. Take away ″ the euil-one from among your ſelues.

Marginal notes to Chapter 5

Argument The ſecond part of the Epiſtle: of the inceſtuous fornicator: & lavving before Infidels.
v. 1 Leu. 18, 8. 20, 11
v. 2 ⸬ Chriſtian men ſhould be ſorovvful to ſee greuous offences borne vvithal, and ought zelouſly to ſeeke the offenders puniſhment by excōmunication.
v. 6 The Epiſtle vpon Eaſter day.
v. 9 ᶜ Either this Epiſtle in the vvordes before, or ſome other.
v. 11 ᶜ A notorious wilful corruption in the bible 1562: tranſlating in the verſe before, Idolaters: and here, vvorſhipper of images: the Apoſtles vvord being one, ⟨non-Latin script⟩, Idolater.

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

2. I abſent.] S. Paul here vſeth his Apoſtolike povver, of binding this inceſtuous perſon, excommunicating him by his letters and Manda⟨illegible⟩, though abſent.

4. You being gathered.] Though he commaunded the acte ſhould be done in the face of the Church, as ſuch ſentences and cenſures be at this day executed alſo, yet the iudgement and authoritie of giuing ſentence vva⟨illegible⟩ in him ſelf, and not in the vvhole multitude, as the Proteſtants and the popular Sectaries affirme. for the povver of binding and looſing vvas not giuen to the vvhole Church, but as in the perſons of the Prelats, & to them for the benefite of the vvhole. Vvherevpon S. Chryſoſtome vpon thoſe vvordes, Dic Eccleſia, Tel the Church. Mat. 18: Complaine to the Church, that is, ſaith he, to the Prelats and Preſidents thereof. [Margin: The authoritie of Eccleſiaſtical cenſures is in the Clergie only, and is executed in the name of Chriſt.]

4. With the vertue.] Al ſuch great povver ouer ſinners, is holden and exerciſed in the name and vertue of CHRIST IESVS. And vvhoſoeuer ſetteth light by it, deſpiſeth our Lordes name and povver.

5. To Satan.] To aſſure vs that al excommunicate perſons be in the povver and poſſeſſion of the Diuel, and quite out of Chriſtes protection as ſoone as they be ſeparated by the Churches ſentence, from her body and the Sacraments and felovvſhip of Chriſtian Catholike men: it pleaſed God to giue povver to the Apoſtles and Prelates in the primitiue Church, to cauſe the Diuel ſtraight vpon their ſentence of excommunication, to inuade the body of the excommunicate, and to torment him corporally. ſo Chriſt excommunicated Iudas, and the Diuel entered into him, and he vvent forth of the happie felovvſhip of the Apoſtles. Io. 13, 27. ſo this Apoſtle excommunicated Alexander and Hymepaeus, and Satan ſtraight tooke them: 1 Tim. 1. Yet it is thought that S. Peter excommunicated Anauias and Sapphîra, and for ſigne of his povver and terrour of the ſentence, ſtrooke them both ſtarke dead. De mirabil. S. Scriptura li. 3 c. 16 apud D. Auguſt. Vvhich miraculous povver though it be not ioyned novv to that ſentence, yet as far as concerneth the puniſhment ſpiritual, vvhich it ſpecially appartaineth vnto, it is as before, and is by the iudgement of the holy Doctors (Cypr. ep. 62. nu. 3. Chryſ. in 1 Tim. 1. ho. 5. Ambroſ. in 1 Tim. 1. Hiero. ep. ad Heliod. c. 7. Auguſt. de cor. & gra. c. 15.) the terribleſt and greateſt puniſhment in the vvorld, yea far paſſing al earthly paine and torment of this life, and being a very reſemblance of damnation, and ſo often called by the Fathers, namely by S. Auguſtine. And by this ſpiritual ſvvord (ſaith S. Cyprian) al muſt die in their ſoules, that obey not the Prieſts of Chriſt in the nevv lavv, as they that vvere diſobedient to the iudges of the old lavv, vvere ſlaine vvith the corporal ſvvord. Vvould God the vvorld knevv vvhat a maruelous puniſhment Chriſt hath appointed the Prieſts to execute vpon the offenders of his lavves, and ſpecially vpon the diſobedient, as Heretikes namely. [Margin: The terrible ſentence of excōmunication. · Act. 5. · locis ⟨illegible⟩.]

8. Let vs feaſt.] The Paſchal lambe, vvhich vvas the moſt expreſſe figure of Chriſt euery vvay▪ * vvas firſt ſacrificed and aftervvard eaten vvith azymes or vnleauened bread. ſo Chriſt our Paſchal, being then nevvly ſacrificed on the Croſſe, is recommended to them as to be eaten vvith al puritie and ſinceritie, in the holy Sacrament. Vvhich myſterie the holy Church in theſe vvordes commendeth to the faithful euery yere at the feaſt of Eaſter. [Margin: Puritie in receiuing the B. Sacrament. · Exo. 1⟨illegible⟩5.]

11. Not to take meate.] It is not meant that vve ſhould ſeparate our ſelues corporally from al ſinners, or that vve might refuſe to liue in one Church or felovvſhip of Sacraments vvith them, vvhich vvas the errour and occaſion of the Donatiſtes great ſchiſme: nor that euery man is ſtraight after he hath committed any deadly ſinne, excommunicated, as ſome Lutherans hold: but that vve ſhould auoid them vvhen the Church hath excommunicated them for ſuch. though in minde, and condemnation of their faults, euery one ought to be alvvaies far from them. As for the Heathen and Pagans, vvhich be not vnder the Churches diſcipline, and at that time in external vvorldly affaires dealt vvith Chriſtians and liued amongeſt them vvhether they vvould or no, the Apoſtle did not forbid Chriſtians their companie. [Margin: Vve are boūd to auoid, not al ſinners, but the excommunicate only, & them, except in certaine caſes.]

13. The euil one.] He concludeth that though they can not, nor him ſelf neither, cut of the Heathen, that be publike offenders, yet the il perſon by him excommunicated being one of their ovvne body, they may cut of, as is aforeſaid, and auoid his company. Vpon vvhich commaundement of the Apoſtle, vve ſee that vve are bound by Gods vvord to auoid al companie and conuerſation vvith the excommunicate, except in caſes of neceſſitie, and the ſpiritual profite of the perſon excommunicated.

Chapter 6

He rebuketh them for going to lavv before Iudges that vvere not Chriſtians, 9 telling that extorſion (as many other offenſes likevviſe) is a mortal ſinne. 12 And vvith diuers reaſons he inueigheth againſt fornication, bidding alſo to flee al occaſion thereof.

1 DARE any of you hauing a matter againſt an other, to be iudged before the vniuſt, and not before the ſaincts?

2 Or knovv you not that the ſaincts ſhal iudge of the vvorld? And if the vvorld ſhal be iudged by you: are you vnvvorthie to iudge of the leſt things?

3 Knovv you not that vve ſhal iudge Angels? hovv much more ſecular things?

4 If therfore you haue ſecular iudgements: the contemptible that are in the Church, ſet them to iudge.

5 I ſpeake to your ſhame. So is there not among you any vviſe man, that can iudge betvvene his brother?

6 but brother vvith brother ″ contendeth in iudgement: and that before infidels?

7 Novv certes there is plainely ″ a fault in you, that you haue iudgements amōg you. Vvhy do you not rather take vvrong? vvhy do you not rather ſuffer fraude?

8 But your ſelues doe vvrong and defraude: and that to the brethren.

9 Knovv you not that the vniuſt ſhal not poſſeſſe the kingdom of God? Do not erre, Neither fornicatours, nor ſeruers of Idols, nor aduouterers, nor the effeminat, nor the liers vvith mankinde,

10 nor theeues, nor the couetous, nor drunkards, nor railers, nor extorſioners ſhal poſſeſſe the kingdom of God.

11 And theſe things certes you vvere: but you are vvaſhed, but you are ſanctified, but you are iuſtified in the name of our Lord IESVS Chriſt, and in the Spirit of our God.

12 Al things are lavvful for me, but al things are not expedient. Al things are lavvful for me, but I vvil be brought vnder the povver of none.

13 The meate to the belly, and the belly to the meates: but God vvil deſtroy both it and them: and the body not to fornication, but to our Lord, and our Lord to the body.

14 But God both hath raiſed vp our Lord, and vvil raiſe vp vs alſo by his povver.

15 Knovv you not that your bodies are the members of Chriſt? Taking therfore the members of Chriſt, ſhal I make them the members of an harlot? God forbid.

16 Or knovv you not, that he which cleaueth to an harlot, is made one body? For they ſhal be, ſaith he, tvvo in one fleſh.

17 But he that cleaueth to our Lord, is one ſpirit.

18 Flee fornication. Euery ſinne vvhatſoeuer a man doeth, is vvithout the body: but he that doth fornicate, ſinneth againſt his ovvne body.

19 Or knovv you not that your members are the temple of the holy Ghoſt vvhich is in you, vvhom you haue of God, and you are not your ovvne?

20 For you are bought vvith a great price. Glorifie and beare God in your body.

Marginal notes to Chapter 6

v. 2 ⸬ The faithful iudge and giue ſentence vvith God at the later day, ſpecially the Apoſtles and the perfect Chriſtiās that haue forſaken al for Chriſts ſake.
v. 9 ⟨non-Latin script⟩
v. 9 ᶜ For this, the Engliſh bible 1562 falſely tranſlateth, vvorſhippers of images.
v. 15 Gen. 2, 24.
v. 18 ⸬ Fornication is not onely enemy to the ſoule, but waſteth, weakeneth, corrupteth and defileth the body, more properly and directly then any other ſinnes doe.

Annotations to Chapter 6

ANNOTATIONS CHAP. VI.

6. Contendeth in iudgement.] To be giuen much to brabling and litigiouſnes for euery trifle, to ſpend a pound rather then loſe a peny, the Apoſtle much reprehendeth in Chriſtian men. For a Chriſtian man to dravv an other to the iudgements ſeates and courtes of Heathen Princes (vvhich then onely reigned) and not to ſuffer their controuerſies and quarels to be taken vp among them ſelues brotherly and peaceably, was a great fault: as, for one Catholike to draw an other for mere trifles, before ſecular or heretical Officers, is a very vnchriſtian part. [Margin: Going to law before heathen or heretical iudges. · Going to lavv not for biddē: but to agree othervviſe, better.]

7. A fault.] He forbade not al iudgements of controuerſies, but onely ſignified that it was a fault, and that it proceded of ſome iniuries done one to an other, and imperfections, that they ſo moleſted one an other: and that it had been more agreeable to Chriſtian perfection and charitie, rather to tolerate and ſuffer a ſmal iniurie, then to draw his fellow to iudgement and ſeates.

Chapter 7

That maried folke may aſke their debt, and muſt pay it, though it be better for them to conteine, 8 as alſo for the vnmarried and vvidovves to continevv ſingle, though they may marrie. 10 That the married may not depart from one an other (nor in any caſe marrie an other, during the life of the former) 12 vnles it be from one that is vnbaptized, vvhich yet he diſſuadeth: 17 counſeling alſo euery one to be content vvith his ſtate vvherein he vvas Chriſtened. 25 Virginitie is not commaunded, but counſeled as the better and more meritiorious then Mariage, 39 as alſo vvidovvhod.

1 AND concerning the things vvhereof you vvrote to me: It is good for a man not to touch a vvoman.

2 But becauſe of fornication let euery man haue ″ his ovvne vvife, and let euery vvoman haue her ovvne huſband.

3 ″ Let the huſband render his dette to the vvife: and the vvife alſo in like maner to her huſband.

4 The vvoman hath not povver of her ovvne body: but her huſband. And in like maner the man alſo hath not povver of his ovvne body: but the vvoman.

5 Defraude not one an other, except perhaps by conſent for a time, that you may ″ giue your ſelf to praier': and returne againe together, leſt Satan tempt you for your incontinencie.

6 But I ſay this ″ by indulgence, not by commaundement.

7 For I vvould al men to be as my ſelf: but euery one hath ″ a proper gift of God: one ſo, and an other ſo.

8 But I ſay to the vnmaried and to vvidovves: it is good for them if they ſo abide euen as I alſo.

9 But ″ if they doe not conteine them ſelues, let them marie. For it is ″ better to marie then to be burnt.

10 But to them that be ioyned in matrimonie, not I giue commaundement, but our Lord, * that the vvife depart not from her huſband:

11 and if ſhe depart, ″ to remaine vnmaried, or to be recōciled to her huſband. And let not the huſband put avvay his vvife.

12 For to the reſt, ″ I ſay, not our Lord. If any brother haue a vvife an infidel, and ſhe conſent to dvvel with him: let him not put her avvay.

13 And if any vvoman haue a huſband an infidel, and he conſent to dvvel vvith her: let her not put avvay her huſband.

14 For the man an infidel is ſanctified by the faithful vvoman: and the vvoman an infidel ″ is ſanctified by the faithful huſband: otherwiſe your children ſhould be vncleane: but novv they are holy.

15 But if the infidel depart, let him depart. for the brother or ſiſter is not ſubiect to ſeruitude in ſuch, but in peace hath God called vs.

16 For how knoweſt thou woman, if thou ſhalt ſaue thy huſbād? or how knoweſt thou man, if thou ſhalt ſaue the vvoman?

17 But to euery one as our Lord hath deuided, as God hath called euery one, ſo let him vvalke, and as in al Churches I teach.

18 Is any man called being circumciſed? let him not procure prepuce. Is any man called in prepuce? let him not be circumciſed.

19 Circumciſion is nothing, and prepuce is nothing: but the obſeruation of the commaundements of God.

20 Euery one in the vocation that he vvas called, in it let him abide.

21 Vvaſt thou called being a bondman? care not for it: but and if thou canſt be made free, vſe it rather.

22 For he that in our Lord is called, being a bondman, is the franchiſed of our Lord. likevviſe he that is called, being free, is the bondman of Chriſt.

23 You vvere bought vvith price, be not made the bōdmen of men.

24 Euery brother' vvherein he vvas called, in that let him abide before God.

25 And as concerning virgins, a commaundement of our Lord I haue not: but ″ counſel I giue, as hauing obteined mercie of our Lord to be faithful.

26 I thinke therfore that this is good for the preſent neceſſitie, becauſe it is good for a man ſo to be.

27 Art thou tied to a vviſe? ſeeke not to be looſed. Art thou looſe from a vvife? ſeeke not a vvife.

28 But if thou take a vvife, thou haſt not ſinned. And ″ if a virgin marie, ſhe hath not ſinned. neuertheleſſe ″ tribulation of the fleſh ſhal ſuch haue. but I ſpare you.

29 This therfore I ſay brethren, the time is ſhort, it remaineth, that they alſo which haue vviues, be ″ as though they had not:

30 and they that vveepe, as though they vvept not: and they that reioyce, as though they reioyced not: and they that bye, as though they poſſeſſed not:

31 and they that vſe this vvorld, as though they vſed it not. for the figure of this vvorld paſſeth avvay.

32 But I vvould haue you to be vvithout carefulnes. He that is without a vvife, is ″ careful for the things that pertaine to our Lord, how he may pleaſe God.

33 But he that is vvith a vvife, is careful for the things that pertaine to the vvorld, hovv he may pleaſe his vvife: and he is deuided.

34 And the vvoman vnmaried & the virgin, thinketh on the things that pertaine to our Lord: that ſhe may be holy both in body and in ſpirit. ⊢ But ſhe that is maried, thinketh on the things that pertaine to the vvorld, hovv ſhe may pleaſe her huſband.

35 And this I ſpeake to your profit: not to caſt a ſnare vpon you, but to that vvhich is honeſt, & that may giue you povver vvithout impediment to attend vpon our Lord.

36 But if any man thinke that he ſeemeth diſhonoured vpon his virgin, for that ſhe is paſt age, and if it muſt ſo be, let him doe that he vvil. He ſinneth not if ſhe marie.

37 For he that hath determined in his hart being ſettled, not hauing neceſſitie, but hauing povver of his ovvne vvil, and hath iudged this in his hart, to keepe his virgin, doeth vvel.

38 Therfore both he that ioyneth his virgin in matrimonie, doeth vvel: & he that ioyneth not, doeth better.

39 * A vvoman is bound to the lavv ſo long time as her huſband liueth: but if her huſband ſleepe, ſhe is at libertie: let her marie to vvhom ſhe vvil: only in our Lord.

40 But more bleſſed ſhal ſhe be, if ſhe ſo remaine, according to my counſel. and I thinke that I alſo haue the Spirit of God.

Marginal notes to Chapter 7

Argument The 3. part.
Argument Of Mariage and continencie.
v. 3 ᶜ debitū reddat
v. 5 ⸬ If the lay man can not pray, vnles he abſtaine from his vvife: the Prieſt that alwaies muſt offer ſacrifices, and alvvaies pray, muſt therfore alvvaies be free from matrimonie. Hiero. li. 1 c. 1⟨illegible⟩ aduer. Iouin.
v. 5 ` to faſting & praier:
v. 8 ⸬ Before he treated of the continencie of ſuch as vvere married, novv he giueth leſſons for the vnmarried alſo.
v. 9 ᶜ ⟨non-Latin script⟩.
v. 10 Mt. 5, 32 19, 9.
v. 11 Mr. 10, 9. Lu. 16, 18.
v. 22 ᶜ libertus
v. 23 ⸬ You muſt not ſerue men ſo that you obey & pleaſe them more then God. The Epiſtle for holy Virgins not Martyrs.
v. 24 ` one, brethren,
v. 28 ⸬ Virginitie counſeled as the better: Mariage not forbidden, becauſe it is no ſinne.
v. 39 Ro. 7, 2.
v. 40 ᶜ The ſtate of vvidovvhod more bleſſed, then the ſtate of matrimonie.

Annotations to Chapter 7

ANNOTATIONS CHAP. VII.

2. His ovvne vviſe.] He ſaith not, as the Proteſtants here pretend to excuſe the vnlavvful coniunction of Votaries, Let euery one mary: but, let euery one haue, keepe, or vſe his ovvne vviſe to vvhom he vvas maried before his conuerſion. for the Apoſtle anſvvereth here to the firſt queſtion of the Corinthians, vvhich vvas not, vvhether it vvere lavvful to mary, but vvhether they vvere not bound vpon their conuerſion, to abſteine from the company of their vviues married before in their infidelitie, as ſome did perſuade them that they ought to doe. Hiero. li. 1 cont. Iouin. c. 4. Chryſ. in hunc locum be. 19. [Margin: ⟨non-Latin script⟩ · The Apoſtle biddeth not al to marie, but to keepe their vviues before maried.]

3. Let the huſband render.] Theſe vvordes open the Apoſtles intention and talke to be onely of ſuch as are already maried, and to iuſtruct them of the bond and obligation that is betvvene the maried couple for rendring of the dette of carnal copulation one to an other: declaring that the maried perſons haue yelded their bodies ſo one to an other, that they can not vvithout mutual conſent, neither perpetually, nor for a time, defraude one the other.

5. Giue your ſelf to praier.] This time, & the Heretikes doctrine, and high eſtimatiō of matrimonial actes, are far from the puritie of the Apoſtolike and primitiue Church, vvhen the Chriſians to make their praiers and faſtings more acceptable to God, abſtained by mutual conſent euen from their lavvful vviues. our nevv Maiſters not much abſteining (as it may be thought) from their vviues for any ſuch matter. And yet S. Auguſtine ſaith, the Prelate ſhould paſſe other in this caſe, and thinke that not to be lavvful for him, that may be borne in others, becauſe he muſt daily ſupply Chriſtes roome, offer, baptize, and pray for the people. So ſaith he li. 1. q. ⟨illegible⟩ vtroque teſt. q. 127 in fine. See S. Hiero. li. 1 c. 19 aduerſ. Iouin. S. Ambr. li. 1 Offic. c. vlt. But alas for the people, vvhoſe maried Paſtors are in this point far vvorſe then the vulgar folke, neither teaching continencie, nor giuing good example. [Margin: Continence in maried folkes for praier ſake.]

6. By indulgence, not commaundement.] Leſt ſome might miſconſtre his former vvordes, as though he had preciſely commaunded maried perſons not to abſtaine perpetually from carnal copulation, or not to giue their conſent one to an other of continencie but for a time onely: he declareth plainely that he gaue no rule or precept abſolutely therein, but that he ſpake al the foreſaid, condeſcending to their infirmities onely, inſinuating that continencie from carnal copulation is much better, and that him ſelf kept it continually, Aug. de bon. coniug. c. 10. Enchirid. c. 78. [Margin: Perpetual continencie, euen in maried folkes, better then carnal copulation.]

7. A proper gift.] To ſuch as may lavvfully mary, or be already maried, God giueth not alvvaies that more high and ſpecial gift or grace of continencie, though euery one of them al that duely aſke and labour for it, might haue it: but ſuch are not bound to endeuour or ſeeke for it alvvaies, and therfore can not be commaunded to abſtaine further then they like, but vvhenſoeuer a man is bound to abſtaine, either by vovv or any other neceſſarie occaſion (as if one of the parties be in priſon, vvarre, baniſhment, ſiknos, or abſent perpetually by lavvful diuorce) the other muſt needes in paine of damnation abſtaine, and can not excuſe the vvant of the gift of chaſtitie. for he is bound to aſke it and to ſeeke for it of God by faſting, praying, and chaſtiſing his body: and ſo labouring duely for it, God vvil giue the grace of chaſtitie. So had S. Paul it, and ſo had al the holy men that euer liued chaſt. Therfore deteſt the doctrine of the Proteſtants in this point, that vvhen they liſt not faſt nor pray for it, ſay they haue not the gift. And it vvere a great maruel vvhy ſo fevv of the nevv Sectes or rather none novv a daies haue that gift, but that vve ſee it is obtained by thoſe meanes vvhich our forefathers vſed, & they vſe not at all. To liue in mariage continently vvithout the breach of coniugal fidelitio, is a gift of God alſo, but men muſt not breake their faith of vvedlocke for vvant of it, but muſt knovv that God giueth that gift to ſuch as humbly aſke it of him. Auguſt. de gras. & lib. arbitrio c. 4. De continent. c. 1. [Margin: Who are boūd to liue continently: and that God giueth this gift to al that aſke it. · * See S. Auguſtine li. ⟨illegible⟩. c. 19. 20. de Adult. Coniug to. 4.]

9. If they conteine not.] He meaneth of ſuch as be free: for if they marry after they haue made vow or promes to God of chaſtitie, they are vvorthely damned, ſuch being bound to conteine, and ſo may conteine if they liſt. Auguſt. de bono viduit. c. 8. 9. & de adult. coniug. li. 1. c. 15. & de fide ad Petrum c. 3. infine. Ambroſ. ad virg. lapſam c. 5. [Margin: The Apoſtle permitteth mariage to them that be free, not to vovved perſons.]

9. Better to marry.] It is better to marry for the ſaid perſons that be free, then to be ouerthrovven and fall into fornication, for, to burne, or, to be burnt, is not to be tempted onely (as the Proteſtants thinke that picke quarels eaſely to marry) but it ſignifieth * to yeld to concupiſcence either in minde or external vvorke. Vvſe ſay alſo, for ſuch as be free, for concerning others lavvfully made Prieſts, and ſuch as othervviſe haue made vow of chaſtitie, they cannot marry at al, and therfore there is no compariſon in them betvvixt mariage and fornication or burning. for their mariage is but pretenſed, and is the vvorſt ſort of continencie and fornication or burning. [Margin: Theodore⟨illegible⟩ in hunc locum.]

11. To remaine vnmarried.] Neither partie may dimiſſe the other and mary an other for any cauſe. for though they be ſeparated for fornication, yet neither may marry againe. Auguſt. de adult. coniug. li. 1 c. 8. 9. and li. 26. 5. 19. See Annotat. Mat. 19. and S. Auguſtine in his vvhole bookes. de adulter, coniugijs to. 6. [Margin: After diuorce not to marie.]

12. I ſay, not our Lord.] By this vve learne, that there vvere many matters ouer and aboue the things that Chriſt taught or preſcribed, left to the Apoſtles order and interprecation: vvherein they might, as the caſe required, either commaund or counſel, and vve bound to obey accordingly. [Margin: The Apoſtles precepts.]

14. Sanctified.] Vvhen the infidel partie is ſaid to be cleane or ſanctified by the faithful, or the children of their mariage to be cleane, vve may not thinke that they be in grace or ſtate of ſaluation thereby, but onely that the mariage is * an occaſion of ſanctification to the infidel partie and to the children. for S. Auguſtine (li. 3 de pec. mer. & remiſ. c. 12.) concludeth againſt the Pelagians, as vve may doe againſt the Caluiniſts, holding Chriſtian mens children to be holy from their mothers vvombe and not to neede Baptiſme, that vvhat other ſanctification ſoeuer it be that is here meant, it can not be ynough to ſaluation vvithout ſaith, Baptiſme, &c. [Margin: Hovv the infidel, or infidels childe, are ſāctified by the Chriſtian. · Hiero. li. 1. c. 5 aduerſ. Iouin.]

19. But the obſeruation.] Neither to be Ievv nor Gentil, bond or free, maried or ſingle, nor the faith it ſelf vvhich is proper to Chriſtian men, vvil ſerue to ſaluation, vvithout good vvorkes and keeping the commaundements. S. Hierom adu. Iouin. li. 1 c. 16.

25. Counſel I giue.] A counſel is one thing, a commaundement is an other. To doe that vvhich is counſeled, is not neceſſarie, becauſe one may be ſaued notvvithſtanding. but he that vvil doe that vvhich he is counſeled vnto, ſhal haue a higher degree of glorie. He that fulfilleth not a cōmaundement, except he doe penance. can not eſcape puniſhment. Auguſt. li. de virg. c. 13. & 14. [Margin: The differēce of counſels & precepts.]

28. If a virgin marrie.] He ſpeaketh not of that virgin vvhich hath dedicated her ſelf to God, (for if any, ſuch mary, ſhe ſhal be damned for breaking her firſt vow) but onely of yong maides vnmaried in the vvorld. Hiero. adu. Iouin. li. 1 c. 7. Chryſ. ho 20. Theodorete, Photius, and the other Greeke Doctors vpon this place apud Oecum. Epiph. hareſ. 61. [Margin: A profeſſed virgin may not marrie.]

28. Tribulation of the fleſh.] They are matuelouſly deceiued (ſaith S. Auguſtine li. de virg. c. 1⟨illegible⟩) that thinke the Apoſtle counſeleth virginitie rather then mariage, onely for that mariage hath many miſeries and moleſtations ioyned vnto it, which by virginitie ſhal be auoided, & not in reſpect of the greater reward in heauen. for the Apoſtles prouident counſeling to virginitie, is for the next life, and he alleageth theſe troubles of mariage in that ſenſe ſpecially as they be a hinderance from the ſeruice of God here, and therfore an impediment to vs toward the next life and the more ample ioyes thereof. [Margin: Virginitie counſeled as more meritorious.]

29. As though they had not.] He exhorteth that ſuch as haue vviues, ſhould not vvholy beſtovv them ſelues in the vaine tranſitorie pleaſure and voluptuouſnes of their fleſh, but liue in ſuch moderation, that their mariage hinder them as litle as may be, from ſpiritual cogitatiōs. Vvhich is beſt fulfilled of them that by mutual conſent do vvholy conteine, vvhether they haue had children or none, contemning carnal iſſue for the ioyes of heauen. And theſe mariages be more bleſſed then any other, ſaith S. Auguſtine de Ser. Do. in monte li. 1 cap. 14. [Margin: The continencie of married folke. · Their perpetual continencie, beſt.]

32. Careful for the things of our Lord.] The Proteſtants might here learne if they liſt, firſt that virginitie is not onely preferred before mariage, for that it is a more quiet ſtate of life in this world, but for that it is more conuenient for the ſeruice of God. Secondly that virginitie hath a grateful puritie and ſanctitie both of body & ſoule, vvhich mariage hath not. Thirdly, they may learne the cauſe why the Church of God requireth chaſtitie in the clergie, and forbiddeth not onely fornication, but al carnal copulation euen in lavvful vvedlocke: Vvhich is not onely to the end that Gods Prieſts be not diuided from him by the clogges of mariage, but alſo that they be cleane and pure from the fleſhly actes of copulation. [Margin: Virginitie preferred, and vvhy. · Vvhy continencie is required in the clergie.]

Chapter 8

He rebuketh the learned vvho in pride of their knovvledge did eate Idolothyta, that is things offered to Idols, vſing (as they ſaid) their libertie: but not conſidering that the ignorant tooke their doing as an example for them to frequent ſuch meates ſo, as they did before in their Paganiſme, vvith opinion that they did ſanctifie the eaters.

1 AND concerning thoſe things that are ſacrificed to Idols, vve knovv that ″ vve al haue knovvledge. Knovvledge puffeth vp: but charitie edifieth.

2 And if any man thinke that he knoweth ſomething, he hath not yet knovven, as he ought to knovv.

3 But if any man loue God, the ſame is knovven of him.

4 But as for the meates that are immolated to Idols, vve knovv that an Idol is nothing in the vvorld, and that there is no God, but one.

5 For although there be that are called gods, either in heauen, or in earth (for there are many gods, and many lordes)

6 yet to vs there is one God, the Father, of vvhom al things, and vve vnto him: and one Lord, IESVS Chriſt, by vvhom al things, and vve by him.

7 But there is not knovvledge in al. For ″ ſome vntil this preſent vvith a conſcience of the Idol, eate as a thing ſacrificed to Idols: and their conſcience being vveake, is polluted.

8 But meate doth not commend vs to God. For neither if vve eate, ſhal vve abound: nor if vve eate not, ſhal vve lacke.

9 But take heede leſt perhaps this your libertie be an offenſe to the vveake.

10 For if a man ſee him that hath knovvledge, ſit at table ″ in the Idols temple: ſhal not his conſcience, being vveake, be edified, to eate things ſacrificed to Idols?

11 And through thy knovvledge ſhal the * vveake brother periſh, for whom Chriſt hath died?

12 But ſinning thus againſt the brethren, and ſtriking their vveake conſcience: you ſinne againſt Chriſt.

13 Vvherfore if * meate ſcandalize my brother: I vvil neuer eate fleſh, leſt I ſcandalize my brother.

Marginal notes to Chapter 8

Argument The 4 part.
Argument Of meates ſacrificed to Idols.
v. 1 ⸬ Knowledge vvithout charitie puſſeth vp in pride, and profiteth nothing at al. vvhē it is ioyned vvith charitie, then it edifieth. Aug. li. 9 ciu. Dei c. 20.
v. 11 Ro. 14, 15
v. 13 Ro. 14, 21.

Annotations to Chapter 8

ANNOTATIONS CHAP. VIII.

1. Vve al haue knovvledge.] The ſpiritual and perfectly inſtructed Chriſtians knevv no meates, novv to be vncleane, neither for ſignification, as in the Lavv of Moyſes nor alwaies by nature and creation, as the Manichees thought: nor by any other pollution, as in that they vvere offered to Idols: and therefore they did eate boldly of ſuch meates as vvere ſacrificed, contemning and condemning their Idols as mere nothing, and the vvorſhip of them as the honour of things imaginarie. vvhich their facte, for their vvant of diſcretion and charitie, and for the vſe of that their libertie to the offenſe and ſcandal of the vveake, the Apoſtle doth here reprehend. [Margin: No meates vncleane. · Giuing of ſcandal reprehended.]

7. Some vvith a conſcience.] The perfecter mans fault vvas, that they gaue offenſe by their eating, to the vveaker Chriſtians. Who ſeeing them vvhom they reputed vviſe and learned, to eate the meates offered to Idols, conceiued that there vvas ſome vertue and ſanctificatiō in thoſe meates, from the Idol to which they vvere offered: and though: that ſuch things were or might be eaten vvith the ſame conſcience and deuotion as before their conuerſion. [Margin: The Heretikes ridiculouſly apply S. Paules wordes agaīſt the Churches faſtes and abſtinence.]

Therfore the caſe ſtanding thus, and the Apoſtles diſcourſe of eating or not eating meates being ſo as is declared (a thing ſo euident that it admitteth no other interpretation) if the Proteſtants apply any of this admonition againſt our faſtes in the Cath. Church, they be to to ridiculous.

10. In the Idols temple.] Like as novv, ſome Catholikes haue ſaid, they knovv that Caluins communion is but as other bread and vvine. But yet the ignorant ſeing ſuch goe to the Communion, thinke that it is a good act of Religion. Yea vvhatſoeuer they pretend, it muſt needes ſeeme an honour to Caluins Communion, when they are ſeen in the Idols temple ſolemly ſitting or communicating at the abominable table. [Margin: Going to the Communion, vvhat a ſinne in Catholikes.]

Chapter 9

To them that ſo vaunted their libertie about Idolothyta, he bringeth his ovvne example, to vvit, that he alſo had libertie to liue by the Goſpel, but yet that he vſed it not, ſo to auoid ſcandal of the infirme, and becauſe it vvas more meritorious. 24 Declaiming againſt their ſecuritie, and ſhevving them by ſimilitudes and examples, 24 both of him ſelf, 1 And of the Iſraelites, that ſaluation is not ſo lightly come by: 14 and ſo concludeth againe againſt eating of Idolothyta. becauſe it is alſo to commit idolatrie, 22 and not onely to giue il example to the infirme.

1 AM I not free? Am I not an Apoſtle? Haue I not ſeen Chriſt IESVS our Lord? Are not you ″ my vvorke in our Lord?

2 And if to others I be not an Apoſtle, but yet to you I am. for you are the ſeale of my Apoſtleſhip in our Lord.

3 my defenſe to them that examine me is this:

4 Haue not vve povver to eate and drinke?

5 Haue vve not povver to lead about ″ a vvoman a ſiſter, as alſo the reſt of the Apoſtles, and our Lordes brethren, and Cephas?

6 Or I only and Barnabas haue not vve povver to doe this?

7 ″ Vvho euer plaieth the ſouldiar at his ovvne charges? Vvho planteth a vine, and eareth not of the fruite thereof? Vvho feedeth a flocke, and eateth not of the milke of the flocke?

8 Speake I theſe things according to man? Or doth not the Lavv alſo ſay theſe things?

9 For it is vvritten in the Lavv of Moyſes, Thou ſhalt not mooſel the mouth of the oxe that treadeth out the corne. Vvhy, hath God care of oxen?

10 Or for vs certes doth he ſay it? For they are vvritten for vs, becauſe he that eareth, ought to eare in hope: and he that treadeth, in hope to receiue fruite.

11 If vve haue ſovven vnto you ſpiritual things, is it a great matter if vve reape your carnal things?

12 If other be partakers of your povver: vvhy not vve rather? Hovvbeit vve haue not vſed, this povver: but vve beare al things, leſt vve ſhould giue any offence to the Goſpel of Chriſt.

13 Knovv you not * that they which vvorke in the holy place, eate the things that are of the holy place: and they that ſerue the altar, participat with the altar?

14 So alſo our Lord ordained for them that preach the Goſpel, to liue of the Goſpel.

15 But I haue vſed none of theſe. Neither haue I vvritten theſe things, that they ſhould be ſo done in me: for it is good for me to die rather, then that any man ſhould make my glorie void.

16 For and ″ if I euangelize, it is no glorie to me: for neceſſitie lieth vpon me: for vvoe is to me if I euangelize not.

17 For if I doe this vvillingly, I haue revvard: but if againſt my vvil, a charge is committed to me.

18 Vvhat is my revvard then? That preaching the Goſpel, I yeld the Goſpel vvithout coſt, that I abuſe not my povver in the Goſpel.

19 For vvhereas I vvas free of al, I made my ſelf the ſeruant of al: that I might gaine the moe.

20 And I became to the Ievves as a Ievv, that I might gaine the Ievves.

21 to them that are vnder Lavv, as though I vvere vnder the Lavv (vvhereas my ſelf vvas not vnder the Lavv) that I might gaine them that vvere vnder the Lavv. to them that vvere vvithout the Lavv, as though I vvere vvithout the Lavv (vvhereas I vvas not vvithout the lavv of God, but vvas in the lavv of Chriſt) that I might gaine them that vvere vvithout the Lavv.

22 To the vveake I became weake, that I might gaine the weake. To al men I became al things, that I might ſaue al.

23 And I doe al things for the Goſpel, ″ that I may be made partaker thereof.

24 Knovv you not that they that runne in the race, al rūne in deede, but one receiueth the price? ″ So runne that you may obteine.

25 And euery one that ſtriueth for the maiſtrie, refraineth him ſelf from al things: and they certes, that they may receiue a corruptible crovvne: but vve an incorruptible.

26 I therfore ſo runne, not as it vvere at an vncertaine thing: ſo I fight, not as it vvere beating the aire:

27 but ″ I chaſtiſe my body, and bring it into ſeruitude, ″ leſt perhaps vvhen I haue preached to others, my ſelf become reprobate.

Marginal notes to Chapter 9

v. 5 ⸬ He nameth Cephas (that is Peter) to proue his purpoſe by the example of the cheefe and Prince of the Apoſtles. S. Ambro. S. Chryſ. Oecum. vpon this place.
v. 9 Deu. 25, 4.
v. 9 ⸬ In that coūtrie they did tread out their corne vvith oxen, as vve do threſh it out.
v. 13 Deu. 18, 1.
v. 13 ᶜ ⟨non-Latin script⟩,
v. 13 ᶜ The Engliſh bible (1562) here and in the next chapter, ſaith thriſe for altar, temple: moſt falſely & heretically, againſt holy altars, vvhich about the time of that tranſlation were digged dovvne in England.
v. 22 ⸬ Not by fiction or ſimulation, but by compaſsion of the infirmities of al ſortes. Aug. ep. 9.
v. 24 The Epiſtle vpon the Sunday of Septuageſme.

Annotations to Chapter 9

ANNOTATIONS CHAP. IX.

1. My vvorke.] As he called him ſelf before Gods coadiutor, ſo here he boldly alſo chalengeth the Corinthians conuerſion to be his handy worke in our Lord: nothing derogating thereby frō Chriſt, as the Proteſtants rudely charge the Fathers & Catholike men (vnder pretenſe of Gods honour) for vſing ſuch phraſes or ſpeaches in the Apoſtles ſenſe, of the Saincts or Sacraments. [Margin: The Heretikes fond pretenſe of Gods honour.]

5. A vvoman a ſiſter.] The Heretikes peruerſely (as they do al other places for the aduantage of their Sect) expound this of the Apoſtles wiues, and for, vvoman, tranſlate, vvife, al belles founding vvedding to them. Vvhere the Apoſtle meaneth plainely the deuout vvomen that after the maner of Ievvrie * did ſerue the preacher of neceſſaries, of vvhich ſort many folovved Chriſt, and ſuſtained him and his of their ſubſtance. So doth S. Chryſoſtome, Theodorete, and al the Greekes (Oecu, in collect ſuper hunc lo.) take it. So doth S. Auguſtine De op. Monach. c. 4. and S. Hierom li. 1 adu: Iouinianum c. 14. both diſputing and prouing it by the very vvordes of the text. S. Ambroſe alſo vpon this place. And the thing is moſt plaine, for to vvhat end ſhould he talke of burdening the Corinthiā, vvith finding his vvife, vvhen him ſelf (c. 7, 7. 8.) clerely ſaith that he vvas ſingle? [Margin: Heretical trāſlation. · new Teſt. 1580. · Mat. 27, 55.]

7. Who plaieth the ſouldiar?] He proueth by the Scriptures and natural reaſons that Preachers and Paſtors may chalenge their finding of their flocke, though him ſelf for cauſes had not, nor intended not to vſe his right and libertie therein. [Margin: Paſtors and preachers due.]

16. If I Euangelize.] If I ſhould preach either of compulſion and ſeruil feare, or mere neceſſitie, not hauing othervviſe to liue and ſuſtaine my ſelf in this vvorld, I could not looke for revvard in heauen. but novv doing it, not onely as enioyned me, but alſo as of loue and charitie, and freely vvithout putting any man to coſt, and that voluntarely and of very deſire to ſaue my hearers, I ſhal haue my revvard of God, yea and a revvard of Supererogation, vvhich is giuen to them that of aboundant charitie do more in the ſeruice of God then they be commaunded, as S. Auguſtine expoundeth it. De op. Mon. c. 5. [Margin: Vvorke of ſupererogation.]

23. That I may be partaker.] A ſingular place to conuince the Proteſtants, that vvil not haue men vvorke vvel in reſpect of revvard at Gods hand: the Apoſtle confeſſing expreſly, that al this that he doth either of duety or of Supererogation aboue duety (as to preach of freecoſt, and to vvorke vvith his ovvne hands to get his ovvne meate and his fellovves, and to abſtaine from many lavvful things) al is, the rather to attaine the revvard of heauen. [Margin: Doing vvel in reſpect of reward.]

24. So runne.] If ſuch as runne for a price, to make them ſelues more ſvvift, and to vvinne the game, abſtaine from many meates and pleaſures: vvhat ſhould not vve doe or ſuffer to vvinne the crovvne of glorie, propoſed and promiſed to none but ſuch as runne, trauel, and endeuour for it? [Margin: Running for the game.]

27. I chaſtiſe.] The goale of euerlaſting glorie is not promiſed nor ſet forth for onely-faith men, for ſuch runne at randon: but it is the price of them that chaſtiſe and ſubdue their bodies and fleſhly deſires by faſting, vvatching, voluntary pouertie, and other afflictions. Lord, hovv farre is the carnal doctrine of the Sectaries and the mauers of theſe daies from the Apoſtles ſpirit. Vvherein euen, vve that be Catholikes, though vve do not condemne vvith the Proteſtants theſe voluntarie afflictions as ſuperfluous (much leſſe as ſuperſtitious or iniurious to Chriſts death,) but much cōmend them, yet vve vſe nothing the zeale and diligence of our firſt Chriſtian aunceters herein, and therfore are like to be more ſubiect to Gods temporal chaſtiſments, at the leaſt in the next life, then they vvere. [Margin: Penance meritorious.]

72. Leſt perhaps.] Here may vve lambes tremble (ſaith a holy father) vvhen the ramme, the guide of the flocke, muſt ſo labour and puniſh him ſelf (beſides al his other miſeries adioyned to the preaching of the Goſpel) leſt perhaps he miſſe the marke. A man might thinke S. Paul ſhould be as ſure and as confident of Gods grace & ſaluation as vve poore vvretched caitiues: but the Heretikes vnhappy ſecuritie, preſumption, and faithles perſuaſion of their ſaluation is not fides Apoſtolorum but fides daemoniorum, not the faith of the Apoſtles, but the faith of Diuels. [Margin: Aug. apud Pet. Lomb. in hunc locum. · S. Paul had not the Proteſtants ſecuritie of ſaluation.]

Chapter 10

See the argument of the 9 Chapter, vvhich comprehendeth the contents of this alſo.

1 FOR I vvil not haue you ignorant brethren, that our fathers vvere al * vnder the cloude, & al * paſſed through the ſea,

2 and al in Moyſes vvere baptized in the cloude and in the ſea:

3 and * al did eate ″ the ſame ſpiritual foode,

4 and al * drunke the ſame ſpiritual drinke (and they * drunke of the ſpiritual rocke that folovved them, and the rocke vvas Chriſt,)

5 but in the more part of them God vvas not vvel pleaſed. ⊢ for they * vvere ouerthrovven in the deſert.

6 And theſe things vvere done in a figure of vs, that vve be not couering euil things, as * they alſo coueted.

7 Neither become ye Idolaters, as certaine of them: as is vvritten: The people ſate dovvne to eate and drinke, and roſe vp to play.

8 Neither let vs fornicate, * as certaine of them fornicate, and there fel in one day three and tvventie thouſand.

9 Neither let vs tempt Chriſt: as certaine of them tempted, and * periſhed by the ſerpents.

10 Neither doe you murmure: as * certaine of them murmured, and periſhed by the deſtroyer.

11 And al theſe things chaunced to them in figure: but they are vvritten to our correption, vpon vvhom the endes of the vvorld are come.

12 Therfore he that thinketh him ſelf to ſtand, let him take heede leſt he fall.

13 Let not tentation apprehend' you, but humane, and God is faithful, vvho vvil not ſuffer you to be tempted aboue that vvhich you are able: but vvil make alſo vvith tentation iſſue, that you may be able to ſuſteine. ⊢

14 For the vvhich cauſe, my deereſt, flee from the ſeruing of Idols.

15 I ſpeake ″ as to vviſe men: your ſelues iudge vvhat I ſay.

16 The chalice of benediction ″ vvhich vve do bleſſe: is it not the cōmunication of the bloud of Chriſt? and the bread vvhich vve breake, is it not ″ the participation of the body of our Lord?

17 For being many, vve are ″ one bread, one body, al that participate of one bread.

18 Behold Iſraël according to the fleſh: ″ they that eate the hoſtes, are they not partakers of the altar?

19 Vvhat then? do I ſay that that vvhich is immolated to Idols, is any thing? or that the Idol is any thing?

20 But the things that the heathen do immolate, to deuils they do immolate, and not to God. And ″ I vvil not haue you become fellovves of deuils.

21 ″ You can not drinke the chalice of our Lord, and the chalice of deuils: you can not be ″ partakers of the table of our Lord, and of the table of deuils.

22 Or do vve emulate our Lord? Vvhy, are we ſtronger then he? ″ Al things are lavvful for me, but al things are not expedient.

23 Al things are lavvful for me, but al things do not edifie.

24 Let no man ſeeke his ovvne, but an other mans.

25 Al that is ſold in the ſhambles, eate: aſking no queſtion for conſcience.

26 The earth is our Lordes, and the fulnes thereof.

27 If any inuite you of the infidels, and you vvil goe: eate of al that is ſet before you, aſking no queſtion for conſcience.

28 But if any man ſay, This is immolated to Idols: do not eate for his ſake that ſhevved it, and for conſcience:

29 conſcience I ſay not thine but the others. For vvhy is my libertie iudged of an other mans conſcience?

30 If I participate vvith thankes: vvhy am I blaſphemed for that vvhich I giue thankes for?

31 Therfore vvhether you eate, or drinke, or do any other thing: doe al things vnto the glorie of God.

32 Be vvithout offenſe to the Ievves and to the Gentiles, and to the Church of God:

33 as I alſo in al things doe pleaſe al men, not ſeeking that vvhich is profitable to my ſelf, but vvhich is to many: that they may be ſaued.

Marginal notes to Chapter 10

v. 1 Exo. 13, 21.
v. 1 Nu. 8, 18▪
v. 2 Exo. 14, 22.
v. 3 Exo. 16, 15.
v. 4 Exo. 17, 6. Nu. 20, 10.
v. 5 Nu. 26, 63.
v. 6 The Epiſtle vpon the 9 Sunday after Pentecoſt.
v. 6 Nu. 11, 4▪
v. 7 Exo. 32, 6.
v. 8 Nu. 25, 1▪
v. 9 Nu. 21, 5▪
v. 10 Nu. 11, 23. 14, 37.
v. 12 ⸬ It is profitable to al, or in a maner to al, for to keepe them in humilitie, not to knovv vvhat they ſhal be⟨illegible⟩ ſaith S. Auguſtine. Vvhich maketh agaiſt the vaine ſecuritie of the proteſtants.
v. 13 ` Tentation hath not apprthended▪
v. 13 ᶜ ⟨non-Latin script⟩
v. 25 Pſ. 23, 1.

Annotations to Chapter 10

ANNOTATIONS CHAP. X.

1. The ſame.] The red ſea and the cloud, ⟨illegible⟩ figure of our Baptiſme: the Manna from heauen and vvater miraculouſly dravven out of the rocke, a figure of the holy Sacrament of Chriſtes body and bloud: our Sacraments containing the things and graces in truth, vvhich theirs only ſignified. And it is an impudent forgerie of the Caluiniſts, to vvrite vpon this place, that the Ievves receiued no leſſe the truth and ſubſtance of Chriſt and his benefites in their figures or Sacraments, then vve do in ours: and that they and vve al eate and drinke of the ſelf ſame meate and drinke: the Apoſtle ſaying onely, that they among them ſelues did al feede of one bread, & drinke of one rocke: vvhich vvas a figure of Chriſt, therein eſpecially, that out of Chriſtes ſide pearced vpon the Croſſe, guſhed out bloud and vvater for the matter of our Sacraments. [Margin: The old figures of our Sacraments. · Vve receiue greater benefites by our Sacraments thē the Iewes did by theirs. · Calu. in hunc ⟨illegible⟩.]

13. As to vviſemen.] To cauſe them to leaue the ſacrifices and meates or drinkes offered to Idols, he putteth them in minde of the onely true Sacrifice and meate and drinke of Chriſtes body and bloud: of vvhich and the ſacrifice of Idols alſo, they might not be in any caſe partakers. Vſing this terme, vt prudentibus loquor, in the ſame ſenſe (as it is thought) as the Fathers of the primitiue Church did giue a vvatch vvord of keeping ſecrete from the Infidels and vnbaptized, the myſterie of this diuine Sacrifice, by theſe vvordes, Norunt fidels, norunt qui initiati ſunt. Auguſt. in Pſ. ⟨illegible⟩9. & 33. Conc. 1. 2. & Pſ. 109. Ho. 42. c. 4. in lib. 50 hom. Orig. in Leuit. ho. 9. Chryſ. ho. 2⟨illegible⟩ in Gen. in fine ho. 51 ad po. Antioch. ho. 5. in 1 Tim. S. Paul ſaith, I ſpeake to you boldly of this myſterie as to the vviſer and better inſtructed in the ſame. [Margin: The Apoſtle and auncient fathers ſpeake couertly of the B. Sacrament.]

16. Which vve bleſſe.] That is to ſay, the Chalice of Conſecration vvhich vve Apoſtles and Prieſts by Chriſtes commiſſion do conſecrate, by vvhich ſpeach as vvel the Caluiniſts (that vſe no conſecration of the cuppe at al, blaſphemouſly calling it magical murmuration, and peruerſely referring the benediction to thankes giuing to God) as alſo the Lutherans be refuted, vvho affirme Chriſtes body and bloud to be made preſent by receiuing & in the receiuing onely. for the Apoſtle expreſly referreth the benediction to the chalice, and not to God, making the holy bloud and the communicating thereof the effect of the benediction. [Margin: The Apoſtles bleſſed the Chalice, & ſo conſecrated. · Calix ⟨illegible⟩ benedicimus. · ⟨non-Latin script⟩.]

16. The participation of the body.] The holy Sacrament and Sacrifice of Chriſts body and bloud being receiued of vs, ioyneth vs in ſoul and body and engraffeth vs into Chriſt him ſelf, making vs partakers and at a peece of his body and bloud. For not by loue or ſpirit onely (ſaith S. Chryſoſtom) but in very deede vve are vnited in his fleſh, made one body vvith him, memebers of his fleſh and boones. Chryſ. ho. 45 in Io. ſub finem. And S. Cyril, Such is the force of myſtical benediction that it maketh Chriſt corporally by communicating of his fleſh to dvvel in vs. Cyril. li. 10. in Io. c. 13. [Margin: Our vniting to Chriſt by the B. Sacrament.]

17. One bread, one body.] As vve be firſt made one vvith Chriſt by eating his body and drinking his bloud, ſo ſecondly are vve conioyned by this one bread vvhich is his body, and cuppe vvhich is his bloud, in the perfect vnion and felovvſhip of al Catholike men, in one Church vvhich is his body Myſtical. Vvhich name of Body myſtical is ſpecially attributed and appropriated to this one commonvvealth and Societie of faithful men, by reaſon that al the true perſons and true members of the ſame, be maruelouſly knit together by Chriſtes ovvne one body, and by the ſelf ſame bloud in this diuine Sacrament. See S. Auguſt. li. 21, c. 25 de ciu. Dei. Hilar. li. 8 de Trin. circamed. [Margin: Our vnion among our ſelues by the B. Sacrament.]

18. They that eate the hoſtes.] It is plaine alſo by the example of the Ievves in their Sacrifices, that he that eateth any of the hoſt immolated, is partaker of the Sacrifice, and ioyned by office and obligation to God, of vvhoſe ſacrifice he eateth.

20. I vvil not haue you.] I conclude then (ſaith the Apoſtle) thus: that as the Chriſtian vvhich eateth and drinketh of the ſacrifice or Sacrament of the altar, by his eating is participant of Chriſtes body, and is ioyned in felovvſhip to al Chriſtian people that eate and drinke of the ſame, being the hoſt of the nevv Lavv: and as al that did eate of the hoſtes of the Sacrifices of Moyſes Lavv, vvere belonging and aſſociated to that ſtate and to God to vvhom the Sacrifice vvas done: euen ſo vvhoſoeuer eateth of the meates offered to Idols, he ſhevveth and profeſteth him ſelf to be of the Communion and Societie of the ſame Idols. [Margin: Participation in Sacrament or ſacrifice, ſhevveth of vvhat ſocietie vve are.]

21. You can not drinke.] Vpon the premiſſes he vvarneth them plainely, that they muſt either forſake the ſacrifice and fellovvſhip of the Idols and Idolaters, or els refuſe the Sacrifice of Chriſts body and bloud in the Church. In al vvhich diſcourſe vve may obſerue that our bread and chalice, our table and altar, the participation of our hoſt and oblation, be compared or reſembled point by point, in al effects, conditions, and proprieties, to the altars, hoſtes, ſacrifices and immolations of the Ievves and Gentils. Vvhich the Apoſtle vvould not, nor could not haue done in this Sacrament of the Altar, rather then in other Sacraments or ſeruice of our religion, if it onely had not bene a Sacrifice and the proper vvorſhip of God among the Chriſtians, as the other vvere among the Ievves and Heathen. And ſo do al the Fathers acknovvledge, calling it onely, & continually almoſt, by ſuch termes as they do no other Sacrament or ceremonie of Chriſtes religion: The lambe of God laid vpon the table: Conc. Nic. the vnblouddy ſeruice of the Sacrifice, In Conc. Epheſ. ep. ad Neſtor. pag. 605. the Sacrifice of ſacrifices: Dionyſ. Ec. Hier. c. 3. the quickening holy ſacrifice: the vnblouddy hoſt and victime: Cyril. Alex. in Conc. Epheſ. Anath. 11. the propitiatorie ſacrifice both for the liuing and the dead: Tertul. de cor. Milit. Chryſ. ho. 41 in 1 Cor. Ho. 3. ad Philip. Ho. 66 ad po. Antioch. Cypr. ep. 66. & de coen. Do. nu. 1. Auguſt. Ench. 109. Quaeſt. 2. ad Dulcit. to. 4. Ser. 34. de verb. Apoſt. the Sacrifice of our Mediator: the ſacrifice of our price: the Sacrifice of the nevv Teſtament: the ſacrifice of the Church: Auguſt li. 9. c. 13. & li. 3 de bapt. c. 19. the one onely inconſumptible victime vvithout vvhich there is no religion: Cyprian. de coen. Do. nu. 2. Chryſ. ho. 17 ad Hebr. The pure oblation, the nevv offering of the nevv Lavv: the vital and impolluted hoſt: the honorable and dreadful Sacrifice: the Sacrifice of thankes giuing or Euchariſtical: and the Sacrifice of Melchiſedec. Vvhich Melchiſedec by his oblation in bread and vvine did properly and moſt ſingularly prefigurate this office of Chriſtes eternal Prieſthod and ſacrificing him ſelf vnder the formes of bread and vvine: vvhich ſhal continevv in the Church through out al Chriſtian Nations in ſteed of al the offerings of Aarons Prieſthod, as the Prophete Malachie did foretel, as S. Cyprian, S. Iuſtine, S. Irenaeus and others the moſt auncient Doctors and Martyrs do teſtifie. Cypr. ep. 63. nu. 2. Iuſtin. Dial. cum Trypho. poſt med. Irenae. li. 4. c. 12. And S. Auguſtine li. 17 c. 20 de ciu. Dei. & li. 1 cont. adu. leg. & proph. c. 18. & li. ⟨illegible⟩ de bapt. c. 19: S. Leo ſer. 8 de Paſsione: and others do expreſly auouch that this one Sacrifice hath ſucceded al other and fulfilled al other differences of ſacrifices, that it hath the force and vertue of al other, to be offered for al perſons and cauſes that the others, for the liuing and the dead, for ſinnes and for thankes giuing, and for vvhat other neceſſitie ſo euer of body or ſoule. Vvhich holy action of Sacrifice they alſo call the MASSE in plaine vvordes. Auguſt. ſer. 251. 91. Con. Carthag. 2, c. 3. 4. c. ⟨illegible⟩4. Mileuit. c. 12. Leo ep. 88. 81 c. 2. Grego. li. 2. ep. 9▪ 93. &c. This is the Apoſtles and Fathers doctrine. God graunt the Aduerſaries may find mercie to ſee ſo euident and inuincible a truth. [Margin: The ſacrifice of the altar is proued, by the Apoſtles compariſon with the ſacrifices of Iewes and Gentils. · It is proued to be a ſacrifice, out of the fathers. · * Cypr. Iuſtin. Irenae. infra. · * Malac. 1, 11. · The fathers called this ſacrifice, the MASSE. · * Ambroſ. ep. ⟨illegible⟩.]

21. Partakers of the table.] Though the faithful people be many vvaies knovven to be Gods peculiar, and be ioyned both to him & among them ſelues, and alſo ſeuered and diſtinguiſhed from al others that pertaine not to him, as vvel Ievves and Pagans, as Heretikes and Schiſmatikes, by ſundry other external ſignes of Sacraments, doctrine, and gouernement: yet the moſt proper and ſubſtantial vnion or difference conſiſteth in the Sacrifice and Altar: by vvhich God ſo ſpecially bindeth his Church vnto him, and him ſelf vnto his Church, that he acknovvledgeth none to be his, that is not partaker of his one onely Table and Sacrifice in his Church: and acquitteth him ſelf of al ſuch as ioyne in felovvſhip vvith any of the Heathen at their Idolatrie, or vvith the Ievves at their Sacrifices, or vvith Heretikes and Schiſmatikes at their prophane and deteſtable table. Vvhich becauſe it is the proper badge of their ſeparation from Chriſt and his Church, and an altar purpoſely erected againſt Chriſtes Altar, Prieſthod, and Sacrifice, is in deede a very ſacrifice, or (as the Apoſtle here ſpeaketh) a table and cuppe of Diuels, that is to ſay, wherein the Diuel is properly ſerued, and Chriſtes honour (no leſſe then * by the altars of Ieroboam or any prophane ſuperſtitious rites of Gentiliti⟨illegible⟩) defiled. And therfore al Catholike men, if they locke to haue felovvſhip with Chriſt and his members in his body and bloud, muſt deeme of it as of Idolatrie or ſacrilegious ſuperſtition, and abſtaine from it and from al ſocietie of the ſame, as good To bie did from Ieroboams calues and the altars in Dan and Bethel: and as the good faithful did from the Excelſes, and from the temple and ſacrifices of Samaria. Novv in the Chriſtian times vve haue no other Idols, but hereſies, nor Idolothytes, but their falſe ſeruices ſhifted into our Churches in ſteede of Gods true and onely vvorſhip. Cypr. de vnit Ec. nu. 2 Hiero. in 11 Oſee. & 8. Amos. & in 2. Habat. Aug. in pſ. 80. v. 10. De Ciu. Dei li. 18. c. 51. [Margin: The diſtinctiō of Chriſtian Catholikes frō the reſt, is by not communicating with thē ▪ ſpecially in their ſacrifices, and at the Communion table. · The heretikes Communiō is the very table and cup of Diuels. · 3. reg. 12. · Tob. 1. · 3. reg. ⟨illegible⟩.]

23 Al things are lavvful.] Hitherto the Apoſtles arguments and examples vvhereby he vvould auert them from the meates offered to Idols, ſeeme plainly to cōdemne their fact as Idololatrical, or as participant & acceſſory to Idolatrie, & not onely as of ſcādal giuen to the weake brethren: and ſo no doubt it vvas in that they went into the very temple of the Idols; and did vvith the reſt that ſerued the Idols, eate and drinke of the fleſh and libaments directly offered to the Idol, yea and feaſted together in the ſame bankets made to the honour of the ſame Idols: vvhich could not but defile them and entangle them vvith Idolatrie: not for that the meate it ſelf vvas iuſtly belonging to any other but to God, or could be defiled, made noiſome or vnlawful to be eaten, but for and in reſpect of the abuſe of the ſame and deteſtable dedicating of that to the diuel, vvhich belonged not to him, but to God alone. Of vvhich ſacrilegious act that ought not to be partakers, as needes they muſt, entering and eating with them in their ſolemnities, to this end hath S. Paul hi⟨illegible⟩ her to admoniſhed the Corinthians. Novv he declareth that othervviſe in prophane feaſts it is lavvful to eate vvithout curious doubting or aſking vvhether this or that vvere offered meates, and in markettes to bye vvhatſoeuer is thereſold, vvithout ſcruple and vvithout taking knovvledge vvhether it be of the Idolothytes or no: vvith this exception, firſt, that if one ſhould inuite him to eate, or bye this or that as ſacred and offered meates, that then he ſhould not eate it, leſt he ſhould ſeeme to approue the offering of it to the Idol, or to like it the better for the ſame. Secondly, vvhē the vveake brother may take offence by the ſame. For though it be lavvful in it ſelf to eate any of theſe meates vvithout care of the Idol: yet al lavvful things be not in euery time and place expedient to be done. [Margin: Hovv by participatiō with idolaters, idolatrie is committed. · How to auoid ſcandal in things indifferent.]

Chapter 11

He commendeth them for keeping his Traditions generally. 3 and in particular for this, that a man praied and prophecied bareheaded, a vvoman veiled, he bringeth many reaſons. 17 About another, he reprehendeth the riche that at the Charitable ſupper ſupped vncharitably, as telling them that they receiued therfore vnvvorthely the B. Sacrament, 23 telling them that they receiued therfore vnvvorthely the B. Sacrament, and ſhevving them vvhat an heinous ſinne that is ſeeing it is our Lordes body and the repreſentation of his death, as he by tradition had taught them.

1 BE ye folovvers of me, as I alſo of Chriſt.

2 And I praiſe you brethren, that in al things you be mindeful of me: and as I haue deliuered vnto you, you keepe ″ my precepts.

3 And I vvil haue you knovv, that the head of euery man, is Chriſt: and the head of the vvoman, is the man: and the head of Chriſt, is God.

4 Euery man praying or prophecying vvith his head couered: diſhoneſteth his head.

5 But ″ euery vvoman praying or prophecying vvith her head not couered: diſhoneſteth her head: for it is al one as if ſhe vvere made balde.

6 For if a vvoman be not couered, let her be polled. but if it be a foule thing for a vvoman to be polled or made balde: let her couer her head.

7 The man truely ought not to couer his head, becauſe he is the image and glorie of God, but the vvoman is the glorie of the man.

8 For the man is not of the vvoman, but the vvoman of the man.

9 For * the man vvas not created for the vvoman, but the vvoman for the man. (

10 Therfore ought the vvoman to haue povver vpon her head for the Angels.)

11 But yet neither the man vvithout the vvoman: not the vvoman vvithout the man, in our Lord.

12 For as the vvoman is of the man. ſo alſo the man by the vvoman: but al things of God.

13 Your ſelues iudge: doth it become a vvoman not couered to pray vnto God?

14 Neither doth nature if ſelf teach you, that a man in deede if he nouriſh his heare, it is an ignominie for him:

15 but if a vvoman nouriſh her heare, it is a glorie for her, becauſe heare is giuen her for a veile?

16 But if any man ſeeme to be contentious, vve haue no ſuch ″ cuſtome, nor the `CHVRCH' of God.

17 And this I commaund: not praiſing it that you come together not to better, but to vvorſe.

18 Firſt in deede vvhen you come together into the Church, I heare that there are ſchiſmes among you, and in part I beleeue it.

19 For ″ there muſt be hereſies alſo: that they alſo vvhich are approued, may be made manifeſt among you.

20 Vvhen you come therfore together in one, is it not novv to eate ″ our Lordes ſupper.

21 For euery one taketh his ovvne ſupper before to eate. And one certes is an hungred, and an other is drunke.

22 Vvhy, haue you not houſes to eate and drinke in? or contemne ye the Church of God: and confound them that haue not? Vvhat ſhal I ſay to you? praiſe I you in this? I do not praiſe you.

23 For I receiued of our Lord that vvhich alſo ″ I haue deliuered vnto you, that our Lord IESVS ″ in the night that he vvas betraied, ″ tooke ″ bread:

24 and giuing thankes brake, and ſaid: ″ Take ye & eate, ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV: ″ this doe ye for the commemoration of me.

25 In like maner alſo the chalice after he had ſupped, ſaying, THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD. this doe ye, as often as you ſhal drinke, for the cōmemoration of me.

26 For as often as you ſhal eate this bread, and drinke the chalice, ″ you ſhal ſhevv the death of our Lord, vntil he come.

27 Therfore vvhoſoeuer ſhal eate this bread, or drinke the chalice of our Lord vnvvorthily, he ſhal be ″ guilty of the body and of the bloud of our Lord.

28 But let a man proue him ſelf: and ſo, let him eate of that bread, and drinke of the chalice.

29 For he that eateth and drinketh vnvvorthily: eateth and drinketh iudgement to him ſelf, ″ not diſcerning the body of our Lord. ⊢

30 Therfore are there among you many weake and feble, and ″ many ſleepe.

31 But if vve did ″ iudge our ſelues: vve ſhould not be iudged.

32 But vvhiles vve are iudged, of our Lord vve are chaſtiſed: that vvith this world vve be not damned. ⊢

33 Therfore my brethren, vvhen you come together to eate, ″ expect one an other.

34 If any man be an hungred, let him eate at home: that you come not together vnto iudgement. And the reſt ″ I vvil diſpoſe, vvhen I come.

Marginal notes to Chapter 11

Argument The. 5. part.
Argument Of his Traditions.
v. 2 ᶜ In the greeke, Traditions, ⟨non-Latin script⟩.
v. 8 Gen. 2, 21.
v. 16 ` churches▪
v. 17 The Epiſtle vpon Maundy Thurſday.
v. 23 ᵃ The Epiſtle vpon CORPVS Chriſti day.
v. 23 Mat. 26, 26.
v. 23 ⸬ The Apoſtles drift in al that he ſaith here of the Sacramēt, is againſt vnvvorthy receiuing (as S. Auguſtine alſo noteth Ep. 11⟨illegible⟩. c. 3.) and not to ſet out the vvhole order of miniſtratiō, as the heretikes do ignorātly imagine.
v. 23 Mr. 14, 22.
v. 24 Luc. 22, 19.

Annotations to Chapter 11

ANNOTATIONS CHAP. XI.

2. My precepts.] Our Paſtors and Prelates haue authoritie to commaund, and vve are bound to obey. And the Gouerners of the Church may take order and preſcribe that vvhich is comely in euery ſtate, as time and place require, though the things be not of the ſubſtance of our religion.

5. Euery vvoman.] Vvhat gifts of God ſo euer vvomen haue, though ſupernatural, as ſome had in the Primitiue Church, yet they may not forget their vvomanly ſhamefaſtnes, but ſhevv them ſelues ſubiect and modeſt, and couer their heads vvith a veile.

16. Cuſtome.] If vvomen or other, to defend their diſorder & malipertnes, diſpute or alleage Scriptures and reaſons, or require cauſes of their preachers vvhy & by vvhat authoritie they ſhould be thus reſtrained in things indifferent, make them no other anſvver but this, This is the cuſtome of the Church, this is our cuſtome. Vvhich is a goodly rule to repreſſe the ſaucineſſe of contentious ⟨illegible⟩anglers, vvhich being out of al modeſtie and reaſon, neuer vvant vvordes and replies againſt the Church. Vvhich Church if it could then by preſcription of tvventy or thirty yeres, and by the authority of one or tvvo of their firſt preachers, ſtoppe the mouthes of the ſeditious: vvhat ſhould not the cuſtome of fiftene hundred yeres, & the decrees of many hundred Paſtors, gaine of reaſonable, modeſt, and humble men? [Margin: The Cuſtome of the Church, is a good anſwer againſt al vvranglers.]

19. There muſt be hereſies▪] Vvhen the Apoſtle ſaith, Hereſies muſt be: He ſhevveth the euent, and not that God hath directly ſo appointed it as neceſſarie. for, that they be, it commeth of mans malice and free vvil: but that they be conuerted to the manifeſtation of the good and conſtant in faith & the Churches vnitie, that is Gods ſpecial vvorke of prouidence that vvorketh good of euil. And for that there ſhould fall Hereſies and Schiſmes, ſpecially concerning the Article and vſe of the B Sacrament of the Altar, vvhereof he novv beginneth to treate, it may make vs maruel the leſſe, to ſee ſo great diſſenſions. Hereſies, and Schiſmes of the vvicked and vveake in faith concerning the ſame. Such things then vvil be, but vvo to him by vvhom ſcandals or Sectes do come. Let vs vſe Heretikes, ſaith S. Auguſtine, not to that end to approue their errours, but that by defending the Catholike doctrine againſt their deceices, vve may be more vvatchful and vvary: becauſe it is moſt truely vvritten. There muſt be hereſies that the tried and approued may be manifeſted or diſcoured from the holovv hartes among you. Let vs vſe this benefite of Gods prouidence, for Heretikes be made of ſuch as vvould erre or be naught, though they vvere in the Church: but being out, they profite vs excedingly, not by teaching the truth vvhich they knovv not, but by ſtirring vp the carnal in the Church to ſeeke truth, and the ſpiritual Catholikes, to deere the truth, for there be innumerable holy approued men in the Church, but they be not diſcerned from other among vs, nor manifeſt, ſo long as vve had rather ſleepe in darknes of ignorance, then behold the light of truth. therfore many are raiſed out of their ſleepe by Heretikes to ſee the day of God, and are glad thereof. Auguſt. c. 8. de vera relig. [Margin: That hereſies ſhal come, and vvherfore. · Vvhat cōmoditie vve may make of hereſies.]

20. Our Lordes ſupper.] The Chriſtians at or about the time of the Churches onely Sacrifice and their communicating thereof, kept great feaſtes: vvhich continued long, for that the reliefe of the poore vpon the common charges of the richer ſort, and the charitie and vnitie of al ſortes vvere much preſerued thereby, for vvhich cauſe they vvere called ⟨non-Latin script⟩, that is, Charities, of the auncient Fathers, and vvere kept commonly in Church houſes or porches adioyning, or in the body of the Church (vvhereof ſee Tertullian Apolog. c. 19. Clemens Alexand. S. Iuſtine, S. Auguſtine cont. Faieſt. li. 20 c. 20.) after the Sacrifice and Communion vvas ended, as S. Chryſoſtom ho. 27. in 1 Cor. in initio iudgeth. Thoſe feaſtes S. Paul here calleth Coenas Dominicas, becauſe they vvere made in the Churches vvhich then vvere called Dominica, that is, Our Lordes houſes. The diſorder therfore kept among the Corinthians in theſe Church-feaſtes of Charitie, the Apoſtle ſeeketh here to redreſſe: from the foule abuſes expreſſed here in the text. And as S. Ambroſe in hunc locum, and moſt good authors novv thinke, this vvhich he calleth Dominicam coenam, is not meant of the B. Sacrament, as the circunſtances alſo of the text do giue, namely, the reiecting of the poore, the rich mens priuate deuouring of al, not expecting one an other, glottony and drunkenneſſe in the ſame, vvhich can not agree to the holy Sacrament. And therfore the Heretikes haue ſmal reaſon, vpon this place, to name the ſaid holy Sacramēt, rather, the Supper of the Lord, then after the maner of the primitiue Church, the Euchariſt, MASSE, or Liturgie. But by like they vvould bring it to the ſupper againe or Euening ſeruice, vvhen men be not faſting, the rather to take avvay the old eſtimation of the holines thereof. [Margin: Agapae or ſuppers of charitie. · Cōc. Gang. can. 11. · Conc Loadic. can. 27. 28. · Vvhether the Apoſtle meane by our Lords ſupper, the B. Sacrament.]

23. I haue deliuered.] As al other partes of religion vvere firſt deliuered by preaching and vvord of mouth to euery Nation conuerted, ſo this holy order and vſe of the B. Sacrament vvas by S. Paul firſt giuen vnto the Corinthians by tradition. Vnto vvhich as receiued of our Lord he reuoketh them by this Epiſtle, not putting in vvriting particularly al things pertaining to the order, vſe, and inſtitution, as he aftervvard ſaith: but repeating the ſumme and ſubſtance thereof, and leauing the reſidue to his returne. But his vvordes and narration here vvritten vve vvil particularly proſecute, becauſe the Heretikes make profeſſion to folovv the ſame in their pretended reformation of the MASSE. [Margin: Traditiō vvithout vvriting. · Whether the catholikes or Proteſtants doe more imitate Chriſts inſtitution of the B. Sacrament.]

23. Ia the night.] Firſt the Aduerſaries may be here conuinced that al the circumſtāces of time, perſon, & place vvhich in Chriſtes action are noted, neede not to be imitated. As, that the Sacramēt ſhould be miniſtred at night, to men onely, to onely tvvelue, after or at ſupper, & ſuch like: becauſe (as S. Cyprian ep. ⟨illegible⟩3. nu. ⟨illegible⟩. & S. Auguſtine ep. 118. c. 6. note) there vvere cauſes of thoſe accidents in Chriſt that are not novv to be alleaged for vs. He inſtituted then this holy act: vve do not, he made his Apoſtles Prieſts, that is to ſay, gaue them commiſſion to do and miniſter the ſame: vve do not he vvould haue this the laſt act of his life & vvithin the bounds of his Paſſion: it is not ſo vvith vs. he vvould eate and make an end of the Paſchal to accompliſh the old Lavv: that can not be in our action. therfore he muſt needes doe it after ſupper and at night: vve may not do ſo. he excluded al vvomen, al the reſt of his Diſciples, al lay men: vve inuite al faithful, men & vvomen. In many circunſtances then, neither vve may imitate Chriſtes firſt action, nor the Heretikes as yet do: though they ſeeme to encline by abandoning other names ſauing this (calling it Supper) to haue it at night and after meate. though (as is before noted) they haue no iuſt cauſe to call it ſo vpon Chriſt, fact, ſeeing the Euangeliſts do plainely ſhevv * that the Sacrament vvas inſtituted after Supper, as the Apoſtle him ſelf here recordeth of the later part in expreſſ⟨illegible⟩ ſpeach. And moſt men thinke, a long ſermon and the vvaſhing of the Apoſtles feete came betvvene, yea and that the ſupper vvas quite finiſhed, & grace ſaid. But in al theſe and ſuch like things, the Catholike Church onely, by Chriſtes Spirit can tel, vvhich things are imitable, vvhich not, in al his actions. [Margin: Al circunſtāces in our Sauiours action about the B. Sacramēt, neede not be imitated. · Io. 13, 2.]

⟨illegible⟩1. Tooke.] Chriſt tooke bread into his hands, applying this ceremonie, action, and benediction to it, and did bleſſe the very element, vſed povver and actiue vvord vpon it, * as he did ouer the bread and fiſhes vvhich he multiplied: and ſo doth the Church of God: and ſo do not the Proteſtants, if they folovv their ovvne booke and doctrine, but they let the bread & cuppe ſtand a loofe, and occupie Chriſtes vvordes by vvay of report and narration applying them not at al to the matter propoſed to be occupied: and therfore hovvſoeuer the ſimple people be deluded by the reherſal of the ſame vvordes vvhich Chriſt vſed, yet conſecration, benediction, or ſanctification of bread and vvine they profeſſe they make none at al. At the firſt alteration of religion, there vvas a figure of the Croſſe at this vvord. He bleſſed: and at the vvorde, He tooke, there vvas a gloſſe or rubrike that appointed the Miniſter to imitate Chriſts action, and to take the bread into his hands: aftervvard that vvas reformed and Chriſtes action aboliſhed, and his bleſſing of bread turned to thankes giuing to God. [Margin: Luc. 9, 16. · The Proteſtants imitate not Chriſt in bleſſing the bread and vvine.]

23. Bread.] Chriſt made the holy Sacrament of vnleauened bread, and al the Latin Church imitateth him in the ſame, as a thing much more agreable to the ſignification both in it ſelf and in our liues, then the leauen. Yet our Aduerſaries neither folovv Chriſt, S. Paul, nor the vveſt Church, in the ſame: but rather purpoſely make choiſe of that kind that is in it ſelf more vnſeemely, and to the firſt inſtitution leſſe agreable. In the other part of the Sacrament they contemne Chriſt and his Church much more impudently and damnably. For Chriſt and al the Apoſtles and al Catholike Churches in the vvorld haue euer mixed their wine vvith water, for great myſterie and ſignification, ſpecially for that water guſhed together vvith bloud out of our Lordes ſide. This our Lord did (ſaith S. Cyprian Ep. 63 ad Cecilium. nu. 4, 7.) and none rightly offereth, that folovveth not him therein. Thus Irenaeus (li. 5. c. 1.) Iuſtine (Apolog. 2. in fine.) and al the Fathers teſtifie the Primitiue Church did, and in this ſort it is done in al the MASSES of the Greekes, S. Iames, S. Baſils, S. Chriſoſtoms: and yet our Proteſtant: pretending to reduce al to Chriſt, vvil not doe as he did, and al the Apoſtles and Churches that euer vvere. [Margin: They imitate him not in vnleauened bread, and mingling water with wine.]

24. This is.] Theſe vvordes being ſet dovvne, not in the perſon of the Euangeliſtes or Apoſtles, but expreſſed as in Chriſtes ovvne perſon, to be ſaid ouer the bread, and the like ouer the vvine, are the formes of the Sacrament and vvordes of conſecration: neither is it a Sacrament but (as S. Auguſtine ſaith) vvhen the vvordes come, that is to ſay, actiuely and preſently be applied to the elements of the ſame. Therfore the Proteſtants neuer applying theſe vvordes more then the vvhole narration of the inſtitution, nor reciting the vvhole (as is ſaid) othervviſe then in hiſtorical maner, (as if one vvould miniſter Baptiſme & neuer apply the wordes of the Sacramēt to the childe, but onely read Chriſtes ſpeaches of the ſame) make no Sacrament at al. And that theſe proper vvordes be the onely forme of this Sacrament, and ſo to be ſpoken ouer or vpon the bread and vvine, S. Ambroſe plainly and preciſely vvriteth, recording hovv far the Euangeliſts narratiue vvordes do goe, and vvhere Chriſtes ovvne peculiar myſtical vvordes of conſecration begin: and ſo the reſt of the fathers. Ambro. li. 4. de Sacr. e. 4. &c. 9. de init. Myſter, Iuſti. Apolog. 2. in fine. Cypr. de Can. Do. nu. 1. 2. Aug. Ser. 28. de verb. Do. ſec. Mat. Tertul. li. 4. cont. Marc. Chryſ. ho. 2. in 2. ad Tim. in fine. & ho. de prodit. Iuda to. 3. Grego. Nyſſ. in orat. Catech. Damaſe. li. 4. c. 14. [Margin: The vvordes of conſecration, to be ſaid ouer the bread and vvine. the vvhich the Proteſtants do not. · tract, ⟨illegible⟩0 in Io.]

24. My body.] Vvhen the vvordes of Conſecration be by tho ſaid impietie of the Proteſtants, thus remoued from the elements: no maruel if Chriſtes holy body and bloud be not there, or that it is novv no more a Sacrament, but common bread and vvine. So they that vniuſtly charge the Cath. Church vvith defrauding the people of one peece of the Sacramēt, haue in very deede left no part nor ſpice of Sacrament, neither folovving Chriſt, as they pretend, nor S. Paul, nor any Euangeliſt, but their owne deteſtable Secte, hauing boldly defaced the vvhole inſtitution, not in any accidental indifferent circunſtances, but in the very ſubſtance and al. The right name is gone, the due elements both gone, no bleſſing or conſecration, or other action ouer them, the formes be gone: and conſequently the body and bloud, the Sacrament and the Sacrifice. [Margin: The Proteſtants haue taken away the B. Sacrament altogether.]

24. This doe.] By theſe vvordes, authoritie and povver is giuen to the Apoſtles, and by the like, in the Sacrament of Orders, to al lavvful Prieſts onely. No maruel then that the nevv heretical Miniſters being lay men, giue the people nothing but bare bread and vvine, profane, naked, and natural elements void of Sacrament and al grace. See the Annotation vpon S. Luke chap. 22, 19. [Margin: The povver to conſecrate giuen to Prieſts onely.]

24. Take and eate.] This pertaineth to the receiuing of thoſe things vvhich by conſecration are preſent and ſacrificed before: as vvhen the people or Prieſts in the old Lavv did eate the hoſtes offered or part thereof, they vvere made partakers of the ſacrifice done to God before. And this is not the ſubſtance, or being, or making of the Sacrament or Sacrifice of Chriſtes body and bloud: but it is the vſe and application to the receiuer, of the things vvhich vvere made and offered to God before. There is a difference betvvixt the making of a medecine or the ſubſtance and ingredience of it, and the taking of it. Novv the receiuing being but a conſequence or one of the endes vvhy the Sacrament vvas made, & the meane to apply it vnto vs: the Aduerſaries vnlearnedly make it al and ſome, ad therfore improperly name the vvhole Sacrament and miniſtration therof, by calling it the Communion. Vvhich name they giue alſo rather then any other, to make the ignorant beleeue that many muſt communicate together: as though it vvere ſo called for that it is common to many. By which colluſion they take avvay the receiuing of the Prieſt alone, of the ſicke alone, of reſeruing the conſecrated Hoſt and the vvhole Sacrament. Againſt vvhich deceite, knovv that this part of the MASSE is not called Communiō, for that many ſhould concurre together alwaies in the external Sacrament: but for that vve do communicate or ioyne in vnitie and perfect felovvſhip of one body, vvith al Chriſtian men in the vvorld, vvith al (vve ſay) that eate it through the vvhole Church, and not vvith them onely vvhich eate vvith vs at one time. And this fellovvſhip riſeth of that, that vve be euery time we receiue either alone or vvith companie, partakers of that one body vvhich is receiued through out al the vvorld. It is called cōmunion (ſaith S. Damaſcent) & ſo in deede it is, for that by it vve comunicate vvith Chriſt & be partakers of his fleſh & diuinitie, & by it doe cōcommunicate and are vnited one vvith an other. onely let vs take heeds that vve do not participat vvith heretikes. And vvhen the Apoſtle ſaith, that al be one bread and one body that are partakers of one Bread, he meaneth not of them onely that communicate at one time and place: but that al be ſo, that communicate in vnitie through the whole Church. Thē the name Communion is as ignorantly vſed of them, as the name of Supper. [Margin: The Sacramēt conſiſteth not in the receiuing. · Vvhy the Proteſtants call it the Communion. · Communion, vvhich is a part of the MASSES, what it ſignifieth. · li. 4. c. 14. de orthod, fide.]

26. You ſhal ſhevv.] Vpon this vvord the Heretikes fondly ground their falſe ſuppoſition, that this Sacrament can not rightly be miniſtred or made vvithout a ſermon of the death of Chriſt: and that this and other Sacraments in the Church, be not profitable, when they be miniſtred in a ſtrange language. As though the grace, force, operation, & actiuitie, together vvith the iuſtruction and repreſentation of the things which they ſignifie, vvere not in the very ſubſtance, matter, forme, vſe, and vvorke it ſelf of euery of the Sacraments: and as though preaching vvere not one vvay to ſhevv Chriſtes Paſsion, and the Sacraments an other vvay: namely this Sacrament, conteining in the very kindes of the elements and the action, a moſt liuely repreſentation of Chriſtes death. As vviſely might they ſay that neither Abels ſacrifice nor the Paſchal lambe could ſignifie Chriſtes death vvithout a Sermon. [Margin: Hovv Chriſts death is ſhewed by the B. Sacrament it ſelf, vvithout ſermon or othervviſe.]

27. Guilty of the body.] Firſt herevpon marke vvel, that il men receiue the body and bloud of Chriſt, be they infidels or il liuers. For in this caſe they could not be guilty of that vvhich they receiue not. Secondly, that it could not be ſo heinous an offenſe for any man to receiue a peece of bread or a cuppe of vvine, though they vvere a true Sacrament. For it is a deadly ſinne to receiue any Sacramēt with vvil & intentiō to cōtinevv in ſinne, or, vvithout repentance of former ſinnes: but yet by the vnvvorthy receiuing of no other Sacrament is man guilty of Chriſtes body and bloud, but here, vvhere the vnvvorthy (as S. Chryſoſtom ſaith) doth vilany to Chriſtes ovvne perſon, as the Ievves or Gentiles did, that crucified it. Chryſ. ho. de non contemn. Ec. &c. Ho. 60 & 61 ad po. Antioch. Vvhich inuincibly proueth againſt the Heretikes that Chriſt is really preſent. [Margin: The vvicked receiue the body & bloud. The real preſence is proued by the heinous offēſe of vnvvorthy receiuing.]

28. Let him proue.] A man muſt examine his life diligently vvhether he be in any mortal ſinne, and muſt confeſſe him ſelf of euery offenſe vvhich he knovveth or feareth to be deadly, before he preſume to come to the holy Sacrament. For ſo the Apoſtles doctrine here, vvith the continual cuſtom of the Cath. Church and the Fathers example, binde him to doe. Cypr. de lapſ. nu. 7. Aug. Eccl. dog. c. 53. [Margin: Confeſsiō before receiuing the B. Sacrament.]

29. Not diſeruing the body.] That is, becauſe he putteth no difference nor diſtinction betvvixt this high meate and others▪ and therfore S. Auguſtine ſaith ep. 118. c. 3. that it is he that the Apoſtle ſaith ſhal be damned, that doth not by ſingular veneration or adoration make a difference betvvene this meate and al others. And againe in Pſal. 98. No man eateth it before he adore it. And S. Ambroſe li. 3, c. 12 de Sp. San. We adore the fleſh of Chriſt in the Myſteries. S. Chryſoſtome ho. 24 in 1 Cor. We adore him on the altar, as the Sages did in the manger. S. Nazianzene in Epitaph. Gorgoniae. My ſiſter called on him vvhich is vvorſhipped vpon the altar. Theodorete Dial. 2 Inconf. The Myſtical tokens be adored. S. Denys, this Apoſtles ſcholer, made ſolemne inuocation of the Sacrament after Conſecration. Eccleſiaſt. Hier. c. 1 part. ⟨illegible⟩ in princip. and before the receiuing, the vvhole Church of God crieth vpon it, Domine non ſum digni⟨illegible⟩s, Deus propitius eſte mihi peccators. Lambe of God that takeſt avvay the ſinnes of the vvorld, haue mercie on vs. And for better diſcerning of this diuine meate, vve are called from common profane houſes to Gods Churchs for this, vve are forbidden to make it in vulge. apparel, and are appointed ſacred ſolemne veſtiments. Hiero. in Epitaph. N⟨illegible⟩pot. & li. 2 adu. Pelag. c. 9. Paulinus ep. 12 ad Seuer. Io. Diaco. in vit. D. Greg. li. 3, c. 59. For this, is the halovving of Corporals and Chalices; Ambr. 2 Off. c. 28. Nazianz, Orat. ad Arianos: Optatu⟨illegible⟩ li. 6 in initio. for this, profane tables are remoued and altars conſecrated: Auguſt. Ser de temp. 255. for this, the very Prieſts them ſelues are honorable, chaſt, ſacred, Hiero. ep. 1 ad Heliodorum c. ⟨illegible⟩ Li⟨illegible⟩ adu. Iouin. c. 19 Ambroſ. in 1 Tim. 3. for this, the people is forbidden to touch it vvith cōmon hands. Nazianz. orat. ad A⟨illegible⟩ano⟨illegible⟩ in initio. for this, great care and ſolicitude is taken that no part of either kinde fall to the ground, Cyril. Hieroſ. myſtag. 5 in fine. Orig. ho. 13 in c. 25 Exod. for this ſacred prouiſion is made that if any hoſts or parts of the Sacrament do remaine vnreceiued, they be moſt religiouſly reſerued vvith al honour and diligence poſſible, and for this, examination of conſciences, confeſſion, continencie, & (as S. Auguſtine ſaith) receiuing it faſting. Thus dovve Catholikes and the Church of God diſcerne the holy Body and bloud by S. Paules rule, not onely from your profane bread and v⟨illegible⟩ine (vvhich not by any ſecrete abuſe of your Curats or Clerkes, but by the very order of your booke, the Miniſter, if any remaine after your Communion, may take home vvith him to his ovvne vſe and therfore is no more holy by your ovvne iudgement then the reſt of his meates) but from al other either vulgar or ſanctified meates, as the Catechumens bread, and our vſual holy bread. If al this be plaine and true, and you haue nothing agreable to the Apoſtles nor Chriſtes inſtitution, but al clean⟨illegible⟩ contrarie: then imporet vobis Deus and confound you for not diſcerning his holy Body, and for conculcating the bloud of the nevv Teſtament. [Margin: Adoration of the B. Sacrament. · * See the Annot. · The manifold honour and diſcerning of Chriſtes body in the Cath. Church. · Mat. ⟨illegible⟩, ⟨illegible⟩. · ep. 118, c. 6. · The Profane bread of the Proteſtants. · * Aug. de pec. merit. li. 2. c. 24. Ep. Iuda. · Holy bread.]

⟨illegible⟩0. Many ſleepe.] Vve ſee here by this, it is a fearful caſe and crime to defile by ſinne (as much as in vs lieth) the body of Chriſtin the Sacrament. ſeeing God ſtrooke many to death for it in the Primitiue Church, and puniſhed others by greuous ſicknes. No maruel that ſo many ſtrange diſeaſes and deaths fall vpon vs novv in the vvorld. [Margin: Vnvvorthie receiuing.]

31. Iudge your ſelues.] Vve may note here that it is not ynough, onely to ſinne no more, or to repent lightly of that vvhich is paſt: but that vve ſhould puniſh our ſelues according to the vveight of the faults paſt and forgiuen: and alſo that God vvil puniſh vs by temporal ſcourges in this life or the next, if vve do not make our ſelues very cleane before vve come to receiue his holy Sacrament. vvhoſe hea⟨illegible⟩y hands vve may eſcape by puniſhing our ſelues by faſting and other penance. [Margin: Penance and ſatisfaction.]

33. Expect one an other.] Returning novv to their former fault and diſorder for the vvhich he tooke this occaſion to talke of the holy Sacrament, and hovv great a fault it is to come vnvvorthely to it: he exhorteth them to keepe their ſaid ſuppers or feaſtes in vnitie, peace, and ſobrietie, the riche expecting the poore &c.

34. I vvil diſpoſe.] Man particular orders & decrees, moe then be here or in any other booke of the nevv Teſtament expreſly vvritten, did the Apoſtles, as we ſee here, and namely S. Paul to the Corinthians, ſet dovvne by tradition, vvhich our vvhole miniſtration of the MASSE is agreable vnto, as the ſubſtance of the Sacrifice and Sacrament is by the premiſſes proued to be moſt conſonant: Caluins ſupper and Communion in al points vvholy repugnant to the ſame. And that it agreeth not to theſe other not vvrittē traditions, they eaſely confeſſe. The * Apoſtles deliuered vnto the Church to take it onely faſting: they care not for it. The Apoſtles taught the Church to conſecrate by the vvordes and the ſigne of the Croſſe, vvithout vvhich (ſaith S. Auguſtine tract. in Io. 118. Ser. ⟨illegible⟩5, in append. Chryſ. ho. ⟨illegible⟩ in 16 Mat.) no Sacrament is rightly perfited: the Proteſtants haue takē it avvay. The Apoſtles taught the Church to keepe * a Memorie or inuocatiō of Saincts in this Sacrifice: the Caluiniſts haue none. The Apoſtles decreed that in this Sacrifice there ſhould be ſpecial praiers for the dead, Chryſ. ho. in ep. ad Philip. Aug. de cur. pro mort. c. 1: they haue none. Likewiſe that water ſhould be mixed with the win⟨illegible⟩, and ſo forth. See Annot. in c. 11, ⟨illegible⟩. 23. Bread. Therfore if Caluin had made his new adminiſtration according to all the Apoſtles written wordes, yet not knovving how many things beſide, the Apoſtle had to preſcribe in theſe wordes, Catera cum vener⟨illegible⟩ diſponam (the reſt I wil diſpoſe, when I come) he could not haue ſatisfied any wiſe man in his new chaunge. But now ſeeing they are fallen to ſo palpable blindnes, that their doing is directly oppoſite to the very Scripture alſo, which they pretend to folow onely, and haue quite deſtroied both the name, ſubſtance, and al good accidents of Chriſtes principal Sacrament, we truſt al the world wil ſee their folly and impudencie. [Margin: The Maſſe is agreable to the Apoſtles vſe and tradition: the Communion is not. · Aug. ep. 118 c. 6. · Aug. tract 84 in Io. & Chryſ. ho. ⟨illegible⟩ in Act.]

Chapter 12

They muſt not make their diuerſitle of Giftes an occaſion of Schiſme, conſidering that al are of one Holy Ghoſt, and for the profit of the one body of Chriſt vvhich in the Church: 12 Vvhich alſo could not be a body, vvithout ſuch varietie of members. 12 Therfore neither they that haue the inferiour giftes, muſt be diſcontent, ſeing it is Gods diſtribution: nor they that haue the greater, contemne the other, conſidering they are no leſſe neceſſarie: 25 but al in al ioyne together, 2⟨illegible⟩. and euery one knovv his ovvne place.

1 ANd concerning ſpiritual things, I vvil not haue you ignorāt, brethren,

2 You know that vvhen you vvere heathen, you vvent to dumme Idols according as you vvere ledde.

3 Therfore I doe you to vnderſtand that no mā ſpeaking in the Spirit of God, ſaith anáthema to IESVS. And no man can ſay, Our Lord IESVS: but in the holy Ghoſt.

4 And there are diuiſions of graces, but one Spirit.

5 Andthere are diuiſions of miniſtrations: but one Lord.

6 And there are diuiſions of operations, but one God, vvhich vvorketh al in al.

7 And the manifeſtation of the Spirit is giuen vnto euery one to profit.

8 To one certes by the Spirit is giuen the vvord of vviſedom: and to an other, the vvord of knovvledge according to the ſame Spirit:

9 to an other, ″ faith in the ſame Spirit: to an other, the grace of doing cures in one Spirit:

10 to an other, the vvorking of miracles: to an other, prophecie: to an other, diſcerning of ſpirites: to an other, kindes of tonges: to an other, interpretation of languages.

11 And al theſe things vvorketh one and the ſame Spirit, diuiding to euery one according as he vvil. ⊢

12 For * as the body is one, and hath many members, and al the members of the body vvhereas they be many, yet are one body: ſo alſo Chriſt.

13 For in one Spirit vvere vve al baptized into one', vvhether Ievves, or Gentiles, or bondmen, or free: and in one Spirit vve vvere al made to drinke.

14 For the body alſo is not one member, but many.

15 ″ If the foote ſhould ſay, becauſe I am not the hand, I am not of the body: is it therfore not of the body?

16 And if the eare ſhould ſay, becauſe I am not the the eie, I am not of the body: is he therfore not of the body?

17 If the vvhole body vvere the eie: vvhere is the hearing? If the vvhole vvere the hearing: vvhere is the ſmelling?

18 But novv God hath ſet the members, euery one of them in the body as he vvould.

19 And if al vvere one member, vvhere vvere the body?

20 But novv there are many members in deede, yet one body.

21 And the eie can not ſay to the hand; I neede not thy helpe. or againe the head to the feete, You are not neceſſarie for me.

22 But much more thoſe that ſeeme to be the more vveake members of the body, are more neceſſarie:

23 and ſuch as vve thinke to be the baſer members of the body, vpon them vve put more aboundant honour: and thoſe that are our vnhoneſt partes, haue more aboundant honeſtie.

24 And our honeſt partes neede nothing: but God hath tempered the body, giuing to it that vvanted, the more aboundant honour,

25 that there might be no ″ ſchiſme in the body, but the members together might be careful one for an other.

26 And if one member ſuffer any thing, al the members ſuffer vvith it. or if one member do glorie, al the members reioyce vvith it.

27 And you are the body of Chriſt, and members of member.

28 And * ſome verily God hath ſet in the Church firſt Apoſtles, ſecondly prophets, thirdly doctors, next miracles, thē the graces of doing cures, helpes, gouernements, kindes of tonges.

29 Are al Apoſtles? are al prophets? are al doctors? are al miracles?

30 haue al the grace of doing cures? do al ſpeake vvith tonges? do al interpret?

31 But purſue the better giftes. And yet I ſhevv you a more excellent vvay.

Marginal notes to Chapter 12

Argument The 6. part.
Argument As couching the Giftes of the Holy Ghoſt.
v. 2 The Epiſtle vpon the 10 Sunday after Rentecoſt.
v. 8 ⸬ Al theſe Giftes be thoſe vvhich the lear n⟨illegible⟩ecall Gratias gratis datas: vvhich be beſtovved often euen vpon il liuers, vvhich haue not the other graces of God whereby their perſons ſhould be grateful, iuſt & holy in his ſight.
v. 12 Ro. 12, 4▪
v. 12 Eph. 4, 7.
v. 12 ⸬ A maruelous vniō betwixt chriſt & his Church & a great cōfort to al Catholikes being members therof, that the church and he, the head & the body, make & be called one Chriſt. Aug. de vnit. Ec.
v. 13 ` one body,
v. 28 Eph. 4, 11.
v. 29 ⸬ S. Auguſtine ep. 137▪ giueth the ſame reaſon, vvhy miracles & cures be done at the memories or bodies of ſome Saincts more then at others: & by the ſame Saincts in one place of their memories rather then at other places.

Annotations to Chapter 12

ANNOTATIONS CHAP. XII.

9. Faith in the ſame.] This faith is not an other in ſubſtance then the common faith in Chriſt, but is of an other accidental qualitie onely, that is, of more ſeruor, deuotiō, zeale, and confident truſt, ſpecially for doing of miracles. [Margin: Zealous faith.]

13. If the foote.] The Church is of exceding great diſtinctiō of members, giftes, orders, and offices: yet of great concord, concurrence, mutual communion and participation in al actions of her members among them ſelues, and vvith Chriſt the head of the Body. [Margin: Vnitie.]

25. Schiſme in the body.] As Charitie and vnitie of ſpirit, is the proper bond and vveale of the common Body: ſo is diuiſion or Schiſme, vvhich is the interruption of peace and mutual Societie-betvvene the partes of the ſame, the ſpecial plague of the Church, and as odious to God as rebellion to the temporal Soueraine. [Margin: Schiſme.]

Chapter 13

That aboue al other Giftes they ſhould ſeeke after Charitie: as that vvithout vvhich nothing profiteth, 4 and vvhich doth al as ⟨illegible⟩ to be done, and remaineth alſo in heauen.

1 IF I ſpeake vvith the tonges of men and of Angels, and haue ″ not charitie: I am become as ſounding braſſe, or a tinkling cymbal.

2 And if I ſhould haue prophecie, and knevv al myſteries, and al knovvledge, and if I ſhould haue al faith ſo that I could remoue mountaines, and haue not charitie, I am nothing.

3 And if I ſhould diſtribute al my goods to be meate for the poore, and if I ſhould ″ deliuer my body ſo that I burne, and haue not charitie, it doth profit me nothing.

4 Charitie is patient, is benigne: Charitie enuieth not, dealeth not peruerſly: is not puffed vp,

5 is not ambitious, ſeeketh not her ovvne, is not prouoked to anger, thinketh not euil:

6 reioyceth not vpon iniquitie, but reioyceth vvith the truth:

7 ſuffereth al things, beleeueth al things, hopeth al things, beareth al things.

8 Charitie neuer falleth avvay: vvhether prophecies ſhal be made voide, or tonges ſhal ceaſe, or knovvledge ſhal be deſtroied.

9 For in part vve knovv, and in part vve prophecie.

10 But vvhen that ſhal come that is perfect, that ſhal be made voide that is in part.

11 Vvhen I vvas a litle one, I ſpake as a litle one, I vnderſtood as a litle one, I thought as a litle one. But vvhen I vvas made a man, I did avvay things that belōged to a litle one.

12 Vve ſee novv by a glaſſe in a darke ſort: but then face to face. Novv I knovv in part: but then I ſhal knovv as alſo I am knovven.

13 And novv there remaine, faith, hope, charitie, ″ theſe three▪ but the greater of theſe is charitie.

Marginal notes to Chapter 13

v. 1 The Epiſtle vpon the Sunday of Quinquageſme, called Shroueſunday.
v. 2 ⸬ This proueth that faith is nothing vvorth to ſaluatiō without vvorkes, and that there may be true faith vvithout Charitie.
v. 10 ⸬ By this text S. Auguſtine li. ⟨illegible⟩2. Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here, then they had vvhen they liued here.
v. 13 ⸬ Charitie is of al the three the greateſt. Hovv then doth onely ſaith, being inferior to it, ſaue & iuſtifie, and not Charitie?

Annotations to Chapter 13

ANNOTATIONS CHAP. XIII.

1. Not Charitie.] Vvithout Charitie, both tovvard euery particular perſon, and ſpecially tovvard the common body of the Church, none of al the giftes and graces of God he profitable. [Margin: Charitie.]

1. Deliuer my body.] Beleeue (ſaith S. Auguſtine) aſſuredly and hold for certaine, that no Heretike and Schiſmatike that vniteth not him ſelf to the Catholike Church againe, hovv great almes ſo euer he giue, yea or ſhede his bloud for Chriſtes name, can poſsibly be ſaued. For, many Heretikes by the cloke of Chriſtes cauſe, deceiuing the ſimple, ſuffer much. But vvhere true faith is not, there is no iuſtice, becauſe the iuſt liueth by faith. So it is alſo of Schiſmatikes, becauſe vvhere charitie is not, iuſtice can there be none: vvhich if they had, they vvould neuer plucke in peetes the body of Chriſt vvhich is the Church. Aug. ſeu Pulg. de ſid. ad Pet. c. 39. So ſaith S. Auguſtine in diuers places, not onely of Heretikes that died directly for defenſe of their hereſie, as the Anabaptiſtes and Caluiniſts novv a daies do (for that is more damnable:) but of ſome Heretikes and Schiſmatikes that may die among the Heathen or Turkes for defenſe of truth or ſome Article of Chriſtes religion. Aug. de verb. D⟨illegible⟩. ſer. 50▪ c. 2. & in Pſ. 34 conc. 2 prope finem. Cypr. de vnit. Ec. nu. ⟨illegible⟩. [Margin: Falſe Mattyrs.]

13. Theſe three.] Theſe are the three vertues Theological, eche one by nature and definition diſtinct from an other▪ and faith is by nature the firſt, and may be and often is before, and vvithout Charitie: and truely remaineth in diuers after they haue by deadly ſinne loſt Charitie. Bevvare therfore of the Heretikes opinion, which is that by euery mortal ſinne faith is loſt no leſſe then charitie. [Margin: The 3 vertues theological. Charitie is loſt by mort⟨illegible⟩l ſinne, not faith.]

Chapter 14

Againſt their vaine childiſhnes, that thought it a goodly matter to be able to ſpeake (by miracle) ſtrange languages in the Church, preferring their languages before prophecying, that as, opening of Myſteries: he declareth that this Gift of languages is inferior to the Gift of prophecie. 26 Giuing order alſo hovv both giftes are to be vſed, to vvit, the Prophet to ſubmit him ſelf to other Prophets: and the Speaker of languages not to publiſh his inſpiration, vnles there be an interpreter, ⟨illegible⟩ Prouided alvvaies, that vvomen ſpeake not at al in the Church.

1 FOLOVV Charitie, earneſtly purſue ſpiritual things: but ″ rather that you may prophecie.

2 For he that ſpeaketh vvith tongue, ſpeaketh ″ not to men, but to God: for no man heareth. But in ſpirit he ſpeaketh myſteries.

3 For he that prophecieth, ſpeaketh to men vnto edification, and exhortation, and conſolation.

4 He that ſpeaketh vvith tongues, edifieth him ſelf: but he that prophecieth, edifieth the Church.

5 And I would haue you al to ſpeake vvith tongues, but rather to prophecie. For greater is he that prophecieth, then he that ſpeaketh vvith tongues: vnleſſe perhaps he interpret, that the Church may take edification.

6 But novv brethren ″ if I come to you ſpeaking vvith tongues: vvhat ſhal I profit you, vnleſſe I ſpeake to you either in reuelation, or in knovvledge, or in prophecie, or in doctrine?

7 Yet the things vvithout life that giue a found, be it pipe or harpe, vnleſſe they giue a diſtinction of ſoūdes, hovv ſhal that be knovven which is piped, or which is harped?

8 For ″ if the trumpet giue an vncertaine voice, vvho ſhal prepare him ſelf to battel?

9 So you alſo by a tōgue vnleſſe you vtter manifeſt ſpeach, hovv ſhal that be knovven that is ſaid? for you ſhal be ſpeaking into the aire.

10 There are (for example) ſo many kindes of tongues in this vvorld, & none is vvithout voice.

11 If then I knovv not the vertue of the voice, I ſhal be to him to vvhom I ſpeake, barbarous: and he that ſpeaketh, barbarous to me.

12 So you alſo, becauſe you be emulators of ſpirites: ſeeke to abound vnto the edifying of the Church.

13 And therfore he that ſpeaketh vvith the tongue, ″ let him pray that he may interpret.

14 For if I pray vvith the tongue, ″ my ſpirit praieth, but my vnderſtanding is vvithout fruite.

15 Vvhat is it then? I vvil pray in the ſpirit, I vvil pray alſo in the vnderſtanding: I vvil ſing in the ſpirit, ſing alſo in the vnderſtanding.

16 But if thou bleſſe in the ſpirit: he that ſupplieth the place of the vulgar hovv ſhal he ſay, Amen, vpon thy bleſſing? becauſe he knovveth not vvhat thou ſaieſt.

17 For thou in deede giueſt thankes vvel: but the other is not edified.

18 I giue my God thankes, that I ſpeake vvith the tongue of you al'.

19 But in the Church I vvil ſpeake fiue vvordes vvith my vnderſtanding that I may inſtruct others alſo: rather then ten thouſand vvordes in a tongue.

20 Brethren, be not made children in ſenſe, but in malice be children: and in ſenſe be perfect.

21 In the Lavv it is vvritten, That in other tongues and other lippes I vvil ſpeake to this people: and neither ſo vvil they heare me, ſaieth our Lord.

22 Therfore languages are for ″ a ſigne not to the faithful, but to infidels: but prophecies, not to infidels, but to the faithful.

23 If therfore the vvhole Church come together in one, and al ſpeake with tongues, and there enter in vulgar perſons or ″ infidels, vvil they not ſay that you be madde?

24 But if al prophecie, and there enter in any infidel or vulgar perſon, he is conuinced of al, he is iudged of al.

25 the ſecrets of his hart are made manifeſt, and ſo falling on his face he vvil adore God, pronouncing that God is in you in deede.

26 Vvhat is it then brethren? vvhen you come together, euery one of you hath ″ a pſalme, hath a doctrine, hath a reuelation, hath a tongue, hath an interpretation: let al things be done to edification.

27 Vvhether a man ſpeake with tōgue, by tvvo, or at the moſt by three, and ″ in courſe, and let one interpret.

28 But if there be not an interpreter, let him hold his peace in the Church, and ſpeake to him ſelf and to God.

29 And let prophets ſpeake tvvo or three, and let the reſt iudge.

30 But if it be reuealed to an other ſitting, let the firſt hold his peace.

31 For you may al prophecie one by one: that al my learne, and al may be exhorted,

32 and the ſpirites of prophets are ſubiect to prophets.

33 For God is not the God of diſſenſion, but of peace: as alſo in all the Churches of the ſaincts I teache.

34 ″ Let * vvomen hold their peace in the Churches: for it is not permitted them to ſpeake, but to be ſubiect, as alſo * the Law ſaith.

35 But if they learne any thing, let them aſke their ovvne huſbands at home. For it is a foule thing for a vvoman to ſpeake in the Church.

36 Or did the vvord of God procede from you? came it vnto you onely?

37 If any man ſeeme to be a prophet, or ſpiritual, let him knovv the things that I vvrite to you, that they are the cōmaundements of our Lord.

38 But if any man knovv not, he ſhal not be knovven.

39 Therefore, brethren, be earneſt to prophecie: and to ſpeake vvith tongues prohibit not.

40 But let al things be done honeſtly and according to order among you.

Marginal notes to Chapter 14

Argument ″ Much like to ſome fond Linguiſts of our time, who thinke them ſelues better then a doctor of Diuinitie that is not a Linguiſt.
v. 16 ᶜ By this word are meant al rude vnlearned men, but ſpecially the ſimple which vvere yet vnchariſtened, as the Catechumens, vvhich came in to thoſe ſpiritual exerciſes, as alſo infidels did at their pleaſures.
v. 16 ᶜ idiotae▪
v. 18 ` vvith tongues more thē you all.
v. 21 Eſ. 28, 11▪
v. 34 2. Tim. 2, 12.
v. 34 Gen. 3, 16.

Annotations to Chapter 14

ANNOTATIONS CHAP. XIIII.

1. Rather prophecie.] The gift of prophecying, that is, of expounding the hard points of our religion, is better then the gift of ſtrange tonges, though both be good. [Margin: A paraphraſtical expoſition of this Chapter concerning vnknovven tongues.]

2. Not to men.] To talke in a ſtrange language, vnknovven alſo to him ſelf, profiteth not the hearers, though in reſpect of God vvho vnderſtandeth al tonges and thinges, and for the myſteries vvhich he vttereth in his ſpirit, and for his ovvne edification in ſpirit and affection, there be no difference: but the Prophet or Expoſitor treating of the ſame matters to the vnderſtanding of the vvhole aſſemblie, edifieth not him ſelf alone but al his hearers.

6. If I come.] That is, If I your Apoſtle and Doctor ſhould preach to you in an vnknovven tongue, and neuer vſe any kinde of expoſition, interpretatiō, or explication of my ſtrange vvordes, vvhat profite could you take thereby?

8. If the trumpet.] As the Trumpeter can not giue vvarning to or from the fight, vnles he vſe a diſtinct & intelligible ſound or ſtroke knovven to the ſouldiars: euen ſo the preacher that exhorteth to good life, or dehorteth from ſinne, except he doe it in a ſpeach vvhich his hearers vnderſtand, can not attaine to his purpoſe, nor doe the people any good.

13. Let him pray that.] He that hath onely the gift of ſtrange tonges, let him pray to God for the gift of interpretation: that the one may be more profitable by the other▪ for, to exhort or preach in a ſtrange, tongue vvas not vnlavvful nor vnprofitable, but glorious to God, ſo that the ſpeach had bene either by him ſelf, or by an other, aftervvard expounded.

14. My ſpirit praieth.] Alſo vvhen a man praieth in a ſtrange tongue vvhich him ſelf vnderſtandeth not, it is not ſo fruitful for inſtruction to him, as if he knevv particularly vvhat he praied. Neuertheles the Apoſtle forbiddeth nor ſuch praying neither, confeſſing that his ſpirit, hart, and affection praieth vvel tovvardes God, though his minde and vnderſtanding be not profited to inſtruction, as othervviſe it might haue bene if he vnderſtood the vvordes. Neither yet doth he appoint ſuch an one to get his ſtrange praier tranſlated into his vulgar tongue, to obteine thereby the foreſaid inſtruction. See the Declaration folovving of this Chapter.

22. A ſigne.] The extraordinarie gift of tonges vvas a miraculous ſigne in the primitine Church, to be vſed ſpecially in the Nations of the Heathen for their conuerſion.

23. Infidels.] In the primitiue Church, vvhen Infidels dvvelt neere or among Chriſtians, and often times came vnto their publike preaching & exerciſes of exhortation and expoſition of Scriptures and the like: it vvas both vnprofitable and ridiculous to heare a number talking, teaching, ſinging Pſalmes & the like, one in this language, & an other in that, al at once like a blacke ſaunts, and one often not vnderſtood of an other, ſometime not to them ſelues, and to ſtrangers or the ſimple ſtand⟨illegible⟩r⟨illegible⟩s by, not at al. Vvhere othervviſe if they had ſpoken either in knovven tonges, or had done it in order, hauing an expoſitor or interpreter vvithal, the Infidels might haue bene conuinced.

26. A Pſalme.] Vve ſee here that thoſe ſpiritual exerciſes conſiſted ſpecially, firſt, in ſinging or giuing forth nevv Pſalmes or praiers and laudes: ſecondly, in Doctrine, teaching, or reading lectures: thirdly, in Reuelation of ſecrete things either preſent or to come: fourthly, in ſpeaking Tonges of ſtrange Nations: laſtly, in tranſlating or Interpreting that vvhich vvas ſaid, into ſome common knovven language, as into Greeke, Latin, &c. Al vvhich gifts they had among them by miracle from the holy Ghoſt. [Margin: Of vvhat ſpiritual exerciſe the Apoſtle ſpeaketh.]

27. In courſe.] Al theſe things they did vvithout order, of pride and contention they preached, they prophecied, they praied, they bleſſed, vvithout any ſeemely reſpect one of an other, or obſeruing of turnes and entercourſe of vttering their Giftes. Yea vvomen vvithout couer or veile, and vvithout regard of their ſexe or the Angels or Prieſts or their ovvne huſbands, malepartly ſpake tonges, taught, or prophecied vvith the reſt. This vvas then the diſorder among the Corinthians, vvhich the Apoſtle in this vvhole chapter reprehendeth and ſought to redreſſe, by forbidding vvomen vtterly that publike exerciſe, and teaching men, in vvhat order and courſe as vvel for ſpeaking in tonges, as interpreting and prophecying, it ſhould be kept. [Margin: The diſorders in the ſame.]

A MORE AMPLE DECLARATION OF THE ſenſe of this 14 Chapter.

This then being the ſcope and direct drift of the Apoſtle, as is moſt cleere by his vvhole diſcourſe, and by the record of al antiquitie: let the godly, graue, and diſcrete Reader take a taſt in this one point, of the Proteſtants deceitful dealing, abuſing the ſimplicitie of the popular, by peruerſe application of Gods holy vvord, vpon ſome ſmal ſimilitude and equiuocation of certaine termes, againſt the approued godly vſe and truth of the vniuerſal Church, for the ſeruice in the Latin or Greeke tongue: which they ignorantly, or rather vvilfully, pretend to be againſt this diſcourſe of S. Paul touching ſtrange tonges. Know therfore, firſt, that here is no vvord written or meant of any other tongues but ſuch as men ſpake in the Primitiue Church by miracle, and that nothing is meant of thoſe tongues vvhich were the common languages of the vvorld or of the Faithful, vnderſtood of the learned and ciuil people in euery great citie, and in which the Scriptures of the Old or new Teſtament vvere written, as, the Hebrevv, Greeke, and Latin. for though theſe alſo, might be giuen by miracle & without ſtudy, yet being knovven to the Iewes, Romans, or Greekes in euery place, they be not counted among the differences of barbarous and ſtrange tonges here ſpoken of, which could not be interpreted commonly, but by the miraculous gift alſo of interpretation. And therfore this Apoſtle (as the Euangeliſts alſo and others did their bookes) vvrote his Epiſtles in Greeke to the Romans and to al other Churches. Vvhich vvhen he vvrote, though he penned them not in the vulgar language peculiar to euery people, yet he vvrote them not in Tongue, that is, in any ſtrange tongue not intelligible vvithout the gift of interpretation, vvhere of he ſpeaketh here: but in a notable knovven and learned ſpeach interpretable of thouſands in euery countrie. No more did S. Auguſtine our Apoſtle, ſpeaking in Latin, & bringing in the Scriptures and Seruice in Latin, preach and pray in Tonges according to the Apoſtles meaning here, for the Latin vvas not, nor is not, in any part of the Vveſt, either miraculous or ſtrange, though it be not the National tongue of any one countrie this day. And therfore S. Bede ſaith, (li. 1 hiſt. Angl. c. 1) that being then foure diuers vulgar languages in our countrie, the Latin vvas made common to them al. And in deede of the tvvo (though in truth neither ſort be forbidden by this paſſage of S. Paul) the barbarous languages of euery ſeueral prouince in reſpect of the vvhole Church of Chriſt, are rather the ſtrange Tonges here ſpoken of, then the common Latin tongue, vvhich is vniuerſally of al the Vveſt Church more or leſſe learned, and pertaineth much more to vnitie and orderly coniunction of al Nations in one faith, Seruice, and vvorſhip of God, then if it vvere in the ſundry barbarous ſpeaches of euery Prouince. Vvherein al Chriſtians that trauel about this part of the vvorld or the Iudes either, vvhere ſo euer they come, ſhal finde the ſelf ſame Maſſe, Mattins, and Seruice, as they had at home. Vvhere novv, if vve goe to Germanie, or the Germans or Geneuians come to vs, eche others Seruice ſhal be thought ſtrange and barbarous. Yea and the Seruice of our ovvne language vvithin a fevv hundreth yeres (or rather euery age) ſhal vvholy become barbarous and vnknovven to our ſelues, our tongue (as al vulgar) doth ſo often change. [Margin: That S. Pauls place maketh nothing againſt the ſeruice in the ſaith tōge. · By ſtrange tonges the Apoſtle meaneth not the latin, Greeke, or Hebrue. · S. Auguſtine our Apoſtle brought in the Seruice in the latin tongue. · The latin ſeruice one and the ſame in al countries and ſtrange to none. · The ſeruice in vulgar tōge ſtrange and barbarous to euery ſtrāger.]

And for edification, that is, for increaſe of faith, true knovvledge, and good life, the experience of a fevv yeres hath giuen al the vvorld a ful demonſtration vvhether our forefathers vvere not as vviſe, as faithful, as deuout, as fearful to breake Gods lavves, and as likely to be ſaued, as vve are in al our tongues, tranſlations, and Engliſh praiers. Much vanitie, curioſitie contempt of Superiors, diſputes, emulations, contentions, Schiſmes, horrible errors, profenation and diuulgation of the ſecrete Myſteries of the dreadful Sacraments, * vvhich of purpoſe vvere hidden from the vulgar (as S. Denys Eccl. Hier. c. 1. and S. Baſil de Sp. Sanct. c. 27. teſtifie) are fallen by the ſame, but vertue or ſound knovvledge none at al. [Margin: Vvhether the ſeruice in vulgar tonges do more edifie. · See Annot▪ 1. Cor. 10. 13.]

Vvherein this alſo is a groſſe illuſion and vntruth, that the force and efficacie of the Sacraments, Sacrifice, and common praier, dependeth vpon the peoples vnderſtanding, hearing, or knovvledge: the principal efficacie of ſuch thinges and of the vvhole miniſterie of the Church, conſiſting ſpecially of the very vertue of the vvorke, and the publike office of the Prieſts, who be appointed in Chriſtes behalfe to diſpoſe theſe Myſteries to our moſt good: the infant, innocent, idiote and vnlearned, taking no leſſe fruite of Baptiſme and al other diuine offices, meete for euery ones condition, then the learnedſt Clerke in the Realme: and more, if they be more humble, charitable, deuour, and obedient, then the other, hauing leſſe of theſe qualities and more learning. [Margin: The vertue of the Sacramēts and Seruice conſiſteth not in the peoples vnderſtāding.]

Vvhich vve ſay not, as though it were inconuenient for the people to be vvel inſtructed in the meaning of the Sacraments and holy ceremonies and Seruice of the Church (for, that to their comfort and neceſſarie knovvledge, both by preaching, Catechizing, and reading of good Catholike bookes, Chriſtian people do learne in al Nations much more in thoſe countries vvhere the Seruice is in Latin, then in our Nation, God knovveth:) But we ſay that there be other wales to inſtruct them, and the ſame leſſe ſubiect to danger and diſorder, then to turne it into vulgar tongues. Vve ſay, the ſimple people and many one that thinke them ſelues ſome body, vnderſtand as litle of the ſenſe of diuers Pſalmes, Leſſons, and Oraiſons in the vulgar tongue, as if they vvere in Latin: yea and often take them in a vvrong, peruerſe, and pernitious ſenſe, vvhich lightly they could not haue done in Latin. Vve ſay, that ſuch as vvould learne in deuotion and humilitie, may and muſt rather vvith diligence learne the tongue that ſuch Diuine things be vvritten in, or vſe other diligence in hearing ſermons and inſtructions: then for a fevv mens not neceſſarie knovvledge, the holy vniuerſal order of Gods Church ſhould be altered. For if in the kingdom of England onely, it be not conuenient, neceſſarie, nor almoſt poſsible, to accommodate their Seruice booke to euery prouince and people of diuers tongues: hovv much leſſe ſhould the vvhole Church ſo do, conſiſting of ſo many differences? Neither doth the Apoſtle in al this Chapter appoint any ſuch thing to be done, but admoniſheth them to pray and labour for the grace of vnderſtanding and interpretation, or to get others to interprete or expound vnto them. And that much more may vve doe concerning the Seruice in Latin, vvhich is no ſtrange nor miraculouſly gotten or vnderſtood tongue, but common to the moſt and cheefe churches of the vvorld, and hath bene, ſince the Apoſtles time, daily vvith al diligence through out al theſe partes of Chriſtendom, expounded in euery houſe, ſchole, church, and pulpit: and is ſo vvel knovven for euery neceſſarie part of the diuine Seruice, that by the diligence of parents, Maiſters, and Curates, euery Catholike of age almoſt, can tel the ſenſe of euery ceremonie of the Maſſe, vvhat to anſvver, vvhen to ſay Amen at the Prieſtes benediction, vvhen to confeſſe, vvhen to adore, vvhen to ſtand, vvhen to kneele, when to receiue, vvhat to receiue, vvhen to come, vvhen to depart, and al other dueties of praying and ſeruing, ſufficient to ſaluation. And thus is it euident that S. Paul ſpeaketh not of the common tonges of the Churches Seruice. [Margin: The people is to be taught the meaning of Sacraments & ceremonies, and are taught in al Catholike coūtries. · Catholike people in euery countrie vnderſtandeth euery ceremonie, and can behaue them ſelues accordingly.]

Secondly, it is as certaine, that he meaneth not nor vvriteth any vvord in this place of the Churches publike Seruice, praier, or miniſtration of the holy Sacrament, vvherein the Office of the Church ſpecially conſiſteth: but onely of a certaine exerciſe of mutual conference, wherein one did open to an other and to the aſſemblie, miraculous giftes and graces of the Holy Ghoſt, and ſuch Canticles, Pſalmes, ſecrete Myſteries, ſorts of Languages, and other Reuelations, as it pleaſed God to giue vnto certaine both men and vvomen in that firſt beginning of his Church. In doing of this, the Corinthians cōmitted many diſorders, turning Gods gifts to pride and vanitie, and namely that gift of tonges: vvhich being in deede the leaſt of al giftes, yet moſt puffed vp the hauers, and novv alſo doth commonly puffe vp the profeſſors of ſuch knovvledge, according as S. Auguſtine vvriteth thereof. This exerciſe and the diſorder thereof vvas not in the Church (for any thing we can reade in antiquitie) theſe fourtene hundreth yeres: and therfore neither the vſe nor abuſe, nor S. Paules reprehēſion or redreſsing thereof, can concerne any vvhit the Seruice of the Church. Furthermore this is euident, that the Corinthians had their Seruice in Greeke at this ſame time, and it vvas not done in theſe miraculous tonges. Nothing is meant then of the Church Seruice. Againe the publike Seruice had but one language: in this exerciſe they ſpake in many tonges. In the publike Seruice euery man had not his ovvne ſpecial tongue, his ſpecial Interpretation, ſpecial Reuelation, proper Pſalmes but in this they had. Againe, the publike Seruice had in it the miniſtration of the holy Sacrament principally: vvhich vvas not done in this time of conference. For into this exerciſe vvere admitted Catechumens and Infidels and vvhoſoeuer vvould: in this vvomen, before S. Paules order, did ſpeake and prophecie: ſo did they neuer in the Miniſtration of the Sacrament. vvith many other plaine differences, that by no meanes the Apoſtles vvordes can be rightly and truely applied to the Corinthians Seruice then, or ours novv. Therfore it is either great ignorance of the Proteſtants, or great guilfulnes, ſo vntruely and peruerſly to apply them. [Margin: Aug. doct. Chr. li. 2. c. 13. · That he ſpeaketh not of the Churches ſeruice, is proued by inuincible in arguments.]

Neither is here any thing meant of the priuate praiers vvhich deuout perſons of al ſortes and ſexes haue euer vſed, ſpecially in Latin, as vvel vpon their Primars as Beades. For, the priuate praiers here ſpoken of, vvere pſalmes or hymnes and ſonnets nevvly inſpired to them by God, and in this conference or prophecying, vttered to one an others comfort, or to them ſelues and God onely. But the praiers, pſalmes, and holy vvordes of the Chriſtian people vſed priuately, are not compoſed by them, nor diuerſely inſpired to them ſelues, nor novv to be approued or examined in the aſſemblies: but they are ſuch as vvere giuen and vvritten by the Holy Ghoſt, and preſcribed by Chriſt and his Church for the faithful to vſe, namely the Pater noſter, the Au⟨illegible⟩ Marie, and the Creede, our Ladies Mattins, the Litanies, and the like. Therfore the Apoſtle preſcribeth nothing here thereof, condemneth nothing therein, toucheth the ſame nothing at al. But the deuout people in their aūcient right may and ought ſtil vſe their Latin primars, beades, and praiers, as euer before. Vvhich the wiſedom of the Church for greate cauſes hath better liked and allowed of, then that they ſhould be in vulgar tonges, though ſhe wholy forbiddeth not, but ſometimes graunteth to haue them tranſlated, and vvould gladly haue al faithful people in order and humilitie learne, as they may, the contents of their praiers: and hath commaunded alſo in ſome Councels, that ſuch as can not learne diſtinctly in Latin (ſpecially the Pater noſter & the Creede) ſhould be taught them in the vulgar tōgue. And therfore as vve doubt not but it is acceptable to God, & auailable in al neceſsities. & more agreable to the vſe of al Chriſtian people euer ſince their conuerſion, to pray in Latin, then in the vulgar, though euery one in particular vnderſtand not vvhat he ſaith: ſo it is plaine that ſuch pray vvith as great conſolation of ſpirit, vvith as litle tediouſues, vvith as great deuotion and affection, and oftentimes more, then the other: and alvvaies morethen any Schiſmatike or Heretike in his knovven language. Such holy Oraiſons be in maner conſecrated and ſanctified in and by the Holy Ghoſt that firſt inſpired them and there is a reuerence and Maieſtie in the Churches tongue dedicated in our Sauiours Croſſe, and giueth more force and valure to them ſaid in the Churches obedience, then to others. The children cried Hoſanna to our Sauiour, and vvere allovved, though they knevv not vvhat they ſaid. It is vvel neere a thouſand yeres that * our people vvhich could nothing els but barbarum frendere, did ſing Alleluia, and not, Praiſeye the Lord. and longer agoe ſince the poore huſband men ſang the ſame at the plough in other Countries. Hiero. to 1 ep. 58. And Surſum corda, and Kyrie eleiſon, and the Pſalmes of Dauid ſung in Latin in the Seruice of the Primitiue Church, haue the auncient and flat teſtimonies of S. Cyptian, S. Auguſtine, S. Hierom and other Fathers. Grego. li. 7 ep. 6⟨illegible⟩. Cypr. exp. orat. Do. nu 13. Auguſt. c. 13 de dono perſeuer, & de bono vid. c. 16. and ep. 178. Hiero. prafat. in Pſal. ad Sephron. Aug. de Catechiz, rud. c. 9. de Doct. Chr. li. 2 c. 13. See ep. 10. Auguſt. of S. Hieroms latin tranſlation readde in the Churches of Africa. Praiers are not made to teache, make learned, or increaſe knovvledge, though by occaſion they ſometimes inſtruct vs. but their ſpecial vſe is, to offer our hartes, deſires, and vvants to God, and to ſhevv that vve hang of him in al things: and this euery Catholike doth for his condition, vvhether he vnderſtand the vvordes of his praier or not. The ſimple ſort can not vnderſtand al Pſalmes, nor ſcarſe the learned, no though they be tranſlated or read in knovven tonges: men muſt not ceaſe to vſe them for al that, vvhen they are knovven to containe Gods holy praiſes. The ſimple people vvhen they deſire any thing ſpecially at Gods hand, are not bound to knovv, neither can they tel, to vvhat petition or part of the Paternoſter their demaund pertaineth, though it be in Engliſh neuer ſo much, they can not tel no more vvhat is, Thy kingdome come, then Adueniat regnum tuum. not vvhether their petition for their ſicke children or any other neceſſitie, pertaine to this part, or to Fiat voluntas tua, or N⟨illegible⟩nos inducas, or to vvhat other part els. It is ynough that they can tel, this holy Oraiſon to be appointed to vs, to call vpon God in al our deſires. more then this, is not neceſſarie. And the tranſlation of ſuch holy things often breedeth manifold danger and irreuerence in the vulgar (as to thinke God is author of ſinne, vvhen they read, Leade vs not into tentation) and ſeldom any edification at al. For, though vvhen the prayers be turned and read in Engliſh, the people knovveth the vvordes, yet they are not edified to the inſtruction of their minde and vnderſtanding, except they knevv the ſenſe of the vvordes alſo and meaning of the holy Ghoſt. For if any man thinke that S. Paul ſpeaking of edification of mans minde or vnderſtanding, meaneth the vnderſtanding of the vvordes onely, he is fouly deceiued, for, vvhat is a childe of fiue or ſixe yeres old edified or increaſed in knovvledge by his Pater noſter in Engliſh? It is the ſenſe therfore, vvhich euery man can not haue, neither in Engliſh nor Latin, the knovvledge vvhereof properly and rightly edifieth to inſtruction. and the knovvledge of the vvordes onely, often edifieth neuer a vvhit, and ſome times buildeth to error and deſtruction: as it is plaine in al Heretikes and many curious perſons beſides. finally both the one and the other vvithout charitie and humilitie maketh the Heretikes and Schiſmatikes vvith al their Engliſh and vvhat other tonges and intelligence ſo euer, to be as ſonans & cymbalum tinniens, ſounding braſſe and a tinkling cymbal. [Margin: The Apoſtle ſpeaketh not of the peoples priuate praiers in latin, as vpon primmars, beades, or othervviſe. · Latin praiers tranſlated, or the people taught the cōtents thereof. · The peoples deuotion nothing the leſſe, for praying in Latin. · Mat. 24. · * Greg. li. 27. Moral. c. 6. · The ſeruice alvvaies in Latin through out the vveſt Church. · It is not neceſſarie to vnderſtand our praiers. · Hovv far is ſufficient for the people to vnderſtand. · Hovv the mind or vnderſtāding is edified. · 1 Cor. 13.]

To conclude, for praying either publikly or priuately in Latin vvhich is the common ſacred tōgue of the greateſt part of the Chriſtiā world, this is thought by the vviſeſt & godlieſt to be moſt expedient, and is certainely ſeen to be nothing repugnant to S. Paul. If any yet vvil be contentious in the matter, vve muſt anſvver them vvith this ſame Apoſtle, The Church of God hath no ſuch cuſtome. and vvith this notable ſaying of S. Auguſtine, ep. 118. c. 5. Any thing that the vvhole Church doth practiſe and obſerue through out the vvorld, to diſpute thereof as though it vvere not to be done, is moſt inſolent madneſſe [Margin: 1 Cor. 11, 16. · A notable rule of S. Auguſtine.]

14. Let vvomen hold their peace.] There be, or vvere, certaine Heretikes in our Countrie (for ſuch euer take the Scriptures diuerſely for the aduantage of time) that denied vvomen to hold lavvfully any kingdom or temporal Souerainty: but that is falſe and againſt both reaſon & the Scriptures. This onely in that ſexe is true, that it is not capable of holy orders, ſpiritual. Regiment or Cure of ſoules: and therfore can not doe any function proper to Prieſts and Biſhopes: not ſpeake in the Church, and ſo not preach, nor diſpute, nor haue or giue voice either deliberatiue or definitiue in Councels and publike Aſſemblies, concerning matters of Religiō, nor make Eccleſiaſtical lavves concerning the ſame, nor binde, nor looſe, nor excōmunicate, nor ſuſpend, nor degrade, nor abſolue, nor miniſter Sacramēts, other then Baptiſme in the caſe of mere neceſsitie, when neither Prieſt nor other man can be had much leſſe preſcribe any thing to the Clergie, how to miniſter them, or giue any mā right to rule, preach, or execute any ſpiritual function as vnder her and by her authoritie: no creature being able to impart that vvhereof it ſelf is incapable both by nature and Scriptures. This Regiment is expreſly giuen to the Apoſtles, Biſhopes, and Prelates: they onely haue authoritie to bind and looſe, Mat. 18: they onely are ſet by the Holy Ghoſt to gouerne the Church, Act. 20,: they onely haue cure of our ſoules directly, and muſt make account to God for the ſame, Hebr. 13. [Margin: Vvomen may haue any temporal Soueraintie, but no Eccleſiaſtical function.]

Chapter 15

He proueth the Reſurrection of the dead by the Reſurrection of Chriſt, and vvith many other arguments: and 3⟨illegible⟩ anſvvereth alſo obiections made againſt it. 49 And then exhorteth in reſpect of it, vnto good life.

1 AND I do you to vnderſtand, brethren, the Goſpel vvhich I preached to you, which alſo you receiued, in the vvhich alſo you ſtand,

2 by the vvhich alſo you are ſaued, after vvhat maner I preached vnto you if you keepe it, vnleſſe you haue beleeued in vaine.

3 For I deliuered vnto you firſt of al vvhich I alſo receiued: that Chriſt died for our ſinnes * according to the Scriptures:

4 and that he vvas buried, and that he roſe againe the third day, * according to the ſcriptures:

5 and that he vvas * ſeen of Cephas: and after that of the eleuen.

6 Then vvas he ſeen of moe thē fiue hundred brethren together: of vvhich many remaine vntil this preſent, & ſome are a ſleepe.

7 Moreouer he vvas ſeen of Iames, then of al the Apoſtles.

8 And laſt of al, as it vvere of an abortiue * he vvas ſeen alſo of me.

9 For I am the leaſt of the Apoſtles, vvho am not worthy to be called an Apoſtle, becauſe I perſeſecuted the Church of God.

10 But by the grace of God I am that vvhich I am: & his grace in me hath not been void, ⊢ but I haue laboured more aboundantly then al they: yet not I, but the grace of God ″ vvith me.

11 For vvhether I, or they, ſo vve preach, and ſo you haue beleeued.

12 But if Chriſt be preached that he is riſen againe from the dead: hovv doe certaine among you ſay, that there is no reſurrection of the dead?

13 And if there be no reſurrection of the dead, neither is Chriſt riſen againe.

14 And if Chriſt be not riſen againe, then vaine is our preaching, vaine alſo is your faith.

15 and vve are found alſo falſe witneſſes of God: becauſe vve haue giuen teſtimonie againſt God, that he hath raiſed vp Chriſt, vvhom he hath not raiſed vp, if the dead riſe not againe.

16 For if the dead riſe not againe, neither is Chriſt riſen againe.

17 And if Chriſt be not riſen againe, vaine is your faith, for yet you are in your ſinnes.

18 Then they alſo that are a ſleepe in Chriſt, are periſhed.

19 If in this life onely vve be hoping in Chriſt, vve are more miſerable then al men.

20 But novv Chriſt is riſen againe from the dead, the * firſt fruites of them that ſleepe:

21 for * by a man death: and by a man the reſurrection of the dead.

22 And as in Adam al die, ſo alſo in Chriſt al ſhal be made aliue.

23 But * euery one in his ovvne order: the firſt fruites Chriſt, then they that are of Chriſt, that beleeued in his comming.

24 Then the ende, vvhen he ſhal haue deliuered the kingdom to God and the Father, vvhen he ſhal haue aboliſhed al principalitie and authoritie and povver.

25 And he muſt reigne, Vntil he put al his enemies vnder his feete.

26 And the enemie death ſhal be deſtroied laſt. For he hath ſubdued al things vnder his feete. And vvhereas he ſaith,

27 Al things are ſubdued to him: Vndoubtedly, except him that ſubdued al things vnto him.

28 And vvhen al things ſhal be ſubdued to him: then the Sonne alſo him ſelf ſhal be ſubiect to him that ſubdued al things vnto him, that God may be al in al.

29 Otherwiſe what ſhal they do that are baptized for the dead, if the dead riſe not againe at al?

30 vvhy alſo are they baptized for them? vvhy alſo are vve in danger euery houre?

31 I die daily by your glorie brethren, vvhich I haue in Chriſt IESVS our Lord.

32 If (according to man) I fought vvith beaſtes at Epheſus, vvhat doth it profit me, if the dead riſe not againe? Let vs eate and drinke, for to morovv vve ſhal die.

33 Be not ſeduced, Euil communications corrupt good maners.

34 Avvake ye iuſt, and ſinne not. for ſome haue not the knovvledge of God, I ſpeake to your ſhame.

35 But ſome man ſaith, Hovv doe the dead riſe againe? and vvith vvhat maner of body ſhal they come?

36 Foole, that vvhich thou ſovveſt is not quickened, vnleſſe it die firſt.

37 And that vvhich thou ſovveſt, not the body that ſhal be, doeſt thou ſovv: but bare graine, to vvit, of vvheate, or of ſome of the reſt.

38 And God giueth it a body as he vvil: and to euery ſeede his proper body.

39 Not al fleſh, is the ſame fleſh: but one of men, an other of beaſtes, an other of birdes, an other of fiſhes.

40 And bodies celeſtial, and bodies terreſtrial: but one glorie of the celeſtial, and an other of the terreſtrial.

41 One glorie of the ſunne, an other glorie of the moone, and an other glorie of the ſtarres. For ſtarre differeth from ſtarre in glorie:

42 ſo alſo the reſurrection of the dead. It is ſovven in corruption, it ſhal riſe in incorruptiō.

43 It is ſovvē in diſhonour, it ſhal riſe in glorie. It is ſovven in infirmitie, it ſhal riſe in povver.

44 It is ſovven a natural body: it ſhal riſe a ſpiritual body. If there be a natural body, there is alſo a ſpiritual,

45 as it is vvritten, The firſt man Adam vvas made into a liuing ſoul: the laſt Adam into a quickening ſpirit.

46 Yet that is not firſt vvhich is ſpiritual, but that vvhich is natural: aftervvard that vvhich is ſpiritual.

47 The firſt man of earth, earthly: the ſecond man from heauen, heauenly.

48 Such as is the earthly, ſuch alſo are the earthly, and ſuch as the heauenly, ſuch alſo are the heauenly.

49 Therfore as vve haue borne the image of the earthly, let vs beare alſo the image of the heauenly.

50 This I ſay brethren, that fleſh and bloud can not poſſeſſe the kingdom of God: neither ſhal corruption poſſeſſe incorruption.

51 Behold I tel you a myſterie. Vve ſhal al in deede riſe againe: but vve ſhal not al be changed.

52 In a moment, in the tvvinkling of an eie, at the * laſt trompet (for * the trompet ſhal ſound) and the dead ſhal riſe againe incorruptible: and vve ſhal be changed.

53 For this corruptible muſt doe on incorruption: & this mortal doe on immortalitie.

54 And vvhen this mortal hath done on immortalitie, then ſhal comme to paſſe the ſaying that is vvritten, Death is ſvvallovved vp in victorie.

55 Death vvhere is thy victorie? Death vvhere is thy ſting?

56 And the ſting of death, is ſinne: and the povver of ſinne is the Lavv.

57 But thankes be to God that hath giuen vs the victorie by our Lord IESVS Chriſt. ⊢

58 Therfore my beloued brethren, be ſtable & vnmoueable: abounding in the worke of our Lord alvvaies, knovving that your labour is not vaine in our Lord.

Marginal notes to Chapter 15

Argument The 7 part.
Argument Of the reſurrection of the dead.
v. 1 The Epiſtle vpō the 11 Sūday after Pentecoſt.
v. 3 ᶜ This deliuerie in the latin & greeke importeth tradition. ſo by Tradition did the Apoſtles plant the Church in al truth, before they vvrote any thing.
v. 3 Eſ. 53, 8.
v. 3 Dan. 9, 26.
v. 4 Pſ. 15, 10
v. 5 Ion. 2, 2.
v. 6 Lu. 24.
v. 7 Act. 9, 3▪ Con⟨illegible⟩ borne: out of time▪
v. 8 ᶜ tradidi ⟨non-Latin script⟩
v. 10 ⸬ In him Gods grace is not void, that worketh by his free vvil according to the motion and direction of the ⟨illegible⟩me grace.
v. 15 ⸬ So may we ſay, If the Cath. faith in al pointes be not true, then our firſt Apoſtles vvere falſe vvitneſſes then hath our Countrie beleeued in vaine al this while, then are al our forefathers dead in their ſinnes and periſhed. Which (preſuppoſing Chriſt to be God) vvere the greateſt abſurditie in the vvorld.
v. 20 Col. 1, 18
v. 20 Ap. 1, 5.
v. 21 Ro. 5, 12.
v. 22 1. Theſ. 4, 15.
v. 24 Pſ. 109. 1.
v. 26 Pſ. 8, 8.
v. 32 Eſa. 22, 13.
v. 33 Menander.
v. 41 ⸬ The glorie of the bodies of Saincts ſhal not be al alike, but differēt in heauen according to mens merits.
v. 44 ⸬ As to become ſpiritual doth not take away the ſubſtance of the body glorified: no more vvhen Chriſtes body is ſaid to be in ſpiritual ſort in the Sacrament, doth is import the abſence of his true body and ſubſtance.
v. 44 Gen. 2, 7
v. 50 ⸬ Fleſh and bloud ſignifie not here the ſubſtance of thoſe things, but the corrupt qualitie incident to them in this life by the fall of Adam.
v. 51 ᵇ The Epiſtle vpō Al-ſoules day.
v. 52 Ap. 8, 2. 11, 15.
v. 54 Oſ. 13, 14.

Annotations to Chapter 15

ANNOTATIONS CHAP. XV.

⟨illegible⟩ Vvith me.) God vſeth not man as a brute beaſt or a blocke: but ſo vvorketh in him and by him that free wil may concurre in euery action vvith his grace, vvhich is alvvaies, the principal. The heretikes to auoid this concurrence in vvorking & labouring, tranſlate, vvhich is vvith me: vvhere the Apoſtle rather ſaith, vvhich laboureth vvith me. [Margin: Free vvil vvith grace. · Heret. tranſlation.]

⟨illegible⟩ Let vs eate and drinke.] S. Ambroſe applieth theſe vvordes to our Chriſtian Epicurians that taks avvay faſting, and deny the merite thereof: Hovv can vve be ſaued (ſaith he) if we vvaſh not avvay our ſinnes by faſting, ſeeing the ſcriptures ſay, faſting and almes deliuer from ſinne▪ Vvhat are theſe nevv maiſters then that exclude al merite of faſting? is not this the very voice of the heathen ſaying. Let vs eate and drinke, to morovv vve ſhal die? li. 10. epiſt. ep. 82. [Margin: Faſting is meritorious.]

Chapter 16

He preſcribeth an order for their contributing to the Chriſtians at Hieruſalem, 3 promiſing to come vnto them. 10 Of Timothe⟨illegible⟩ ▪ and of Apollos comming thither, 13 and ſo vvith exhortation, and diuers commendations, he endeth.

1 AND concerning the collections that are made for the ſaincts, as I haue ordeined to the Churches of Galatia, ſo doe ye alſo.

2 In the firſt of the Sabboth let euery one of you put a part vvith him ſelf, laying vp vvhat ſhal vvel like him: that not vvhen I come, then collections be made.

3 And vvhen I ſhal be preſent: vvhom you ſhal approue by letters, them vvil I ſend to carie your grace into Hieruſalem.

4 And if it be vvorthie that I alſo goe, they ſhal goe vvith me.

5 And I vvil come to you, vvhen I ſhal haue paſſed through Macedonia. for I vvil paſſe through Macedonia.

6 And vvith you perhaps I vvil abide, or vvil vvinter alſo: that you may bring me on my vvay vvhitherſoeuer I goe.

7 For I vvil not novv ſee you by the vvay, for I hope that I ſhal abide vvith you ſome litle time, if our Lord wil permit.

8 But I vvil tarie at Epheſus vntil Pentecoſt.

9 For a great doore and euident is opened vnto me: and many aduerſaries.

10 And if Timothee come, ſee that he be vvithout feare vvith you, for he vvorketh the vvorke of our Lord, as alſo I.

11 Let no mā therfore deſpiſe him, but cōduct ye him in peace: that he may come to me. for I expect him vvith the brethren.

12 And of brother Apollo I doe you to vnderſtand, that I much intreated him, to come to vnto you vvith the brethren: & at all it vvas not his minde to come novv. but he vvil come vvhen he ſhal haue leiſure.

13 Vvatch ye, ſtand in the faith, doe manfully, & be ſtrengthened.

14 Let al your things be done in charitie.

15 And I beſeeche you brethren, you knovv the houſe of Stéphanas, and of Fortunátus, that they are the firſt fruites of Achaia, & haue ordeined them ſelues to the miniſterie of the ſaincts:

16 that you alſo be ſubiect to ſuch, and to euery one that helpeth and laboureth with vs.

17 And I reioyce in the preſence of Stephanas and Fortunatus and Achaicus, becauſe that vvhich you vvanted, they haue ſupplied.

18 For they haue refreſhed both my ſpirit and yours. Knovv them therfore that are ſuch.

19 The churches of Aſia ſalute you. Aquila and Priſcilla vvith their domeſtical church ſalute you much in our Lord.

20 Al the brethren ſalute you. Salute one an other in a holy kiſſe.

21 The ſalutation vvith mine ovvne hand Paules.

22 If any man loue not our Lord IESVS Chriſt, be he anáthema. Maranatha.

23 The grace of our Lord IESVS Chriſt be vvith you.

24 My charitie be vvith you al in Chriſt IESVS. Amen.

Marginal notes to Chapter 16

Argument The 8 part.
Argument Of the contributions.
v. 2 ⸬ That is Sūday. Hiero. q. 4. Hedibiae. So quickly did the Chriſtians keepe Sunday, holiday, and aſſembled to Diuine Seruice on the ſame.
v. 8 ⸬ The Heretikes & other nevv fangled ſtriue among them ſelues, vvhether Pentecoſt ſignifie here the terme of fiftie daies, or els the Ievves holy day ſo called. But it cōmeth not to their mindes that it is moſt like to be the feaſt of whitſontide kept & inſtituted euē thē by the Apoſtles, as appeareth by the Fathers Se⟨illegible⟩ S. Aug. ep. 119 c. 15 & 16. Ambr. in c. 17. Luca.
v. 12 ᶜ ⟨non-Latin script⟩
v. 17 ᶜ ⟨non-Latin script⟩
v. 20 ᶜ See Ro. 16, 16.
v. 22 ᶜ That is, our Lord is come. Hiero. ep. 173. Therfore anathema to al that loue him not, or beleue not. Th⟨illegible⟩phyla, vpon this place.
v. 22 ᶜ ⟨non-Latin script⟩

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

The book's heading in the edition reads: "THE FIRST EPISTLE OF PAVL TO THE CORINTHIANS." The page title gives it in ordinary capitals and lower case, without other change.

On this page 121 places are marked ⟨illegible⟩ and 17 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

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