48 Galatians

The Rheims New Testament (1582) — Galatians

Saint Paul's Epistle to the Galatians, 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 6 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 every chapter.

The Argument

❧THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE GALATIANS.

THAT this Epiſtle may ſeeme to be the firſt that S. Paul vvrote, vvas declared in the Argument of the Epiſtle to the Romanes, notvvithſtanding that in the ſecond chapter it is euidēs to haue bene vvritten 14 yeres at the leaſt after his Conuerſion, and (as it is ſaid) from Epheſus belike at that time of his being there, vvhich is mentioned Act. 18.

The occaſion of it vvere ſuch Falſe apoſtles, as vve reade of, Act. 15. Et quidam deſcendentes, &c. And certaine comming dovvne from Ievvrie, taught the brethren (that is the Chriſtian Gentiles at Antioche) that vnles you be circumciſed according to the manner of Moyſes, you can not be ſaued. Such commers alſo to the Galatians (vvhom S. Paul had conuerted Act. 16, as him ſelf mentioneth Gal. 1. and 4.) did ſeduce them, ſaying, that al the other Apoſtles to vvhom they ſhould rather harken then to Paul (vvho came they knevv not from vvhence) did vſe Circumciſion: yea and that Paul himſelf, vvhen he came among them, durſt do none other. And to vvinne them more eaſily, they did not lay on them the burden of the vvhole Lavv, but of Circumciſion only.

Againſt theſe deceiuers, S. Paul declareth, that he receiued his Apoſtleſhip and learned the Goſpel that he preacheth, of Chriſt him ſelf after hi⟨illegible⟩ Reſurrection: and that the other Apoſtles (although he learned nothing of them) receiued him into their ſocietie, and allovved vvel of his preaching to the Gentiles though themſelues being Ievves, and liuing among the Ievves, had not yet left the ceremonies of the Lavv: hovvbeit they did not put in them any hope of iuſtification, but in Chriſt alone vvithout them. He declareth moreouer, that the ſaid Falſe apoſtles belyed him, in ſaying that he alſo preached Circumciſion ſometimes. Againe, that they themſelues in preaching no more but Circumciſion, did againſt the nature of Circumciſion, becauſe it is a profeſsion to obſerue the vvhole Lavv: finally, vvhatſoeuer they pretended, that in deede they did it onely to pleaſe the Ievves, of vvhom othervviſe they ſhould be perſecuted.

So that in this Epiſtle he handleth the ſame matter, vvhich in the Epiſtle to the Romanes: but here leſſe exactly and more briefly, becauſe the Galatians vvere very rude, and the Romanes contrarivviſe, repleti, omni ſcientia (Rom. 15.) repleniſhed vvith al knovvledge.

Chapter 1

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

1 PAVL an Apoſtle not of men, ″ neither by man, but by IESVS Chriſt, and God the Father that raiſed him from the dead,

2 and al the brethren that are vvith me: to the churches of Galatia.

3 Grace to you and peace from God the Father and our Lord IESVS Chriſt,

4 vvho gaue him ſelf for our ſinnes, that he might deliuer vs from this preſent vvicked vvorld, according to the vvil of our God and father:

5 to vvhom is glorie for euer and euer. Amen.

6 I maruel that thus ſo ſoone you are tranſferred from him that called you into the grace of Chriſt, vnto an other Goſpel:

7 vvhich is not an other, vnles there be ſome that trouble you, and vvil inuert the Goſpel of Chriſt.

8 But although we, ″ or an Angel from heauen, euāgelize to you beſide that vvhich vve haue euangelized to you, be he anáthema.

9 As vve haue ſaid before, ſo novv I ſay againe, If any euangelize to you, beſide that vvhich you haue receiued, be he anáthema.

10 For do I novv vſe perſuaſion to men, or to God? Or do I ſeeke to pleaſe men? If I yet did pleaſe men, I ſhould not be the ſeruant of Chriſt.

11 For I doe you to vnderſtand, brethren, the Goſpel that vvas euangelized of me, that it is not according to man.

12 For neither did I receiue it of man, no⟨illegible⟩ learne ⟨illegible⟩: but by the reuelation of IESVS Chriſt.

13 For you haue heard my cōuerſation ſometime in Iudaiſme, that aboue meaſure I perſecuted the Church of God, and expugned it,

14 and profited in Iudaiſme aboue many of mine equales in my nation, being more aboundantly an emulator of the traditions of my fathers.

15 But vvhen it pleaſed him that ſeparated me from my mothers vvombe, and called me by his grace, to reueale his ſonne in me,

16 that I ſhould euangelize him among the Gentils, incontinent I condeſcended not to fleſh and bloud,

17 neither came I to Hieruſalem to the Apoſtles my anteceſſors: but I vvent into Arabia, and againe I returned to Damaſcus.

18 Then, after three yeres I came to Hieruſalem ″ to ſee Peter: and taried with him fiftene daies.

19 But other of the Apoſtles ſavv I none: ſauing Iames the brother of our Lord.

20 And the things that I vvrite to you: behold before God, that I lie not. ⊢

21 After that, I came into the partes of Syria and Cilicia.

22 And I vvas vnknowen by ſight to the churches of Ievvrie, that vvere in Chriſt:

23 but they had heard only, That he vvhich perſecuted vs ſometimes, doth novv euangelize the faith vvhich ſometime he expugned:

24 and in me they glorified God.

Marginal notes to Chapter 1

v. 7 ⸬ New Goſpellers that peruert, corrupt, or alter the one onely true and firſt deliuered Goſpel, are to be auoided. See S. Auguſtine Cont. Fauſtum li. 32. c. 27.
v. 11 ᶜ The Epiſtle vpon the Commemoration of S. Paul, Iun. 30.
v. 13 Act. 9, 1.
v. 19 ⸬ S. Iames was called our Lordes brother after the hebrew phraſe of the Iewes, by vvhich neere kinſmen are called brethrē. for they were not brethren in deede, but rather ſuſters children.

Annotations to Chapter 1

ANNOTATIONS CHAP. I.

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

⟨illegible⟩. Or an Angel.] Many vvorthie obſeruations are made in the fathers vvritings, of the earneſt admonition of the Apoſtle, and much may vve gather of the text it ſelf, firſt, that the credit of any man or Angel for vvhat learning, eloquence, ſhevv of grace or vertue ſo euer, though he vvrought miracles, ſhould not moue a Chriſtian man from that truth vvhich he hath once receiued in the Catholike Church: of vvhich point Vincentius Li⟨illegible⟩inenſis excellently treateth. li. cont. profan. hareſ. Nouitates. Vvhereby vve may ſee that it is great pitie and ſhame, that ſo many folovv Luther and Caluin and ſuch other Ieude fellovves, into a nevv Goſpel, vvhich are ſo farre from Apoſtles and Angels, that they are not any vvhit comparable vvith the old Heretikes in giftes of learning or eloquence, much leſſe in good life. [Margin: No ſhevv of learning or vertue muſt moue vs from the faith. · Preaching cōtrarie to the ſaith, receiued is forbidden, not other preaching.]

Secondly S. Auguſtine noteth vpon the vvord, Beſide, that not al other teaching, or more preaching then the firſt, is forbidden▪ but ſuch as is contrarie and diſagreing to the rule of faith. The Apoſtle did not ſay, ſaith he, If any man euangelize to you more then you haue receiued, but, beſide that you receiued. for if he ſhould ſay that, he ſhould be preiudi⟨illegible⟩ial to him ſelf, vvho coueted to come to the Theſſalonians, that he might ſupply that vvhich vvas vvanting to their faith. Novv he that ſupplieth, addeth that vvhich vvas lacking, taketh not avvay that vvhich vvas, &c. By vvhich vve ſee hovv friuolouſly and calumniouſly the Heretikes charge the Church vvith addition to the Scripture. [Margin: Tra⟨illegible⟩t. 98 in Ioan.]

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

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

Sixthly, This curſe or execration pronounced by the Apoſtle, toucheth not onely the Galatians, or thoſe of the Apoſtles time, that preached othervviſe then they did, but it perteineth to al times, preachers, and teachers, vnto the worldes end, and it concerneth then. (as Vincentius Lirinenſis ſaith) that preach a new faith, or change that old faith which they receiued in the vnitie of of the Catholike Church. To preach any thing to Chriſtian Catholike men (ſaith he) beſides that vvhich they haue receiued, neuer vvas it lavvful, neuer is it, nor neuer ſhal it be lavvful, to ſay anathema to ſuch. it hath been, and is, and ſhal be alvvaies behooful. So S. Auguſtine by this place holdeth al accurſed, that draw a Chriſtian man from the ſocietie of the whole Church, to make the ſeueral part of any one ſect: that call to the hidden conuenticles of Heretikes, from the open and knovven Church of Chriſt: that allure to the priuate, from the common: finally al that draw with chatting curioſitie the children of the Catholike Church, by teaching any thing beſides that they found in the church. ep. 48. Pſal. 103. Con. 2. mentioning alſo that a Donatiſt feined an Angel to haue admoniſhed him to call his frende out of the Communion of the Catholike Church into his ſect. and he ſaith, that if it had been an Angel in deede, yet ſhould he not haue heard him. Laſtly S. Hierom vſeth this place, wherein the Apoſtle giueth the curſe or anáthema to al falſe teachers not once but tvviſe, to proue that the zeale of Catholike men ought to be ſo great tovvard al Heretikes and their doctrines, that they ſhould giue them the anáthema, though they vvere neuer ſo deere vnto them. In which caſe, ſaith this holy Doctor, I would not ſpare mine ovvne parents. Ad Pammach. c. 3. cont. Io. Hieroſ. [Margin: The Apoſtles curſe vpon al that teache nevv doctrine, and dravv men from the Cath. Church. · Li. cont. proph. haer. nouit. · * Aug. ep. 165. · Zeale againſt heretikes.]

18. To ſee Peter.] In what eſtimation S. Peter was with this Apoſtle, it appeareth: ſeing for reſpect and honour of his perſon, and of duety as Tertullian de praeſcript. ſaith (notvvithſtanding his great affaires Eccleſiaſticall) he vvent ſo farre to ſee him. not in vulgar maner, but (as S. Chryſoſtom noteth the Greeke word to import) to behold him as men behold a thing or perſon of name, excellencie, and maieſtie. for vvhich cauſe, and to fill him ſelf with the perfect vew of his behauiour, he abode with him fiftene daies. See S. Hierom ep. 10⟨illegible⟩ ad Paulinum. to. ⟨illegible⟩. who maketh alſo a myſterie of the number of daies that he taried with S. Peter. See S. Ambroſe in Comment. huius loci. and S. Chryſoſtome vpon this place, and ho. 87 in Ioan. [Margin: B. Paul doth viſite S. Peter of honour and reuerence tovvard him. · ⟨non-Latin script⟩]

Chapter 2

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

1 THEN after fourtene yeres I vvent vp againe to Hieruſalem vvith Barnabas, taking Titus alſo vvith me.

2 And I vvent vp according to reuelation: and ″ cōferred with them the Goſpel which I preach among the Gentiles, but apart with thē that ſeemed to be ſomething, leſt perhaps ″ in vaine I ſhould runne or had runne.

3 But neither Titus which vvas with me, vvhereas he vvas a Gentil, vvas compelled to be circumciſed:

4 but becauſe of the falſe brethren craftely brought in, vvhich craftely came in to eſpie our libertie that vve haue in Chriſt IESVS, that they might bring vs into ſeruitude.

5 To vvhom vve yelded not ſubiection no not for an houre, that the truth of the Goſpel may remaine vvith you.

6 But of them that ſeemed to be ſomething, (vvhat they vvere ſometime, it is nothing to me. * God accepteth not the perſon of man) for to me, they that ſeemed to be ſomething, ″ added nothing.

7 But contrarievviſe vvhen they had ſeen, that to me vvas committed the Goſpel of the prepuce, as ″ to Peter of the circumciſion (

8 for he that vvrought in Peter to the Apoſtleſhip of the circumciſion, vvrought in me alſo among the Gentils)

9 and vvhen they had knovven the grace that vvas giuen me, Iames and Cephas and Iohn, vvhich ſeemed to be pillers, ″ gaue to me and Barnabas the right handes of ſocietie: that vve vnto the Gentiles, & they vnto the circumciſion:

10 only that vve ſhould be mindeful of the poore: the vvhich ſame thing alſo I vvas careful to doe.

11 And vvhen Cephas vvas come to Antioche, ″ I reſiſted him in face, becauſe he vvas ″ reprehenſible.

12 For before that certaine came from Iames, he did eate vvith the Gentiles: but vvhen they vvere come, he vvithdrevv and ſeparated him ſelf, fearing them that vvere of the circumciſion.

13 And to his ſimulation cōſented the reſt of the Ievves, ſo that Barnabas alſo vvas ledde of them into that ſimulation.

14 But vvhen I ſavv that they vvalked not rightly to the veritie of the Goſpel, I ſaid to Cephas before them al: If thou being a Ievve, liueſt Gentile-like & not Iudaically: hovv doeſt thou compel the Gentils to Iudaize.

15 Vve are by nature Ievves, and not of the Gentils, ſinners.

16 But knovving that * man is not iuſtified by the vvorkes of the Lavv, but by the faith of IESVS Chriſt: we alſo beleeue in Chriſt IESVS, that we may be iuſtified by the faith of Chriſt, and not by the vvorkes of the Lavv: for the vvhich cauſe, by the workes of the Law no fleſh ſhal be iuſtified.

17 But if ſeeking to be iuſtified in Chriſt, our ſelues alſo be found ſinners: is Chriſt then a miniſter of ſinne? God forbid.

18 For if I build the ſame things againe vvhich I haue deſtroied, I make my ſelf a preuaricatour.

19 For I by the Lavv, am dead to the Law, that I may liue to God: vvith Chriſt I am nailed to the croſſe.

20 And I liue, novv not I: but Chriſt liueth in me. And that that I liue novv in the fleſh, I liue in the faith of the ſonne of God, who loued me, & deliuered him ſelf for me.

21 I caſt not avvay the grace of God. For if iuſtice be by the Lavv, then Chriſt died in vaine.

Marginal notes to Chapter 2

v. 6 Deu. 10, 17.
v. 7 ᶜ See the marginal Annotation Rom. 2. v. 25.
v. 11 ᶜ That is, in preſence, before them al, as ⟨illegible⟩eza him ſelf expoundeth it. Yet the Engliſh Bezites to the more diſgracing of S. Peter, tranſlate, to his face, No. Teſt. an. 1580.
v. 11 ⟨non-Latin script⟩
v. 15 Ro. 3, 19. 20.▪
v. 16 ⸬ By this and by the diſcourſe of this whole epiſtle, you may perceiue, that when iuſtification is attributed to faith, the vvorkes of Charitie, be not excluded, but the vvorkes of Moyſes law: that is, the ceremonies, ſacrifices and ſacramēts thereof principally, and conſequently al workes done merely by nature and free wil, without the faith, grace, ſpirit, & aide of Chriſt.

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

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

2. In vaine.] Though S. Paul doubted not of the truth of the Goſpel vvhich he preached, knovving it to be of the holy Ghoſt: yet becauſe other men could not, nor vvould not acknovvledge ſo much, til it vvere allovved by ſuch as vvere vvithout al exception knovven to be Apoſtles & to haue the ſpirit of truth, to diſcerne vvhether the vocation, ſpirit, & Goſpel of Paul vvere of God, he knevv he ſhould othervviſe vvithout conferēce vvith them, haue loſt his labour, both for the time paſt and to come. He had not had (ſaith S. Hierom) ſecuritie of preaching the Goſpel, if it had not been approued by Peters ſentence and the reſt that vvere vvith him. Hiero. ep. 29. c. 2. See Tertul. li. 4 Cont. Marc. nu. 3. Therfore by reuelation he vvent to conferre with the Apoſtles at Hieruſalem, that by them hauing his Apoſtleſhip and Goſpel liked and approued, he might preach vvith more fruite. Vvherein vve ſee, this holy Apoſtle did not as the ſeditious proud Heretikes do novv a daies, vvhich refuſing al mans atteſtation or approbation, vvil be tried by Scriptures onely. As alſo vve may learne that it is not ſuch abſurditie as the Aduerſaries vvould make it, to haue the Scriptures approued by the Churches teſtimonie. Seing the Goſpel vvhich S. Paul preached (being of as much certaintie and of the ſame Holy Ghoſt that the Scriptures be) vvas to be put in conference and examination of the Apoſtles, vvithout al derogation to the truth, dignitie, or certaintie of the ſame. And the cauilling of Heretikes, that we make ſubiect Gods Oracles to mans cenſure, and the Scriptures to haue no more force then the Church is content to graunt vnto them, is vaine and falſe. I or, to beare vvitnes or to giue euidence or atteſtation that the preaching or vvriting of ſuch, is true and of the Holy Ghoſt, is not to make it true: no more then the Goldſmith or touch-ſtone that trie and diſcerne vvhich is true gold, make it good gold, but they giue euidence to man that ſo it is. And therfore that diſputation alſo, vvhether the Scripture or the Church be of greater authoritie, is ſuperfluous: either giuing teſtimonie to the other, and both aſſured by the Holy Ghoſt from al error: the Church yet being before the Scriptures, the ſpouſe of Chriſt, and proper dwelling, temple, or ſubiect of God and his graces: for the vvhich Church the Scriptures vvere, and not the Church for the Scriptures. In vvhich Church there is iudicial authoritie by office and iuriſdiction to determine of doubtful queſtions touching the ſenſe of the Scriptures and other controuerſies in religion, & to puniſh diſobedient perſons. Of which iudicial power the Scriptures be not capable, as neither the truthes & determinations of the ſame can be ſo euident to men', nor ſo agreable and fit for euery particular reſolution, as diuerſitie of times and perſons requireth. Certaine is the truth, and great is the authoritie of both: but in ſuch diuers kindes, as they can not be vvell compared together. The controuerſie is much like as if a man touching the ruling a caſe in lavv or giuing ſentence in a matter of queſtion, ſhould aſke, vvhether the iudge, or the euidēce of the parties, be of more authoritie or credit, vvhich vvere as friuolous a diſpute, as it were a diſordered part for any man to ſay, he vvould be tried by no other iudge but by his owne vvritings or euidences. Vvith ſuch triſters and ſeditious perſons haue vve to do now a daies in diuinitie, as vvere intolerable in any prophane ſcience or facultie in the vvorld. [Margin: The approbation of S. Paules doctrine by Peter & the reſt, vvas very requiſite. · No abſurditie that the Scriptures be approued by the Churches teſtimonie. · The Church maketh not Canonical Scripture, but declareth that it is ſo▪ · The Scripture & Church cōpared together for antiquitie, authoritie, &c.]

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

7. To Peter of the circumciſion.] Vve may not thinke, as the Heretikes deceitfuly teach, that the charge of the Apoſtles vvas ſo diſtincted, that none could preach or exerciſe iuriſdiction but in thoſe ſeueral places or towardes thoſe peoples or prouinces onely, vvherevnto by Gods appointment or their ovvne lot or election, they vvere ſpecially deſigned. For, euery Apoſtle might by Chriſtes commiſsion (Mat. 28. Goe, and teach al nations) vſe al ſpiritual functiō through the vvhole vvorld yet for the more particualr regard & care of prouinces, & for peace & order ſake, ſome were appointed to one countrie, & ſome to an other: as, of the other Apoſtles, we ſee in the Eccleſiaſtical hiſtories, and for S. Peter & S. Paul, it is plaine by this place & other, that to them as to the tvvo cheefe and moſt renovvmed Apoſtles, the Church of al Nations vvas giuen, as deuided into two partes, that is, Ievves and Gentiles: the firſt and principal being S. Peters lot, that herein alſo he might reſemble our Sauiour, vvho vvas ſent namely * to the loſt ſheepe of Iſrael. and vvas properly * the Miniſter of the Circumciſion: the ſecond being S. Paules, vvhom Chriſt choſe ſpecially to preach to the Gentiles: Not ſo for al that, that either he vvas limited to the Gentils onely, (vvhō the Actes of the Apoſtles report, in euery place, firſt to haue entered into the Synagogs & preached Chriſt to the Ievves, as he vvrote alſo to the Hebrues & euer had ſpecial regard & honour to thē:) or Peter ſo boūd to the Ievves only, that he could not meddle vvith the Gentiles: ſeing he vvas * the man choſen of God, by whom the Gentils ſhould firſt beleeue, vvho firſt baptized them, and firſt gaue order concerning them. Therfore the treacherie of Caluin is intolerable, that vpon this diſtinction of the Apoſtles charge, vvould haue the ſimple ſuppoſe, that S. Peter could not be Biſhop of Rome (ſo might he barre ⟨illegible⟩. Iohn from Epheſus▪ alſo) nor deale among the Gentiles, as a thing againſt Gods ordinance and the appointment betvvene him and S. Paul: as though thereby the one had bound him ſelf to the other, not to preach or meddle vvithin his fellovves compaſſe. And vvhich is further moſt ſeditious, he exhorteth al men to keepe faſt the foreſaid compact, and rather to haue reſpect to S. Paules Apoſtleſhip, then to S. Peters: as though the preaching, authoritie, and Apoſtleſhip of both vvere not a like true, and al of one holy Spirit, vvhether they preached to Iewes or Gentiles, as both did preach vnto both peoples, as is already proued, and at length, partly by the daily decay of the Ievviſh ſtate and their incredulitie, and partly for that in Chriſtianitie the diſtinction of Iew & Gentil ceaſed after a ſeaſon: both vvent to the cheefe citie of the Gentiles, and there founded the Church common to the Hebrues and al nations, Peter firſt, and Paul aftervvard. And therfore Tertullian ſaith, de pr⟨illegible⟩ſcript nu. 14. O happie Church, to vvhich the Apoſtles povvred out al doctrine vvith their bloud. Where Peter ſuffereth like to our Lordes paſsion, vvhere Paul is ⟨illegible⟩rovvned vvith Iohn (Baptiſts) death. [Margin: The Apoſtles commiſsiō general through the vvorld, & yet peculiar to certaine prouinces. · Iewes and Gentiles ſpecially committed to the two principal Apoſtles. · Mat. 15. · Ro. 15. · Neither Peter only of the Ievves, nor Paul Apoſtle of the Gētiles only. · Act. 10. & 15. v. 7. Calu. li. 4. v. 6. nu. 15. Iuſtit. · Caluins foliſh reaſon that Peter vvas not B. of Rome, & his derogaciō from Peters Apoſtleſhip. · The Church founded at Rome by S. Peter and S. ⟨illegible⟩aul.]

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

11. I reſiſted him.] Vvicked Porphyrie (as S. Hierom vvriteth) chargeth S. Paul of enuie and mal⟨illegible⟩part boldnes, and S. Peter of errour. Pro⟨illegible⟩m. Comment. in Galat. Euen ſo the like impious ſonnes of Cham, for this, and for other things, gladly charge S. Peter, as though he had committed the greateſt crimes in the vvorld. for, it is the propertie of Heretikes and il men, to be glad to ſee the Saincts reprehended and their faultes diſcouered, as vve may learne in the vvritings of S. Auguſtine againſt Fauſtus the Manichee, vvho gathered out al the actes of the holy Patriarches, that might ſeeme to the people to be vvorthy blame. Vvhom the ſaid holy Doctor defendeth at large againſt him▪ as both he, and before him S. Cyprian, finde here vpon this Apoſtles reprehenſion, much matter of praiſing both their vertues: S. Paules great zeale, and S. Peters vvonderful humilitie: that the one in the cauſe of God vvould not ſpare his Superior, and that the other, in that excellent dignitie, vvould not take it in il part, nor by allegation of his Suprema⟨illegible⟩i⟨illegible⟩ diſdaine or refuſe to be controvvled by his iunior, vvhich of the tvvo they count the greater grace and more to be imitated. For neither Peter (ſaith S. Cyprian) Whom our Lord choſe the firſt and vpon vvhom he built the Church, vvhen Paul diſputed vvith him of circumciſion, chal⟨illegible⟩vged inſolently or arrogantly tooke any thing to him ſelf, ſaying that he had the Primacie, and therfore the later Diſciples ought rather to obey him. ep. 71 ad Quintum. nu. 2. And S. Auguſtine ep. 19. c▪ 2 in fine. That (ſaith he) vvhich vvas done of Paul profitably by the libertie of charitie, the ſame Peter tooke in good part by holy and benigne godlines of humilitie, and ſo he gaue vnto poſteritie a more rare and holy example, if at any time perhaps they did amis, to be content to be corrected of their iuniors, then Paul, for to be bold and confident: yea the inferiors to reſiſt their betters for defending the truth of the Goſpel, brotherly charitie alvvaies preſerued. By vvhich notable ſpeaches of the Doctors vve may alſo ſee, how friuolouſly the Heretikes argue herevpon, that S. Peter could not be Superior to S. Paul, being ſo reprehended of him: vvhereas the Fathers make it an example to the Superiors, to beare vvith humilitie the correption or controulement euen of their inferiors. Namely by this example S. Auguſtine (li. 2 de bapt. 6. 1. excellently declareth, that the B. Martyr S. Cyprian, vvho vvalked avvry touching the rebaptizing of them that vvere chriſtened of Heretikes, could not, nor vvould not haue been offended to be admoniſhed & reformed in that point by his fellovves or inferiors, much leſſe by a vvhole Councel. We haue learned, ſaith he, that Peter the Apoſtle, in vvhom the Primacie of the Apoſtles by excellent grace is ſo preeminent, vvhen he did othervviſe concerning circumciſion then the truth required, vvas corrected of Paul the later Apoſtle. I thinke (vvithout any reproch vnto him) Cyprian the Biſhop may be compared to Peter the Apoſtle. hovvbeit I ought rather to feare leſt I be iniurious to Peter. for vvho knovveth not that the principalitie of Apoſtleſhip it to be preferred before any dignitie of Biſhop vvhatſoeuer? but if the grace of the Chaires or Sees differ, yet the glorie of the Martyrs is one. And vvho is ſo dull that can not ſee, that the inferior, though not by office and iuriſdiction, yet by the law of brotherly loue and fraternal correption, may reprehend his ſuperior? Did euer any man vvonders that a good Prieſt or any vertuous perſon ſhould tell the Pope, or any other great Prelate, or greateſt Prince in earth, their faultes? Popes may be reprehended, and are iuſtly admoniſhed of their faultes, and ought to take it in good part, & ſo they do and euer haue done, vvhen it commeth of zeale & loue, as of S. Paul, Irenaeus, Cyprian, Hierom, Auguſtine, Bernard: but of Simon Magus, Nouatus, Iulian, Wicleffe, Luther, Caluin, Beza, that do it of malice, & ra⟨illegible⟩le no leſſe at their vertues then their vices, of ſuch (I ſay) Gods Prelates muſt not be taught nor corrected, though they muſt patiently take it, as our Sauiour did the like reproches of the malitious Ievves, and as Dauid did the malediction of Semel. 2 Reg. 16. [Margin: The heretikes malitiouſly derogate from S. Peter. · Paules reprehenſion of Peter, teacheth vs the zeale of the one, and humilitie of the other. · It proueth nothing agaiſt Peters ſuperioritie, that he vvas reprehended. · The ſuperior may be reprehende or admoniſhed of the inferior. · Heretikes reprehenſion of Catholike Biſhops in rather railing.]

11. Reprehenſible.] The Heretikes hereof againe inferre, that Peter then did erre in faith, and therfore the Popes may faile therein alſo. To vvhich vve anſvver, that hovvſoeuer other Popes may erre in their priuate teachings or vvritings, vvhereof vve haue treated before in the Annotation vpon theſe vvordes, That thy faith faile not: it is certaine that S. Peter did not here faile in faith, nor erre in doctrine or knovvledge. for it vvas conuerſation is non pr⟨illegible⟩dicationis vitium, as Tertullian ſaith. de praeſcript. nu. 7. It vvas a default in conuerſation, life, or regiment, which may be committed of any man, be he neuer ſo holy, and not in doctrine. S. Auguſtine and vvhoſoeuer make moſt of it, thinke no othervviſe of it. But S. Hierom and many other holy fathers de⟨illegible⟩r⟨illegible⟩e it to haue been no fault at all, nor any other thing then S. Paul him ſelf did vpon the like occaſion: & that this vvhole combat vvas a ſet thing agreed vpon betvvene them. It is a ſchoole point much debated betvvixt S. Hierom and S. Auguſtine ep. 9. 11. 19. apud Auguſt. [Margin: S. Peters errour vvas not in faith, but in conuerſation or behauiour▪ · Luc. 22, 32. · * See S. Chryſoſt. Theophyl. &c.]

Chapter 3

By their ovvne conuerſion at the firſt, 6 and by the example of Abraham, and promiſe made to him, he ſhevveth that the vvay to obtaine the benediction, is to ſeeke vnto God by faith in Chriſt. 10 Seing alſo that the Lavv curſeth euery one that hath not euermore kept the Lavv. 15 And, that the Lavv vvas not giuen to alter Gods teſtament, 19 but to conuince the Iovves of ſinne, 2⟨illegible⟩ and ſo to be their padagogue or leader vnto Chriſt, 25 and then to ceaſe.

1 O Senſles Galatians, vvho hath bevvitched you, not to obey the truth, before vvhoſe eies IESVS Chriſt vvas proſcribed, being crucified among you?

2 This only I vvould learne of you, By the vvorkes of the Lavv, did you receiue the Spirit, or by the hearing of the faith?

3 Are you ſo fooliſh, that vvhereas you began vvith the ſpirit, now you vvil be conſummate vvith the fleſh?

4 Haue you ſuffered ſo great things vvithout cauſe? if yet vvithout cauſe.

5 He therfore that giueth you the Spirit, and vvorketh miracles among you: by the vvorkes of the Lavv, or by the hearing of the faith doeth he it?

6 As, Abraham beleeued God, and it vvas reputed to him vnto iuſtice.

7 Knovv ye therfore that they that are of faith, the ſame are the children of Abraham.

8 And the Scripture foreſeing that God iuſtifieth the Gentils by faith, ſhevved vnto Abraham before, That in thee ſhal al nations be bleſſed.

9 Therfore they that are of faith, ſhal be bleſſed vvith the faithful Abraham.

10 For vvhoſoeuer are of the vvorkes of the Lavv, are vnder curſe. For it is vvritten: ″ Curſed be euery one that abideth not in al things that be vvritten in the booke of the Lavv, to doe them.

11 But that in the Lavv no man is iuſtified vvith God, it is manifeſt, becauſe The iuſt ″ liueth by faith.

12 But the Lavv is not by faith: but, He that doeth thoſe things ſhal liue in them.

13 Chriſt hath redeemed vs from the curſe of the Lavv, being made a curſe for vs (becauſe it is vvritten, Curſed is euery one that hangeth on a tree)

14 that on the Gentiles the bleſſing of Abraham might be made in Chriſt IESVS: that vve may receiue the promiſſe of the Spirit by faith.

15 Brethren (I ſpeake according to man) yet a mans teſtamēt being confirmed no man deſpiſeth, or further diſpoſeth.

16 To Abraham vvere the promiſes ſaid, and to his ſeede. He ſaith not, And to ſeedes, as in many: but as in one, And to thy ſeede, vvhich is Chriſt.

17 And this I ſay, the reſtament being confirmed of God, the Lavv vvhich vvas made after foure hundred and thirtie yeres, maketh not void to fruſtrate the promiſe.

18 For if the inheritance be of the Lavv, novv not of promiſe. But God gaue it to Abraham by promiſe.

19 Vvhy vvas the Lavv then? It vvas put for tranſgreſſions, vntil the ſeede came to vvhom he had promiſed: ordeined by Angels in the hand of a mediatour.

20 And a mediatour is not of one: but God is one.

21 Vvas the Lavv then againſt the promiſes of God? God forbid. For if there had been a Lavv giuen that could iuſtifie, vndoubtedly iuſtice ſhould be of the Lavv.

22 But the Scripture * hath concluded al things vnder ſinne: that the promiſe by the faith of IESVS Chriſt might be giuen to them that beleeue. ⊢

23 But before the faith came, vnder the Lavv we vvere kept ſhut vp, vnto that faith which vvas to be reuealed.

24 Therfore the Lavv vvas our Pedagogue in Chriſt: that vve may be iuſtified by faith.

25 But vvhē the faith came, novv vve are not vnder a paedagogue.

26 For you are al the children of God by faith in Chriſt IESVS.

27 For as many of you as are baptized in Chriſt, ″ haue put on Chriſt.

28 There is not Ievve nor Greeke, there is not bond nor free, there is not male nor femal. For al you are one in Chriſt IESVS.

29 And if you be Chriſts, then are you the ſeede of Abraham, heires according to promiſe.

Marginal notes to Chapter 3

v. 1 ⸬ For any people or perſon to forſake the faith of their firſt Apoſtles & Conuerſion, at the voice of a few nouellaries, ſeemeth to wiſe men a very bewitching & ſenſles brutiſhnes, Such is the caſe of our poore coūtrie, Germanie, and others.
v. 6 Gen. 15, 6. Ro. 4. 3.
v. 7 ⸬ This faith whereby Abraham was iuſtified, and his children the Gen. i⟨illegible⟩s beleeuing in Chriſt, implieth al Chriſtian vertues, of which the firſt is faith, the groūd & foundation of al the reſt, and therfore here and els where often named of the Apoſtle.
v. 8 Gen. ⟨illegible⟩, 3.
v. 10 Deu. 27, 26.
v. 11 Abac. 2.
v. 12 Ro. 1.
v. 13 Leu. 18.
v. 13 Deu. 21.
v. 15 The Epiſtle vpō the 13 Sūday after Pentecoſt.
v. 16 Gen. 22, 18.
v. 22 Ro. 3, 9. 11, 32.

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

1⟨illegible⟩. Curſed be.] By this place the Heretikes vvould proue that no man is iuſt truely before God, al being guiltie of damnation and Gods curſe, becauſe they keepe not euery iote of the Lavv. Vvhere in deede the Apoſtle meaneth not ſuch as offend venially (as it is plaine by the place of Deuteronomie vvhence he reciteth this text) but onely ſuch as commit great and damnable crimes, and ſo by greuous and mortal tranſgreſſions vvholy breake Gods precepts, and thereby incurre the curſe of the Lavv, from vvhich the ſaid Lavv could not deliuer them of it ſelf, nor by any other meanes, but by the faith and grace of CHRIST IESVS. [Margin: Notwithſtanding venial ſinnes, men are truely iuſt, and may keepe the cōmaundements.]

11. Liueth by faith.] It is neither the Heretikes ſpecial preſumption and confidence, nor the faith of Diuels, nor faith vvithout vvorkes vvhich is dead in it ſelf as S. Iames ſaith, that can giue life to the iuſt. for that vvhich is dead, can not be the cauſe of life. but it is the Catholike faith, as S. Auguſtine vvriteth, vvhich vvorketh by charitie (according to the Apoſtles ovvne explication of this vvhole paſſage) by vvhich the iuſt liueth. Li. 3 c. 5. cont. duas ep. Pelag. See the Annotation vpon the ſame vvordes. Rom. 1. [Margin: Iac. 2. · Not only faith.]

27. Haue put on Chriſt.] Here the Aduerſaries might haue ſeen, if they vvere not blinded by contentious ſtriuing againſt Gods Church, that vvhen Iuſtification is attributed to faith vvithout mention of good vvorkes or other Chriſtian vertues & Sacraments, it is not meant to exclude any of the ſame from the vvorking of iuſtice or ſaluation. for here vve learne that by the Sacrament of Baptiſme alſo vve put on Chriſt, vvhich is to put on faith, hope, charitie, and al Chriſtian iuſtice. By the ſame vve proue alſo that the Sacraments of the nevv iavv giue grace, for that the receiuers thereof put on Chriſt. And the Aduerſaries euaſion, that it is faith vvhich vvorketh in the Sacrament, and not the Sacrament it ſelf, is plainely falſe: Baptiſme giuing grace and faith it ſelf to the infant that had none before. [Margin: Baptiſme giueth grace and iuſtification, not faith only.]

Chapter 4

That the Lavv vvas fit for the time of nonnage: but being novv come to ful age, to deſire ſuch ſeruitude is abſurd, ſpecially for Gentils. 12 And that he vvriteth this not of any diſpleaſure, but to tel them the truth, remembring hovv paſsingly they honoured him vvhom he vvas preſent, and exhorting them therfore not to harken to the falſe Apoſtles in his abſence. 21 By the allegorie alſo of Abrahams tvvo ſonnes, ſhevving. that the children of the Ievves Synagogue ſhal not inherite, but vve vvho are the children of the free vvoman: that is, of the Cath. Church of Chriſt.

1 AND I ſay, as long as the heire is a litle one, he differeth nothing from a ſeruant, although he be lord of al,

2 but is vnder tutors and gouernours vntil the time limited of the father:

3 ſo vve alſo, vvhen vve vvere litle ones, vvere ″ ſeruing vnder the elemētes of the vvorld.

4 But vvhen the fulnes of time came, God ſent his ſonne made of a vvoman, made vnder the Lavv:

5 that he might redeeme them that vvere vnder the Lavv, that vve might receiue the adoption of ſonnes.

6 And becauſe you are ſonnes, * God hath ſent the Spirit of his ſonne into your hartes crying: Abba, Father.

7 Therfore novv he is not a ſeruant, but a ſonne. And if a ſonne, an heire alſo by God. ⊢

8 But then in deede not knowing God, you ſerued them that by nature are not Gods.

9 But novv vvhen you haue knovven God, or rather are knovven of God: hovv turne you againe to the ″ vveake & poore elements, vvhich you vvil ſerue againe?

10 ″ You obſerue daies, and moneths, and times, and yeres.

11 I feare you, leſt perhaps I haue laboured in vaine among you.

12 Be ye as I, becauſe I alſo am as you: brethren, I beſeeche you, you haue hurt me nothing.

13 And you knovv that by infirmitie of the fleſh I euangelized to you heretofore:

14 and your tentation in my fleſh you deſpiſed not, neither reiected, but as an Angel of God you receiued me, as Chriſt IESVS.

15 Vvhere is then your bleſſednes? for I giue you teſtimonie that if it could be done, you vvould haue plucked out your eies and haue giuen them to me.

16 Am I then become your enemie, telling you the truth?

17 They emulate you not vvel: but they vvould exclude you, that you might emulate them.

18 But do you emulate the good in good alvvaies: and not only vvhen I am preſent vvith you.

19 My litle children, vvhom I trauail vvithal againe, vntil Chriſt be formed in you.

20 And I vvould be vvith you now and chaunge my voice: becauſe I am confounded in you.

21 Tel me you that vvil be vnder the Lavv, haue you not read the Lavv?

22 For it is vvritten that * Abraham had tvvo ſonnes: one of the bond-vvoman, and one of the free-vvoman.

23 But he that of the bond-vvoman, vvas borne according to the fleſh: and he that of the free-vvoman, by the promiſſe.

24 vvhich things are ſaid ″ by an allegorie. For theſe are the tvvo teſtaments. The one from mount Sina, gendring vnto bondage: vvhich is Agar, (

25 for Sina is a mountaine in Arabia, vvhich hath affinitie to that vvhich novv is Hieruſalem) and ſerueth vvith her children.

26 But that Hieruſalem vvhich is aboue, is free: vvhich is our mother.

27 For it is vvritten: Reioyce thou barren, that beareſt not: breake forth and crie, that trauaileſt not: becauſe many are the children of the deſolate, more then of her that hath a huſband.

28 But * we brethren, according to Iſaac, are the children of promis.

29 But as then he that vvas borne according to the fleſh, perſecuted him that vvas after the ſpirit: ſo novv alſo.

30 But vvhat ſaith the Scripture? Caſt out the bond-vvoman and her ſonne. for the ſonne of the bond-vvoman ſhal not be heire vvith the ſonne of the free-vvoman.

31 Therfore brethren vve are not the children of the bond-vvoman, but of the free: by the ″ freedom vvhere vvith Chriſt hath made vs free. ⊢

Marginal notes to Chapter 4

v. 1 The Epiſtle vpon Twelfth eue.
v. 3 ⸬ That is, the rudiments of religiō, wherin the carnal Iewes vvere trained vp: or the corporal creatures, wherein their manifold ſacrifices, ſacraments, and rites did conſiſt.
v. 5 Ro. 8, 15.
v. 14 ⸬ So ought al Catholike people receiue their teachers in religion, vvith al duetie, loue, & reuerence.
v. 21 The Epiſtle vpon the 4 Sūday in Lent.
v. 22 Gen. 16, 15. 21, 2.
v. 25 ᶜ ⟨non-Latin script⟩
v. 27 Eſ. 54, 1.
v. 27 Ro. 9, 8.
v. 29 ⸬ This mutual perſecution is a figure alſo of the Church iuſtly perſecuting Heretikes, & contrarivviſe of Heretikes (vvhich be the childrē of the bondvvoman) vniuſtly perſecuting the Catholike Church. Aug. ep. 48.
v. 29 Gen. 21, 10.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

⟨illegible⟩. Seruing.] There can be no external vvorſhip of God nor aſſociation of men in religion, either true or falſe, vvithout the vſe of corporal things or elements. The Heathen ſo vſed the creatures of elements that they ſerued them as their goddes. The Ievves, of vvhom the Apoſtle here ſpeaketh, ſerued not the creatures them ſelues vvhich they occupied in their ceremonies; but they ſerued the only true God vnder the elements: that is to ſay, being ſerullely clogged, yoked, kept occupied and in avve, vvith innumerable fleſhly, groſſe, and comberſom offices about creatures. The Chriſtians neither ſerue elements, as the one, nor be kep⟨illegible⟩ in ſeruile thraldom thereby, as the other: but occupie only a fevv exceding eaſie, ſvvete, ſeemely, and ſignificant for an agreable exerciſe both of body and minde. Vvhereof S. Auguſtine ſaith thus, li. 3. c. 9▪ de doct. Chriſt. Some fevv for many, moſt eaſie to be done, moſt honorable for ſignification, and moſt cleare and pure for to be obſerued and kept, hath our Lord, him ſelf and the Apoſtolical diſcipline deliuered. And li. de ver. relig. c. 17. Of the vviſedom of God it ſelf mani nature being taken, vvhereby vve vvere called into libertie, a fevv Sacraments moſt holſom vvere appointed and inſtituted, vvhich might conteine the ſocietie of Chriſtian people, that is, of the free multitude vnder one God. And againe, cont. Fauſt. li. 19. c. 13. The Sacraments are changed, they are made caeſier, fevver, holſommer, happier, the ſame he hath in the 118 epiſtle c. 1. and many other places beſides. By vvhich you may ſee, it is not al one to vſe elements, viſible Sacraments or ceremonies, and to ſerue them as the Pagans do, or to ſerue vnder them as the Ievves did, vvherevvith the Heretikes calumniouſly charge the Chriſtians. And as touching the ſmall number, facilitie, efficacie, and ſignification, vvherein the ſaid holy father putteth the ſpecial difference: vvho ſeeth not that for ſo many buſie ſacrifices, vve haue but one: for Sacraments vvel nere infinite, but ſeuen: al ſo eaſie, ſo ful of grace, ſo ſignificant, as can be poſſible, as of euery one in their ſeueral places is proued? [Margin: External vvorſhip of God by vſe of creatures, neceſſarie: & hovv the Heathen, Ievves, & Chriſtians differ in the ſame. · The vſe of external elemēts in the Sacraments. · Our Sacraments fevv & eaſie in reſpect of the Ievves.]

Here, let the good Readers take heede of a double deceite vſed by the Aduerſaries about S. Auguſtines places alleaged. firſt, in that they ſay he made but tvvo Sacraments, vvhich is vntrue, for, although treating of the difference betvvene the Ievviſh Sacraments and ours, he namely giueth example in Baptiſme and the Euchariſt (as ſometimes alſo for example he nameth but one) yet he hath no vvord nor ſigne at al that there ſhould be no moe. but contrarievviſe in the foreſaid epiſtle 118 he inſinuateth, that beſides thoſe tvvo, there be other of the ſame ſort in the Scriptures. Yea, vvith water and bread, which be the elements of the tvvo foreſaid Sacraments, he expreſly nameth oile alſo (li. 2. cont. lit. Petil. c. 104.) the element or matter of the Sacrament of Confirmation: which in the ſame place he maketh to be a Sacrament as Baptiſme is. So doth he affirme of the Sacrament of Orders li. 1 de bapt. c. 1. and alſo of Matrimonie li. de bono coniug. c. 24. of Penance likevviſe, he ſpeaketh as of Baptiſme, which he calleth Reconciliation, li. 1. de adult. conjug. c. 28. Laſtly, by the booke de viſitatione infirmorum in S. Auguſtine, li. 2 c. 4. by Proſper de pradictionibus p. 2. c. 29. S. Innocentius ad Eugubinum Io. 1. Cont. ep. ad Eugub. c. 8. S. Cyril li. 2. in Leuiticum, and S. Chryſoſtom li. 3 de Saterdotio, Extreme vnction is proued to be a Sacrament. It is falſe then that the Heretikes affirme of S. Auguſtine, by vvhoſe doctrine it is plaine, that though the elements or Sacraments of the new lavv be but few and very fevv in compariſon of thoſe in the old lavv, yet there be no fevver then ſeuen ſpecified by him. Vvhich number of ſeuen the holy Councels of Florence and Trent do expreſly define to haue been inſtituted by Chriſt, againſt theſe late Heretikes. See more of theſe Sacraments in their places. Act. 8. 1 Tim 4. Io. 20. Ia. 5. Epheſ. 5. [Margin: S. Auguſtine falſely alleaged of the Heretikes for tvvo Sacraments only. · ep. 118. c. 1. & in pſ. 103. cōc. 1 · The other Sacraments proued out of S. Auguſtine. · * Aug. ſer. 215 de ⟨illegible⟩ēp. & de rectitud. Cath. conuerſat.]

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

9. Vveake and poore.] Vvhether he meane of the creatures vvhich the Gentils ſerued (as it may ſeeme by the vvordes before of ſeruing ſtrange gods) ſo the elements vvere moſt baſe and beggerly: or of the Iuaical ceremonies and ſacraments (as moſt expound it) euen ſo alſo their elements vvere vveake and poore in them ſelues, not giuing life, ſaluation, and remiſsion of ſinnes, nor being inſtruments or veſſels of grace, as the 7 Sacraments of the nevv lavv be.

10. You obſerue daies.] That vvhich S. Paul ſpeaketh againſt the Idolotrical obſeruation of daies, mo⟨illegible⟩eths, and times, dedicated by the Heathen to their falſe goddes, and to vvicked men or ſpirites, as to Iupiter, Mercurie, Ianus, Iuno, Diana, and ſuch like, or againſt the ſuperſtitious differences of daies, fatall, fortunate, or diſ⟨illegible⟩nol, and other obſeruations of times for good lucke or il lucke in mans actions, gathered, either by particular fanſie, or popular obſeruation, or curious and vnlavvful artes, or (laſtly) of the Iudaical feſtiuities that vvere then ended and abrogated, vnto vvhich notvvithſtanding certaine Chriſtian Ievves vvould haue reduced the Galatians againſt the Apoſtles doctrine: al that (I ſay) do the Heretikes of our time falſely and deceitfully interprete againſt the Chriſtian holidaies, and the ſanctification and neceſſarie keeping of the ſame. Vvhich is not only contrarie to the Fathers expoſition, but againſt the very Scriptures, and the practiſe of the Apoſtles & the vvhole Church. Aug. cont. Adim⟨illegible⟩ ̄s. c. 16. Ep. 118. c. 7. Hiero. in hunc locum. In the Apocalypſe c. 1. there is plaine mention of the Sunday, that is, our Lordes day (Dominicus dies) vnto vvhich the Ievves Sabboth vvas altered, their Paſche into our Eaſter, their Pētecoſt into our Vvhitſontide: vvhich vvere ordained & obſerued of the Apoſtles them ſelues. And the antiquitie of the feaſtes of Chriſtes Natiuitie, Epiphanle, & Aſcēſion is ſuch, that they cā be referred to no other origine but the Apoſtles inſtitution: vvho (as S. Clement teſtifieth li. ⟨illegible⟩. conſt. Apoſt. c. ⟨illegible⟩9.) gaue order for celebrating their follovv Apoſtles, S. Steuens, and other Martyrs daies after their death: and much more no doubt did they giue order for Chriſtes feſtiuities. According to vvhich, the Church hath kept not only his, but S. Steuens and the B. Innocents, euen on the ſame dales they be novv ſolemnely kept, & his B. mothers, and other Saincts, (as the Aduerſaries them ſelues confeſſe) aboue 1300 yeres, as appeareth in the barbarous combattes betvvene Vveſtphalus the Lutheran, & Caluin, and by the vvritings betvvixt, the Puritans and Proteſtants. [Margin: The Heatheniſh and Iudaical obſeruatiō of daies heretically cōpared vvith the Chriſtian obſeruation of feſtiuities and holy daies &c. · Sūday, Eaſter, vvhitſontide. · The feſtiuities of Chriſt. · Orig. ho. 3. in diuerſ. · Aug. ep. 28. et. Ser. de Sāctis. · Other holidaies of Saincts. · Fulgent. · Leo.]

For vvhich purpoſe, ſee alſo hovv old the holiday of S. Polycarpe is in Euſebius li. 4. c. 14: of the Aſſumptiō of our Ladie or her dormition in S. Athanaſius, S. Auguſtine, S. Hierom. S. Damaſe. & both of that feaſt and of her Natiuitie in S. Bernard, vvho profeſſeth he receiued them of the Church, & that they ought to be moſt ſolemnel; kept. ep. 174. Vvherein vve can not but vvonder at the nevv Church of England, that (though againſt the pure Caluiniſtes vvil and doctrine) keepe other Saincts and Apoſtles daies of their death, and yet haue aboliſhed this ſpecial feaſt of our Ladies departure, vvhich they might keepe, though they beleeued not her Aſſumption in body (vvhereof yet S. Denys giueth ſo great teſtimonie) being aſſured ſhe is departed at the leaſt: except they either ⟨illegible⟩are her, or thinke her vvorthy of leſſe remembrance then any other Sainct, her ſelf prophecying the contrarie of al Catholike generations, that they ſhould bleſſe her. And in deede the Aſſumption is her proper day, as alſo the feaſt of her Natiuitle: the other of the Purification and the Annune⟨illegible⟩ation, vvhich they keepe in England, being not ſo peculiar to her, but belonging rather to Chriſtes Preſentation in the Temple, and his Conception. To conclude, vve may ſee in S. Cyprian ep. 34. Origen ho. 3. in diuerſ. Tertulliau de cor. ⟨illegible⟩il. S. Gregorie Nazianzene de amore pauperum. the Councel of Gangres, yea and in the councel of Nice it ſelf giuing order for Eaſter and the certaine celebrating thereof, that Chriſtian Feſtiuities be holy, aūcient, and to be obſerued on preſcript daies and times, and that this is not Iudaical obſeruation of daies, as Aërius taught, for vvhich he vvas condemned of Hereſie, as S. Epīphanius witneſſeth. But of holidaies S. Auguſtine ſheweth both the reaſon and his liking, in theſe memorable vvordes, ⟨illegible⟩ for the feaſtes belonging to our Lord, thus: We dedicate and conſecrate the memorie of Gods benefites vvith ſolemnities, feaſtes, and certaine appointed daies, left by tract of times there might creept in ingrateful and vnkinde obliuion. Of the feſtiuities of Martyrs thus: Chriſtian people celebrate the memories of Martyrs vvith religious ſolemnitie, both to moue them ſelues to imitation of them, and that they may be partakers of their merites, and be holpen vvith their praiers. Cont. Fauſt. li. 20. c. 21. And of al Saincts daies, thus Keepe ye and celibrate vvith ſobrietie the Natiuities of Saincts, that vve may imitate them vvhich haue gone before Vs, and they may reioyce of vs vvhich pray for vs. In pſ. 88. Conc. 2. in fine. [Margin: * See the Annotation, Act. 1. v, 14. · Feſtiuities of our B. Ladie. · ep. ad Timotheū. · Luc. 1. v. 48. · See. S. Grego. li. 7. ep. 29. of Martyrs feaſts al the yere, and Maſſes in the ſame. · Cōc. Gāgr. c. 20 · Epiphan. · Har. 75. · S. Auguſtines vvordes of Feſtiuities and holy daies. · Aug. de Ciuit. Dei li. 10. c. 16.]

And as is ſaid of preſcript daies of feaſtes, ſo the like is to be ſaid of faſtes, vvhich els vvhere vve haue ſhewed to be of the Apoſtles ordinance. And ſo alſo of the Eccleſiaſtical diuiſion of the yere into Aduent, Septuageſme, &c. the vveeke into ſo many I eries, the day into Houres of praiers, as the Prime, the Third, the Sixth, the None &c. Vvhereof ſee S. Cyprian, vvho deriueth theſe things by the Scriptures from the Apoſtles alſo, and counteth theſe things vvhich the vvicked Heretikes reproue, to be ful of myſterie. Like vnto this alſo is it, that the holy Scriptures were ſo diſpoſed of, and deuided, that certaine peeces (as is alvvaies obſerued and practiſed vntil this day) ſhould be read at one time, and others at other times and ſeaſons, through out the yere, according to the diuerſitie of our Lordes actions and benefites, or the Saincts ſtories then recorded. Vvhich the Puritane Caluiniſts alſo condemne of ſuperſtition, deſiring to bring in helliſh horrour and al diſorder. See conc. Carthag. 3. c. 47. & pag. 288 of this booke. [Margin: Preſcript faſting daies. · * Hilar. prolog. in pſal. explan. Epip. haer. 75. & in fine. li. 3. cont. har. · Canonical houres. · * Cypri. de erat. Do. nu. 15. · Reading of the Scriptures according to the time of the yere.]

24. By an allegorie.] Here vve learne that the holy Scriptures haue beſide the litteral ſenſe, a deeper ſpiritual and more principal meaning: which is not only to be taken of the holy vvordes, but of the very factes and perſons reported: both the ſpeaches and the actions being ſignificatiue ouer and aboue the letter. Vvhich pregnancie of manifold ſenſes if S. Paul had not ſignified him ſelf in certaine places, the Heretikes had bene leſſe vvicked and preſumptuous in condemning the holy fathers allegorical expoſitions almoſt vvholy: who now ſhew them ſelues to be mere brutiſh and carnal men, hauing no ſenſe nor feeling of the profunditie of the Scriptures, vvhich our holy fathers the Doctors of Gods Church ſavv. [Margin: The Scriptures haue an allegorical ſenſe beſide the litteral.]

⟨illegible⟩1. Freedom.] He meaneth the libertie and diſcharge from the old ceremonies, ſacraments, and the vvhole bondage of the Lavv, and from the ſeruitude of ſinne, and the Diuel, to ſuch as obey him: but not libertie to do vvhat euery man liſt, or to be vnder no obedience of ſpiritual or temporal lavves and gonerners: not a licence neuer to pray, faſt, keepe holyday, or vvorkday, but vvhen and hovv it ſeemeth beſt to euery mans phantaſie. Such a diſſolute licentious ſtate is farre from the true libertie vvhich Chriſt purchaſed for vs. [Margin: True Chriſtiā libertie.]

Chapter 5

Againſt the lie of the falſe Apoſtles, he proteſteth his mind of Circumciſion. 13 and teſtifieth, that they are called to libertie. But yet left any miſconſter Chriſtian libertie, he telleth them that they ſhal not inherite the kingdom, vnles they abſtaine from the vvorkes of the fleſh, vvhich are al mortal ſinnes: and do the fruitful vvorkes of the Spirit, fulfilling al the commaundements of the Lavv by Charitie.

1 STAND, and be not holden in againe vvith the yoke of ſeruitude.

2 Behold I Paul tel you that if you be circumciſed, Chriſt ſhal profite you nothing.

3 And I teſtifie againe to euery man circumciding him ſelf, that he is a detter to doe the vvhole Lavv.

4 You are euacuated from Chriſt, that are iuſtified in the Lavv: you are fallē from grace.

5 For vve in ſpirit, by faith, expect the hope of iuſtice.

6 For in Chriſt IESVS * neither circumciſion auaileth ought, nor prepuce: but ″ faith that vvorketh by charitie.

7 You ranne vvel, vvho hath hindered you not to obey the truth?

8 The perſuaſion is not of him that calleth you. *

9 A litle leauen corrupteth the vvhole paſte.

10 I haue confidence in you in our Lord: that you vvil be of no other minde: but he that troubleth you, ſhal beare the iudgement, vvhoſoeuer he be.

11 And as for me, brethren, if as yet I preach circumciſion, vvhy doe I yet ſuffer perſecution? then is the ſcandal of the croſſe euacuated.

12 I would they vvere alſo cut of that trouble you.

13 For you, brethrē, are called into libertie: only make not this ″ libertie an occaſion to the fleſh, but by charitie ſerue one an other.

14 For al the Lavv is fulfilled in one vvord: Thou ſhalt loue thy neighbour as thy ſelf.

15 But if you bite and eate one an other: take heede you be not conſumed one of an other.

16 And I ſay, vvalke in the ſpirit, and the Iuſtes of the fleſh you ſhal not accompliſh.

17 For the fleſh Iuſteth againſt the ſpirit: and the ſpirit againſt the fleſh. for theſe are aduerſaries one to an other: that not vvhat things ſoeuer ″ you vvil, theſe you doe.

18 But if you be ledde by the ſpirit, you are not vnder the Lavv.

19 And the vvorkes of the fleſh be manifeſt, vvhich are, fornication, vncleannes, impudicitie, lecherie,

20 ſeruing of Idols, vvitch-craftes, enmities, cōtentions, emulations, angers, bravvles, diſſenſions, ſectes,

21 enuies, murders, ebrieties, commeſſations, and ſuch like. vvhich I foretel you, as I haue foretold you, that they vvhich doe ſuch things, ſhal not obteine the kingdom of God.

22 But the fruite of the Spirit is, Charitie, ioy, peace, patience, benignitie, goodnes, longanimitie,

23 mildnes, faith, modeſtie, cōtinencie, chaſtitie. Againſt ſuch there is no lavv.

24 And they that be Chriſts, haue crucified their fleſh vvith the vices and concupiſcences. ⊢

25 If vve liue in the ſpirit, in the ſpirit alſo let vs vvalke.

26 Let vs not be made deſirous of vaine glorie, prouoking one an other, enuying one an other.

Marginal notes to Chapter 5

v. 5 Gal. 6, 15:
v. 8 1 Cor. 5, 6.
v. 13 The Epiſtle vpō the 14 Sūday after Pentecoſt.
v. 14 Leu. 19, 18.
v. 17 ⸬ Here men thinke (ſaith S. Auguſtine) the Apoſtle denieth that vve haue free libertie of vvil: not vnderſtanding that this is ſaid to them, if they vvil not hold faſt the grace of faith conceiued, by vvhich only they cā vvalke in the ſpirit, & not accōpliſh the concupiſcences of the fleſh. in c. 5. Gal.
v. 21 ᶜ S. Auguſtine ſhevveth hereby that not only inſidelitie is a damnable ſinne.
v. 25 ᵇ The Epiſtle vpō the 15 Sūday after Pentecoſt.

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

6. Faith.] This is the faith vvorking by charitie, vvhich S. Paul meaneth els vvhere, vvhen he faith that faith doth iuſtifie. And note vvel that by theſe termes circumciſion & prepuce not auailable to iuſtification, it is plaine that in the other places he meaneth the vvorkes of Circumciſion and Prepuce (that is, of the Ievves and the Gentils) vvithout faith, vvhich auaile not, but faith vvorking by charitie: as vvho ſhould ſay, faith and good vvorkes, not vvorkes vvithout faith. [Margin: Iuſtificatiō by faith only, diſproued by conference of Scriptures.]

Againe note here, that if the Proteſtants vvho pretend conference of places to be the beſt or only vvay to explicate hard ſpeaches of the holy Scriptures, had folovved but their ovvne rule, this one text vvould haue interpreted & cleated vnto them al other vvhereby iuſtice and ſaluation might ſeeme to be attributed to faith alone: the Apoſtle here ſo expreſly ſetting dovvne, the faith vvhich he commendeth ſo much before, not to be alone, but vvith charitie: not to be idle, but to be vvorking by Charitie: as S. Auguſtine noteth. defid. & ep. c. 14. Further the good Reader muſt obſerue, that vvhereas the Proteſtants ſome of them confeſſe, that Charitie and good vvorkes be ioyned and requiſite alſo, and that they exclude them not, but commend them highly, yet ſo that the ſaid Charitie or good vvorkes are no part of our iuſtice or any cauſe of iuſtification, but as fruites and effectes of faith onely, vvhich they ſay doth all, yea though the other be preſent: this falſe gloſe alſo is reproued euidently by this place, vvhich teacheth vs cleane contrarie: to vvitte, that faith hath her vvhole actiuitie and operation tovvard iuſtice and ſaluation, of charitie, and not contrarievviſe: vvithout vvhich it can not haue any act meritorious or agreable to God for our ſaluation, for vvhich cauſe S. Auguſtine ſaith, li. ⟨illegible⟩ de Trin. c. 18. Fidem non facit vtilem niſi charitas. nothing maketh faith profitable but charitie. But the Heretikes anſvver, that vvhere the Apoſtle ſaith, faith vvorketh by charitie, he maketh charitie to be the inſtrument only of faith in vvel vvorking, and therfore the inferior cauſe at the leaſt, but this alſo is eaſily refuted by the Apoſtles plaine teſtimonie, affirming that charitie is * the greater vertue, & that if a man had al faith and lacked charitie, he vvere vvorth nothing. And againe, * that Charitie is the perfection and accōpliſhment of of the Iavv (as faith i⟨illegible⟩ not) vvhich can not agree to the inſtrumental or inferior cauſe. And therfore vvhen it is ſaid that faith vvorketh by charitie, it is not as by an inſtrument, but as the body vvorketh by the ſoul, the matter by the forme, vvithout vvhich they haue no actiuitie, Vvherevpon the the Schooles call Charitie, the forme or life of faith, that is to ſay, the force, actiuitie, & operatiue qualitie thereof, in reſpect of merite and iuſtice. Vvhich S. Iames doth plainely inſinuate, vvhen he maketh faith vvithout Charitie, to be as a dead corps vvithout ſoul or life, and therefore vvithout profitable operation. c. 2. v. 26. [Margin: Hovv the Proteſtants admit charitie and good vvorkes to iuſtificatiō. · Charitie is more principal then faith in iuſtificatiō. · Cor. 13. · Hovv faith vvorketh by charitie. · Rom. 13. · 1 Tim. 1⟨illegible⟩]

⟨illegible⟩. Libertie an occaſion.] They abuſe the libertie of the Goſpel to the aduantage of their fleſh, that vnder pretenſe therof, ſhake of their obedience to the lavves of man, to the decrees of the Church and Councels, that vvil liue and beleeue as they liſt; and not be taught by their Superiors, but fornicate vvith euery Sect maiſter that teacheth pleaſant & licentious things: and al this vnder pretence of ſpirit, libertie, and freedom of the Goſpel. Such muſt learne that al hereſies, ſchiſmes, and rebellions againſt the Church and their lavvful Prelates, be counted here among the vvorkes of the fleſh. S⟨illegible⟩ S. Auguſtine de fid. & op. c. 24. 25. [Margin: True libertie, not carnal and fleſhly.]

Chapter 6

If any do ſinne, thereſt that do the vvorkes of the Holy Ghoſt, muſt not therfore take pride in them ſelues, but rather make humilitie of it, partly by fearing their ovvne fall, partly by looking ſtraitly to their ovvne vvorkes. 6 He exhorteth earneſtly to good vvorkes, aſſuring them that they ſhal reaps none other then here they ſovv. 11 With his ovvne hand he vvriteth, telling them, the true cauſe vvhy thoſe falſe Apoſtles preach circumciſion, to be only to pleaſe the Ievves: 17 and a plaine argument that he preacheth it not, to be this, that he is perſecuted of the Ievves.

1 BRETHREN, and if a man be preoccupared in any fault, you that are ſpiritual, inſtruct ſuch an one in the ſpirit of lenitie, conſidering thine ovvne ſelf, leſt thou alſo be tempted.

2 Beare ye one an others burdens: & ſo you ſhal fulfil the lavv of Chriſt.

3 For if any man eſteeme him ſelf to be ſomething, vvhereas he is nothing, he ſeduceth him ſelf.

4 But let euery one proue his ovvne vvorke, & ſo in him ſelf only ſhal he haue the glorie, and not in an other.

5 For euery one ſhal beare his ovvne burden.

6 And let * him that is catechized in the vvord, communicate to him that catechizeth him, in al his goods.

7 Be not deceiued, God is not mocked.

8 For what things a mā ſhal ſow, thoſe alſo ſhal he reape. For he that ſovveth in his fleſh, of the fleſh alſo ſhal reape corruptiō ▪ but he that ſoweth in the ſpirit, of the ſpirit ſhal reape life euerlaſting.

9 And * doing good, let vs not faile. For in due time vve ſhal reape not failing.

10 Therfore vvhiles vve haue time, let vs vvorke good to al, but ″ eſpecially to the domeſticals of the faith. ⊢

11 See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand.

12 Vvhoſoeuer vvil pleaſe in the fleſh, they force you to be circumciſed, only that they may not ſuffer the perſecution of the croſſe of Chriſt.

13 For neither they that are circumciſed, do keepe the Lavv: but they vvil haue you to be circumciſed, that they may glorie in your fleſh.

14 But God forbid that I ſhould glorie, ſauing in the croſſe of our Lord IESVS Chriſt: by vvhom the vvorld is crucified to me, and I to the vvorld.

15 For in Chriſt IESVS neither circumciſion auaileth ought, nor prepuce, but ″ a nevv creature.

16 And vvhoſoeuer ſhal folovv this rule, peace vpō them, and mercie, and vpon the Iſraël of God.

17 From hencefurth let no man be troubleſome to me▪ for I beare the markes

18 of our Lord IESVS in my body. The grace of our Lord IESVS Chriſt be vvith your ſpirit brethren. Amen. ⊢

Marginal notes to Chapter 6

v. 5 1. Cor. 9, 7.
v. 9 2. Theſ. 3, 13.
v. 9 ⸬ The workes of mercie be the ſeede of life euerlaſting, and the proper cauſe thereof, and not faith only.
v. 14 ᵇ The Epiſtle for S. Francis, Octob. 4.
v. 14 ⸬ Chriſt (ſaith S. Auguſtine) choſe a kinde of death, to hang on the Croſſe and to ſixe or faſten the ſame croſſe in the foreheads of the faithful, that the Chriſtian may ſay, God forbid that I ſhould glorie ſauing in the croſſe of our Lord IESVS CHRIST. Expoſ. in Euang. Io. tract. 43.

Annotations to Chapter 6

ANNOTATIONS CHAP. VI.

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

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

15. A nevv creature.] Note vvel that the Apoſtle calleth that here a nevv creature, vvhich in the laſt chapter he termed, faith vvorking by charitie, & (1 Cor. 7, 19) the obſeruatiō of the cōmaundemēts of God. Vvhereby vve may learne that vnder the name of faith is conteined the vvhole reformation of our ſoules and our nevv creation in good vvorkes, and alſo that Chriſtian iuſtice is a very qualitie, condition and ſtate of vertue and grace reſident in vs, and not a phantaſtical apprehenſion of Chriſtes iuſtice only imputed to vs. Laſtly, that the faith vvhich iuſtifieth, ioyned vvith the other vertues, is properly the formal cauſe, and not the efficient or inſtrumental cauſe of iuſtification, that is to ſay, theſe vertues put together, being the effect of Gods grace, be our nevv creature and our iuſtice in Chriſt. [Margin: Iuſtice an inherent qualitie in vs. · Faith with the other vertues is the formal cauſe of iuſtification.]

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 EPISTLE OF PAVL TO THE GALATIANS." The page title gives it in ordinary capitals and lower case, without other change.

Notes on this transcription: Galatians 6: the transcription has no "CHAP." heading for this chapter; the text it encodes as the heading is the chapter summary and is shown as such.

On this page 51 places are marked ⟨illegible⟩ and 3 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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