That after death of the body the soule may goe to heauen: therfore, although naturally we
abhorre death, by grace he desireth it rather: 9. in consideration of Christes iust
iudgement, liuing as in the sight of God, yea and of their consciences: 12. Which he speaketh not
to praise himself, but because of his Aduersaries who did glorie in carnal respects: but he and the
other Apostles regard nothing but their reconcilliation vnto God by Christ, and to reconcile others
also, as being his Legates fore that purpose.
1. FOR we know that if our earthly house of this habitation be dissolued, that we haue a
building of God, a house not made with hand, eternal in Heauen.
2. For in this also doe we grone, desirous to be ouer-clothed with our habitation
that is from Heauen:
3. yet so, if we be found clothed, not naked.
4. For we also that are in this tabernacle, grone being burdned: because we would not
be spoiled, but ouer-clothed, that that which is mortal might be swallowed vp of life.
5. And he that maketh vs to this same, is God, who hath giuen vs the pledge of the
Spirit.
6. Being bold therfore alwaies, and knowing that while we are in the body, we are
pilgrimes from God,
7. (for we walke by faith and not by sight)
8. but we are bold, and haue a good wil to be pilgrimes rather from the body, &
✟
This place proueth that the Saints departed now since Christ, sleep not til the
day iudgement, and that they be not holden in any seueral place of rest from the
fruition of God til the resurrection of their bodies, but that they be present
with God in their soules.
to
be present with our Lord.
9. And therfore we endeauour, whether absent or present, to please him.
10. For
*
Rom. 14,10.
we must al be manifested before the iudgement seat of Christ, that euery one
may receiue
The proper things of his body.
The obiection against praiers for the dead, answered by S. Augustin.
S. Augustin (Enchirid. c. 110.) obiecteth this speach of the Apostle, as in the
person of such as deny the praiers, almes, and Sacrifices of the liuing to be
auailable for the dead, and he answereth as followeth: This practise (saith he)
of God's church in the commendation of the dead is nothing repugnant to the
sentence of the Apostle, where he saith, that we shal al stand before the iudgement
seat of Christ, that euery one may receiue according to his desires in the body,
either good or euil. For, in his life and before death he deserued this, that these
workes after his death might be profitable vnto him. For indeed they be not
profitable for al men. And why so? but because of the difference of diuersitie of
mens liues whiles they were in flesh. The like he hath in diuers other places.
August. li. de Præd. Sanct. c. 12. & ad Dulcit. q. 2. And so hath S. Denys. c.
7. Ec. Hierarch.
the proper things of the body, according as he hath done
Either good or euil.
Workes meritorious and demeritorious.
Heauen is as wel the reward of good workes, as Hel is the stipend of il workes.
Neither is faith alone sufficient to procure saluation, nor lacke of faith the
only cause of damnation: by good deeds men merit the one, and by il deeds they
deserue the other. This is the Apostles doctrine here and in other places, howsoeuer
the Aduersaries of good life and workes teach otherwise.
either good or euil.
11. Knowing thefore the feare of our Lord we vse persuasion to men: but to God we
are manifest.
12. And I hope also that in your consciences we are manifest.
13. We commend not our selues againe to you, but giue you occasion to glorie for vs:
that you may haue against them that glorie in face, and not in hart.
14. For whether we exceed in mind, to God: or whether we be sober, to you.
15. For the charitie of Christ vrgeth vs; iudging this, that if one died for al,
then al were dead.
16. And Christ died for al: that they also which liue, may not now liue to
themselues, but to him that died for them and rose againe.
17. Therfore we from hence-forth know no man according to the flesh. And if we haue
knowen Christ according to the flesh: but now we know him no more.
18. If then any be in Christ a new creature: the old are passed, behold
*
Isai. 34,19.
Apoc. 21,5.
al things are
made new.
19. But al of God, who hath reconciled vs to himself by Christ: and hath giuen vs
The ministerie of reconciliation.
Bishops and Priests, vnder Christ Ministers of our reconciliation.
Christ is the cheefe Minister, according to his manhood, of al our reconcilement to
God: and for him, as his Ministers the Apostles and their Successours, the Bishops
and Priests of his Church, in whom the word of reconcilement, as wel by ministring
of the Sacrifice and Sacraments for remission of sinnes, as by preaching and
gouernement of the world to saluation, is placed. And therfore their preaching must
be to vs, as if Christ himself did prtach: their absolution and remission of sinnes,
as Christes owne pardon: their whole office being nothing els (as we see by this
passage) but the Vicarship of Christ.
the
ministerie of reconciliation.
20. For God indeed was in Christ reconciling the world to himself, not imputing to
them their sinnes, and hath put in vs the word of reconciliation.
21. For Christ therfore we are Legates, God as it were exhorting by vs. For Christ we
beseech you, be reconciled to God.
22. Him that knew no sinne, for vs he made
✟
That is to say, a Sacrifice and an Host for sinne. See the last annot. of this
chapter.
sinne: that we might be made
The iustice of God.
God's iustice, wherwith he maketh vs iust.
Euen as (saith S. Augustin) when we read, Saluation is our Lordes, it is
not meant that saluation whereby our Lord is saued, but whereby they are saued whom
he saueth: so when it is said, God's iustice, that is not to be vnderstood wherwith
God is iust, but that wherwith men are iust whom by his grace he iustifieth. See
S. Augustin de Sp. & lit. c. 18. & ep. 120. ad Honoratum and abhorre Caluin's
wicked and vnlearned glosses on this place, that teacheth iustice no otherwise to be
in man, then sinne in Christ. Whereas the Scriptures cal man iust, because *he
doth iustice: but not so cal they Christ sinne, because he doth sinne, but because
he taketh away sinne, and is a sacrifice for sinne, as the Heretikes know very wel,
that know the vse and signification of the **Hebrew word in al the old Testament,
namely Psal. 39,8. and in the booke of Leuiticus very often c.
5. 6. 9. 12. 14. 16. and Numer. c. 29.
*1. Io. 3,7.
**חטאת
the iustice
of God in him.