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PART OF A PAGE OF THE CODEX PAULINUS OF WURTZBURG,
Reproduced by fiennission, from VaoYnssov. ZIMMER'S GI-OSS^ HIBERNIC^.
THE

HOLY SCRIPTURES IN IRELAND

ONE THOUSAND YEAES AGO :

SELECTIONS

THE WUETZBURG GLOSSES.

TBANSLATED EY

REV. THOMAS OLDEN, A.B., M.R.I.A.,
VIOAK 01' BAlLyCLOUGH.

DUBLIN:
HODGES, FIGGIS, AND CO., GEAFTON STEEET,
PUBLISHERS TO THE UNIVERSITY.
LONDON: SIMPKIN, MARSHALL, AND CO.
1§8§.

PREFACE.

The Commentary from which the following selections are
taken is preserved in the University (formerly the Cathedral)
library of Wiirtzburg, in Germany, where it has been from
time immemorial. Nothing is known of the person by whom,
or the time at which, it was brought there ; but as Wiirtzburg
was frequented by Irish ecclesiastics in the eleventh and twelfth
centuries, and its {monastery was of Irish foundation^ there is
little doubt that the manuscript was brought from Ireland by
one of the many pijgrims who passed over to the Continent : and
he happily placed it in the safe depository where it still remains.
It contains a Latin version of St. Paul's Epistles, with Irish
glosses or comments written between the lines of the text
and round the margin, as shown in the facsimile. They ter
minate at Hebrews vii. 5. The manuscript has no date, but
the language ofthe glosses is pronounced by competent authority^
to be of the eighth or the beginning of the ninth century. How
early this is may bejudged from a few historical facts. Charle
magne was probably reigning at Aix-la-Chapelle, or at least he
could not have been long in his grave'; Alfred of England had
not yet ascended the throne ; two centuries or more had to
elapse before the consummation of the great schism between
the Churches of the East and West, and more than three before
the Anglo-Norman conquest of Ireland.
' Zeuss, Grammatica Celtica, 2nd Ed. Berlin, mdccclxxi. Preface,
p. xxiv. Referring to this and other MSS. of the same class, he says : " The'
language of ail these manuscripts is the same, and they are to be assigned either to
the ei.ghth or the beginning of the ninth century," A Q,

vi Preface.
The handwriting of three scribes is discernible in the
glosses, though they are mainly the work of one. The names-
of all are unknown, and it can only be affirmed with certainty
that the Commentary was written by Irishmen and for Irish
men, and is therefore a genuine relic of the ancient Church. It
has a great advantage over many other -ancient documents, in
being free from the suspicion of interpolation or alteration ; for
when the Irish monasteries on the Continent lost their national
character from the cessation of the stream of Irish pilgrims,
there was no one who could read the language.
The existence of this precious manuscript was little khowii
until the appearance of the great work of Zeuss on Celtic
Grammar, in which it was largely quoted.
The whole of the glosses were afterwards published by Pro
fessor Zimmer,^ and recently a new edition, with a literal trans
lation, has been brought out by Mr. Whitley Stokes.^
Some time after the appearance of Zimmer's work, I made
a translation of some parts of itj but not feeling satisfied
with the result, I laid it aside.^ Subsequently Mr. Stokes
having asked me to read the proofs of his translation, 1 took up ¦
the subject again, and having revised my work with the aid of
his exact literal version, I decided on carrying out my original
intention of publishing it. So far, therefore, as accuracy is con
cerned, it is largely indebted to the work of that distinguished
scholar. In making these selections, my object is to give a
fair representation of the whole work in a moderate compass,
with such illustrations from other sources as circumstances
enable me to add. I could have wished that these were more
numerous; but living at a distance from libraries, I am obliged
to be content with calling public attention to the Commentary

' Glossse Hibernicse. Berlin, mdccclxxxi.
' The Old Irish Glosses of Wiirtzburg and Carlsruhe, by Whitley Stokes, D.c.L.
Printed for the Philological Societies of London and Cambridge. Austin. Hert
ford, 1887.
' The difficulty of the language is very great, owing to its early date. In Eng
lish, Chaucer cannot now be read without a glossary, and even then is difficult j
but this is five centuries older than Chaucer.

Preface, vii
by these selections, and must leave it to others who have leisure,
and are within reach of books, to pursue the enquiry.
The following are the omissions which have been made : —
I. Most ofthe passages which are merely translations of the
Latin text into Irish.
2. Repetitions of the same thought on parallel texts.
3. Places where the manuscript is partly illegible, or the sense
has not been fully ascertained.
The glosses are so extremely concise, owing to the necessity
of compression for want of space, that their full meaning is not
always apparent at first sight, and it is possible that some pas
sages of interest may have been omitted ; but if this is so, they
cannot be many, and the reader may feel assured that the
general character of the whole is represented by the present
work. Those who may desire to examine the entire Commen
tary will have no difficulty in doing so in Mr. Whitley Stokes'
book,^ where they will find the original and a literal translation.
Some Latin passages are intermingled with the Irish in the
glosses. These are generally from authors whose names are
given. Most of them arc from Pelagius, the rest from Jerome,,
Auo^ustine, Origen, Gregory the Great, and Isidore of Seville.
Here the orthodox divines of the early Church, Augustine and
¦Jerome,^are found in company with Pelagius and Origen, who
incurred the condemnation of Councils for errors of doctrine.-
Pelagius in particular was the most noted heresiarch of early
times, and was strenuously opposed by both Jerome and
Augustine, But though the compilers of the glos.ses draw .their
materials from many sources, they do not follow any author
implicitly, but deal with all in an impartial spirit, treating their
vie~ws on their merits without respect of persons. The source
of the Irish notes which constitute the Commentary is not indi
cated in the manuscript, but some of these also are from Pelagius,
others from Hilary and Primasius.^ The writers were not, how-
• They may be forewarned, however, that the work is intended for philologists,
and is not of a popular character.
^ See Appendix, pp. 122-124.

viii Preface.
ever, indifferent to errors of doctrine, as appears from their refer
ence to heretics on two or three occasions. Thus at Romans v. 14
the Pelagians are so described ; at i Thessalonians iv. 14
those holding the opinions known as Docetic, by which the
reality of our Lord's body was denied; at a Timothy ii. 17, 18,
those who denied the Resurrection. There appear also to be
allusions to errors, as at Hebrevvs i. 5, where the heresy of the
Adoptionists is probably referred to. The names of the heretics
are never given, though they are found in the text of the com
mentator from whom the gloss is taken. It would seem that
the atmosphere of Ireland was so serene,^ theologically at least,
that it was unnecessary to trouble the student with the names
of those whose opinions had never reached their shores. For
the same reason, perhaps, glosses are sometimes admitted
without hesitation which do not take account of controversies
carried on elsewhere, and might be interpreted in an unfavour
able sense if employed at the present day. References to
extinct discussions also occur, as, for instance, that on trine
immersion in baptism, which is alluded to at Ephesians iv. 5 and
Colossians ii. 13. A special interest attaches to this Commentary,
as illustrating the teaching of those Irish schools of which Bede
and others speak so highly, but of which so little is really known.
At that period when, as Dr. Johnson has observed, Ireland was
" the school ofthe West, the quiet habitation of sanctity and lite
rature," she sent forth many eminent men, natives and foreigners,
to do battle with heathenism on the Continent and in England ;
and the reputation of her schools, especially for the teaching of

' One of the few instances of a theological discussion between Irish divines is
that recorded in the case of Colchu Lector of Clonmacnois (d. 792). The com
munity had a difference with some eminent divines on a question of doctrine, and
Colchu was appointed their representative. He had made St. Paul's Epistles a
special study, and accepted him as " his master and patron in the letter as well as
in the spirit." In the controversy which ensued this knowledge was of such ad
vantage to him that his arguments prevailed. In consequence of his successful
vindication of St. Paul, the story went that when returning, laden with books, (rom
the assembly, St. Paul appeared in person, relieved him of his burthen, and bore it
.for him to his destination. Colchu was a, correspondent of Alcuin's, then at tlie
court of Charlemagne. See my article on Colchu in the Dictionary of National
Biography.

Preface. ix
the Holy Scriptures", stood very high throughout Western
Europe. Archbishop Ussher has collected many testimonies
from foreign writers on this subject, one of which may be given
here as a specimen. It relates to the great school at Lismore,-
in the County of Waterford, which is said to have been
attended by large numbers of foreigners, and it may be thus.
translated : — " Now haste Sicambri^ from the marshy Rhine ;
Bohemians now desert their cold north land ;
Auvergne and Holland, too, add to the tide.
Forth from Geneva's frowning cliffs they throng ;
Helvetia's youth by Rhone and by Saone
Are few : the Western isle is now their home.
All these from many lands, by many diverse paths.
Rivals in pious zeal, seek Lismore's famous seat."*
The poet is eloquent and enthusiastic, but there must cer
tainly have been some element of truth in this description of the
students of Lismore.
The manner in which the Holy Scriptures were studied may
be gathered from this Commentary. The students were not
restricted to any special system of doctrine. On the contrary,
they had opportunities of learning the views of the different
schools of theology in the East as well as in the West. Thus
on many passages two glosses are given representing dif
ferent schools of interpretation, and sometimes as many as five
are found, no suggestion being afforded as to which was to be
preferred. The habit thus acquired of looking at a subject from
different points of view, conduced to independence of thought,
and helps to account for the difference which Mosheim and
others notice between the Irish clergy abroad and their conti
nental brethren in the ninth century. " The Irish doctors alone,
and among them John Scotus, ventured to explain the doctrines
of Christianity in a philosophical manner. But they generally
' The Sicambii occupied the country between the lower course of the Meuse
and the Rhine.
' Bonaventure Moronus, in Ussher (Works), VI., 300.

X Preface.
incurred strong disapprobation : for the Latin theologians in
that age would allow no place for philosophy in matters of
religion.'"- To the same purport are Mr. Haddan's words;
'5 The difference between Ireland and other parts of the Church
lay chiefly in her possessing a wider and more self-grown learn
ing, and in the consequent boldness and independence of her
speculations."^ The reader will not expect to find any new light thrown on
the interpretation of Scripture, for the sources from which the
glosses are drawn have long been known and used by scholars ;
but he cannot fail to be interested in finding so intelligent a
Commentary produced in Ireland at this early period. It is the
earliest^ Commentary on St. Paul's Epistles in the British
Islands, and is, therefore, an original compilation. The authors
were undoubtedly men of learning, and they had read as widely
as circumstances permitted. They were also men of sincere
piety, as one may judge from the ejaculations which occur
now and then — the expressions of the author's feelings as he
meditates on the great truths he is treating of. Thus at
Romans viii. 17, when the words ''joint-heirs with Christ"
come before him, he exclaims, " Oh, the inheritance with
Christ 1 " Again, at 3 Thessalonians i. 6, full of sympathy for
the trials of that Church, he cries out, " O ye righteous ones 1"
It has already been mentioned that the glosses are on the
Latin translation of the Epistles. This sometimes agrees in
sense with the Authorized English translation, at other times
with the Revised or the Rheinish, and occasionally it differs
from all three. As therefore no English translation exactly
corresponded with it, it seemed most convenient to give the
Authorized Version in the portion of the text which accom
panies the glosses, placing the various readings, when neces
sary, at the foot of the page.
' Mosheim (Soames' Ed.), II., 225.
' Remains of Rev. A. W. Haddan, p. 293.
^ We have nothing of Bede's on St. Paul's Epistles, and Alciiin only wrote on
Titus, Philemon, and Hebrews.

Preface. xi
Some remarks orl the sources of Irish theology, which may
not interest the general reader, have been added as an Appendix.
The passages from Latin commentators, quoted in the notes,
are given in the original, for the information of those who may
wish to know the sources of the glosses to which they refer. It
has not been thought necessary to translate themj as the glosses
are the translations, being sometimes taken word for word from
them. tt only remains for me to express my thanks to the Rev. Dr.
Salmon, Provost of Trinity College; to Rev. Dr. Gwynn,
Regius Professor of Divinity ; to Rev. H. E. White, Chaplain
to the Bishop of Salisbury, and many other friends, for kind
assistance; also to Professor Zimmer, for permitting his fac
simile of a portion ofthe manuscript to be reproduced for this
work.

Abbreviations.
A.V. — Authorized Version.
R.V.-^Revised Version.
Rh.V. — Rhemish Version.

WURTZBURG GLOSSES.

ROMANS.
CHAP. I.
8. First, I thank my God through Jesus Christ for you all,
that your faith is spoken of throughout the whole
world.
my God — [that is] in a general sense, for He is the God of
everyone in the primal creation :
or, in a special sense, because He bestowed on him
(St. Paul) the Holy Spirit and the grace of preaching.
through Jesus Christ. — Further, He is " my God,"^ because I
believe in Jesus Christ, [and] as He Himself has
said, " No man cometh to the Father but by me."
(John xiv. 6.)
your faith. — It is 'well known in every land that you have
become believers in God, and great is the advantage
of it to us ; for since the chief rulers of the world
have become believers, everyone will follow their
example, and whosoever shall believe need not fear
persecution.^
9. For God is my witness, whom I serve with my spirit in
tbe Gospel of his Son, that without ceasing I make
mention of you always in my prayers.
witness. — He knows : there is no concealment from Him.
without intermission. — There are two things which He does
not, viz. : to intermit making mention of thfem, or to
intermit praying for them. ' -
8. ' Natura Deus omnium : merito et voluntate paucorum est, ideo dixit,
" Deo meo." (Pelagius and Primasius.)
8. ' Qui non crediderant poterant credere horum exemplo. Facile enim facit
inferior quod fieri viderit a priore. (Hilary.) B

2 Wurtzburg Glosses.
II. For I long to see yoUj that I may impart unto you some
spiritual gift, to the end ye may be established.
to see you. — What is it brings me to you ? The answer is not
difficult ; it is, that I long to see you.
some spiritual gift. — It is not the full gift of the Spirit he speaks
of here, for they had received a portion of Divine
grace before. -Let me now, he says, supply what is
needed to make your faith perfect.
13. That I may be comforted together with you .by the
mutual faith both of you arid me.
comforted — so that the perfection of your faith may be a com
fort to me.
13. That I might have some fruit among you also, even as
among other Gentiles.
fruit. — That he might have the fruit of his ministry with God ;
for the gaining of a multitude of believers through
his preaching secures a good reward to him.
14. I am debtor both to the Greeks, and to the Barbarians;
both to the wise and to the unwise.
Greeks. — That is, all the wise nations.-^
Barbarians. — That is, the foreigners.^
debtor. — It is my duty to preach to all, for I speak in the
tongues of all [Acts ii. 8]. I am a debtor to all,
both the wise and unwise.
16. For I am not ashamed of the Gospel of Christ: for it is
the power of God unto salvation to every one that
believeth ; to the Jew first, and also to the Greek.
Gospel. — I am not ashamed of the preaching of the Gospel ;
that is, the preaching of the Passion and Incarnation'
of Christ, because the miracles of His resurrection
and ascension follow.*
14. ' Sapientes Grsscos philosophos, Barbaros insipientes appellat. (Pelagius.)
14. ' Foreign, i.e. , external to the Roman Empire, of which St. Paul was a
citizen. 16. ' This inverted order of events occurs frequently.
16. * Contra eos qui negant Christum in came et erubescunt nativitatent
Domini et crucem : qui putant hsec indigna Deo non intelligentes nihil dignius
Deo quam quod ad humanam salutem proficit. (Pelagius and Primasius.)

Romans. 3,
Greeh. — He says, " Go ye and teach all nations " (Matt.
xxviii. 19) ; [so] the Jews have the pre-eminence in
race, but not in faith.
19. That which may be known of God is manifest in them;
for God hath shewed it unto them.
shewed it — that is, the knowledge' and worship of God ; because
they cannot but serve Him.
20. For the invisible things of him from the creation of the
world are clearly seen, being understood by the things
that are made, even his eternal power and Godhead ;
so that they are without excuse.
understood. — It is manifest to them that [the universe] is the
work of an excellent'^ Being.
clearly seen. — By the elements His eternity is seen,
21. They glorified him not as God, neither were thankful ; but
became vain in their imaginations, and their foolish
heart was darkened,
as God. — They shewed none of the reverence due to God.
darkened. — As they receded from the light of truth (Pelagius),
that is, from the light of the knowledge of God.
23. And changed the glory of the incorruptible God into an
image made like^ to corruptible man.
image (Or likeness of an image). — It was not an iraage they
adored, but the likeness of an image.
24. To dishonour their own bodies between themselves.
between themselves. — That is, when in their idolatrous rites they
inflict burnings and brandings on themselves. (Pela
gius.)
20. ' Literally " au ordained Being : " fir oirdnithi.
23. ' " The likeness of an image of."— R.V.
24. ' Primasius has this in a somewhat different wording : " Dum sibi
caracteres et ustiones infligunt in consecrationibus idolorum."

4 Wurtzburg Glosses.
.26. For this cause God gave them up unto vile aflTections.
this cause — for the above-mentioned cause ; that is, because they
served the creature, not the Creator.
CHAP. II.
I. Therefore thou art inexcusable, O man,^ whosoever thou
art that judgest: for wherein thou judgest another,
thou condemnest thyself; for thou that judgest doest
the same things.
O man. — O all man[kind] ; or, O every man.
doest — that is, in will; when thou consente'st to them. It is
manifest that thou art a bad man, when thou judgest
and blamest the evil to which thou consentest.
2. For we are sure that the judgment of God is according to
truth against them which commit such things,
according to truth — [the person] was not to be connived at, but
left to a just judge.
3. Thinkest thou this, O man ?
thinkest — thou thinkest; or it may be interrogative (thinkest
thou ?)
4. Not knowing that the goodness of God leadeth thee to
repentance.
leadeth thee. — He bestows every good thing on thee, to lead
thy mind to the knowledge of Him.
7. To them who by patient continuance in well-doing seek
for glory and honour and immortality, eternal life.
glory. — Because " the saints shall shine forth as the sun "^
(Matt. xiii. 43). (Pelagius.)
honour. — The honour of the sons of God, whereby they shall
judge the fugitive angels (i Cor. vi. 3 ; Jude 6).
(Pelagius.)
eternal life. — Those who endure all trials in the present life, and
are advancing to glory and honour in the future.
II. I. ' O homo omnis.
7. * Gloriam illam prsedicat qua sancti fulgebunt ut sol. Honorem filiorum Dei,
quid enim honoratius filiis Dei qui etiam augelos judicabunt. It will be observed
that Primasius in taking this passage from Pelagius omits the word "fiigiiivos."

Romans. 5
II. For there is no respect of persons with God.
persons. — He accepts not persons, but works : that is, it is no
defence for anyone to say, " the law did not come
to us " (Gentiles).
1 2. For as many as have sinned without law shall also perish
without law ; and as many as have sinned in the law
shall bejudged by the law.
without law. — As there was no moderation (or restraint of law)
in their sin, so there shall be none in their punishment.
13. For not the hearers of the law are just before God, but the
doers ofthe law shall be justified.
hearers. — They will perish through the law that they have
outraged.

15. Their thoughts meanwhile accusing or else excusing one
another.
thoughts. — They meditate on what good there is to be done,
and encourage its performance, but they condemn
and forbid what is evil.

16. In the day when God shall judge the secrets of men by
Jesus Christ according to my Gospel.^
by Jesus Christ. — That is, it is through Jesus I preach :
or, (2) God the Father shall execute judgment by Jesus
Christ;^ that is, the Son shall judge in the day of
judgment, according to our Lord's words : " He
hath committed all judgment to the Son." (John v. 22.)

16. ' According to my Gospel by Jesus Christ. — R.V.
16. ' Secundum quod annuncio per Jesum Christum : sive per Jesum Christum
judicabit Deus occulta hominum. (Primasius.)
Primasius took the first part of this note from Pelagius.

j Wurtzburg Glosses.
23. Thou that makest thy boast of the law, by breaking the
law dishonourest thou God ?
breaking the /aw.— Thou sayest thou art happy because thou
knowest the will of God, while thou passest by the
sense of the Law relating to the Incarnation of
Christ, and thus thou dishonourest God (Pelagius) >
or, (2), Because thou believest not in Christ whom the
Law preaches.
25. For circumcision verily profiteth, if thou keep the law ;
but if thou be a breaker of the law, thy circumcision is
made uncircumcision.
profiteth. — Circumcision protects from the condemnation of the
Law, for with them (the Jews) he who was not cir
cumcised was guilty of death.
keep the law. — That is, the mystery^ of the Law ; as it is said,
" the Law prophesied Christ."^ (Matt. xi. 13.)
27. Shall not uncircumcision which is by nature, if it fulfil
the law, judge thee, who by the letter and circumcision
dost transgress the law ?
judge thee. — He will surpass thee, O Jew ; that is, he will be
better than thou art.
CHAP. III.
I. What advantage then hath the Jew? or what profit is there
of circumcision ?
what advantage. — If those who are uncircumcised are so
favourably situated, what is the advantage of circum
cision ? In reply, he proceeds, not to declare the
benefit of circumcision, but to praise the Jews.
23. ' This gloss, erroneously attributed to Pelagius in the MS., is found iu the
earlier Commentary of Hilary the Deacon : ' ' Praevaricator legis es quando sensum
legis qui de incarnatione et divinitate Christi est praeteris : et Deum inhonoras
dum testimonium ejus quod dedit de filio suo non recipis : ipse enim dixit hie est
filius mens dilectus."
So Origen : " Salvator in evangelius dicit quia Moyses de me scripsit : Qui ergo
non credit Christo de quo Moyses scripsit in lege destruit legem ; qui autem
credit Christo de quo Moyses scripsit, legem confirmat per fidem qua credit in
Christum." 25. ° The figurative or mystical interpretation of the Scriptures is one of the
characteristics of (his Commentary.
25. ' Si lex servetur, id est si in Christum credatur qui promissus est Abrahse.
Hie servat legem qui credit in Christo. (Hilary.)

Romans. 7
2. Much every way : chiefly, because that unto them were
committed the oracles of God.
much. — Greatly is the Jew better than the Gentile ; this is an
answer to the Gentile given on behalf of the Jew.
8. And not rather (as we be slanderously reported, and as
some affirm that we say). Let us do evil, that good may
come? whose damnation is just.
affirm that we say. — Is it not as if we were slandered ? It is
like it ; nay, it is so. They accuse us of saying it ; as
Paul has said [are their words] " Where sin abounded,
grace did much more abound." (Rom. v. 20.)
9. What then ? are we better than they ? No, in no wise :
for we have before proved both Jews and Gentiles, that
they are all under sin.
better. — We do not differ the one from the other ; we are all
guilty.
Jews and Ge?itiles. — All the nations.
II. There is none that understandeth, there is none that
seeketh after God.
understandeth. — The want of knowledge is a cause of un
righteousness ; and the reason one is without know
ledge and righteousness is that he has not sought
after [Him].i
12. They are all gone out of the way, they are together become
unprofitable; there is none that doeth good, no, not
one.''
out of the way. — Because they sought not after God.
all. — Without exception.
not one. — Even until the One, that is even until Christ ;' for He
found not anything good before Him in the world.
II. ' Qui non intelligit non requirit, seu ideo non intelligit quia non quserit.
(Primasius.) 12. 'The Latin is, "usque ad unum," which the Commentator translates
"until the One."
12. ' Quidara dicunt, usque ad Christum. (Primasius.)

8 / Wurtzburg Glosses.
1 9. That every mouth may be stopped, and all the world may
become guilty before God.
stopped. — So that no one should boast that his merit saved him.
22. Even the righteousness of God which is by faith of Jesus
Christ unto^ all and upon^ all them that believe; for
there is no difference.
righteousness of God. — Into the bodies and souls of sinners.
Jesus Christ. — It is through faith in Jesus Christ everyone be
comes righteous.
upon all. — He is over them at a height which is not realized.
24. Being justified freely by his grace through the redemption
that is in Christ Jesus.
justified. — By faith only ; that is, by the faith of belief in Jesus
Christ. It is He that redeemed us, and He is then
our ransom through His blood.
25. Whom God hath set forth^ to be a propitiation through
faith in his blood, to declare his righteousness for the
remission of sins that are past, through the forbearance
of God.
set forth (ox purposed). — It was purposed in the secret counsels
of the Deity that He should be the propitiation for
them that believe, that they might be set free by His
blood.
through faith.— Throu^ the faith of everyone who believes in
his salvation through His blood.
29. Is he the God of the Jews only ? is he not also of the
Gentiles ? Yes, of the Gentiles also.
of the Jews. — Did He create them alone ? did He not create all
men ? ^ Here is a reply to the thoughts of the Jews.
ofthe Gentiles. — He is [even] nearer to the Gentiles, because
before the Law there were saints who pleased God,
as Abel, Seth, Enoch, Noah.^
22. ' " In omnes" which may mean " into all." ^ "Super omnes," which is
taken to mean " over all."
25. ' Purposed. — R.V. margin,
29. * Numquid Judseos solos Deus creavit : aut de illis solis curam gerit.
(Pelagius.) 29. " Id est multo magis et gentium quia ante legem sancti Deo placuerunt, sicut
Abel, Noe, et cseteri. (Primasius.)

Romans. g
31. Do we make void the law through faith ? God forbid :
yea, we establish the law.
void. — Do we destroy the Law when we say through faith ?
we establish. — [we do so] While we prove the truth of God's
promise, " A new heart also will I give you, and a
new spirit will I put within you ; and I will take
away the stony heart out of your flesh, and I will give
to you a heart of flesh '' (Ezekiel xxxvi. 26) ; that is,
that after the stony' there should be a spiritual cir
cumcision.
CHAP. IV.
I. What shall we say then that Abraham our father, as per
taining to the flesh, hath found ?
our father. — That is, according to the circumcision ofthe flesh •?
or, he is our father " according to the flesh," because
they (the Jews) were of the race of Abraham.
4. Now to him that worketh- is the reward not reckoned of
grace, but of debt.
grace. — If this is payment, it is not of grace but of debt. It was
through grace, then, he was sanctified, and not for the
fulfilling of the Law.
5. But to him that worketh not, but believeth on him that
justifieth the ungodly, his faith is counted for righteous
ness.
faith. — He is to be justified by faith.
13. The father of circumcision to them who are not of the cir
cumcision only, but who also walk in the steps of that
faith of our father Abraham, which he had being yet
uncircumcised.
circumcision only. — Not to those who undergo fleshly circum
cision only, if they do not accomplish the mystical
circumcision of their vices.
father Abraham. — He is the father of those who have perfect
faith as he had.
31. 'The glosser refers to the flint knives with which circumcision was per
formed. See Exodus iv. 25 ; Joshua v. 3. (Wh. Stokes.)
I. ' Patrem secundum carnis circumcisionem. (Pelagius and Primasius.)

IO Wurtzburg Glosses.
II. And he received the sign of circumcision, a seal of the
righteousness of the faith which he had yet being
uncircumcised.
sign. — That there might be in his body that which would signify
the cutting off of vices from his soul.
seal. — This is a repetition with regard to the sign ; was he cir
cumcised when he was justified by faith ?
i^. For the promise, that he should be the heir of the world,
was not to Abraham, or to his seed, through the law,
but through the righteousness of faith.
seed. — It was foretold then that his children should be illustrious ;
as it is said, " In thy seed shall all the nations of the
earth be blessed." (Gen. xxii. i8).
righteousness of faith. — It is through its faith it (the seed) has
every good thing.
14. For if they which are of the law be heirs, faith is made
void, and the promise made of none effect.
heirs. — The Jews, the children of Abraham.
of none effect. — Abolished is the promise to Abraham, " I have
made thee a father of many nations." (Gen. xvii. 5.)
15. Because the law worketh wrath : for where no law is
there is no transgression.
worketh wrath. — The grace of pardon would not have been
obtained, nor the promise, if it had been given through
the Law ; for unless this is fulfilled, vengeance !
vengeance ! has its course.
] 6. Therefore it is of faith, that it might be by grace ; to the
end the promise might be sure to all the seed.
promise. — The inheritances which Abraham obtained were two
in number : a carnal inheritance by circumcision,
viz., the promised land, and that was what Isaac re
ceived ; and a spiritual inheritance by faith, and
thereby he is the father of many nations.

Romans. ii
17. As it is written, I have made thee a father of many
nations.
nations. — Not of the nation of Israel only, but of all the faithful
in the world. (Pelagius.)
24. For us also, to whom it shall be imputed, if we believe on
him that raised up Jesus our Lord from the dead.
imputed. — That which was reckoned unto Abraham, that is,
righteousness through faith.
25. Who was delivered for our offences, and was raised again
for our justification.
our justification. — He speaks in the person of the believer, that
he might confirm the righteousness of the believer.
It is evident to us by His resurrection that He is
true God. (Chap. i. 4.)
CHAP. V.
6. When we were yet without strength, in due time Christ
died for the ungodly.
ungodly. — All were ungodly, as [it is written] " There is none
that doeth good, no, not one." (Chap. iii. 12.)
8. But God commendeth his love toward us, in that while we
were yet sinners Christ died for us.
love. — He commends ; that is. He deserves to be loved by us,
while He dared what no other did. For when any
thing is given that is not due, charity is most highly
commended.^ . . So that they may understand
what their conduct should be.
9. Much more then, being now justified by his blood, we
shall be saved from wrath through him.
saved. — Since He has saved us from our sins, so that we are
justified from them, much more will He save us from
the wrath to come.
8. ' This gloss is composed of portions of two comments from Pelagius, which
are as follows : — [Quando enim indebite aliquid pisestatur tunc maxime caritas
commendatur]. Qiiid enim tam indebite quam ut sine peccato Dominus pro servis
impiis moreretur, &c.
Notandum quod plerumque Apostolus credentes jam in Christo fuisse pecca-
tores dicens jam non esse significat [ut qualiter se exhibere debeant recognoscanl].

12 Wiirtzburg Glosses.
J 1. And not only so, but we also joy in God through our
Lord Jesus Christ, by whom we have now received the
atonement.'-
atonement (or reconciliation). — That is, peace with God through
faith in Christ.
13. For until the law sin was in the world; but sin is not im
puted when there is no law.
in the world. — -Without men being warned of it, or perceiving it.
no law. — For there was no knowledge [of it] till the Law
came j for sin had the human race under its dominion.
14. Death reigned from Adam to Moses, even over them that
had not sinned after the similitude of Adam's trans
gression, who is the figure of him that was to come.
Adams transgression. — Though I say it was not imputed.
15. But not as the offence, so also is the free gift. For if
through the offence of one many be dead, much more
the grace of God, and the gift by grace, which is by one
man, Jesus Christ, hath abounded unto many.
offence. — This is an answer to the opinions of the heretics who
say : if the sin of Adam harmed those who were not
sinners, then the righteousness of Christ benefits
those who are not believers.^
16. And not as it was by one^ that sinned, so is the gift: for
the judgment was by one to condemnation, but the
free gift is of many offences unto justification.
one (or one sin). — Judgment is through one sin by Adam ; grace
of many offences, by Jesus Christ, unto men.
II. ' Reconciliation.— R.V.
15. " The heretics here referred to are the Pelagians. The passage quoted is
not now found in Pelagius' Commentary, but St. Augustine quotes and replies to
it in one of his letters (Migne xliv. col. 186.)
He explains Pelagius' argument thus. As it is impossible that Christ's righ
teousness can confer any benefit on unbelievers, it follows that infants are not
affected by Adam's sin. Absurdissimum utique et falsissimum judicant ut Christi
justitia etiam non credentibus prosit unde putant confici nee primi hominis pecca-
tum parvulis non peccantibus nocere potuisse, sicut et Christi justitja prodesse uUis
non credentibus non potest.
16. ' One sin (Rhemish V.) ; also Whitby.

Romans. 13
20. Moreover the law entered, that the offence might abound.
But where sin abounded, grace did much more abound.
sin abounded. — That is, when it was completely established,
being manifested by the Law ; then came the grace
of Jesus Christ ; because " the Law made no one^
perfect." (Hebrews vii. 19.) This was not imputed
before ; it is manifest before all now.
21. That as sin hath reigned unto death, even so might grace
reign through righteousness unto eternal life by Jesus
Christ our Lord.
unto death — unto bodily and penal death.
Jesus Christ. — Through Him are grace, and truth, and life
eternal.
CHAP. VI.
3. [Brethren]^ know ye not that so many of us as were bap
tized into Jesus Christ were baptized into his death ?
brethren. — O Jews and O faithful Gentiles !
baptized. — That is, after the likeness of His death in the mortal
body, from which He parted in His passion. He
does not return to that body, but is now in a spiritual
resurrection body, without expectation of death or
decay. Let us therefore not return^ to the mortal
body of sin. [It is a body] for as our bodies are
composed of members,* so sin is composed of vices.
4, Therefore we are buried with him by baptism into death ;
that like as Christ was raised up from the dead by the
glory of the Father, even so we also should walk in
newness of life.
baptism. — When we pass under baptism, it is the likeness of His
burial and death to us.
20. ' " Neminem." The Vulgate reads " nihil " (nothing), agreeing with the
A.V. -VI. 3. » Fratres. Not in Vulgate, A.V., R.V., or Rhemish.
3. ^ "Ad mortis Christi nos similitudinem suaderetmori debere peccato et
consepeleri Christo." — Origkn on Romans vi.
3. * See Coloss. iii. 5, note. Also the following on verse 6—" That the body
of siu might be destroyed "— T-Ioc est ut omnia vitia destruantur quia unum
vitium membrum est peccati, omnia corpus totum. (Pelagius.)
Primasius follows this as far as " peccati," and tlien goes on : " Corpus veio
universitas delictorum quorum principium originaU peccatum."

14 Wurtzburg Glosses.
IO. For in that^ he died, he died unto sin once : but in that
he liveth, he liveth unto God.
In that He died (or. He that is dead). — Is once [for all] free
from sin, as once Christ's flesh died.
liveth unto God. — Christ's body is immortal, after the resurrec
tion in the glory of the Deity.
II. Likewise reckon ye also yourselves to be dead indeed unto
sin, but alive unto God through Jesus Christ our Lord.
alive. — Be ye ever living in Jesus Christ, for ye are members of
Him, for He " ever liveth." (Heb. vii. 25.)
13. Let not sin therefore reign in your mortal body, that ye
should obey it in the lusts thereof.
lusts. — This is what he means when he preaches, " We who are
dead to sin, how shall we live therein again ? " '
reign. — That is in your mortal wills,' which procure death to you.
13. Neither yield ye your members as instruments of un
righteousness unto sin.
neither yield ye. — Exhibit not your members in conflict before
the devil.*
17. But God be thanked, that ye were the servants of sin, but
ye have obeyed from the heart that form of doctrine
which was delivered you.
servants. — Whatever^ nation it was to whom this Epistle was
written, it is shown to have been under a yoke, for he
says " Ye were the servants," &c.
10. ' " Qui enim mortuus est." The Vulgate' has " quod," agreeing with A.V.
12. ' " Iterum." The Vulgate has "adhuc."
12. ' Quomodo regnet peccatum in corpore exposuit, per obedientiam scilicet
et consensum. (Pelagius.)
13. * Ostendit Diabblum nostris nos jaculis impugnare occasio enim datur
illi per nostra peccata. (Primasius. )
17. ' This implies that the writer did not know that the Epistle was addressed
to the Romans. The gloss was therefore probably taken from some manuscript
which was anonymous. According to Archdeacon Farrar, an important manu
script (the Codex Boernerianus, written in the Irish Monastery of St. Gall),
omits the word " Rome " in chap. i. vv. 7, 15; and it has been inferred that
the main body of the Epistle was sent to different churches with different
terminations. Bishop Lightfoot thinks St. Paul circulated it in one form,
¦without the two last chapters. — Farrar's " Messages of the Books," p. 291.

Romans. 15
18. Being then made free from sin, ye became the servants of
righteousness.
free. — Not through yourselves, but by God and His grace.
23. For the wages of sin is death; but the gift of God is
eternal life through Jesus^ Christ our Lord..
wages. — Stipendium is the name of the pay given to soldiers for
military service.
through (or in) Jesus Christ. — Through faith in Jesus :
or (2), in the life wherein Jesus is after His resurrection.
CHAP. VII.
6. But now we are delivered from the law, that being dead
wherein we were held ; that we should serve in newness
of spirit, and not in the oldness of the letter.
dead. — We are in a new position, for the sin we served hitherto
is no longer alive. It was that which procured
death to us.
newness of spirit. — In a new covenant after confession of faith
[and] without sin.
7. What shall we say then ? Is the law sin ? God forbid.
Nay, I had not known sin, but by the law : for I had
not known lust, except the law had said. Thou shalt
not covet.
law. — It is called " the law of sin " (ch, viii. 2), because it
makes sins manifest. Pelagius says, that speaking in
the person of one living under the Law, he says,. " I
did not perceive it to be sin."
lust. — Now I know concupiscence is sin, because it is forbidden.
8. But sin, taking occasion by the commandment, wrought
in me all manner of concupiscence. Fox without the
law sin was dead.
concupiscence. — It is sin which wrought all concupiscence ; that
is, any concupiscence which was forbidden by the Law
was wrought in me by sin, and thereby the command
of the law has been violated.
was dead. — I thought it was dead, because I perceived it not.

23. ' In Christ Jesus. — R.V.

1 6 Wurtzburg Glosses.
9. For I was alive without the law once : but when the com
mandment came, sin revived, and I died.
alive. — I thought I was alive when I did not perceive sin, until
the Law came.
10. The commandment, which was ordained to life, I found to
be unto death.
to life. — It would have been life to me if I fulfilled it.
II. For sin, taking occasion by the commandment, deceived
me, and by it slew me.
deceived me. — I do it after it was prohibited by the command
ment, " Thou shalt not covet." ^ (Verse 7.)
12. Wherefore the law is holy, and the commandment holy,
and just, and good.
holy. — This is his decision, and a reply to what was said,
" What shall we say then?" (Verse 7.)
13. Was then that which is good made death unto me ? God
forbid. But sin, that it might appear sin, working
death in me by that which is good ; that sin by the
commandment might become exceeding sinful.
exceeding sinful. — It is more sinful after being perceived than
before.
14. For we know that the law is spiritual : but I am carnal,
sold under sin.
carnal. — Since Adam went contrary to God's will, I have
habitually lived after the flesh. (Pelagius.)
sold? — That is, by Adam ; or, (2) my carnal will sold me so that
I am under bondage to sin.
II. ' Lust. — R. V. margin.
14. ' St. Augustine has three interpretations, two of which are given in the
gloss : —
Et hoc ex culpa primi hominis, qui pro delectatione cibi vetiti se et omnes
alios, vendidit : vel sub peccato id est servi peccati sint : vel unusquisque ven-
didit se consuetudine proprije voluntatis.
It will be observed thg,t the first meaning in the gloss is inconsistent with the
gloss on chap. v. 14, owing probably to their having been taken from different
sources.

Romans. 17
15. For that which I do I allow^ not: for what I would, that
I do not; but what I hate, that I do.
I do. — From my fleshly desires.
18. For I know that in me (that is, in my flesh) dwelleth no
good thing : for to will is present with me ; but how to
perform that which is good I find not.
fiesh. — It is not the flesh he blames, but the desires.
will. — It does not abide constantly with me, but is somewhat
near me.
.perform.— By this he means the carrying out of a good inten
tion, without the interposition of a bad one.
23. For I delight in the law of God after the inward man.
delight. — This, therefore, is a proof that the law is good, of the
discovery of which he speaks above.
inward man. — It is the soul that is ready to fulfil the law of
God, and not the body.
24. O wretched man that I am 1 who shall deliver me from
25. the body of this death ? I thank God^ through Jesus
Christ our Lord.
deliver me. — [No power] if the grace of God does not aid me ;
but it will, however. ¦
CHAP. VIII.
I. There is therefore no condemnation to them which are in
Christ Jesus, who walk not after the flesh, but after
the Spirit.
no condemnation. — Here or yonder {i.e., beyond the grave);
are in Christ Jesus. — Those who believe in Jesus.
2. For the law of the Spirit of life in Christ Jestis hath made
me free from the law of sin and death.
law ofthe Spirit. — The spiritual law which procures life to us
through faith in Jesus Christ.
law of sin. — The law of the Spirit hath saved me from the law
of sin.
law of death. — The law of Moses; it was by him sin was made
manifest, through which came death.
15. ' I know not. — R.V.
25. ^ Gratia Dei, the grace of God. — Rh. V.

1 8 Wurtzburg Glosses.
3. For what the law could not do, in that it was weak
through the flesh.
could not ^1?— [could not] completely accomplish that justi
fication.
4. That the righteousness^ of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit.
righteousness. — Some justification (or justifying power) there was
in the Law.
after the Spirit. — Thus shall we be holy.
5. For they that are after the flesh do mind the things of the
flesh.'
after the flesh. — Out of such material it is not easy to make a
saint.
6. For to be carnally minded' is death ; but to be spiritually
minded is life and peace.
carnally minded. — To return evil for evil. This, therefore, is
"the prudence of the flesh," ^ to have the thoughts
wholly occupied with worldly cares, without any
thought of heavenly things.
7. Because the carnal mind is enmity against God : for it
is not subject to the law of God, neither indeed can be.
subject. — It is already burthened with care — that is, with thoughts
about earthly things.
9. But ye are not in the flesh, but in the Spirit, if so be that
the Spirit of God dwell in you.
ye. — Romans.
not in the fiesh. — According to the custom of all good preachers,
he praises and speaks gently to them before finding
fault.
if the Spirit. — It is thus ye are, viz., in the Spirit, and it is easy
for you to do good.
4. ' Ordinance. — R.V. ; Justification. — Rh. V.
6. ' ^phviyia. irapKbs. The mind of the flesh. — R.V. The wisdom of the
flesh. -Rh. V.
6. ' Prudentia carnis est ut unusquisque velit se vindicare ; prudentia vero
Spiritus non reddere malum pro malo. (Primasius.)

Romans.

19

10. And if Christ be in you, the body is dead because of sin;
but the Spirit is life because of righteousness.
ifl ;'w.— Though Christ be in you through confession of faith
in baptism, and the soul is alive thereby, yet the body
is dead through the old sins, and, though it has been
cleansed through baptism, it is unable to do good
works until the Holy Spirit awakes it.
dead. — So that it does not commit sin."^
II. Shall quicken your mortal bodies by his Spirit that dwelleth
in you.
mortal bodies. — For that guest-house of the Spirit is not ignoble.
12. We are debtors, not to the flesh, to live after the flesh.
debtors. — They are not sins of the flesh which are paid^ for there
now, whatever they may have been before.
to live after the fiesh. — To do the deeds after the flesh as formerly ;
though you are free, you owe debts, as we all do
[he adds], to smooth over the subject of payment.
13. -For if ye live after the flesh, ye shall die : but ifye through
the Spirit do mortify the deeds of the body, ye shall
live.
die. — The penal death ¦? or [it means] bodily death.
mortify. — Killing them, then, was not to be regretted.
live. — An eternal life. There shall be life eternal if the deeds
of the flesh are mortified.

10. ' That is, sin has no more power to excite evil passions and desires in it.
Spiritus vivit et vivificat ut justitiam faciamus : caro autem mortua est ne ab ea
vincamur. (Primasius.)
* The "taxes of our flesh" was one of the expressions for sins among the
ancient Irish.
13. ^ The usual expression for future punishment in this Commentary. The
language is that of Pelagius, whose words are: " Significat autem mortem sternEe
pcense."' He held that the death of the body was not the penalty for sin. The
second interpretation, which is therefore opposed to his views, is taken from
some other source. In the gloss on chap. v. 14, both are combined.

¦20 Wiirtzburg Glosses.
14. For as many as are led by the Spirit of Godjthey are the
sons of God.
led. — Are driven ; that is, if He is our pilot, as it is said of the
Son, " He was led by the Spirit." (Matthew iv, i,)
17, And if children, then heirs; heirs of God, and joint-heirs
with Christ ; if so be that we suffer with him, that we
may be also glorified together.
heirs. — Oh, the inheritance with Christ !
joint-heirs. — We shall be like Him, that we may share [His
glory]. We shall be joint-heirs if we suffer together
like Christ, or with Christ, or with each other.
glorified. — That the glory which was given to Christ may be given
to us with Him, as it is said, " We know that when he
shall appear we shall be like him." (i John iii, 2),
19. The earnest expectation of the creature waiteth for the
manifestation of the sons of God,
earnest. — Such was the nature of its expectation,
20. For the creature was made subject to vanity, not willingly.
not willingly. — It may have been necessary .¦'^
26. Likewise the Spirit also helpeth our infirmities ; for we
know not what we should pray for as we ought ; but
the Spirit itself maketh intercession for us with groan
ings which cannot be uttered.
helpeth. — It is thus the Spirit helps our weakness, when we
have a common desire in body, soul, and spirit.'
Then there is true prayer, but we cannot offer it
without the inspiration of the Spirit. Our prayer is
ineffectual if we ask only for present things, for in
this the Spirit does not help us ; but if we pray for
glory in body and soul after the resurrection, we shall
be helped by the Spirit.

20. ' Literally, " unless it be necessary.''
26. ^ See I Thessalonians v. 23.

Romans. 21
27, And he that searcheth the hearts knoweth what is the
mind^ of the Spirit, because he maketh intercession
for the saints according to the will of God,
mind (or desires) of ihe Spirit. — He says " ths desires of tha
Spirit," because it is He who inspires those desires in
man,
will of God. — Whatever God desires they should pray for, that
He inspires in [the hearts of] His saints,
28. We know that all things work together for good to them
that love God, to them who are the called according to
his purpose,
all things work. — Whatsoever we shall have done for the love
of God, whether it has prospered or failed, shall be
followed by future glory.
29, For whom he did foreknow, he also did predestinate to be
conformed to the image of his Son, that he might be
the firstborn among many brethren,
firstborn. — The "firstborn from the dead," Coloss, i. 18 (as
Pelagius says) ; that is. He is the firstborn ofthe faithful
in His resurrection and [also] in the reception of glory.
(i Pet. i. 21.)
31, What shall we then say to these things? If God be for
us, who can be against us ?
say. — We should love Him who bestowed such benefits upon us
(i John iv. 19).
for us. — Since He stands on our side, who can do aught unto
us ? It is manifest that He is for us, and not against
us.
32. He that spared not his own Son, but delivered hini up for -
us all, how shall he not with him also freely give us all
things ?
delivered him up. — He was not dear to Him in our case.
27. 1 'What the Spirit desireth.— Rh. V,

22 Wiirtzburg Glosses.
for us all. — Not for one or two did He suffer, but for all ; [and]
though Judas and the Jews were engaged in His be
trayal. His coming would not have availed us had
not the Heavenly Father delivered Him up,^
33. Who shall lay anything to the charge of God's elect ? It
is God that justifieth.^
lay anything. — Is it God ? Is this likely of Him ? Nay, it is
not likely, for " He who justifieth " is more likely to
pardon than to condemn.
34. Who is he that condemneth ? It is Christ* that died, yea
rather, that is risen again, who is even at the right hand
of God, who also maketh intercession for us,
Christ. — Is it Jesus Christ ? Will He at the same time redeem
and accuse us ? Not so. That will not be. That is
not the love He has for us,
intercession. — He mediates ; that is, the manhood which He
received from us makes supplication to the Deity that
we may not die.
35, Who shall separate us from the love of Christ ? Shall
tribulation, or distress, or persecution, or famine, or
nakedness, or peril, or sword ?
sword. — As he proved in his own person.*
36, As it is written, For thy sake we are killed all the day
long; we are accounted as sheep for the slaughter,
killed. — As we are ready every day to undergo martyrdom.
like sheep. — It is lawful for everyone to slay us : we are not
permitted to defend ourselves. (Pelagius.)

32. ^ See Acts ii. 23; John xix. ii.
33. ' Shall God that justifieth ?— R.V., margin.
¦.34. 'Shall Jesus Christ?— R. V., margin. The Latin has "simul autem"
before " Jesus Christus," differing here from the Vulgate.
35. ' St. Paul is said to have been beheaded, and is therefore represented in
art as holding a sword. In an Irish poem in the Harleian MS., 1802, on the
deaths of Christ and His Apostles, the following lines occur : —
" A sword-edge to slay Paul ;
It was a tragical death, shameless, unjust."

Romans. 23
38. For 1 am persuaded, that neither death, nor life, nor angels,
nor principalities, nor powers, nor things present, nor
things to come.
angels. — [If an angel were] present and made promises to us,
and the [alternative] were that an angel should be
guilty of falsehood, or that I should be separated
from Christ, the former would be more likely than
the latter.

CHAP. IX.
I. I say the truth in Christ, I lie not, my conscience also
bearing me witness in the Holy Ghost.
I lie not. — It is a noble position in which I make this statement,
[for it is] because I am a member of Christ.
bearing me witness. — My conscience does not deceive me, for it
is the Holy Ghost in whom I bear witness.
2. That I have great heaviness and continual sorrow in my
heart.
continual sorrow. — From of old and to this present time I have
loved you.
3. For I could wish that myself were accursed from Christ
for my brethren, my kinsmen according to the flesh.
accursed. — That is a captive.^
4. Who are Israelites ; to whom pertaineth the adoption, and
the glory, and the covenants, and the giving of the law,
and the service of God, and the promises.
adoption. — Of the Israelites, whom God chose as His sons,
according to the words, " Israel is my firstborn,"
(Exod, iv, 22.)

3.' The captive in heathen times was avadeiM, when slain as an offering to the
gods. See on chap. xii. 3.

2;4 WUrtzburg Glosses.
, 5. Whose are the fathers, and of whom as concerning the
flesh Christ came, who is over all, God blessed for ever.^
Christ came. — It is hard to dishonour them, for Christ is one of
them,
o^ier all. — He is the chief of all,
God. — He is God, blessed for ever,
8, They vvhich are the children of the flesh, these are not the
children of God; but the children of the pronlise are
counted for the seed.
fiesh. — 'Like Ishmael and the unbelieving Israelites, they shall
not receive the inheritance, because they are not the
sons of proniise,
IT. Forthe children being not yet born, neither having done
any good or evil, that the purpose of God according to
election might stand, not of works, but of him that
calleth.
purpose. — God's purpose was the election of one through mercy,
[and] the condemnation of the other by a just judg
ment.
13, As it is written, Jacob have I loved, but Esau have I
hated,
hated. — That is, by a judgment which was his due, for it was
hatred both merited if mercy had not come, i.e., it is
not natural to him to feel hatred.
14, What shall we say then ? Is there unrighteousness with
God ? God forbid,
unrighteousness. — Because He chose one of the two men without
merit, and hated the other, does that seem unjust of
God ? No, it is not unrighteous.

5. ' Here Pelagius enumerates several heretics against whom this verse was an .
argument : " Contra Manichseum, Photinum, et Arium ;" to which Primasius adds :
"Contra Nestorium ;" but the Irish commentator omits all as unnecessary in
Ireland.

Romans. 25:
t6. So then it is not of him that willeth, nor of him that run
neth, but of God that sheweth mercy.
mercy. — He spares whomsoever is pleasing to Him.
willeth. — The will is not profitable unless it proceeds from God ;
so also with " him that runneth," he does not profit
unless God shews him mercy.
1 9. Thou wilt say unto me. Why doth he yet find fault ? for
who hath resisted his will ?
find fault. — This represents the opinions of those who used to
say — "A man is not responsible for his sin : he does
not deserve God's vengeance, for it is not easy to re
sist his will, for ' whom he will he hardeneth.' The
matter, therefore, is not in our power,"
26, Nay but, O man, who art thou that repliest against God ?
Shall the thing formed say to him that formed it. Why
hast thou made me thus ?
Who art thou 2 — Why shouldst thou engage, in the interpre
tation of God's judgments, with Him ?
m,ade me thus. — That is, Thou hast not made me well,
22, Endured with much long-suffering the vessels of wrath
fitted for destruction,
endured, — He did not take immediate vengeance on them,
though they deserved it.
fitted. — They were fit to take vengeance on them.
23. That he might make known the riches of his glory on the
vessels of mercy, which he had afore prepared unto
glory.
vessels. — Not from goodness towards them (vessels of wrath)
does He delay, but that He may bestow glory on His
saints at such a time as He thinks advisable.
of mercy. — Those for whom He destined mercy.
unto glory. — Unto their salvation, though they deserved it not.

26 Wurtzburg Glosses.
24. Even us, whom he hath called, not of the Jews only, but
also of the Gentiles.
called. — It is not the elect of the Jews only who shall enter into
that glory; there shall also be faithful Gentiles.
Your own brother, Hosea, O Jews, foretold the ad
mission and election of the Gentiles, (Hosea ii, 23.)
26, In the place where it was said unto them. Ye are not my
people, there shall they be called the children of the
living God.
place. — That is, the place of Scripture ; or [the place in which]
they shall tie called ; or [the place in which] they
shall not be known by your name, i.e., God's people.
27. Esaias also crieth concerning Israel, Though the number
of the children of Israel be as the sand of the sea, a
remnant shall be saved.
crieth. — This is an address to the Gentiles, It was foretold to
Israel that though they were multitudes, few ofthem
would believe,
remnant. — There will be some portion of them saved, but not
all ; for unto it (the remnant) will come the word*
which perfects the man in righteousness and good
works,
28, For he will finish the work,i and cut it short in righteous
ness : because a short work^ will the Lord make upon
the earth,
in righteousness. — Those who believe will be righteous.
30. What shall we say then ? That the Gentiles, which
followed not after righteousness, have attained to righ
teousness, even the righteousness which is of faith.
to righteousness. — The Gentiles obtained not their justification
by merit. He points out afterwards two laws and
two righteousnesses.
37. * See note to next verse.
28. • Will execute his word.— R.V, ShaU finish his word.- Rh. V.

Romans. 27
3^. As it is written, Behold, I lay in Sion a stumblingstone
and rock of offence : and whosoever believeth on him
shall not be ashamed.
a stumblingstone. — This is a name for Christ.
rock of offence.— The nattire of this stone is that many blows^
are given to it; and he who falls on it breaks his
bones, but he on whom , it falls' perishes. Thus
Christ is the corner-stone,
CHAP, X.
I. Brethren, my heart's desire and prayer to God for Israel is,
that they might be saved.
desire. — He addresses this to the Gentiles, that they might not
suppose He did not love the Jews, and desire their
salvation,
4, For Christ is the end of the law for righteousness to every
one that believeth.
for righteousness. — Every one who believes in Christ shall be
righteous.
6, The righteousness which is of faith speaketh on this
wise. Say not in thine heart. Who shall ascend into
heaven ? (that is, to bring Christ down from above,)
righteousness. — He describes the righteousness which is of faith.
ascend. — To seek for other testaments (commandments') ; this is
the peculiar province of Paul,* Paul explains a text
of the Old Testament.
to bring down Christ. — There is no need ; He is come already.
7. Or, Who shall descend into the deep ? (that is, to bring up
Christ again from the dead.)
to bring up Christ.— li is not necessary to bring Him up ; He has
already risen from the dead. It is sufficient for us,
therefore, to believe in His Incarnation and Resur
rection. 33. ' See Isaiah 1. 6 ;-Matt. xxvi. 67.
33. • Matthew xxi. 44.
6. * Deut. xxx. 12, 13. * 2 Cor. xii. 2.

28 Wiirtzburg Glosses.
8. But what saith it ? The word is nigh thee, even in thy
mouth, and in thy heart : that is, the word of faith,
which we preach.
nigh thee. — Christ is at hand with His Gospel,
IO, For with the heart man believeth unto righteousness ; and
with the mouth confession is made unto salvation,
believeth. — Belief in tbe heart makes the man righteous. Con
fession in the mouth makes the man safe (saved).
Through these two means a man becomes righteous,
and is saved,i so that he may be so for ever.
14. How shall they call on him in whom they have not be
lieved ? and how shall they believe in him of whom they
have not heard ? and how shall they hear without a
preacher ?
preacher. — He says this in the person of the Jew. It was won
derful to them that the Gentiles should be behevers,
for the prophets did not prophesy to them.
15, And how shall they preach except they be sent ? as it is
written. How beautiful are the feet of them that preach
the gospel of peace, and bruig glad tidings of good
things !
sent. — They were not sent to them at all.
Gospel of peace. — It is deemed necessary that those who preach
and negociate peace with kings should wear sandals
of a peculiar kind, that it may be said " These men
have come on an errand of peace." So must the
acts of preachers have a special character,
good things. — That is, the Divine mysteries,
16. But they have not all obeyed the Gospel, For Esaias
saith. Lord, who hath believed our report ? s
not all. — Not many have believed what we heard from Thee, O
God, or what all heard from us,
10. * " Safe and righteous " in the original ; the order being inverted, as so
often elsewhere in this Commentary.
16. " "Auditui nostro," which may mean, as in the gloss, "the thing heard,
or our report." From the Septuagint of Isaiah liii. I ; it may mean either
hearing or report. (Bishop Lightfoot.)

Romans. 29
18. But I say. Have they not heard? Yes verily, their sound
went into all the earth, and their words unto the ends
of the world.
not heard. — Is it not false of you, O Jews, to say that the Gen
tiles would not hear the prophecies regarding Christ ?
Nay, they have heard them.
19. But I say, Did not Israel know ? First Moses saith, I will
provoke you to jealousy by them that are no people, and
by a foolish nation I will anger you.
know. — That the Gentiles would be called to the faith.
(Pelagius.) It is nobler for you what I say. Israel
knew also that the Gentiles would be believers,
Moses. — Your own leader says it at first.
to jealousy. — That is, ye shall be jealous of the Genliles being
called to the faith ; or, it refers to emulation : you
shall emulate them in the reception of the faith.
no people. — A people who were not hitherto mine until they be
came believers.
20, Esaias is very bold,
bold. — He dares to say anything, because he is not afraid of the
Jewish people,
21. But to Israel he saith. All day long I have stretched forth
my hands unto a disobedient and gainsaying people.
all day long. — To chide the Israelites he says this, lest they
should boast of the prophets having been sent to
them,
CHAP, XI.
I. I say then. Hath God cast away his people ? God forbid.
For I also am an Israelite, of the seed of Abraham, of
the tribe of Benjamin.
cast away. — [No] as is evident from this that He has not cast
me away, and yet I truly am an Israelite,
Alraham.-^'B.e is the foundation of my clan.

30 Wiirtzburg Glosses.
2. God hath not cast away his people which he foreknew.
Wot ye not what the scripture saith of Elias ? how he
maketh intercession to God against Israel.
his people. — That is, those of them who should believe.
wot ye w/.— Have ye not heard, O Gentiles, where it is written
in the Books of Kings^ concerning Elias.
maketh intercession to God. — To inflict vengeance on them.
3. I am left alone, and they seek my life.
my life. — That even this one person should not worship God.
4. But what saith the answer of God unto him ? I have
reserved to myself seven thousand men, who have not
bowed the knee to Baal,
seven thousand. — Not thee alone, though thou sayest it.
6, And if by grace, then is it no more of works ; otherwise
grace is no more grace. But if it be of works, then is
it no more grace ; otherwise work is no more work.
by grace. — If it is grace, works have not preceded it.
no more grace. — It is debt, if works have preceded it,
7, What then ? Israel hath not obtained that which he
seeketh for; but the election hath obtained it, and the
rest were blinded.
the election. — Those whom God elected by grace, not through
the works of the Law, like the Gentiles.*
blinded. — That is the Jews. They attained not righteousness
through grace.
8. (According as it is written, God hath given them the
spirit of slumber, eyes that they should not see, and ears
that they should not hear ;) unto this day.
eyes. — The eyes of the inner man. That is, their reason was
left under the guidance of their own will, and it was
not good for them to be thus given up,'
9, And David saith, Let their table be made a snare, and a
trap, and a stumbling-block, and a recompence unto them.
table.'^ — The altar on which they made off'erings to their idols,
2. ' I Kings xix. 10, 18.
7, ' Chap. ii. 14, 15. " Chap. i. 28, * Mensa,

Romans. 3 1
II. I. say then. Have they stumbled that they should fall ?
God forbid ; but rather through their fall salvation is
come unto the Gentiles, for to provoke them to jealousy.
should fall — So that they should never rise again ? No, their
fall is not so great as that.
¦stumbled. — He enquires have they stumbled so greatly as all to
fall away from the faith of Christ, He replies. No ;
this is to encourage the Jews,
salvation. — God chose the Gentiles because the Jews did not
value belief, but chose unbelief,
12. Now if the fall of them be the riches of the world, and the
diminishing of them the riches of the Gentiles ; how
much more their fulness 1
the world. — The people of the Gentiles.
their fulness. — If they were all^ [believers], and not the Apostles
only,
14, If by any means I may provoke to emulation them which
are my flesh, and might save some of them.
save some. — Through my example ; that is, that they may be
moved to jealousy at my being in the faith, and per
chance may imitate me.
15. For if the casting away of them be the reconciling of the
world, what shall the receiving of them be but life from
the dead ?
life. — That the [Gentiles] should be alive in faith from the
dead ; that is, that they were dead in sin before.
16. For if the first-fruit be holy, the lump is also holy; and if
the root be holy, so are the branches.
firstfruit. — That is Christ f or the Apostle himself,
18, Boast not against the branches. But if thou boast, thou
bearest not the root, but the root thee,
boast not. — Rejoice not, O Gentiles, that they were broken off
and destroyed, for you are near them (in your state),
I. ''¦ Or if they were an entire nation restored to their full complement.
16. * Hie primitias Christum dicit, massam autem populum Hebrseum a quibus
Christus secundum carnem est. (Pelagius.)

32 Wiirtzburg Glosses.
20. Because of unbelief they were broken off, and thou standest
by faith. Be not high-minded, but fear.
by faith. — Because it was freely, and not by merit, thou wast
grafted in. I have a friend's advice- for thee, O
Gentile, that thou shouldst not be proud, and shouldst
be constant in the faith.
fear. — Lest thou be cast away from the truth through pride,
like the original clan (the Jews).
24. If thou wert cut out of the olive tree, which is wild by
nature, and wert graffed contrary to nature into a good
olive tree,
graffed. — He uses a simile here ; for they have a custom of
making an incision in a tree, and inserting [a cutting
of] another tree in it.
25. Blindness in part is happened to Israel, until the fulness
of the Gentiles be come in,
blindness in part. — It was a part of them [only] that believed
not, and even they will soon become believers ;
or, " blindness " here means stupidity. " In part," that
is, from a little while : Ex parte contigit, refers to time
only, as Pelagius says.^
come in. — Till all the Gentiles are saved ; or a portion of every
nation.
28, As concerning the Gospel, they are enemies for your
sakes : but as touching the election, they are beloved
for the fathers' sakes,
your sakes. — That is the Gentiles. They love me not because
I preach the Gospel to the Gentiles.
beloved. — They are indeed my friends ; I love them ; they are
a clan chosen unto God.
29, The gifts and calling of God are without repentance,
gifts. — Remission of sins.
without repentance. — That is, what He promised He will not
repent of.
25. 'In tantum Israel et delicta et perfidia occuparunt ut veniret tempus quo
gentes omnes admitterentur ad vitam et ita omnis Israel per fidem solam salva-
ietur. (Pelagius.)

Romans. ^^
31. Even so have these also now not believed, that through
your mercy they also may obtain mercy.
obtain mercy. — It is by mercy they will be saved when they
believe, not by merit, nor by the work of the law.

32. For God hath concluded* them all in unbelief, that he might
have mercy upon all.
concluded. — Shut them up ; that is. He found them all in unbelief.
It was not by a compulsory shutting up, says Pelagius,
but by a conclusion of reason,^ To boast of one's
merits is of no avail here, so that it was by God's
mercy [alone] that they were saved.
3'^. O the depth of the riches both of the wisdom and know
ledge of God ! how unsearchable are his judgments,
and his ways past finding out !
ways past finding out. — Question : What are the Riches here, and
the Wisdom, and the Knowledge, and the Unsearch
able Judgments, and the Ways past finding out, and what
the Mind of the Lord ? It is not difficult to answer
[say some]. All these things belong to the unspeak
able secret meaning" which was in the mysteries of
the Godhead in creating the elements, " in the begin
ning." (Genesis i. i.) But it seems difficult [to sup
pose] a sudden transition* from ethics and the teaching
of mankind to a statement about the creation of the
elements. It is plain that he is following up his
previous observations, and that what he admires here
is the depth of the Divine knowledge shown in the
salvation of mankind by mercy.

32. 1 Shut up,— R. V,
32, ^ The words are the beginning of a note of Pelagius, which is as follows : — ¦
'Non vi conclusit sed ratione conclusit quos invenit in incredulitate: hoc est
Judseos omnes et gentes hic conclusit." Primasius, in copying the note, omits
the words quoted in the gloss, which savoured of Pelagius's peculiar opinions.
33. ' See Appendix.
33, * Literally, It does not seem easy to leap, D

54. Wiirtzburg Glosses.
CHAP. XII.
I. I beseech you, therefore, brethren, by the mercies of God,
that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service.*
acceptable to God. — Pure and free from sin ; that is, from all
vices, for the soul is ready to do the will of God ; let
the soul, therefore, be stirred up to do good.
fioly, — As the [victim] offered under the law before the door of
the temple was without any appearance of blemish,
[so be ye] without any appearance of sin.
service (or, worship). — Let every prayer you offer according to
God's will be a lawful prayer.
2. Be ye transformed by the renewing of your mind, that ye
may prove what is that good, and acceptable, and per
fect will of God.
renewing. — Let your minds be wise, not as they were before.
will of God. — The will of God, then, has three characteristics ;
it is good, and acceptable, and perfect ; and these are
the same as the three things mentioned before, a
sacrifice living, holy, acceptable.
3. For I say, through the grace given unto me, to every man
that is among you, not to think of himself more highly*
than he ought to think ; but to think soberly,* accor
ding as God hath dealt to every man the measure of
faith.
think more highly (or, to be more wise). — He means by being
" more wise," doing what He forbids, and by being
" wise unto sobriety," abstaining from doing what He
forbids, and fulfilling His commandments.
the measure. — As He bestows it (wisdom) on every man,
according to his faith.

I. • Worship. — R.V., margin.
3, ' Plus sapere — to be more wise.— Rh. V.
3. ' Sapere ad prudeniiam — to be wise unto sobriety.— Rh, V,

Romans. 55
4. For as we have many members in one, body, and all mem-
bers have not the same office.
same q^e. — We cannot see except with our eyes, and so on:
all the members perform a single work or a single
service.

5. So we, being many, are one body in Christ, and every one
members one of another.
body. — ^We are a body to Christ, and He is a head to us,
6, Having then gifts differing according to the grace that is
given to us, whether prophecy, let us prophesy ac
cording to the proportion of faith.
gifts. — That which causes the co-operation is that every one's
gift is different.
given to us. — As every one had a portion of Divine grace.
prophecy. — Let it be according to the rule of faith, not like the
false prophets, whose prophesying transgressed the
faith.
7. Or ministry, let us wait on our ministering; or he that
teacheth, on teaching,
ministering. — That is, in obedience to every one,
' teacheth. — " Let every man abide in the same calling wherein
he was called." (i Cor. vii. 20.) Or [it means]
preaching to every one after baptism ; let [this] be in
structive ; that is, let the teacher act up to' it, and
show an example to every one,
8, He that exhorteth, on exhortation; he that giveth, let him
do it with simplicity; he that ruleth, with diligence; he
that sheweth mercy, with cheerfulness.
«^,^o?-/^//5.— Strengthening every one.
cheerfulness.^-Yox "Godlo-veth a cheerful giver." (2 Cor, ix, 7,)
II, Fervent in spirit.
fervent.— ^0 that courage from the love of the.Spirit be in us.

36 Wiirtzburg Glosses.
12. Rejoicing in hope; patient in tribulation; continuing
instant in prayer.
hope. — The glory to come strengthens our hope.
prayer. — Let us be constant in prayer, that we may be able to
bear trials.
14. Bless them which persecute you : bless, and curse not.
bless, — It is not sufficient to bless if you [also] curse, nor is it
sufficient to abstain from cursing unless you also
bless.
16. Be of the same mind one toward another. Mind not
high things, but condescend to men of low estate.*
Be not wise in your own conceits.
same mind. — Let the joy or the sorrow be as though it hap
pened to yourselves.
low estate (or, things). — Occupy yourselves with every humble
work.
17. Recompense to no man evil for evil. Provide things
honest in the sight of all men.
recompense to no man. — For that is the true wisdom.
all meti. — " That they may see your good works" (Matt. v. 16) ;
that is, the doing of good actions to them.
j8. If it be possible, as much as lieth in you, live peaceably
with all men.
live peaceably. — In whatever way, have peace with every one,
even your persecutors.
19. Dearly beloved, avenge" not yourselves.
avenge not. — Let it not be your own strength that defends you,
lest anger take possession of you : or [remember]
" Whosoever shall smite thee on thy right cheek, turn
to him the other also!" (Matt. v. 39.)

16. • Things that are lowly,— R.V,
19, ^ defendentes.

Romans 37
21 . Be not overcome of evil, but overcome evil with good.
overcome evil. — Do not enter into a contest with \ivcfi in evil, lest
you both be evil together. According to Pelagius, he
is said to have overcome who has brought the other
over to his own side. Thou shouldst do good to
him, and then he will be good,
CHAP. XIII.
I. Let every soul be subject to the higher powers. For there
is no power but of God : the powers that be are ordained
of God.
no power. — For he does not consider a wicked power to be a
power at all.
ordaified.—\i is God that ordained the powers ; or, the powers
that are of God are [duly] ordained,
3, For rulers are not a terror to good works, but to the evil.
Wilt thou then not be afraid of the power ? do that
which is good, and thou shalt have praise of the same.
terror. — It is more reasonable that he should be a terror to
evil deeds ; for the office of a ruler is to increase
good deeds, and to abate evil deeds. He declares
here the powers to which service should be rendered,
viz., those that correct the evil and magnify the good.
praise of the same. — Thou shalt have from him the reward of
thy good deeds. Origen says : " Thou shalt receive
praise from God if thou art subject unto kings for
His sake."
8. Owe no man anything, but to love one another : for he
that loveth another hath fulfilled the law.
owe no man. — For nothing is owed to you : put away all debts,
that you may be free to exercise charity,
II. And that, knowing the time, that now it is high time to
awake out of sleep; for now is our salvation nearer than
when we believed,
the time. — It is the time for doing good ; or [it means] the time
of the New Testament ; or [the time] when the love
of our neighbour is the fulfilling of the law.

3(5- Wiirtzburg Glosses.
12. The, night is far spent, the day is at hand : let us therefore
cast off the works of darkness, and let us put on the
armour of light.
armour. — ^Whether we are called to active warfare or passive
endurance.
12^. Let us walk honestly as in the day ; not in rioting and
drunkenness, not in chambering and vyantonness, not
in strife and envying.
niialk. — Let our walk be honest, as in the day ; for it is by day
we travel and see our path,
14, Put ye* on the Lord Jesus Christ, and make not provision
for the flesh, to fulfil the lusts thereof,
put ye on. — Be ye raiment for the Lord, that He may dwell in
you ; or, let Christ be raiment for you,
CHAP. XIV.
I. Him that is weak in the faith receive ye, but not to doubtful
disputations.
receive ye. — Not to pass judgment on him.
disputations. — Let it not be your opinion that his state [of
mind] is not good,
2. For one believeth that he may eat all things ; another, who
is weak, eateth herbs.
all things. — His faith is strong ; he regards every food as pure,
(i Tim, iv. 4,)
herbs. — He eats bread only, and he prefers it, like Daniel and
the three children, (Daniel i, 12,)
3. God hath received him.
received him. — He has called him as well as thee. He values
him as much as thee.

14, • Induite vos Dominum ; this admits of either of the above translations.

Romans. 39"
5'. One man esteemeth one day above another : another
esteemeth every day alike. Let every man be fully
¦ persuaded in his own mind.
every day. — These make no difierence between days, but practise
abstinence always.
persuaded. — Let each do what seems good to him if he does it
for God's sake,
6. He that eateth not, to the Lord he eateth not, and giveth
God thanks.
eateth not. — He who fasts.
8. Whether we live therefore, or die, we are the Lord's.
the Lord's. — None of us belongs to another. We all belong to
God, We must not find fault with Him, though our
life and death are in His hands; for to this end
Christ both died, and rose, and revived, that He
might be Lord both of the dead and the living.
(See verse 9,)
10. But why dost thou judge thy brother? or why dost thou
set at nought thy brother ? for we shall all stand before
the judgment seat of Christ.*
judge. — He may be a good man, though he eats not of every
kind of food : he may be a good man, though he
does eat his food.
Christ (or, God). — For there is a Judge apart from you, that is,
God. He is wise in the matter, not like you.
15. Destroy not him with thy meat for whom Christ died.
destroy not. — Put away from thee luxurious" diet, and live on the
same food as thy nation, so that thou mayest not
need indulgence from him.
Christ died. — Christ has suffered more for him, even death ;
therefore put from thee the food in which thou de-
lightest.

10, 1 God,— R,V,

4o • Wiirtzburg Glosses,
17. For the kingdom of God is not meat and drink; but
righteousness, and peace, and joy in the Holy Ghost.
meat and drink. — It is not this that will bring you to heaven,
though it may be proper food.
19. Let US therefore follow after the things which make for
peace, and things wherewith one may edify another.
peace. — ^This he says to shield those who abstain from certain
kinds of food.
31. It is good neither to eat flesh, nor to drink wine, nor any
thing whereby thy brother stumbleth, or is offended, or
is made weak.
weak. — His abstinence is weakened.
32. Hast thou faith ? have it to thyself before God. Happy
is he that condemneth not himself in that thing which
he alloweth.
faith. — We know it is the perfection of thy faith which impels
thee to what thou doest,
CHAP. XV.
3. Let every one of us please his neighbour for his good to
edification.
his good. — Charity, or the love of our neighbour, edifies.
(i Cor, viii, i,)
3. For even Christ pleased not himself; but, as it is written.
The reproaches of them that reproached thee fell on me.
pleased not. — Itwas not for His own pleasure He suff'ered, but for
our advantage, Pelagius says. It is not more trying
for you than for Christ ;* for He underwent great
sufferings, in obedience to His Father.

' The allusion appears to be to St. Matthew x. 24 — " The disciple is not above
his master, nor the servant above his lord." This passage from Pelagius is not in
Migne, but the following expresses the thought : " Imitatur hoc et discipulus
Christi, non quserit suum commodum. Ilie enim ob aliorum salutem etiam
mortuus est." For some further remarks, see Appendix,

Romans. . 41
4. Whatsoever things were written aforetime were written for
our learning.
written. — For they needed not to write them, unless it were
to give us strength in times of trial.
5. Now the God of patience and consolation grant you to be
likemiuded one toward another, according to Christ
Jesus.
likeminded. — That every one may love the other according to
the command of Jesus :* or, according to the example
of Jesus Christ,
6. That ye may with one mind and one mouth glorify God,.
even the Father of our Lord Jesus Christ.
one mind. — That you may have one mind as to Him, and one
act, even an act of love.
8. Now I say that Jesus Christ was a minister of the cir
cumcision for the truth of God,
minister. — It was through humility He took that office on Him.
truth of God. — To show forth that He is true God, and that it
is He who was foretold by the Patriarchs, [saying]
that the Son would be like the Father, and that His
appearance should be that of His nation. (Deut.
xviii. 15.)
9. And that the Gentiles might glorify God for his mercy, as
it is written.
glorify. — They worship God ; in return He bestows on them
the good gift of mercy,
written. — It was foretold long ago that the Gentiles would be
worshippers of God.
1 2. Esaias saith. There shall be a root of Jesse, and he that
shall rise to reign over the Gentiles ; in him shall the
Gentiles trust.
a root. — That is Christ, who is Himself the root of Jesse,
according to the Divine nature ; for He Himself
formed Jesse, and from Jesse again He derived His
origin according to the flesh,
5. * John xiii, 35,

42 Wiirtzburg. Glosses.
13. Now the God of hope fill you with all joy and peace in
believing, that ye may abound in hope, through the
power pf the Holy Ghost.
hope. — It is He that strengthens us, that we may abide in perfect
hope.
15. Because of the grace that is given to you of God.
grace. — The grace of teaching ; or [the grace] of preaching, for
it was to preach to all that I received this grace.
19, So that from Jerusalem, and round about unto Illyricum,
I have fully preached the gospel of Christ,
Illyricum.— A region between Italy and Greece : west of Greece
and east of Italy,
21. As it is written. To whom he was not spoken of, they
shall see.
written. — It is of me it was foretold that the Gentiles should
see by me (though no tidings had come to them)
the things concerning Him.
30. That ye strive together with me in your prayers to God
for me.
strive. — Here it is shown that mutual intercession is right.
CHAP, XVI.
2. That ye receive her in the Lord, as becometh saints.
becometh saints. — In the way that is proper and fit for saints ;
that is, in the Lord — as saints should receive saints.
3. Greet* Priscilla and Aquila, my helpers in Christ Jesus.
greet (or, salute). — It is always a sign of good-will and peace
when the word " salute " occurs ; that is, let there be
peace to you from them, and do yOu salute them.
4. Who have for my life laid down their own necks : unto
whom not only I give thanks, but also all the churches
of the Gentiles.
laid down. — That is, in persecutions ; they were ready to
undergo martyrdom for my sake,
churches. — Those to whom I preached the faith,
3. ' Salute, — R,V, and Rhemish.

Romans. 43,
5. Likewise greet the church that is in their house. Salute
my well-beloved Epsenetus, who is the first-fruits of
Achaia unto Christ.
church in their house. — That is, the family of Priscilla and
Aquila.
first-fruits. — He is the first-fruits of belief in Asia ; or, in Asia
itself he gave his first-fruits in believing to Christ ;
or, " from the first," that is, he was the first man ofthe
people of Asia who believed in Christ ; or, it refers
to rank, that is, he was one of the chiefs of Asia* who
believed in Christ.
6. Greet Mary, who bestowed much labour on us.
labour. — Confirming everything that was preached to you,
7, Salute Andronicus and Junia, my kinsmen, and my
fellow-prisoners, who are of note' among the apostles.
of note (or, noble). — That is, by birth; or, their apostleship was
noble because they received Christ, and were of His
household, not like me ; or, they were helpers of the
apostles.
17. Now I beseech you, brethren, mark them which cause
offences.
offences (or, divisions). — That is not what you read of in the
Gospel.
18. Bv good words and fair speeches deceive the hearts of the
simple.
fair speeches.— Tha.t is, says Pelagius, by blandishments and
flatteries, with feigned discourse; the preaching is
delightful and beautiful, but its meaning is poisonous.

5 ' The Asiarchs, or chief officers of Asia, .who were magistrates in. the
Eastern part of the Roman Empire.
7, ' Nobiles.

44 Wiirtzburg Glosses.
19. For your obedience is come abroad unto all men. I am
glad therefore on your behalf.
obedience. — Evident is your submission to good and evil ;
therefore they endeavour to subject you to their doc
trine ; or, evident is your obedience to the faith and
the Gospel : therefore [he says] " I beseech you,"
&c, (z/, 17.)
glad.— Tor evident is your fame; or, he says this lest he
should offend them, because he said they were obe
dient, that is, easily yielding to seductive influences.
2r. Timotheus my workfellow.
workfellow. — That is, in the preaching of the Gospel.
23. Gaius mine host,* and of the whole church, saluteth you.
Erastus the chamberlain^ of the city saluteth you.
host (or, guest). — ^Who lately came to me^ [as guest] ; or, Paul
was a guest of his.
the whole church. — The whole congregation of the saints on
earth : that is, all the people mentioned and the
united church are two things, and he himself is the
third.*
chamberlain (or, treasurer). — The man in charge of the treasure-
house ; or, the guardian ; or, one who was formerly
the steward of the city, but now he guards the faith.
25. The revelation of the mystery, which was kept secret since
the world began.
mystery. — That is, of your salvation ; or, of the incarnation of
Christ ; or, that some proselytes, that is, foreigners,
are to be admitted to the faith.

23. ' Hospes. ^ Treasurer. — R,V, and Rhemish,
' Acts XX. 4.
23. ' That is, theire is a threefold salutation, the name Tertius [v. 22) being
translated as if it meant " Third." The writer ofthis gloss was misled by the Latin
translation, wbich reads, " And the whole Church," instead of " And of Uoa whole
CJiurch."

T Corinthians. 45
37. To God only wise, be glory through Jesus Christ for ever.
only wise. — He knows the obedience and faith of each ;
or, to Him should glory be given, because from Him
proceeds all wisdom.
Jesus Christ. — Through the incarnation of Jesus Christ the
Gentiles have become obedient to the faith.

I CORINTHIANS.
CHAP. I.
3. Grace be unto you, and peace, from God our Father, and
from the Lord Jesus Christ.
grace. — ^We pray for this ; he says " we," for the Epistle *as
sent by two persons, Paul and Sosthenes.
4. I thank my God always on your behalf, for the grace of
God which is given you by Jesus Christ.
/ thank my God. — It is a marvel to me that you have God's
grace.
7. So that ye come behind in no gift ; waiting for the coming*
of our Lord Jesus Christ.
coming (or, revelation). — You know the first Advent by the
Gospel; you will know the second Advent by
revelation.*
9. God is faithful, by whom ye were called unto' the fellow
ship of his Son Jesus Christ our Lord.
fellowship. — In the unity of the Body of Christ ; that you also
may be sons of God.

7, • Revelation.— R.V, See 2 Thess. i. 7, R.V,
7, ' Revelatio autem dicitur Domini adventus, quia modo a nobis abscondita
est, (Pelagius.)
9, » Into.— R.V.

46 Wiirtzburg Glosses.
IO. I beseech you, brethren, by the name of our Lord Jesus
Christ, that ye all speak the same thing.
brethren. — He addresses them as brethren, that they might iiot
say it was from hatred he blamed them, but from
love.
same thing. — That they should have one faith. Here he comes
to the bitter draught of blame, when the mouth ofthe
cup had been previously anointed with honey, that is
with the gentle and friendly words he spoke to them.
Here then is shown the cause why this Epistle was
written. There were great contentions and discord
among the disciples, but there was unity among the
teachers. All, indeed, were the servants of God, but
the disciples made distinctions between them, and
treated them as gods ; this is what he blames here.
1 1 . For it hath been declared unto me of you, my brethren, by
them which are of the house of Chloe, that there are
contentions among you.
contentions. — They are not secular quarrels [which are meant],
13. Is Christ divided ? was Paul crucified for you ? or were ye
baptized in the name of Paul ?
divided. — Yes, says Pelagius, the body is divided when the
members disagree ; that is, when the respect due to
the head is given to the members.
was Paul crucified ? — I will begin with myself
baptized.— 'VJ'hy then, was the worship due to God given to Paul
in that way ?
14, I thank God that I baptized none of you, but Crispus and
Gaius,
Crispus. — And they do not say that they were baptized in my
name,
17, For Christ sent me not to baptize, but to preach the
gospel: not with wisdom of words, lest the cross of
Christ should be made of none effecti
preach.^— h-% He said, " To bear my name before the Gentiles.''
(Acts ix. 15.) Preaching, therefore, was his duty,

1 Corinthians. 47
and the awakening [of the people], so that every
one should be ready for his baptism, and his
(Paul's) disciple for [the performance of] it after ;
so that he should not be injured by what others have
done.
cross of Christ. — In which you glory. It is not that I would not
do it, but the mystery of the cross would not be under
stood if the preaching were eloquent and brilliant.
Cross is the name of the act of crucifixion, and it is
transferred from it to the tree itself.
21. For after .that in the wisdom of God the world by wisdom
knew not God, it pleased God by the foolishness of
preaching to save them that believe.
knew not God. — Recognised Him not in the elements (i.e., in
creation); or, in all wisdom. There, is a divine
wisdom they cannot understand by their own [natural]
wisdom,
22, The Jews require a sign, and the Greeks seek after wisdom.
sign. — They do not value preaching unless miracles accompany
it.
wisdom. — They do not value wisdom unless eloquence accom
panies it,
25. Because the foolishness of God is wiser than men ; and
the weakness of God is stronger than men,
wiser. — What men could not attain through their own wisdom
till He came [they can now] through His cross. That
is, what Jews and Greeks sought after, viz,, virtue and
wisdom, they would find, if they believed, as they
understand who are called,*
0,6, For you see your calling, brethren, how that not many
wise men after the flesh, not many mighty, not many
noble, are called,
brethren. — O all ye faithful !
wise after the fiesh. — They would not be really wise if they were
after the flesh, 25. ' 2 Peter i, 3.

48 Wurtzburg Glosses.
called. — They are not all wise ; that is, not many of them are ;
or, not many of them are powerful, if it is according to
the flesh ; for he [only] is wise, and powerful, and
mighty, and noble, who believes in Jesus Christ, and
what He teaches.
CHAP. II.
3. I was with you in weakness, and in fear, and in much
trembling.
weakness. — Weakness and great fear become a servant (slave)
while he is in the service of his master,
5. That your faith should not stand in the wisdom of men,
but in the power of God,
faith. — Let not your trust be in philosophy,
6. Howbeit we speak wisdom among them that are perfect ;
yet not the wisdom of this world,* nor of the princes of
this world,* that come to nought.
to nought. — They are coming to nought with their wisdom
through our Gospel, as Pelagius says ; or, their bodies
and souls will be separated ; or, their wisdom wiU
depart from them.
7. We speak the wisdom of God in a mystery, even the
hidden wisdom.
hidden. — From the unbelievers, says Pelagius, so that none of
the wise ones of the world knows it.
II. For what man knoweth the things of a raan, save the
spirit of man which is In him ? even so the things of
God knoweth no man, but the Spirit of God.
what man. — Here we have a similitude.
save the spirit of man. — Save his intellect ; that is, the man
himself.
in him. — In the man : he reflects on it (is conscious of it) ; so
he in whom the Spirit of God is knows the mysteries
of God. ' Age. — R.V., margin.

I Corinthians. 49
13. Which things also we speak, not in the words which
man's wisdom teacheth, but which the Holy Ghost
teacheth ; comparing spiritual things with spiritual,
spiritual things (or, men). — That is, giving to each the teaching
suitable to him.
14. But the natural man receiveth not the things of the Spirit
of God ; for they are foolishness unto him : neither can
he know them, for they are spiritually discerned,*
natural man. — Who is like a quadruped.
foolishness. — Spiritual proof is not suited to him.
spiritually discerned (or, judged). — He is judged as regards the'
spirit, by God : or, by the spiritual man,
CHAP, III.
4, For while one saith, I am of Paul ; and another, I am of
Apollos ; are ye not carnal ?
Apollos. — What kind of men are those you make gods' of?
They are servants and ministers of Him in whom
you believe,
10, According to the grace of God which is given unto me, as
a wise master-builder, I have laid the foundation, and
another buildeth thereon. But let every mah take heed
how he buildeth thereupon,
grace given. — Not according to my virtue, says Pel^ius.
buildeth. — He to whom it has been preached builds thereon.
My office is not to build on, but to lay the foundation.
take heed. — A building should be suitable to the foundation.'
jr. For other foundation can no man lay than that is laid,
which is Jesus Christ.
which is laid. — Though false apostles make it void,
13. ' Interpreting spiritual things to spiritual men. — R.V., margin,
14. « Judged. —R.V.
4. ° For a parallel, see Appendix,
10. * Id est ut superedificia congruant fundamento ne si obliqua fuerint et
frivola ruinam faciant manente incolumi fundamento, (Hilary.) E

50 Wiirtzburg Glosses.
14. If any man's work abide which he hath built thereupon,
he shall receive a reward.
abide. — If he is constant in trials, and his acts are good,
15, If any man's work shall be burned, he shall suffer loss :
but he himself shall be saved ; yet so as by fire,
loss. — That is, of his reward, as he has not well guarded the
flock,
saved. — He alone shall escape separated from his flock,
21. All things are yours.
yours. — We are your ministers, says Pelagius ; you are the
people of Christ alone : by " all things " he means the
following.
22., Whether Paul, or Apollos, or Cephas, or the world, or
life, or death, or things present, or things to come; all
are yours.
things present. — This means Ufe.
things to come. — This means death,
CHAP, IV,
3, With me it Is a very small thing that 1 should bejudged
of you or of man's judgment:* yea, I judge not mine
own self.
judgment (or, day). — Human praise is compared to a "day on
' account of its shortness, as the Prophet says: "I
have not desired the day of men " (that is, the praise).
(Jeremiah xvii. 16, Vulgate.)
6. And these things, brethren, I have in a figure transferred
to myself and to Apollos for your sakes ; that ye might
learn in us not to think of men above that which is
written, that no one of you be puffed up for one against
another. 3, \ Day, — R.V., margin, and Rh. V,

- 1 Corinthians. I 51
-, yoitr sdhes-'-^'Praciise what I preach. I pronoun<:erno judgnient
on any one, not [even] on myself; as though he said,
for this reason I have in a figure transferred to myself
all the things we have just spoken of We have put
ourselves in your power, and have said', We are your
servants, and we do not glory in teachers like Ga
maliel and others, nor have we judged any one until
the Lord shall judge him. So that you may learn
humility from me, so as not to boast of teachers, or to
judge any one, whether he is good or bad, until God
shall have judged hira.
12. And labour, working with our own hands : being reviled,
we bless ; being persecuted, we suffer It,
labour. — Preaching was his work by day, and labouring with his
hands by night.
13, Being defamed, we intreat : we are made as the filth of
the world, and are the offscouring of all things unto
this day.
offscouring. — That is, destruction. Peripsema, Pelagius says, is
Greek, and means the very worst persons, or persons
who are despised.
15. Though ye have ten thousand Instructors* In Christ, yet
have ye not many fathers : for in Christ Jesus I have
begotten you through the gospel.
instructors. — Pedagogues, or guardians of boys ; that is, the perfect
folk" who attend at baptism,
CHAP. V.
3. For I verily, as absent in the body, but present In the
spirit, have judged already, as though I were present,
concerning him that hath so done this deed.
present. — He is present when his words are read,
15. ' Tutors. — R.V. Pedagogorum..
15. ' The perfect folk appear to be the same as the Teleioi mentioned by
Bingham (Eccles. Antiq., Vol. I., 34, 39), who acted as sponsors. Amongst the
ancients the " pedagogue " was entrusted with the moral supervision of the
child. See also teleiosis in Littledale's Offices of Holy Eastern Church (Glossary).

^2 Wiirtzburg Glosses,
4. In the name of our Lord Jesus Christ, when ye are
gathered together, and my spirit, with the power of cur
Lord Jesus Christ.
my spirit. — [As shewn] in the judgment of those letters ; or, it
is by the [Holy] Spirit I have given my decision.
5. To deliver such an one unto Satan for the destruction of
the flesh, that the spirit may be saved in the day of the
Lord Jesus.
such an one. — I have judged to deliver him. ,\i.e., either] I
should have delivered him, or ye would have de
livered him. Another interpretation is, that he is
given up to madness,* so that thereby his soul may
be saved in the day of the Lord.
unto Satan. — That is, to the adversary, i.e., for repentance ; he
is so termed, because vice in his person is opposed to
virtue,
7. Purge out therefore the leaven, that ye may be a new
lump, as ye are unleavened. For even Christ our pass-
over is sacrificed for us.
leaven. — As it was forbidden to put leaven in bread at the feast
of the lamb (passover), so it is not right that there
should be any of the leaven of sin in the feast of the
Lamb,^ i.e., Christ.
5. ' There were two interpretations of the words " delivering to Satan "—one
which regarded them as another expression for excommunication. From this
relief could be obtained by public penance.
The other, that of Augustine, Jerome, and others, was that in the Apostle's
days there was, besides tlie spiritual censures, also a corporal power and possession
(by Satan). , (Bingham, v. 485.)
On the possible connexion between certain cases of insanity and demoniac
possession, see Trench on the Miracles, 9th edition. "It may well be a question"
(he says) " if an apostle were to enter into a madhouse now, he might not recognise
some ofthe sufferers there as possessed."— p. 174.
7. ' This expression recalls the usage of the Greek Church. Thus in the Liturgy
of St. James the rubric is : — " And when he [the priest] signs the bread, he saith :
Behold the Lamb of God, the Son of the Father, sacrificed for the life and salvation
of the world." — Rev. J. M. Neale's Primitive Liturgies, p. 60, So in the Liturgy
of St. Chrysostom, the Deacon says : " Sir, break the holy bread." And the
priest, dividing it into four parts with care and reverence, saith : " The Lamb of
God is broken and distributed."— p. 121.

1 Corinthians. 53.
8, Therefore let us keep the feast, not with the old leaven,
neither with the leaven of malice and wickedness ; but
with the unleavened bread of sincerity and truth,
feast. — The feast of Christ.
truth. — Ours should be simplicity and truth, like Adam's, be
fore he sinned,
lo. Yet not altogether with the fornicators of this world, or
with the covetous, or extortioners, or with idolaters ; for
then must ye needs go out of the world,
out of the world. — This appears to me a very plain declaration ;
for I know you will not be in communion with them
further than you ought, for their ways are not yours.
It is right, therefore, not to be intimate with them.
But it would be better for us, says Pelagius, to depart
from this life than to stand in need of a warning to
separate us from association with the Gentiles. I did
not mean this when I wrote to you not to keep com
pany {v. g). I do not desire you to separate from
the Gentiles [altogether], because it affords an oppor
tunity to preach to them if perchance they may be
led to embrace the faith in anywise. Were it not for
this, you ought to depart from the land and earth of
those people ; but the office* of preaching has con
strained you, and you have gone [to them] ,
CHAP, VI.
3. Do ye not know that the saints shall judge the world ? and
if the worid shall bejudged by you, are ye unworthy to
judge the smallest matters?
judge the 7vorld. — If you knew that, you would not deprive them
of the judgment of small matters.
be judged. — By you [as judges] : or, by your example, as
Pelagius says ; that is, the judgment of this world
will be in your power.

10. ^ Literally, the order of preaching.

5'47 Wuftzburg Glosses.
3, Know ye not that we shall judge angels ? how much more
things that pertain to this life ?
judge angels.— To the faithful [this is addressed]. The angels
meant here are devils. For there was more reason
that we should sin from the frail nature of the flesh
which we received— if we should sin — than there was
for them to have done so, from the finer nature they
received.* For this reason it is that we shall be their
judges. Or [it means], we shall judge the true angels,
and this is the way in which we shall judge them : as
they will be in the encompassment of the judgment,
so shall we, as the Psalmist says: "He shall call
heaven from above, and the earth to judge his peo
ple" (Psalm xlix, 4, Vulgate) : or, it is spoken of
Christ, who, in our human nature, shall judge the
; angels : or, the more exalted saints shall judge the '
lower,
II, And such were some of you : but ye are washed, but ye
are sanctified, but ye are justified in the name of the
Lord Jesus, and by the Spirit of our God,
such. — Such were your names : or, such were your works,
justified.— These three things belong to you, purity, and holiness,
and righteousness, in the name of the Lord Jesus
Christ, and of the Holy Ghost. Here he indicates
the three Persons of the Trinity, the Father, the Son,
and the Holy Ghost;
12. All things are lawful unto me, but all things are not ex
pedient : all things are lawful for me, but I will not; be
brought under the power of any.
power. — I am not brought under the power of any of them for
their satisfaction, as drunkards are placed u',ider re
straint from wine and other [stimulants].
3, ' Angfelos apostatas qui digni creati lapsi sunt, cum isti fragiles stent.
(Glossa Ordinaria, )
Si angelos qui proprise mentis pravitate ab ordine suo excederunt nos judi-
cabimus aut aiguemus qui corpora habemus : quia illi corporibus carentes suam
non servaverunt legem, nos autem secundum datas nobis a domino leges conversati
sumus. Si ergo inexcusabile constituemus peccatum illorum quanta magis idonei-
sumus qui humanas coiitentiones dissolvamus mutuasque inter nos causas ac lites.
(Photius ap. CEcumenius in the Glossa Ordinaria.)

I Corinthians. 5-5-
¦ 14, And God hath both raised up the Lord, and will also raise
up us by his own power,
raise us up. — Because we are members of Him. The body of
which the Lord is head shall be raised up by the
power of the Godhead as our Lord Jesus Christ was
raised.
20. For ye are bought with a price : therefore glorifv* God in
your body and In your spirit, which are God's.
glorify [and bear'] God. — Let Him be the burthen you carry.
CHAP. VII.
7. For I would that all men were even as I myself. But
every man hath his proper gift of God, one after this
manner, and another after that.
as I. —Although I wish it, perhaps all will not be like [me].
Yet though they do not resemble me in celibacy, let
them all do so in [performing] the will of God,
whether single or married.
9. It is better to marry than to burn.
better. — Jerome says the former evil is to be preferred to the
latter.
15, For the unbelieving husband Is sanctified by the wife, and
the unbelieving wife is sanctified by the husband : else
were your children unclean, but now are they holy.
unclean. — Unless this is done (», 13), your children will be un
clean ; that is, those who cleave to the unbelieving
[parent] will be unbelievers. Since, however, you
keep together, and are now believers, your children
also will be believers,
17. But as God hath distributed to every man, as the Lord
hath called every one, so let him walk,
distributed. — Whether it was in celibacy or marriage he was
called, let him so remain.
23. ' Glorify and bear God in your body. — Rh. V.

56 Wiirtzburg Glosses.
18, Is any man called being circumcised ? let him not become
uncircumcised. Is any called in uncircumcision? let
him not be circumcised,
circumcised. — In the condition of celibacy ; that is, circumcised
from marriage, for it is not of fleshly circumcision he
is treating here, according to the [saying], " Virginity
circumcises vices."
become uncircumcised. — Let him not enter into matrimony. It
is evident here that in what he said above he is not
speaking of carnal circumcision ; or, if his mind is
circumcised, let it not seek uncircumcision.
let him not be circumcised. — Let him not put away his wife : or,
let him not say in his mind it would be better to do sc.
31. Art thou called being a servant? care not for It : but If
thou mayest be made free, use it rather.
care not for it. — Do not seek for celibacy.
made free. — Though thou couldst put away thy wife, thou
shouldst not do so, but wait if perchance you could
agree [to part],
32, For he that is called in the Lord, being a servant, is the
Lord's freeman : likewise also he that is called, being
free, is Christ's servant,
being a servant. — It is in the marriage state he was called unto
God,*
freeman.-^K free slave ; that is, he is a freed man unto God ;
but he does not serve Him alone.
Christ" s servant. — He serves Christ alone, without a divided
service to his wife.
25. Now concerning virgins I have no commandment of the
Lord : yet I give my judgment, as one that hath
obtained mercy of the Lord to be faithful.
my judgment. — He did not say, let every one abide in celibacy,
whether he is able or not. Question : What did
the Lord say? The answer is not difficult. He
said : " He that is able to receive it, let him receive
it." (Matt, xix, 12.)
22, ' AUqui servitutem conjugium volunt intelligi. (Primasius.)

I Corinthians. 57
38. But and if thou marry, thou hast not sinned ; aud if a vir
gin marry, she hath not sinned. Nevertheless such
shall have trouble in the flesh : but I spare you.
trouble. — The troubles of the world will not be taken from thee,
viz., the bearing of children, and nursing, and, hardest
of all, the loss of reward [hereafter],
^S. So then he that giveth her in marriage doeth well ; but he
that giveth her not in marriage doeth better.
giveth her. — He manifests here the difference between marriage
and celibacy ; for when of marriage it is said [v. 36)
"he sinneth not," ofthe celibate he says, "he doeth
well : " but when he says of marriage, " he doeth
well," he says of celibacy, " he doeth better."
CHAP. VIII.
13. But when ye sin so against the brethren, and wound their
weak conscience, ye sin against Christ.
against Christ. — Since Christ died for the feeble ones, and they
are members of Christ, the sin committed against
them is committed against Christ.*
CHAP. IX,
3. The seal of mine apostleship are ye In the Lord.
seal. — Am I an Apostle, O people ? Look thou at the Corin
thians and Gentiles : have they not become believers ?
That result was due to an Apostle's labour, and it was
I who preached to them.

12. ' " The Vision of St. Moiling," a religious fiction which is as old as the ninth
century, is founded on this thought. When the devil appears to the saint as a
royal youth, and assures him he is Christ, Moiling refuses to believe it, because
"when Christ used to come to converse with the servants of God, it was not in
purple or royal raiment He came, but in the forms of the sick and the lepers."
(Book of Leinster, p. 204, b. i.)

58 Wiirtzburg Glosses,
5. Have we not power to lead about a sister, a wife,* as well
as other apostles, and as the brethren of the Lord, and
Cephas ?
a sister. — These are the women who attend on us, and are not
for any other purpose.^
9. For it is written in the law of Moses, Thou shalt not
muzzle the mouth of the ox that treadeth out the corn.
Doth God take care for oxen ?
oxen. — The law says it n-jt of the natural ox, but of us preachers,
for we are the oxen'' that plough the hearts of men,
33, Do ye not know that they which minister about holy things*
live of the things of the temple ? and they which wait at
the altar are partakers with the altar ?
holy things (or, place). — The place in which the chief priests
used to pray within the Holy of Holies,
eat. — It was the priest's right in the temple. To them it was
assigned.
serve. — There were Levites besides who attended to the
offerings.
partake. — Part of the victim was to be burnt on the altar, and
another part eaten by them ; for it was appointed
for their sustenance,
16. For though I preach the gospel, I have nothing to glory
of: for necessity is laid upon me ; yea, woe Is unto me,
if I preach not the gospel I
to glory of. — If I preach for pay, that is, for my raiment and
my sustenance, I shall not have a reward for it
[hereafter] .
5. ' A woman — a sister.— Rh. V.
5. * In the ancient catalogue of the Three Orders of Irish Saints, published
by Archbishop Ussher, it is said of the First Order, who flourished from tlie time
of St. Patrick to 544, that " they rejected not the services and society of women,
because, founded on the Rock Christ, they feared not the blast of temptation."
The Second Order, however, who succeeded them, "refused the services of
women, separating them from their monasteries." (Ussher, Vol. VI., p. 477.)
9. ' So in the Hymn of Secundinus : " He [Patrick] ploughs their hearts and
Ininds with the Holy Spirit." — Stanza V.
13. * In the holy place. — Rh. V.

I Corinthians. 5g
necessity. — [Yet] it is necessary for me to preach for my raiment
and my sustenance ; unless I preach I shall perish of
cold and hunger,
woe is unto nie. — " If thou shalt not warn the wicked of his
way" (Ezek, xxxiii. 9) : or, I shall die of cold and
hunger if I preach not,
20. Unto the Jews I became a Jew.
a Jew, — By circumcising a disciple (Acts xvi. 3) ; that is, I be
came apparently a Jew,
27, I keep under my body, and bring it into subjection ; lest
that by any means, when I have preached to others, [
myself should be a castaway,
keep under. — Through preaching, and not accepting pay,
subjection. — To preaching ; or, to God and the fulfilling bf the
precepts of the Gospel.
a castaway. — Not practising what I preach,
CHAP, X.
4. And did all drink of the same spiritual drink : for they
drank of that spiritual Rock that followed them : and
that Rock was Christ,
Rock. — The rock followed them [through the desert] : or, the
waters followed the sand : or, it is Christ who was
born after. Question : Why is the rock [called]
spiritual ? The answer is not difficult ; it is because
it is a figure of Christ, who is the corner-stone. This
is the mystical rock which poured forth the great
river of spiritual doctrine which slaked the thirst of
the spiritual Israel of the saints in the desert of Life
when they were seeking the promised land of the
living,
j^. I speak as to wise men : judge ye what I say,
iv'ise men. — It is the custom of good teachers to praise the
understanding of their hearers, that they may be
favourably disposed to what they hear.

6o- Wiirtzburg Glosses,
27. If any ofthem that believe not bid you to a feast, and ye
be disposed to go, whatsoever is set before you eat,
asking no question for conscience sake.
to go, — If you see any advantage in going ; that is, any advan
tage in bringing the other to the faith.

30. For if I by grace be a partaker, why am I evil spoken of
for that for which I give thanks ?
by grace. — Ifl have the Holy Spirit, and I give no cause to
speak evil of me ; that is, if my action is the result of
strong faith,
CHAP. XI.
I. Be ye followers of me, even as I also am of Christ.
of me. — Lest it might be too much for them to imitate Christ at
once,
5, But every woman that prayeth or prophesieth with her
head uncovered, dishonoureth her head : for that is even
all one as if she were shaven,
prophesieth. — Who preaches to her children : or to her house
hold : or to other women,
head uncovered. — It was the custom to cover their heads during
prayers or preaching ; or, uncovered means not wear
ing a crown.*
dishonoureth her head. — That is, her husband, for it is a sign of
violation of the marriage bond,
as if she were shaven. — That is, deprived of her husband : or of
her hair.

5. ' Chrysostom mentions the custom of crowning the bride and bridegroom
witii garlands, which prevailed in the Greek Church. " Crowns are put upon
their heads as symbols of victory, because being invincible they entered the
bride-chamber without ever having been subdued by any unlawful ipleasure."
(IX. Homily on l Timothy.) The crown was therefore an evidence of purity,
as the absence of it was of the contrary. The custom appears to be still observed
in the East,

I Corinthians. 6i
18. First of all, when ye come together in the church, I hear
that there be divisions among you ; and I partly believe
it,
partly believe it. — Part of it is true : or, there is a part of you
contentious; or, it is- as to part of the faith you are
contentious.
27. Wherefore whosoever shall eat this bread, and drink this
cup ofthe Lord, unworthily, shall be guilty of the body
and blood of the Lord.
guilty. — He threatens those severely, as Gregory [the Great]
says, who take it unworthily, " lest they should think
the Lord's body was common bread," It is crucifying
Christ afresh when one goes to the body of Christ
unworthily,
CHAP. XII,
6. There are diversities of operations, but it is the same God
which worketh all in all,
same God. — He gives three names* here to the Spirit {vv. 4, 5,
•6) : viz.. Spirit, and Lord, and God ; it is shewn here
that the work is wrought by no one but the Spirit.
9, To another faith by the same Spirit ; to another the gifts
of healing by the same Spirit,
gifts of healing. — That he may attend to (or cure) the sick, as
physicians do (Pelagius) : or, it means performing
miracles of healing,
10, To another the working of miracles ; to another prophecy ;
to another discerning of spirits ; to another divers kinds
of tongues ; to another the interpretation of tongues,
tongues. —Translating from one language into another, like
Jerome' and the seventy' interpreters : or, to draw
forth hidden meanings from single words,* and then
to preach from them afterwards, as is the custom of
preachers,
6. ' Haec tria nomina id est Spiritus et Dominus et Deus Spiritui Sancto
conveniunt qui gratis et non merito cuncta spirando ac servus ministrat et poten-
tialiter quasi Deus perficit. (Sedulius Scotus.)
10. ^To whom we are indebted for the Vulgate. ' The authors of the Greek
translation of the Old Testament. * Literally, single sounds.

62 Wiirtzburg Glosses.
1 3. For as the body is one, and hath many members, and all
the members of that one body being many are one
body : so also Is Christ.
body is i7«e.^— Christ deems the saints and the just one body.
This is a simile : he means, as every member serves
the other in the body, so let the talent of every one
of us be of service to the other, for we are one body
in Christ.
13. For by one Spirit are we all baptized unto one body.
body. — We have been massed into one body by baptism.
15. If the foot shall say, Because I am not the hand, I am
not of the body ; is.it therefore not of the body ?
ofthe body. — If the foot is in the Church, this means the prac
tical people ; and the hand, this is also the practical
people, who are [therefore] more* than others.
16. If the ear shall say. Because I am not the eye, I am not
of the body ; is it therefore not of the body ?
the eye. — The contemplative people,
because I am not. — The field which the eye takes in is more
delightful than I am.
21. The eye cannot say unto the hand, I have no need of
thee.
eyci — The man of contemplative life, addressing the man of
practical life.
33, Nay, much more those members of the body which seem
to be more feeble are necessary,
necessary. — It is not the same degree in which one member
[just referred to] can dispense with another, but much
more,
feeble. — These are the weaker ; such as the heart, and liver, and
other internal organs,
15. '- As there are two hands and two feet,.

I Corinthians. 63
23. And those members of the body which we think to be
less honourable, upon these we bestow more abundant
honour.
honour — Through the service of the other members to them, in
gathering raiment around them, and providing food
for them,
24, For our comely parts have no need.
comely parts. — As the face, the hands, and the feet,
28. And God hath set some In the church, first apostles,
secondarily prophets, thirdly teachers, after that miracles,*
then gifts of healings, helps, governments, diversities
of tongues.
apostles. — These have precedence, because they saw what the
prophets' foretold,
miracles {or, powers). — -The doers of various works : or, the per
formers of miracles.
helps.^Those who help in teaching and prayer : or in alms
giving,
governments. — Superiors : or vice-abbots,
30. Have all the gifts of healing ? db all speak with tongues ?
do all interpret ?
interpret. — All are not excellent at translating from one lan
guage into another : or in disputing as to sounds : or
in extracting mysteries from them,
CHAP. XIII.
I. Though I speak with the tongues of men and of angels,
and have not charity, I am become as sounding brass,
or a tinkling cymbal.
charity, —h. suitable love for God,.
sounding brass. — That is, devotion without charity.

28. ' Virtutes, powers. — R.V., margin,
28. '' Matt. xiii. 17,

64 Wiirtzburg Glosses.
2. Though I have the gift of prophecy, and understand all
mysteries, and all knowledge ; and though I have all
faith, so that I could remove mountains, and have not
charity, I am nothing.
prophecy. — The grace of preaching.
knowledge. — Of what has been done, and will be done.
9. For we know In part, and we prophesy in part,
know. — We know little of the mysteries of God,*
prophesy. — We preach little of the mysteries of God, for we
know them not.
13. For now we see through a glass, darkly ; but then face to
face : now I know in part, but then shall I know even
as also I am known,
in part. — It is only a part of the Godhead that I know : or,
there is a part in me that knows the Godhead ; that
is, the soul only knows Him.
aw known. — That will be wholly, and not merely in part.
darkly. — As long as we are in the body, we see the divine
mysteries just as one sees something through a
shadow,
13, Now abideth faith, hope, charity, these three; but the
greatest of these is charity,
greatest. — Even in the present life,
CHAP. XIV,
I. Follow after charity, and desire spiritual gifts, but rather
that ye may prophesy,
gifts. — The three things mentioned above, viz,, faith, hope, charity,
prophesy. — That you may teach,
6, What shall I profit you, except I shall speak to you either
by revelation, or by knowledge, or by prophesying, or
by doctrine ?''
prophesying. — That is, preaching ; the stirring up of every one
to belief, that he may be ready for baptism,
doctrine (or, teaching). — Teaching every one after his baptism,
9. ' This thought is expanded in Bishop Butler's Sermon (No. XV.), " Upon the
Ignorance of Man."
6, ' Teaching.— R.V.

I Corinthians. 65
8, For if the trumpet give an uncertain sound, virho shall
prepare himself to the battle ?
trumpet. — This is another simile — that of a trumpet, which has
many different sounds. One is used for battle, an
other for unyoking, or for marching, or for sleep, or
for council. Unless the man who sounds [the call]
distinguishes, that is, if he produces only one note,
the object of the call is not understood. So likewise,
unless the foreign language is distinguished and trans
lated, no one who hears it understands,
t8, I thank my God I speak with more tongues than ye all,
fuore tongues. — He says this lest they might suppose that speak
ing many tongues is not a grace of the Spirit,
31, In the law It Is written, With men of other tongues and
other lips will I speak unto this people,
other tongues. — They (the Jews) will know every language when
they shall be carried into captivity.
22, Therefore tongues are for a sign, not to them that believe,
but to them that believe not,
sign. — The only advantage from the bestowing of many tongues
is, that God may be magnified by it, and that unbe
lievers might become more ready to believe,
25, He will worship God, and report that God is in you of a
truth,
God is in you. — That every one of these men is a pfoph6t,
2'6. How Is It, then, brethren ? When ye come together, every
one of you hath a psalm, hath a doctrine, hath a tongue,
hath a revelation, hath an interpretation. Let all things
be done unto edifying,
how IS ifi — What, then, is to be done in that matter? It is not
hard to say. Let every one sing his psalms, and
teach, and set forth. Let every one iise his grflrto
edification^ F

66 Wiirtzburg Glosses.
a revelation. — Memory,* that is, the revealing of mysteries.
hath a psalm. — Understands the psalm, Pelagius says : That is,
understands what the psalm contains,
37. For ye may all prophesy one by one, that all may learn,
and all may be comforted.
one by one. — This is an answer to their thoughts if, when he
says, " Ye may all prophesy," anyone should say,
" Then everyone will be a preacher there," For the
way in which it should be done is " one by one,"
Question : Then what will the women do ? Will
they preach ? No, says Paul, let them keep silence
(z'- 34).
32, And the spirits of the prophets are subject to the pro
phets.
prophets. —Some say that the Holy Spirit, who was in the pro
phets of the Old Testament, was subjected to the
prophets of the New, that is, to the apostles. But
this is not true ; for it is not of prophets he treats
here, but of preachers.
36. What ? came the word of God out from you ? or came it
unto you only ?
unto you. — Is it to you only it has been preached ? Certainly
not, but to all nations. It is not right to make any
thing profound of the Gospel.
CHAP. XV.
3. For I delivered unto you first of all that which I also re
ceived, how that Christ died for our sins according to
the scriptures.
delivered to you. — As it has been foretold in the prophets, and
figured in the law, and has been declared in the
Gospel,

26. ' See Appendix.

I Corinthians. 67
5. And that he was seen of Cephas, then of the twelve.*
twelve (or, eleven). — The eleven apostles in the supper room at
Zion.
6. After that he was seen of above five hundred brethren at
once ; of whom the greater part remain unto this pre
sent, but some are fallen asleep.
remain. — i.e., alive ; if you wish to converse with any of them,
you Can do so.
9. For I am the least of the apostles, that am not meet to
be called an apostle, because I persecuted the church of
God,
meet. — For the apostleship is a great honour ; it is, an embassy
to you from JeSus.
23. But every man in his own order : Christ the firstfruits ;
afterward they that are Christ's at his coming.
in his own order. — Will rise : he does not distinguish the order
of time here, for all the dead will rise together. •
order. — The order of reception of reward by the righteous,^ and
the order of reception of punishment by the wicked.
34. Then cometh the end, when he shall have delivered up the
kingdom to God, even the Father ; when he shall have
put down all rule and all authority and power.
authority and power. — These were ancient names of demons,'-
for every grade of them has sinned.
26. The last enemy that shall be destroyed is death.
death. — Whatever death this may be, whether separation of body
and soul : or penal death.

5. ' Eleven.— Rh. V.
23. ' Temporis, vel honoris (Pelagius and Primasius), Here, the, gloss rejects,
the former part of the note.
24. ' Potestas, Virtus, were names assigned in the middle ages to angels of the
second order of the sacred hierarchy. See JMigne, Lexicon Manuale.

^8 WUrtzburg Glosses.
29. Else what shall they do which are baprized for the dead,
if the dead rise not at all ? Why are they then baprized
for the dead ?
for the dead. — For sinners who cause death : or, for those who are
dead as to their wills,
32, If after the manner of men I have fought with beasts* at
Ephesus, what advantageth it me if the dead rise not ?
Let us eat and drink, for to-morrow we die.
If .the dead rise not.— \i\\. is only the humanity of Christ I be
lieve in, and I do not believe in His resurrection nor
my own resurrection, i.e., if the present life is all that
I have.
eat and drink. — If it is thus we are, we resemble the quadruped,*
of whom Isaiah uttered this saying.
T.'X. Be not deceived : evil communications corrupt good
manners.
manners. — Menander, the comic poet, was the author of this
text ; he was a Corinthian (Athenian) poet.
40. There are also celestial bodies, and bodies terrestrial : but
the glory of the celestial is one, and the glory of the
terrestrial is another.
glory. — He points out three things here : the difference between
celestial and terrestrial bodies ; the difference between
celestial bodies among themselves ; and the difference
between terrestrial bodies among themselves. The
difference between celestial bodies signifies the differ
ence in glory between the saints in heaven. The
difference between terrestrial bodies signifies the
difference of the punishments inflicted on sinners in
hell.

32. ' (Gloss) " fierce men.'
32. ^ See Isaiah xxii. 13.

I Corinthians. 6g,
.43, Itis sown in dishonour ; It Is raised in glory : it Is sown in
weakness ; it is raised In power,
power. — There are three things here.: glory, power, spirituality :
these do not belong to the bodies of sinners, but to
the righteous.
dishonour. — ^The baseness of being mingled with mould,
44, It is sown a natural body ; it is raised a spiritual body.
Natural. — Animate, i.e., heavy, ^
45, The first man Adam was made a living soul : the last
Adam was made a quickening spirit.
soul — The soul was alive only : the spirit now gives life to the
body [also].
47. The first man is of the earth, earthy : the second man is
the Lord from heaven.
earthy. — Like his mother (the earth) was the son (Adam) ; [but]
like his father (God) was this son (Christ),
49, As we have borne the Image of the earthy, we shalP also
bear the Image of the heavenly,
shall bear (or, let us bear). — Let us, following the works of Christ
in righteousness, use the same diligence as we did in
following the deeds of Adam in sin, and then we shall
be heavenly,
51. Behold, I show you a mystery: we shall not^ all sleep, but
we shall all be changed.,
shall (or, shall not). — For though there is [in a sense] a change
to sinners, he does not reckon it as a change, for
they only pass from [temporal] death to [eternal]
death ; but the change of the just is from death to
life, and this he reckons a [true] change,
44. ' In the legend. Da brSn flatha niine, the "Two Sorrows of the King
dom of Heaven," Enoch and Elijah are said to have been sorrowful because, when
in heaven, they were unable to move as swiftly as the angels, owing to the heaviness
of their ha^\ss,.—Book of Leinster, p. 280 a.
49. ' Let us bear. — R.V., margin.
51, ' We shall indeed rise agau ; but we shall not all be changed, — Rh. V.

yo Wiirtzburg Glosses.
52. Ju a moment. In the twinkling of an eye, at the last trump:
for the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed.
last trump. — At the last blast, for there shall be no call of
assembly after that : or, at the last preaching : or, at
the voice of the archangel,*
f)^. O death, where is thy sting? O grave, where is thy
victory ?
j//«^.-^-Wherewith thou didst strike the life of all men,
56. The sting of death is sin ; and the strength of sin Is the
law.
the law. — Because it was through transgression of the law that
sin has been manifested : or, the law of concupis
cence, which is in every one's members, leading to
the desire to sin. Every one has trangressed! that
law since Adam.^
57. But thanks be to God, which giveth us the victory through
our Lord Jesus Christ.
victory. — Through faith in Jesus Christ,

52, • He calls that angel a "trumpet," by whom all are summoned to "i
Swete's Theodore, of Mopsuestia, Vol. II., p. 30,
56, ' Ephes, ii. 3, note.

2 Corinthians^ 71

2 CORINTHIANS,
CHAP. I,
I. Paul, an apostle of Jesus Christ by the will of God, and
Timothy our brother, unto the church of God which is at
Corinth, with all the saints which are in all Achaia.
apostle. — To establish his apostolic authority, he puts his o-wn
name at the beginning of the epistle.
brother. — Timothy was their preacher and teacher, and a brother
in the faith : it was not impossible that he may have
been also a brother in the flesh.*
4. Who comforteth us in all our tribulation.
tribulation. — Both the trials of the present life and the [appre
hension of] future punishment.
5. For as the sufferings of Christ abound in us, so our con
solation also aboundeth by Christ.
consolation. — In the same degree as suffering is meted out to us,
so is consolation also. God does not send suffering
we cannot endure ; and even for the sufferings we do
endure. He gives us consolation.
9, But we had the sentence^ of death In ourselves, that we
should not trust in ourselves, but In God which raiseth
the dead,
death. — Of our nearness to death,
sentence (or, answer). —We had the death of Christ for [a sub
ject of] preaching ; or, we were ready to suffer death
for Christ ; or [we had] tidings from death.
Another interpretation is : life was a burthen to us.
Question : What did we do ? The reply is not
difficult. We had the answer ofdeath, that is, to pray
urgently for our death, but we have not fpund it.

I. - As Timothv's father was a Greek. Acts xvL I, 3,
9. • Answer of death,— R.V, and Rh. V,

7a Wiirtzburg Glosses,
15. And in this confidence I was minded to come unto you
before, that ye might have a second benefit,*
benefit (or, grace). — i.e., penitence. Question : What is first
grace? The answer is not difficult. The grace of
forgiveness of sins through baptism. The second
grace is the forgiveness of sins through repentance,
19. For the Son of God, Jesus Christ, who was preached
among you by us, even by me and Silvanus and
Timotheus, was not yea and nay, but In him was yea.
yea,—l\, is difficult for us to speak falsehood, for He who speaks
in us, i.e., Jesus Christ, is the Just One. There was
not in Jesus Christ yea and nay, that is, the true and
false, but in Him there is yea only, that is, the true,
even everlasting righteousness.
23. Moreover, I call God for a record upon my soul, that to
spare you I came not as yet unto Corinth.
spare you. — Sparing you I came not to you at once to inflict
vengeance and reprimand you, though I had power
to do so, as Peter in the case of Ananias and Sap
phira (Acts V, i-io),
CHAP, II,
I, But I determined this with myself, that I would not come
again to you in heaviness,
heaviness. — That it was not necessary to blame you on this
occasion. In the former Epistle he rebuked them,
and shewed them their sins ; in this latter he fdrgives
and comforts them,
come. — The arrival of the Epistle he considers as his own
coming,
15. For we are unto God a sweet savour of Christ, in them
that are saved, and in them that perish.
savour. — Because we inspire in each other the knowledge of
Christ.

15. " Grace — R.V, and Rh. V.

2 Corinthians. 73,
saved. — Through the knowledge of the faith.
perish. — They do not savour of the faith [preached] by us, and
[yet] it is preached to them in every way,
17, For we are not as many, which corrupt the word of God :
but as of sincerity, but as of God, in the sight of God
speak we In Christ.
speak we. — It is Christ we preach.
CHAP. HI.
3, Ye are manifestly declared to be the epistle of Christ
ministered by us,
epistle. — Because you fulfil the commands of Christ, while Christ
is in your hearts.
6. The letter Killeth, but the spirit giveth life.
killeth. — In that it avenges every one's sin on him, and there is
future punishment for transgressing it. He says the
letter killeth, because its burthen was "let him die
the death." (Matt, xv, 4.)
13, And not as Moses, which put a vail over his face, that the
children of Israel could not steadfastly look to the end
of that which is abolished,
vail. — Tt) signify that the children of Israel did not understand
the mysteries [ofthe law], and that there was a vail
of unbelief between their hearts [and him],
14, But their minds were blinded : for until this day remaineth
the same vail untaken away In the reading of the old
testament ; which vail is done away in Christ,
day. — The day of the writing of this book (epistle),
vail. — ^Because they believed not in Christ as He was prefigured
in the mysteries of the law,
untaken away. — From us, for there is no vail [to take away], be
tween us and Christ ; or, from those Jews, for they
understood not, inasmuch as it is done away in Christ :
for the vail of the letter was done away by faith in
Christ, Question : What has been done with re
spect to them ? The answer is not difficult : " Until
this day remaineth the same vail," &c.

74- Wiirtzburg Glosses,
16. Nevertheless when it* shall turn to the Lord, the vail shall
be taken away.
when it. — When Israel. Twelve thousand of them [out of each
tribe] shall believe.^ Or, as many of them as believe
shall understand the mysteries of the law.
17. Now the Lord is that Spirit: and where the Spirit of the
Lord is, there Is liberty.
that Spirit. — As though he had said the Jews trust only to
what is corporeal and physical. But the Lord is a
spiritual Being, and all the new covenant is spiritual
also,
liberty. — Freedom from serving the law,
[8. But we all, with open face beholding as in a glass the
glory of the Lord, are changed Into the same image
from glory to glory, even as by the Spirit of the Lord.
image. — [We become] like Christ in our manner of life : or, it
refers to the image of the Transfiguration on Mount
Tabor.
CHAP. IV.
3, But if our gospel be hid. It Is hid to them that are lost.
hid. — If our Gospel is dark to any one, it is not to those, who
fulfil it, but to those who do not believe it,^
4. In whom the god of this world hath blinded the minds of
them which believe not, lest the light of the glorious
gospel of Christ,* who is the image of God, should shine
unto them,
glorious Gospel. — In which is preached the glory of Christ,
image. — His natural form according to His Divinity,
6. For God, who commanded the light to shine out of dark
ness, hath shined In our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus
Christ,
16. ' When a man. — R.V., margin. 16. ' Revelation vii. 5-8,
3, ' See John vii. 17. 4. '^ The Gosfiel ofthe glory of Christ,— R.V. and Rh,V,

2 Corinthians. ¦ 75
hath shined.— It is for this reason we preach to you, - ¦
light. — The fire* of the Holy Ghost, by which we are skilled in
the mysteries of God,
CHAP, V.
2, In this we groan, earnestly desiring to be clothed upon
with our house which is from heaven,
groan. — In the body : or, wearisome to us is the separation of
the body and soul,
clothed upon. — That an. immortal house should be let down
around us from heaven,
' 8. -We are confident, I say, and willing rather to be absent
from the body, and to be present with the Lord.
absent. — We prefer^ to part from our bodies, if what we desired
is exceedingly difficult ; that is, to go to heaven in our
bodies.
13, For whether we be beside ourselves. It is to God,
beside ourselves. — From charity (lOve) ; that is, from meditating
on God.
14, For the love of Christ constraineth us ; because we thus
judge, that if one died for all, then were all dead.
¦constraineth us.-. — To be beside ourselves ; or, not to think of
the wishes an'd desires of the world, but that we should
all be at one time meditating on God; at another,
preaching for the love of God ; both those things we
do.

6. ' So the Veni, Creator Spiritus : —
Come, Holy Ghost, our souls inspire,
And lighten with celestial fire ;
Thou the anointing Spirit art.
Who dost tliy seven-fold gifts impart.
8. * Literally, we deem it easier.

76 Wiirtzburg Glosses.
i6. Wherefore henceforth know we no man after the flesh :
yea, though we have known Christ after the. flesh, yet
henceforth know we him no more.
after the fiesh. — Since Christ accomplished all these things for
us, it is not right for any one to yield to the desires
of the flesh : or, we know of no Christ* who died
again for sinners,
no more. — For He has risen and. ascended,
20, Now then we are ambassadors for Christ, as though God
did beseech you by us : we pray you in Christ's stead,
be ye reconciled to God.
ambassadors. — [We are on] an embassy, according to the words,
" As my Father sent me, even so send I you,"
(John XX, 21,)
21, For he hath made him to be sin for us, who knew no sin ;
that we might be made the righteousness of God in him.
sin, — That is a [sin-joffering ; for they gave the name of sin to
¦ the offering that was made for sin. For the sin of
Adam's seed, therefore, was this offering made, so
that it is rightly termed " sin,"
CHAP, VI.
2. For he saith, I have heard thee In a time accepted, and in
the day of salvadon have I succoured thee : behold, now
is the accepted time ; behold, now is the day of
salvation.
time, — The time of the New Testament : or, the lifetime of
every one.
eucepted time. — The time of the acceptance of faith by all, and
the acceptance of all by God.
salvation, — The salvation of all by faith.
4. But in all things approving ourselves as the ministers of
God, in much patience. In afBicrions, in necessities, In
distresses.
distresses. — Distress of mind : or, hunger and cold.

16. ' Neminem novimus Christum.

2 Corinthians, jy
5. In stripes, in imprisonments, in tumults, in labours, in
watchings, in fastings,
labours, — Up to this he enumerates compulsory sufferings ; he
then refers to voluntary trials,
7, By the word of truth, by the power of God, by the armour
of righteousness on the right hand and on the left,*
left hand. — That pride may not take possession of us in pros
perity, nor despair in adversity,
10, As sorrowful, yet alway rejoicing: as poor, yet making
many rich; as having nothing, and yet possessing all
things,
all things. — All spiritual mysteries : or, all food from our own
labour, that we may not suffer hunger or cold, accord
ing to the saying, " The whole world belongs to the
faithful man,"*
CHAP. VII.
I. Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God.
beloved. — He describes them by three names here [and in
chap, vi.], i.e., the temple of God, his sons, and his
dearly-loved ones.
ourselves. — He joins himself with them, as is the custom of good
teachers,
10, For godly sorrow worketh repentance to salvation not to
be repented of: but the sorrow of the world worketh
death,
sorrow of the world. — About the cares of the world ; sorrow for
anything that has perished, and for anything unattain
able, and for anything that another has, and you
have not.

7. ' For the figurative use of the words "right and left," compare dextra
auspicia prospcra, Festus, and sinister ^ adversus. — Vergil, Georg, I. 444,
10. * See -I Cor. iii. 21,

•78 Wiirtzburg Glosses.
CHAP, VIII,
20, Avoiding this, that no man should blame us in this
abundance which is administered by us.
blame us. — For appropriating alms c or, the suspicion that the
collection they brought would not be sent to Jeru
salem : or, the taking of pay for our preaching. As I
do not receive [any], neither does Luke.
23. They are the messengers of the churches, and the glory* of
Christ.
glory. — They preach the glory of God in all the churches.
CHAP. IX.
I. For as touching the ministering to the saints, it Is super
fluous for me to write to you.
ministering.— Two things are treated of in the following passage :
It is the preaching of morality to all the Corinthians.
I do not speak to you, he says, of the alms which are
taken to Jerusalem, for I know you are ready to give.
Or, it refers to the alms he had suggested before; but
it is on account of the laity he refers to them now ;
as for ecclesiastics and perfect ones, there was no
need to remind them.
CHAP, X,
7, If any man trust to himself that he is Christ's, let him of
himself think this again, that, as he Is Christ's, even so
are we Christ's.
Christ's. — As he had just boasted that he had power, he declares
now that he is a servant, and not the lord ; and
having then said he is a servant, he reflects again
that he should perform the work of servant ; but let
not any one suppose that he is no more than a ser
vant ; and that even when we boasted it was not for
love of boasting, but for your advantage, so that you
might believe, and be imitators of my example, and
might not believe in any one who could not do these
works.
23. ' In gloria Christi. In the glory of Christ.

2 Corinthians. 79
10, His letters, say they, are weighty and powerful ; but his
bodily presence is weak, and his speech contemptible,
speech. — His discourse is not eloquent ; that is, it is not power
ful, but it is simple and clear,
letters. — Important are the judgments which are written in his
epistles.
CHAP. XI.
I . Would to God ye could bear with me a little in my folly :
and indeed bear with me.
bear. — You bear with one who is worse to you, viz., the false
apostle.
2, That I may present you as a chaste virgin to Christ.
virgin, — Who does not think of any one else but Christ,
3, For I fear, lest by any means, as the serpent beguiled Eve
through his subtilty, so your minds should be corrupted
from the simplicity that is in Christ.
corrupted. — It was to Eve the serpent went first, and not to
Adam, for the woman is weaker than the man. I am
not surprised then that you should be treated as
weak people.
14. And no marvel ; for Satan himself Is transformed into an
angel of light.
Satan. — He begins to claim even equality* with God.
24. Of the Jews five times received I forty stripes save one.
forty. — Save one ; that is, one thong was wanting to it when it
struck, and thus it was " save one :" or, it is the blows
themselves, that is, forty blows, less one, i.e., not
together, but each separately, five forties of blows :
or, a special kind of scourge wherein there were forty
thongs.

14. ' See Isaiah xiv. 14.

Bo Wiirtzburg Glosses.
' 27, In hunger and thirst. In fastings often,
fastings. — i.e., compulsory fastings.
28. Beside those things that are without, that which cometh
upon me dally, the care of all the churches.
without. — Thinking of the faithful brethren,
care of all the churches. — Lest false apostles should come to
them,
CHAP. XII.
6. For though I would desire to glory, I shall not be a fool :
for I will say the truth, but now I forbear.
forbear. — I abase myself : or, I cut short my story, lest I should
be a fool : I have not recounted all I saw, lest my
hearers should honour me, i.e., lest I should be con
sidered not a man but a God.
7. There was given to me a thorn In the flesh, tbe messenger
of Satan to buffet me, lest I should be exalted above
measure.
ihorn in the fiesh. — Headache :* or persecution r" or fleshly appe
tites, according lo Isidore,*
8, For this thing I besought the Lord thrice, that it might
depart from me,
besought. — What is contrary to salvation is denied to us not
withstanding our prayers for it,
IT, In nothing am I behind the very chiefest apostles, though
I be nothing.
chiefest, — Those who were in the presence of Christ.

7. ' Quidara enim dicunt eum frequenter dolore capitis laborasse, (Pelagius.)
7. * Stimulum carnis angelum Satanae tentationS persecutionum Apostolus
se sustinuisse significat. (Pelagius.)
7, ' Isidorus Hispalensis, or Isidore of Seville", who flourished A.D, 595.

2 Corinthians. 8i
CHAP. XIII.
a. I told you before, and foretell you, as if I were present the
second time.
present. — He is present when his epistle is read.
4, We also are weak in* him, but we shall live with him by
the power of God toward you.
7veak in him (or, with him). — We bear the likeness of His human
nature.
5. Know ye not your own selves, how that Jesus Christ is in
you, except ye be reprobates ?
reprobates. — Unless you practise what was preached to you.
14, The grace of the Lord Jesus Christ, and the love of God,
and the communion of the Holy Ghost be with you all.
grace.'— 0)1 the remission of sins.
love of God. — God's love to you, and your love to God.
communion. — So that the Holy Ghost raay be in you.
. with you. — Let it be given to you all.

GALATIANS,
CHAP, I.
I, Paul, an apostle (not of men, neither by man, but by
Jesus Christ, and God the Father, who raised him from
the dead).
of men.-^'Hot by any men, says Pelagius; that is, not from
James or John ; he is not an apostle of an apostle.
5. To whom be glory for ever and ever,
glory. — To him glory should be given, and not to men nor to
[the] elements. 4. ' with him. —R.V.

82 Wurtzburg Glosses.
7. Which is not another [gospel] ; but there be some that
trouble you, and would pervert the gospel of Christ.
another. — There is no other ground on which ye should dis
seminate the Gospel (or upon which the Gospel is
published)* but Christ, for it is He who was pre
figured in the.law, and announced in the Gospel.
pervert. — They use the Gospel to confirm the Old Testament ;
but it would be more suitable that [the Old Testa
ment], i.e., the figure, should confirm the truth,^-that is
the New Testament.

8. But though we, or an angel from heaven, preach any other
gospel unto you than that which we have preached
unto you, let him be accursed.
an angel. — It is not right for you to listen to it ; that is, though
one of the angels of heaven preach to you, do rot
believe him, nor any of the apostles, unless it is the
same doctrine as we preach. You will learn no good
by listening to them, for their end will be anathema.
13. For ye have heard of my conversation In time past in the
Jews' religion.
conversation. — He speaks of his conversation (or manner of life),
not of his grace, says St Jerome [as though he would
say] I was not a good man originally.

14, Being more exceedingly zealous for the traditions* of my
fathers,
uealous. — To contend for the rule.

7. ' Ni fil folad naill fora semte, de qua celebretur evangelium. — Zeuss, 913^,
7, ' Compare John i. 17,
14. ' It is doubtful whether the law of Moses is included in this expression,
(Lightfoot.) And accordingly the gloss avoids the use of the word for laiv.

Galatians. 83
17. Neither went I up to Jerusalem to them which were
apostles before me ; but I went into Arabia, and re
turned again unto Damascus,
returned. — To preach* the Gospel ; the reason he mentions this
is that the false apostles said he was a disciple of the
apostles,
CHAP, II.
I. Fourteen years after I went up again to Jerusalem with
Barnabas, and took Titus with me also,
fourteen. — It was not in my boyhood I returned.
Barnabas. — Barnabas was a Jew; Titus a Gentile; these two
know that it was not to study [theology] I went
there. They are disciples of Jesus, and were elected
at the same time to the apostleship of the Gentiles,
2, I communicated unto them that gospel which I preach
among the Gentiles, but privately to them which were
of reputation,
communicated. — I told them, that is, I declared it to them, if
perchance there may have been anything erroneous
in it, and [it appeared that] there was not,
3-4, But neither Titus, who was with me, being a Greek,
was compelled to be circumcised ;^ and that* because of
false brethren,
circumcised. — Two senses are admissible here, either that Titus
was circumcised or not. The latter is the true sense,
for we read, " Neither was he compelled to be cir
cumcised." Timothy was circumcised, but Titus*
was not.

17. ' Non quod mihi necesse fuit ut ab illis aliquid edocerer : seddeDamasco
in Arabiam protinus ibam ut docerem quod mihi a Deo revelatum fuerat,
(Pelagius.) So also Theodore of Mopsuestia.
3-4. ' Non didici sed contuli Evangelium per quod gentes sola fide salvantur.
(Pelagius.) Non didici ab illis sed contuli cum illis. (Primasius.)
3-4. ' But it was because of. — R.V., margin and Rh. V.
3.4. * Here the writer of the gloss deserts Pelagius, who maintained that Titus
was circumcised. Reddit causas cur circumcidit Titum ; non quia illi circumcisio
prodesset, sed ut scandalum imminens vitaretur. . (Pelagius.) Hilary maintained
that he was not.

84 Wiirtzburg Glosses,
6. But of these who seemed to be somewhat, (whatsoever
they were, It maketh no matter to me : God accepteth
no raan's person :) for they who seemed to be some
what in conference added nothing to me.
those who seemed. — Peter, and James, and John. Their persons
are not superior to those of the other apostles,
though they were prior in the faith, for God accepteth
no man's person.
II. But when Peter was come to Antioch, I withstood him to
the face, because he was to be blamed.
withstood him. — I did not study [theology] with Peter, but I
rebuked him for his agreement and connivance with
the Jews : it was right to do so : this is to the praise
of the sacred humility of Peter, and the zeal for
righteousness of Paul.
20. I am crucified with Christ : nevertheless I live ; yet not I,
but Christ liveth in me.
crucified. — So that I am dead to the will of the flesh, like
Christ.
/ live. — I deny it ; it is not I who live : that is, I am [only]
alive, because Christ is in me,
CHAP. III.
6. Even as, Abraham believed God, and it was accounted
to him for righteousness,
righteousness. — As it was faith sanctified Abraham, not the deeds
of the law, it is that also that sanctified you. His
faith justified him, as if he lived under the New
Testament,
13. Christ hath redeemed us from the curse of the law, being
made a curse for us.
curse. — He was offered up, on account of sin and the curse.
CHAP, IV.
2. But is under tutors and governors until the time appointed
of the father.
until the time. — Until it is time for him to take the land (farm).

Galatians. 85
3. Even so we, when we were children, were in bondage
under the elements of the world,
elements. — Rudiments ; that is, under the commandments of the
law ; or, under the teachers* of the law.
6, And because ye are sons, God hath sent forth the Spirit
of his Son into your hearts, crying, Abba, Father.
crying, Abba, Father. — For it is He who [alone] is wise as to the
recognition^ of the Father.
9. But now, after that ye have known God, or rather are
known of God, how turn ye again to the weak and
beggarly elements ?
turn ye again. — Why does he say this, although these men were
never under the law of the Old Testament ? It is
not difficult to say. For it is the same in his view to
come under the obedience of the law and to serve
idols.*
12, Brethren, I beseech you, be as I am ; for I am as ye are;
ye have not Injured me at all,
as I am. — It is not difiicult for you to imitate me, for " I also
am a man.'' (Acts x. 26.)
J 7, They zealously aflfect you, but not well ; yea, they would
exclude you, that ye might affect them,
affect you. -T-The false apostles are jealous of you, or envy you,
not well. — Not for your good : not like me, who can say, " The
zeal of thine house hath eaten me up," (Psalm
Ixix. 9.)
CHAP, V,
20. Idolatry,
'idolatry. — That is covetousness.
25, If we live in the Spirit, let us also walk in the Spirit,
Spirit. — If our lives are spiritual, let our actions be so too,
3. ' A few of the Fathers, Jerome, Gennadius, and Primasius, pdopt the sense
" elementary teaching ; " this is probably the correct interpretation. (Lightfoot.)
6. ' I Cor. ii. ii.
9. • The days and months (o. lo) were calculated by the movements of the
sun and moon, and thus they might be said to observe and reverence them like the
Gentiles,

86 Wiirtzburg Glosses,
CHAP. VI.
4. But let every man prove his own work, and then shall
he have rejoicing In himself alone, and not in another.
every man. — He first gave orders to spiritual people that they
should well instruct the unlearned ; that each should
bear the other's burthens ; here, on the contrary, he
commands that the weaker in learning should do good
to their masters. (Jerome.)
8. He that soweth to his flesh shall of the flesh reap corrup
tion.
corruption. — Everlasting punishment shall be their recompense.
9. Let us not be weary In well-doing : for in due season we
shall reap, if we faint not,
if we faint not.— i.e., in faith [ofthe reward] of our work. Let
us not cease from doing good, that we may obtain
eternal life, as it is said, " He that shall endure unto
the end, the same shall be saved." (Matt, xxiv. 13.)
due season. — When it is time ; that is, in the Day of Judgment,
14, Our Lord Jesus Christ, by whom the world is crucified
unto me, and I unto the world,
crucified unto me. — As He is dead in the grave, so each of us, I
and the world, are dead to each other,
16. And as many as walk according to this rule, peace be on
them, and mercy, and upon the Israel of God.
Israel. — The saints who see God,* and fulfil His will.
17. From henceforth let no man trouble me : for I bear in my
body the marks^ of the Lord Jesus,
marks. — The two wounds, i.e., the pains from the scourges.
in my body. — The diadem (or credentials) of apostolic authority,
so that I am able to administer punishment and cor
rection to any one.
16. ' The Irish divines adopted the interpretation of the name, Israel men
tioned by Jerome :—" Vir aut mens videns Deum." (Todd, Liber Hymnorum,
p. 20). So in the Liturgy of St. Clement :— " The God of Israel, i.e., of him that
•ti-uly seeth Thee." (Neale's Primitive Liturgies, p. 92.)
17, Perhaps alluding to Acts xvi. 22 ; xxi. 32.

Ephesians. 87
EPHESIANS,
CHAP, I,
5, Having predestinated us unto the adoption of children by
Jesus Christ to himself, according to the good pleasure
of his will,
adoption. — From of old we have been destined, so that we are
sons by election, not by nature.
7, In whom we have redemption through his blood, the for
giveness of sins, according to the riches of his grace,
through his blood. — Through the material* blood which poured
from His side when He was on the cross, and through
the spiritual blood which is offered every day upon
the altar.
12, That we should be to the praise of his glory, who first
trusted^ in Christ,
trusted (or, hoped). — Through [the predictions of] the prophets,
that He would come to us,
13. Ye were sealed* with that holy Spirit of promise,
sealed (or, signed). — There is a sign on you, that is, the Holy
Spirit ; or, you are impressed with a seal,
18, The eyes of your understanding being enlightened,
enlightened. — What I pray for is, that you may understand the
knowledge of God, and that the darkness of earthly
desires may not be over the eye of your soul ; i.e.,
that your soul's eye may be clear."*
21. Far above all principality, and power, and might,
above, — He places Him above all powers in heaven and
earth. According to others, he places Him above the
ranks of heaven only,^ and there is no impossibility in
supposing that there is a difference amongst them, one
rank being higher than another, as in earthly things,
7. ¦ Literally, "historical." 12. » Hoped.— R.V. and Rh. V.
13. ' Signed,— Rh. V, 18. * Matt. vi. 22, 23. 21. * I Peter iii. 22,

88 Wiirtzburg Glosses.
23, [The Church] which is his body, the fulness of him that
filleth all in all.
body. — The saints and the righteous are His body, Christ is the
head, and the saints are the body,
CHAP, II,
2. The spirit that now worketh In the children of disobedience.*
disobedience (or, unbelief). — As Christ works in the righteous,
according to what St, Paul says : " God who worketh
in you" (Phil, ii, 13), so then does the devil work in
the children of unbelief. Sons, then, are these by
works, not by nature. The children of unbelief or
despair are they who despaired of their salvation
through Christ's passion.
3, And were by nature children of wrath, even as others.
nature. — It is not by the nature of our original creation, but by
our- sinful nature, that we have transgressed since
Adam,
7, That in the ages to come he might show the exceeding
riches of his grace In his kindness toward us, through
Christ Jesus.
grace. — It is His grace that saved us, and not our own merits.
10. Good works, which God hath before ordained ' that we
should walk in them.
ordained {or, prepared). — In three ways : He preached them ; He
fulfilled them ; He granted them to us, that we might
perform them {i.e., gave us power to ^o so).
14. Who hath broken down the middle wall of partition be
tween us.
wall. — So that the wall that was between God and man,' that is,
sin, and which was between body and soul, was
broken down after the coming of Christ,

2. ' Unbelief.— Rh. V.
10. ' Prepared.- R.V. and Rh. V,

Ephesians. 8g
15, Having abolished In his flesh the enmity, even the law of
commandments contained In ordinances,
in his fiesh. — That is, while He was in the flesh.
16, That he might reconcile both unto God In one body by
the cross.
body. — By bestowing the gifts of the Spirit on all.
20, Built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner stone.
built. — The apostles and prophets came first into the building ;
you yourselves came afterwards. Christ, then, is the
city, and the saints united to Christ are the citizens.
21, In whom all the building, fitly framed together, groweth
unto an holy temple in the Lord,
temple. — The assembly of the saints ; they are called a temple,
because Christ dwells in them : i.e., it is a habitation
for God,
CHAP, III,
9. And to make all men see what is the fellowship of the
mystery, which from the beginning of the world hath
been hid In God, who created all things by Jesus Christ,
mystery, — Of the salvation of the human race, and of the
bestowing of the Holy Spirit on them, which was
hidden in the secrets of the Godhead ; and even the
family of heaven knew not of it until the apostles
revealed it to them, that is, to the behevers of the
New Testament, and to the family of heaven,
10, To the intent that now unto the principalities and powers
in heavenly places might be known by the church the.
manifold wisdom of God.
principalities and powers. — He puts these two names only for
all the celestial ranks ; for the family of heaven knew
not the mysteries of the Incarnation until they were
revealed by the apostles : as we learn from what was

go Wurtzburg Glosses.
said [by the angels], " Who is this King of glory ?"
(Ps. xxiv, 8) : or, the names are put for all the ranks
of the Church of the New Testament, to which the
apostles preached according to the expression, " Our
conversation is in heaven " (Phil. iii. 20) : or, it means
in heavenly gifts (not places).
18, 19, May be able to comprehend with all saints' what Is
the breadth, and length, and depth, and height; aud to
know the love of Christ.
comprehend. — These four are in the secrets of the Godhead,
and also in the Cross* of Christ : or, they are the
four virtues of the soul.
to know. — The knowledge is either of the incarnation, or of the
divine nature of Christ. With His right hand He
saved the left of the world, i.e., the North ; with His
left hand He saved the right part of the world, i.e.,
the South ; His head redeemed the East, and His
feet the West.
CHAP, IV,
5. One. Lord, one faith, one bapdsm,
one baptism. — Though the dipping is threefold,^
9. That he ascended, what is it but that he also descended
first into the lower parts of the earth ?
what is it. — Why is it said He ascended, but because He had
descended first into the lower parts of the earth ?
he ascended. — Over the many spaces.^
12, For the perfecting of the saints, for* the work of the
ministry, for the edifying of the body of Christ,
for (or, unio). — So that every one may be perfect in the works
of the ministry of the Church,
edifying. — This comes to pass from many gifts in many persons.

18. ' The four limbs of the Cross.
5. * The question whether there should be one or three immersions in
baptism was a subject of controversy, particularly in Spain, in the seventh century.
Single immersion lingered on in Brittany until the seventeenth century. Mr.
Haddan says it is conjectured to have been a Scotch or British practice. It would
appear from this gloss that it was not in use in Ireland. See on Colossians ii. 12.
9. ^ These spaces (rie) were described by the Irish as extending from the earth
to the twelve signs of the Zodiac. (Zeuss, Gram. Celt, p. 19.)
12. * Unto,— R.V.

Ephesians. gi.
23. The old man, which is corrupt according to the deceitful
lusts.
old man. — The mass of old sins : or, Adam with his deeds.
24. That ye put on the new man, which after God is created
in righteousness and true holiness.
neui man. — The mass of virtues : or, Christ with His works.
after God. — By the Holy Spirit : thereby is a man made
spiritual.
26. Be ye angry, and sin not : let not the sun go down upon
your wrath.
angry. — Against your sins, so that they may not continue with
you,
sun go down. — That is Christ, for He does not abide in a vessel
of wrath.*
27, Neither give place to the devil,
give place. — Let him not come into your heart^ instead of God,
28, Let him that stole steal no more,
stole. — Let him [the devil] not snatch God from him, or him
from God : or, it means theft in the literal sense.
30. Grieve not the holy Spirit of God, whereby ye are sealed
unto the day of redemption.
holy Spirit. — For as man was originally made in the image of
God, so he is made in the image of the Spirit now.
CHAP. V.
2. An offering and a sacrifice to God for a sweet-smelling
savour.
sacrifice. — Great was His love in that He went even to the Cross
for us.

26. ' Ne scientise lumen in tua indignatione deficiat. — Pelagius. Primasius,
considering this inadequate, amends it thus -.^Ne fidei vel scientise lumen in tua
indignatione deficiat.
27, * Porta enim Diaboli est peccatum. — Pelagius.

92 Wiirtzburg Glosses.
offering. — A drink-offering, by His blood.
savour. — The perfum\; of that offering filled the whole world and
heaven,
5, Nor covetous -man, who Is an Idolater.
idolater. — So called from the greatness of the sin, and because
he serves [riches] in the same way that [idols] are
served.
CHAP. VI.
13. Wherefore take unto you the whole armour of God, that
ye may be able to withstand in the evil day.
armour. — Because you are engaged in a conflict : or, because
you wrestle not against flesh and blood : let your
armour be the armour of God, and no other.

PHILIPPIANS,
CHAP, I,
I, Paul and Timotheus, the servants of Jesus Christ, to all
the saints in Christ Jesus which are at Philippi.
saints. — Those who are in the unity of Christ's body.
6. That he which hath begun a good work In you will
perform it until the day of Jesus Christ.
day of Jesus Christ. — The day of the separation of soul and
body : or, the day of judgment.
20. Christ shall be magnified in my body, whether it be by
life, or by death.
magnified. — Through the practising and preaching of the Gospel,
body. — While I live the name of Christ shall be the subject of
my preaching.

Philippians. 93
CHAP. II.
5. Let this mind be in you which was also in Christ Jesus.
in Christ Jesus. — He gave not glory to Himself, but to the
Father.
6. Who, being In the form of God, thought It not robbery to
be equal with God.
equal. — In the might and majesty of God.
II. And that every tongue should confess that Jesus Christ
is Lord, to the glory of God the Father.
every tongue. — It is not easy to conceal it : most of them know
it [already].
25. Epaphroditus, my brother, and companion in labour, and
fellowsoldier.
fellowsoldier. — In fighting against the devil,
CHAP, III,
9, And be found in him, not having mine own righteousness.
righteousness. — He shews here that it is the righteousness of
Christ that justifies, and not the righteousness of the
law.
13. This one thing I do, forgetting those things which are
behind, and reaching forth unto those things which are
before.
one thing I do.— 'He compares himself to a soldier who runs for
the crown of victory : it is his habit not to take count
of that part of his path which is behind, but of what
is before him, until he passes the goal and attains the
prize : it was in that manner Paul acted, and so
ought every one, viz., to be always penitent until he
reaches the crown, that is, the heavenly reward,
19, Whose God is their belly,
(Pod. — That is, who preach for the sake of their food.

94 Wurtzburg Glosses,
21. Who shall change our vile body, that it may be fashioned
like unto his glorious body.
vile body. — The body which He received from us : or, our own
body.
CHAP. IV.
3. Help those women which laboured with me In the gospel,
laboured. — In practising its precepts, not in preaching,
5, Let your moderation* be known unto all men. The Lord
is at hand.
moderation (or, gentleness). — Be gentle to all.
the Lord is at hand. — To give you whatsoever you need,
7, The peace of God, which passeth all understanding, shall
keep your hearts and minds through Christ Jesus,
peace. — It is the noblest of all feelings, but all benevolence is
not the same, for it is perishable and unstable unless
it is influenced by Him.

I THESSALONIANS.
CHAP, I,
4, Knowing, brethren beloved, your election of God,
election. — You were called to be in the body of Christ,
5, For our gospel came not unto you in word only, but also
In power, and in the Holy Ghost, and in much assur
ance,^
assurance (or, fulness). — In perfect righteousness of conversation
and life : or, in the fulness of knowledge of the
divinity and humanity of Christ.

S. ' Gentleness.— R.V.
» Fulness.— R.V. and Rh. V.

I Thessalonians. 95
6, Ye became followers* of us and of the Lord, having received
the word in much afillcrion,
followers (or, imitators). — He deems it too high to tell them to
imitate God at once, but this [eventually] is the
result, though it may be slow.
10, Jesus, which delivered ^ us from the wrath to come.
delivered (or, delivereth). — As He has saved us from sin, we are
sure He will save us in the future,
CHAP, II,
7. We were gentle * among you, even as a nurse cherisheth
her children.
gentle (or, babes). — Question : Does he consider a babe and a
nurse the same ? Certainly not, [yet] they are the same
[in a sense], for it is the habit of a nurse to make a
weakling of herself in the teaching of her charge, for
her wish is to be in a state of childhood with every
babe. So, Paul says, " we were among you,"
9, , Labouring night and day, because we would not be charge
able unto any of you, we preached unto you.
labouring. — Making ropes * [tents] by night to sell for food and
raiment for his household ; preaching by day to save
the souls of many.
J 8, Wherefore we would have come unto you, even I Paul,
once and again; but Satan hindered us,
hindered. — By the tribulations arising from persecution : or,
Satan means every adversary.
CHAP. IV.
14. For If we believe that Jesus died and rose again, even so
them also which sleep in Jesus will God bring with him.
bring with Him. — This is his answer to the heretics ; ^ it is not
easy to argue or abide against him.
6. ' Imitators.— R.V. lo. ^ Delivereth.— R.V.
7. » Babes.— R.V. ; little ones.— Rh. V.
9. * The Glosser mistook OK-qvai, tents, for crxotvai, ropes.
14. ' The heretics here appear to be those who held the opinions afterwards
known as those of the Docetse, viz., that Christ's body was not real flesh and blood,
but only in appearance. Theodoret was of opinion that the words, " Jesus died,"
had reference to them.

9^ Wiirtzburg Glosses,
15, For this we say unto you by the word of the Lord, that
we which are alive and remain unto the coming of the
Lord shall not prevent them which are asleep,
Kif. — He joins himself here with those whom the judgment will
find alive.* They will die and rise again in the same
hour. As swift will be their resurrection as our taking
up, says Pelagius. The awakening of those who sleep
will be easy. The apostle, Pelagius observes, always
treats the day of judgment as to be looked for ; as if
it might find them in the body,
16, For the Lord himself shall descend from heaven with a
shout, with the voice of the archangel, and with the
trump of God : and the dead in Christ shall rise first,
rise. — Sleep will not avail anyone then,
trump. — With the sound which accompanied God Himself, as
on Mount Sinai,
first. — More noble will be their resurrection : or, they shall rise
leaders ^ (or chiefs).
CHAP, V,
I. But of the times and the seasons,* brethren, ye have no
need that I write unto you.
times. — This is answer to the opinions of those who said the
resurrection would be immediately.
seasons (or, moments). — It will not be a time of a moment's
duration.
17. Pray without ceasing.
pray. — Question : What is prayer without ceasing ? The
answer is not difficult. Some say it is celebrating

I J. ' Pelagius Succeeded in bringing out more exactly the force of iutH.^, which
Jerome, Theodoret, Chrysostom, and others, partly missed. — Swete, Vol. II.,
p. 29».
16. " Resurgent privii, which admits of either meaning, though the Greek does
not. I. ' Moments.— Rh. V.

I Thessalonians. 97
the [Canonical] Hours,* but this is not the true mean
ing. But it is when all the members [of the body]
are inchned to good deeds, and evil deeds are put
away from them. Then, when doing good, they are
praying to God, that is, they incline their eyes to see
what is good, as Job says, " I made a covenant with
mine eyes " (chap, xxxi, i).
21. Prove all things; hold fast that which is good,
holdfast. — Every good thing he preaches, perform thou.
23. I pray God your whole spirit and soul and body be pre
served blameless.
spirit."^ — The primary part of the soul, by which we understand :
or the Holy Ghost, i.e., as it has been imparted to us.
27. I charge you by the Lord that this epistle be read unto all
the holy brethren.
read, — That it be read out [aloud] ; that no one may be igno
rant of it,
28, The grace of our Lord Jesus Christ be with you [allj,^
[alf\. — V/ithout exception.
17.1 This view is attributed to St. Augustine in the gloss on the words, " sine
intermissione Deum orat Dominum," in the Hymn of Secundiiras (Liber Hymn
orum, p. 22). Hilary, while stating that it is physically impossible for anyone to
obey the command literally, proposed two modes of complying with it. i. One
may pray in his heart, as Moses, to whom it was said, " Why criest thou to me ?"
though he was silent at the time. 2. Or, let every act you perform be such that
it may be a constant prayer to God for you. This appears to be the meaning of
the gloss.
The opinion here ascribed to Augustine, though rejected in the ninth century
by this Commentary, was accepted in the twelfth by the compilers of the Book of
Hymns. 23. '¦' Theodore of Mopsuestia, Chrysostom, and the School of Antioch, took
this to mean the Holy Spirit ; but the Alexandrians regarded the verse as a witness
to the threefold division of human nature. In reply to their objections, Chrysostom
explains that it is the " gift '' of the Spirit that is meant. The gloss thus gives the
vie-B's of both, but places the Alexandrian first.
28. * Omnibus, which is not in the Vulgate.

a

gS Wiirtzburg Glosses.

2 THESSALONIANS.
CHAP. I.
6. Seeing it is a righteous thing with God to recompense
tribulation to them that trouble you.
seeing it is. — It is certainly true.*
trouble you. — O ye righteous ones !
8. In flaming fire taking vengeance on them that know not
God, and that obey not the gospel of our Lord Jesus
Christ.
fiaming fire. — It will not be like His first coming.
vengeance. — He will visit them all. He protects neither those
who never heard Him, nor those who [having heard]
transgress.
10, Because our testimony among* you was believed In that
day,
believed. — You believed the doctrine we taught you about the
day of judgment : or, we were entrusted to bear testi
mony of you in the day of judgment.
CHAP. II.
3. That day shall not come except there come a falling away
first, and that man of sin be revealed, the son of perdi-i
tion.
man opsin. — full of sin.*
a falling away. — Until the fall of the Roman Empire, that is,'
the departure of empire from the Romans : or, the

6, ' The Latin, " si tamen," suggesting some uncertainty, the note of Pelagius is,
."hic si tamen confirmantis sermo est non dubitantis." The Revised Version,
however, has, " if so be that it is."
10. " Unto you.— R.V.
3. 'Literally, of full sin. Compare Matthew xxiii. 32; Genesis xv. 16.
Homo peccati diabolus scilicet.— Pelagius. But Primasius has, id est diaboli.
Pelagius thus held that the man of sin was the devil, but Primasius that he
was a devilish man. Mr. Swete says : " Theodore of Mopsuestia in regarding the
Antichrist as an individual man, the peculiar instrument of Satan, follows the
stream of early Christian exegesis." — ii., 5o«. Primasius appears to agree with
Theodore.

2 Thessalonians. gg
falling away of believers into unbelief : or, until the
devil comes, whose names are Discessio and Refuga,*
4, Who opposeth and exalteth himself above all that Is called
God, or that Is worshipped ; so that he as God sitteth
in the temple of God, shewing himself that he is God,
sitteth. — He sits in the temple setting himself forth as Christ ¦?
or, the temple will be rebuilt by him, and he will
preach the rites of the law of the Old Testament, and
will destroy the law of the New Testament.^
6, And now ye know what withholdeth * that he might be
revealed in his time,
withholdeth. — The destruction of the Roman Empire must first
take place. You know why he delays his manifest
ation, even that the time which has been foretold of
him may come.
7, For the mystery of iniquity doth already work : only he
who now letteth will let, until he be taken out ofthe w;ay.
work.-^ . , .The deeds which he will do after his coming,
his family ' and his members do [now] ; it is this that
delays him.
will let. — While it holds the kingdom {j.e., the Roman Empire).®
8; And then shall that Wicked be revealed, vvhom the Lord
shall consume with the spirit of his mouth, and shall
destroy with the brightness of his coming.
that wicked. — Antichrist,
brightness. — By the brightness of the divinity of Christ,

3. ' That is, Departer and Deserter. Desertio veritatis, vel sui prinqipatus :
sive discessio gentilium a Romano imperio. Discessio autem diabolus nqn im-
merito dicitur ab eo quod discessit a Deo. — Primasius, abbreviated from Pelagius.
4. ^ This identification of Antichrist with a false Christ (Matt, xxiv, 24) is that of
Cyril, Theodore, and others.
4. ' Templum Hierosolymis restituet et omnia legis ceremoniaha restauraj^it tan-
"tum ut evangelium Christi dissolvat.— Primasius and Pelagius.
6, * Theodore of Mopsuestia and Theodoret held that rd Kwri-^qy was a llnji^
of time fixed by a divine decree.
7, '^ " The mystery works in those who by false doctrines smooth hjs way." —
Pelagius. 7 " TertuUian, Jerome, Augustine, Cyril of Jerusalem, Chrysostom, Ambrose;
and others, held this view.

100 Wiirtzburg Glosses.
9, Even him, whose coming is after the working of Satan
with all power and signs and lying wonders,
working of Satan. — He will be opposed to God and His Gospel,
signs, — He will perform false miracles and false signs, as the
Druids did through him,*
10, With all deceivableness of unrighteousness in them that
perish ; because they received not the love of the truth,
that they might be saved,
received not. — No excuse will avail them in the day of judgment,
when it shall be said to them, " Why did you not be
lieve in Christ ?"^ If they reply, " We did not recog
nise Him, for His human nature concealed His
divinity " [the answer will be], " You believed in the
devil, though he [also] was incarnate," It is right,
then, that they who are not admitted to the glory of
Christ should share the condemnation of the devil,
16, Now our Lord Jesus Christ himself, and God, even' our
Father, which hath loved us, and hath given us ever
lasting consolation* and good hope through grace.
even (or, and). — He indicates the Trinity here ; the Son, when
he says " our Lord ;" the Father, when he says
" God ;" and the Holy Ghost, when he speaks of " a
Comforter."
CHAP. III.
I. Finally, my brethren, pray for us, that the word of the
Lord may have free course, and be glorified, even as it
is with you.
free course. — In every one's heart. Pray not for anything but
the success of the preaching [of the Gospel],
9. ' The mention of Druids suggests the early date of this Commentary,
10. * Ut non se per incarnationis Christi obscuritatem excusent divinis virtutibus
non credidisse cum homini diabolica arte fallenti crediderant quia in hominis efifigie
apparebit. — Pelagius and Primasius. From Theodore of Mopsuestia's standpoint,
the parallel between the Incarnation and the indwelling of Satan in the Man of
Sin seemed all but complete.— Swete, ii. 50.
' 16. =And.— R.V.
16. ? Consolatio, comfort. — R.V.

Colossians. loi
6, Withdraw yourselves from every brother that vvalketh
disorderly.
walketh.-^^ox the purpose' of begging.*

COLOSSIANS.
CHAP. 1.
9. That ye might be filled with the knowledge of his will in
all wisdom and spiritual understanding.
wisdom. — That is, the knowledge of the Godhead.
understanding. — Knowledge of the divine mysteries.
15. Who is the Image of the invisible God, the firstborn of
every creature.
image. — He is the true image of the God of heaven ; of,' by
Him God the Father is known.
20. And having made peace through the blood of his cross, by
him to reconcile all things unto himself.
cross. — This is the name of the act of crucifying.
24. And fill up that which is behind of the afilictions of
Christ in my flesh for his body's sake, which is the
church.
fill up. — That which was lacking to me of the fulfilment of
Christ's passion, I am doing, that is, undergoing
martyrdom.
25. To fulfil the word of God.
word of God. — That is, the Gospel, which embraces the seven^
things that were prophesied of Christ.

6, ' The man who " walks to support himself " seems to have been as familiar
a figure in the ninth century as in the nineteenth.
25. * The seven gifts of the Spirit, i.e. , wisdom, understanding, counsel, mighty
knowledge, fear of the Lord, and godliness.

102 Wiirtzburg Glosses.
- 29. Whereunto I also labour, striving according to his work
ing, which worketh in me mightily.
labour. — I am contending with Him as to imitating His 'deeds,
and as to taking example from Him, so that I may
attain equality with Him, and that He may work
with me in this,
CHAP, II,
I. For you, and for them at Laodicea.
, - ihem,-r-Thexe are Colossians, then, in Laodicea.
4. And this I say, lest any man should beguile you with
enticing words.
any man. — That is, the philosophers ; for no philosopher will
be wiser than you will be if you are in Christ.
7. Rooted and built up In him.
in Him. — In the unity of His body.
8. Beware lest any man spoil you through philosophy and
vain deceit, .... not after Christ.
spoil you. — Though he may be acute and eloquent in his disser
tations. For it is the habit of philosophers to Coifl-
pose dissertations on the elements, and to discuss
them, and not believe what is declared of Christ,*
9, For in him dwelleth all the fulness of the Godhead bodily.
dwelleth. — " All the fulness of the divine nature dwells in His
body," says Pelagius ; that is, truly or corporeally, i.e.,
the fulness of the Godhead dwelt in His body.

8; ^ This gloss is an abbreviation of the following note from Primasius;:^
" Contra philosophos agit quorum omnis disputatio de elementis est et visibilibus
creaturis et qui ex rebus naturalibus virtutem cestimant Dei, dicentes ex nihilo fieri
nihil posse, et animam aut initium non habere, aut esse mortalem, et virgineiri'
parere non posse, et Deum ex homine nasci mori atque resurgere stultum esse
credere," ¦

Colossians. 103
II, Putting offthe body of the sins of the flesh by the circum
cision of Christ,
circumcision. — Question : What is the circumcision of Christ ?
The answer is not difficult : it means His death and
burial : it is these that effect a circumcision from
vices,
12, Buried with him in baptism,
baptism. — Three waves pass over us in baptism, because He was
three days in the sepulchre.*
14, Blotting out the handwriting of ordinances^ that was
against us, which was contrary to us, and took it put
of the way, nailing it to his cross.
ordinances (or, decree). — Death was decreed to us.
nailing it. — So that it was drowned in His blood.
,18. Let no man beguile you of your reward III a voluntary
humility and worshipping of angels,
beguile you. — Though they say visions appeaf to them, and that
angels visit them, do not believe it,*
20. Wherefore, If ye be dead with Christ from the rudiments
of the world, why, as though living in the World, are ye
subject to ordinances f
rudiments. — If you have forsaken the desires of the flesh
through the death of Christ, why do you again make
friends with them ? The rudiments of the world,
Pelagius says, are avarice, luxury, and the like.

12. ' This was the reason generally assigned for this custom by the Greek writers.
Another, which Augustine gives, is, that "it was a symbol of the Trinity." See
Eph. iv. 5. Trine immersion was ordered in the First Prayer Book of Edward VI.
The Rubric is : " Then the Priest shall take the child in his hands, and ask the
name : and naming the child, shall dip it in the water thricCj" &c. The word_
'' thrice" was omitted in the Second Prayer Book, and in all editions thereafter.,
14. ^ Decree. — Rh. V.
18. 'Nemo ficta humilitate sUperbus et angelos se videre mentiens frustra
se super homines jactet qui visiones a suo corde loquitur : [sive nemo tam humilis
sibi et religiosus videatur ut angelos qui Deum vident se videre mentiatur,] —
Pelagius, The former part of this note only was taken by Primasius.

I04 Wiirtzburg Glosses.
CHAP. Ill,
5, Morrify therefore your members which are upon the earth :
fornlcarion, uncleanness. Inordinate affecrion, evil con
cupiscence, and covetousness, which Is Idolatry.
members. — These are the members of the old man, and the old
man himself is the sum of vices. Each of them is a
member, and collectively they form the body.*
16. Let the word of Christ dwell in you richly In all wisdom.
dwell — Let it dwell, and not merely be with you for a while :
the dwelling means preaching and practising it.
42. Servants, obey in all things your masters according to the
flesh.
obey. — Here he commands servants to obey and serve their
masters, that the masters may not say. Our servants
were obedient unto us before the faith carae, but they
became disobedient afterwards. He does not like
this language, he says, for it was not to teach disobe
dience he came.
CHAP. IV.
2. Continue in prayer, and watch In the same with thanks
giving.
continue.— This is the service due to the heavenly Lord, and
he addresses this [advice] to all. The prayer of the
slothful and sleepy is powerless, says Pelagius, to
obtain anything.
3. Praying also for us, that God would open unto us a door
of utterance to speak the mystery of Christ.
mystery of Christ. — That is, the Gospel, i.e., that we may make
manifest the mystery of the incarnation and birth of
Christ, and of His passion.
5. ' See Romans vi. 3.

1 Timothy. 105

I TIMOTHY.
CHAP. I,
7. Desiring to be teachers of the law.
teachers. — That they might be engaged in framing laws with
kings.*
9. The law Is not made for a righteous man, but for ... .
man slayers.
manslayers. — Those who slay their kindred."
19. Holding faith, and a good conscience; which some having
put away, concerning faith have made shipwreck.
put away. — They separated from it. Their names are men
tioned, that no one might follow their example.
The Alexander mentioned was an artizan, as he says,
"Alexander the coppersmith did me much evil."
(2 Tim. iv. 14.)
20. Whom I have delivered unto Satan, that they may learh
not to blaspheme.
to Satan. — To repentance : or, to madness,'

7. ' This appears to be an allusion to the story of the revision of the laws
of Ireland in St. Patrick's time : ' ' The Seanchus and Feinechus of Ireland were
purified and written, the writings and old books of Ireland having been collected
and brought to one place at the request of St. Patrick. These were the nine
supporting props by whom this was done : Laeghaire, King of Ireland, Core,
and Daire, the three kings ; Patrick, Benen, and Cairnech, the three saints ;
Ross, Dubhthach, and Fearghus, the three antiquaries." — Annals of the Four
Masters, A.D. 438.
9. ' That is, one of the tribe, each tribe forming an independent kingdom,
and legislating for itself. This limits the sixth commandment, according to Irish
usage. 20, ' See I Cor. v. 5.

io6; Wiirtzburg Glosses.
CHAP. II.
4. Who will have all men to be saved, and come unto the
knowledge ofthe truth.
ali men to be saved. — Question : Why are not all men saved if He
desires it, for the Psalmist says, " He hath done
whatsoever he hath pleased " (Ps. cxv. 3) ? The
answer is not diflncult : because no one is constrained
against his will : or, a part is put for the whole, for
there is no race or language in the world, of which
some one was not saved : or, it was those only whom
He desired to save that He did save ; i.e., " who will
have all men to be saved," that is, Augustine says, as
much as to say, no one can be saved except him
whom He wills,*
5, For there Is one God, and one mediator between God and
men, the man Christ Jesus,
' vne God. — As He is the one God of all, He desires the salvation
of all.
mediator. — ^Between Himself and man.

II. Let the woman learn in silence with all subjection.
in silence. — Let them not enquire about anything in church,
but " ask their husbands at home." (i Cor. xiv. 35.)
1 2. I sulTer not a woman to teach.
teach. — Except her own children.

4. ' There are three interpretations proposed in this gloSs. The enquiry in the
first is Primasius' : " Quare non omnes salventur ?" But the answer appears that
of Pelagius, viz., the freedom of the will. " Hihc probatus nemini oportere ad
credendum vim inferre nee toUere arbitrii libertatem. Sed et illud hoc loco
solvitur de indu ratione Pharaonis et cseterte hujusmodi objectiones et ques
tion es."
The second explanation is that of Primasius : "Juxta figuram synechdochen
hic omnes a parte totum debemus accipercv" The third is Augustine's,

1 Timothy. '" 107
CHAP, iir.
I, If a man desire the office of a bishop, he desireth a good
work.
good work. — Precedence in martyrdom : or, doing the works of
'a bishop.
2. A bishop must be blameless, the husband of one wife.
husband. — Before receiving orders, and after baptism.
3. Not given to wine.
wine. — He does not drink until he is intoxicated.
II. Even so must their wives* be grave, not slanderous, sober.
zvives (or, women). — For there were deaconesses there at that
time,''
12, Let the deacons be the husbands of one wife.
husbands. — Before receiving orders.^
13. For they that have used the office of a deacon well* pun-
chase to themselves a good degree.
degree. — Reward in the heavenly kingdom : or, it is right to
confer the rank of bishop on them.'' '

II. ' Women.— R.V, and Rh. V.
3. * The order of deaconess was discouraged in the west in the sixth century,
and soon died out, but continued in the east until the eleventh. " Unde intelli-
gitur " (says Pelagius) " quod de his dicat quas adhuc hodie in Oriente
diaconissas appellant."
12. ' This does not mean, Primasius says, that they viust be married, but that
they must not have two wives. " Non ut, si non habuerint, ducant : sed ne duasi
habuerint." Marriage in the Greek Church must still take place before
ordination. 13. * There is a story of St. Columba, when a deacon, having gone to Bishop
Etchen to receive consecration as a bishop, but by mistake the order conferred on
him was that of presbyter.
" It was not always necessarily required that a man should be ordained pres
byter first in order to be made a bishop, for deacons were as commonly made
bishops as any oi\>.s.x.'^— Bingham's Antiq., Book II., Chap, x., § 5.

io8 Wiirtzburg Glosses.
16. And without controversy great Is the mystery bf god-
' liness : God was manifest In the flesh.
manifest. — The angels knew it ; for He reigned over them : or,
it was manifested to us by angels on the night of His
Nativity,*
CHAP. IV.
I. The Spirit speaketh expressly, that in the latter times
some shall depart from the faith, giving heed to seducing
spirits.
depart. — Though it is most certain that this happened, there
will be a time when it will be disbelieved and denied,
7. Refuse profane and old wives' fables, and exercise thyself
rather unto godliness.
fables. — Old tales of the law, which the false apostles relate,
8. Bodily exercise profiteth little.^
little {ox, for a little). — Not for long is the beauty of the body.'
CHAP. V.
18. For the Scripture saith. Thou shalt not muzzle the ox
that treadeth out the corn.
Scripture saith. — This is an example from the Old Law to
confirm the principle that it is right to supply food
and clothing to the clergy and students.
19, Against an elder receive not an accusation, but before two
or three witnesses,
two or three witnesses. — Unless the two laws, the Old and the
New, convict him ; or, the three laws, the Old, the
New, and the Law of Nature,
CHAP. VI.
9. They that will be rich fall into temptation and a snare.
temptation. — They have a constant craving.

t6. ' Primasius assigns two reasons, one of which is the second given here:
"Quando multitudo angelorum dicebant, ' Gloria in excelsis.' "
8. ' For a little.— R.V., margin.

2 Timothy. 109
2 TIMOTHY.
CHAP. I.
6. Srir* up the gift of God, which Is in thee by the putring on
of my hands.
stir up. — Even if it was dormant for a while, through fear of
trials,
9, According to his own purpose and grace, which was
given us in Christ Jesus before the world began,
given us. — According to the custom of the prudent man, who
buys land for his children even before he has. any,
so He purposed (or wrought) our salvation even be
fore we existed at all.
13. Hold fast the form of sound^ words, which thou hast heard
of me.
sound (or, healthful). — Which heal both body and soul.
CHAP. II.
16. Shun profane and vain babblings: for they will increase
unto more ungodliness.
babblings. — Philosophy and dialectics.
17. Their word will eat as a canker; of whora is Hymenaeus
and Philetus.
canker, — A cancer is a disease which is incurable when the
virus reaches the heart ; thus, says Pelagius, the talk
of heretics is to be avoided.
18. Who concerning the truth have erred, saying that the
resurrection is past already.
past. — They consider the resurrection to mean the sons suc
ceeding the fathers ; or, the people of God coming
forth from captivity,^
23, Flee youthful lusts,
lusts. — Pride and restlessness,
6. ' Stir into flame.— R.V.
13. * Healthful.— R.V.
18. ' Primasius gives three interpretations here, two of which are the same as the
following from Pelagius : " Dicentes resurrectionem [est] in filiis ; sive ossa vivi-
ficata in Ezechiele Israelis interpretabantur de captivitate coUecta quasi resur-
rexisse." -

no Wiirtzburg Glosses.
CHAP, III,
8. Now as Jannes and Jambres withstood Moses, so do
these also resist the truth,
Jannes and Jambres.— Tv/o Egyptian Druids who were contend
ing with Moses; but he does not reckon it the law,*
but a legend he had become acquainted with, for he
was skilled in all antiquity.
16, All Scripture Is given by inspiration of God, and is profit
able for doctrine,
inspiration.— Which was inspired to Patriarchs, Prophets, and
Apostles,,
CHAP IV.
3, Preach the word; be instant in season, out of season.
preach. — ^Whether any one likes it or dislikes it, preach to him.
14. Alexander the coppersmith did me much evil: the Lord
reward him according to his works.
coppersmith. — A tradesman who made idols of brass.
reward. — He wishes evil to evil-doers : or, it is not a wish, but
a prophecy \ it is not meet that he come with thee ;
avoid- him.

. TITUS.
CHAP. I.
3, Hath In due times manifested his word through preaching,
which is committed unto me,
manifested. — The life which He promised, that is, the Word, He
manifested when it seemed to Him seasonable. It
was entrusted to me according to His will, as in the
words : " Separate me Barnabas and Saul for the
work whereunto I have called them " (Acts xiii, 2) ;
or, " Go ye, therefore, and teach all nations "
(Matt, xxviii, 19).

8. ' He calls the history of Mos,es the law,— Sivete's Theodore of Mopsuestia, I,,
t>. 11^. 
14. ' The Lord will render to him. — R.V,

Philemon.

Ill

5. For this cause left I thee in Crete, that thou shouldest set
in order the things that are wanting.
left thee. — Arranging the conferring of orders.
wanting. — To our faith.
13. One of themselves, even a prophet of their own, said.
The Cretians are alway liars, evil beasts, slow bellies.
Ipars. — Thou seest the witness that their own poet gave, that
one ought to beware of them, and to instruct them.
The prophet referred to was either Epimenides or
Callimachus.
evil beasts.^ — Evil beasts who pour forth blood from cruelty.
slow bellies. — greedy ; continually begging for dinners.
15. Unto the pure all things are pure.
all. — All our members : mind, body, soul, thoughts, acts. ,.
CHAP, II,
2, That the aged men be sober, grave, temperate.
sober. — Delightful is a sober old man,
4. Teach the young women to be sober, to love their hus
bands, to love thelrehildren,
love their children. — By correcting them,
CHAP, HI,
4. But after that the kindness and love of God our Saviour
toward man appeared.
love. — It was of His great love Christ togk on Him our human
nature.

PHILEMON,

15. Perhaps he therefore departed for a season, that thou
shouldest receive him for ever,
for ever. — To be thy servant for ever : or, to be for ever in the
faith. 12. ' Fierce men. — Gloss. "

112 Wiirtzburg Glosses.
HEBREWS,
CHAP, I.
3. When he had by himself purged our sins.
purged. — Through the passion of His body [which was effectual]
as He was the brightness of His Father's glory, and
the express image of His person.
4. Being made so much better than the angels, as he hath
by Inheritance obtained a more excellent name than they.
angels. — The angels who administered the Old Law,
5. Thou art my Son, this day have I begotten thee.
son. — A true son by nature, not by adoption.
day. — The day of the manifestation of the Godhead.
7. Who maketh his angels spirits, and his ministers a flame
of fire.
spirits. — To breathe, or inspire, salvation to every one,
flame. — To take vengeance on sinners,
II. They shall perish, but thou remalnest; and they all shall
wax old as doth a garment.
perish. —Their form and appearance only, not their substa,nce.
13. To which of the angels said he at any time. Sit on my
right hand, until I make thine enemies thy footstool ?
sit. — The Godhead it was that thus addressed the humanity.
Then [only] will His enemies be under His feet, when
the prison of hell shall be closed on devils and
sinners.
footstool, — Under the power of the humanity.
CHAP. II.
I. Therefore we ought to give the more earnest heed to the
things which we have heard, lest at any time we should
let them slip.*
slip (or, drift away).— -Ths.'i we may not lapse into perdition,
after the manner of a swift stream.

I. ' Drift away from them. — R.V,

Hebrews. 113
8, But now we see not yet all things put under him,
under him. — While sinners and devils are committing sin,
9. That he, by the grace of God, should taste death for every
man,
taste. — It was a draught [only] of the cup, not lasting death,
10, To make the captain of their salvation perfect through
sufferings.
make perfect. — That He should be exalted from the humiliation
of the flesh.
16, He took not on him the nature of angels, but he took on
him the seed of Abraham,
seed. — From them He received the flesh, and He redeemed
them, that He might save those who have the same
nature,
18, For in that he himself hath suffered, being tempted, he Is
able to succour them that are tempted,
succour. — As He saved Himself ,[in His temptation], He will
save all those who believe in Him.
CHAP. Ill,
J . Wherefore, holy brethren, partakers of the heavenly calling,
consider the Apostle and High Priest of our profession,*
Christ Jesus.
profession (or, confession). — Whom we confess. Moses also was
an apostle, because he was sent from God ; but they
are not alike,
13. Take heed, brethren, lest there be in any of you an evil
heart of unbelief in departing from the living God.
take heed. — Take heed, O people of the New Testament, for the
children of Israel at first received some favour,
departing. — [And returning to] the Old Law,

I. ' Confession,— R.V, and Rh, V,

IT4 Wiirtzburg Glosses.
16. For some, when they had heard, did provoke : howbeit riot
all that came out of Egypt by Moses.
not all. — Joshua and Caleb excepted.
17. With whom was he grieved forty years? was it not with
them that had sinned, whose carcases fell in the wil
derness ?
wilderness. — That was their burial-ground.*
18. To whom sware he that they should not enter Into his
rest ?
rest. — In the land of promise : or, rest in mind through the
faith of the Gospel.
CHAP. IV.
3. For unto us was the gospel preached,^ as well as unto
them.
the gospel (or, //). — That is, the land of promise.
4, And God did rest the seventh day from all his works,
rest. — There was a rest for God after the creation of the world;
a rest for the people of Israel in the land of pro
mise ; a rest for the people of God in the kingdom
of heaven,
12, For the word of God is quick and powerful, and sharper
than any two-edged sword, piercing even to the dividing*
asunder of soul and spirit, and of the joints and mar
row, and is a discerner of the thoughts and intents of
the heart,
two-edged sword. — The union of His divine and human nature :
or, the incarnation, calling, passion, &c., from the
beginning of the " accepted time,"
dividing asunder (or, unto the division). — As far as there is a
division between them.

17. 'Nothing is 'more painful to the Irish people than the thought of being
buried in an unknown grave, away from their kindred,
2. • It hath been declared. — Rh. V.
12, ' Unto the division. — Rh. V,

Hebrews. 115
The soul and the spirit are one part [of man], and the flesh is
another, but the division of them is understood by
the Word of God ; or, it is the division of soul and
spirit : the soul itself is the animal life ; the spirit is
the spiritual reason in the soul : but how the soul and
the grace of God are distributed (or distinguished)
the Word of God knows.
CHAP. V.
7, And was heard in that he feared,*
feared {ox, for His reverence). — Because He was the Son of God,
13, For every one that useth milk Is unskilful In the word of
righteousness ; for he is a babe.
milk. — Pottage ; solid food is unsuited to you.
CHAP, VI,
19. Which hope we have as an anchor of the soul,
anchor. — When the ship's anchor is let down, the ship cannot
be moved ; so also is it with the mind when intent
[on an object]. Every ship's anchor is cast down
wards, but we [Christians] cast our anchor upwards.

7. ' For His reverence. — Rh. V.; i.e., on account of the reverence due to Him,

APPENDIX

REMARKS ON SOME OF THE SOURCES OF EARLY
IRISH THEOLOGY.
Thk Wiirtzburg text of St. Paul's Epistles belongs to what is known
as the British type, the basis being the Vulgate, with many Old
Latin readings. Most of these are from Ambrosiaster and Sedulius*
Scotus, junr. ; a few from Cyprian and others. It has the pecu
liarity of placing the Epistle to the Colossians after 2 Thessalonians.
This is the order in two other manuscripts of the Irish school, the
Codex Boernerianus of St, Gall, and the Book of Armagh; it is
also found in Augustine^, Primasius, and Isidore,* of Seville, all of
whom are quoted in these glosses. Although the Irish glosses cease
at Hebrews vii, 5, the text continues to chap, xii, 24. Unlike the
glosses, it is in the handwriting of one scribe throughout, and
exhibits that peculiar spelling which characterizes all Latin manu
scripts of the Middle Ages which are the work of Irish scribes.
Professor Ziminer attributes this to the influence of their native
language. Pelagius is the chief authority in the glosses. He is quoted
forty-two times by name in the Latin passages, and is also the
source of many of the Irish, though not named in them. He was a
very popular writer, notwithstanding his opinions. "This great
heresiarch " (to quote Bishop Lightfoot) " wrote his Commentary on
the thirteen Epistles of St, I*aul at Rome. In the middle of the
Sixth century, when Cassiodorus wrote, learned men assigned them
' There are six of these : — Rom. ii. 27 ; iii. 9 ; vii. I§ ; I Cor. xii, 13 ; a Cor,
i. II ; Gal, iv, 2.
' 'Westcott, Canon ofthe New Testament, 3rd edition, p, 528.
» Ibid., p. 537.

II 8 Wiirtzburg Glosses.
to Pope Gelasius. At a later date they were fathered on St. Jerome,
and are generally printed in the editions of his works. Cassiodorus,
finding the Commentary tainted with Pelagian errors, expurgated
the Epistle to the Romans by removing the heretical passages, and
thus set an example, as he tells us, which might be followed more
easily by others on tlie remaining Epistles. In its present form,
then, this Commentary is mutilated. The notes are pointed and
good, but meagre. The high estimation in which they were held, in
spite of the cloud which hung over their author, and the fact of their
being attributed both. to Gelasius and to Jerome, are high testi
monies to their merits."*
Of the passages quoted in the glosses from Pelagius, twelve' are
wanting in Migne's edition. Some of these from the Romans, par
ticularly that on V, 15, which contains a reference to his heretical
teaching, may be those removed by Cassiodorus, In quoting so
extensively from Pelagius, it was unavoidable that his terminology
should more or less affect the language of the glosses. An instance
of this is the expression " penal death " {bdas p'ene). This is a trans
lation of his phrase '¦^ mors ceter/ice posnx,"^ into Irish, with the
omission of the word ceternce. He held that the death of the body
was natural, and that Adam would have died if he had never sinned ;
froni this it followed that the penalty of his transgression must have
been the death of the soul, which, therefore, he called " the penal
death," In the glosses the phrase is used apparently without any doc
trinal reference, as simply equivalent to future punishment. Some
times passages occur as to which there may be some doubt whether
they teach error or not. One is, " It is not more trying for you
than for Christ."* Mr. Stokes translates this : " Not more difficult
for you ; " and this is the usual sense of the word annsu. But as
it would imply the mere humanity of Christ, contrary to such glosses
as Rom. ix. 5, xv, 8, 12, and to the tenor of the Commentary,
and as the word may also mean " more trying or painful,"' I
' Lightfoot on the Galatians, 6th edition, p. 233.
' On Romans ii. 23 ; iv. 17 ; v. 15 ; vii. 7 ; xi. 25 ; xv, 3 j I Cor. ii, 7;
iii. 22 ; V. 13, 19 ; vii. 35 ; xi. 28.
' On Romans viii. 13.
* Romans xv. 3.
' Gravius. Zeuss. Gram. Celt., 2nd edition, p. 276. Compare also, is ansu
cech todmrnam an guin cosind loscud ; i.e., An guilt cosindsdigit din. More painful
than every agony is a wound with burning, i.e., the wound of a fiery arrow. —
P. 9i7fl.

Appendix, lig
have ventured to translate it so. Another passage may be men
tioned from a source not yet identified : " The manhood which
He received from us makes supplication to the Deity that we may
not die."' This is probably only inaccurate language.
Pelagius' opinions were refuted by Augustine and Jerome, the
anti-Pelagian writings of the former being very numerous, Jerome
denounced him in his usual unmeasured language ; he says he is " a
huge and corpulent Alpine dog, who can do more mischief with his
claws than with his teeth, for he is by descent of the Scotic*
' [Irish] nation, the next country to the British ; and like another
Cerberus, according to the fables of the poets, must be struck down
with a spiritual club, that he may be silenced for ever- with his
master Pluto."*
Archbishop Ussher* understood Celestius, the follower of Pelagius,
to be the person intended here ; but Dr, Todd thinks the context
requires that it should be referred to Pelagius, who is otherwise
known to have been a man of great stature — a Goliath, as he is
•termed by another author. This view seems to be supported by the
term " Alpinum," i.e., of Alba,' or Scotland. There seems to have
been an occasional passage of colonists to Scotland from the north
• of Ireland from the middle of the third century^ onward, until 506,
. when the regular settlement of Argyleshire took place. If Pelagius
• belonged to a family of Irish origin, who were settled in Alba, this
would explain why Augustine calls him a Briton,, and how at the
same time he was descended from the Scotic [Irish] nation, the
next country to the British.
After Jerome's language it is pleasant to read Augustine's opinion
of him. He says he was " a man of most acute genius ; " "a man

' Romans viii. 34.
'' Ireland was called Scotia until the eleventh century.
' Todd's St. Patrick, pp. igo-192. Dr. Todd says he is unable to see the
" vis consequentias " of the " for ;" but it seems to mean that, being of Irish de
scent, fighting was more congenial to him than arguing.
* Works, Vol. v., 254.
' Alba, Alpa, and sometimes Elpa, was the ancient name of Scotland. So in
the hymn of Fiacc, Dofaid tar Elpa huile. This the scholiast explains as "he
went over the mount of Albion," i.e., Drumalban, the great mountain chain
dividing Perthshire and Argyle, and terminating in the Grampian Hills. He adds :
*' Albion was formerly a name for the whole island of Britain." — Tripartite Life
, of St. Patrick, Roll's Edition, II. , 405.
° 'S.z&^e.^ Ecclesiastical Antiquities of Down, Connor, and Dromore, p. 319.

I20 Wiirtzburg Glosses.
of holy and most Christian life ; " and " one whom he greatly loved,"
This is high testimony from an antagonist.
Reference is made in the gloss on i Cor, iv, 13 to his knowledge
of Greek. He was evidently well acquainted with the language, for
at the Synod of Jerusalem, where he was accused by Orosius, a
Spanish presbyter sent by Augustine for the purpose, we find him
addressing the Council in Greek, which his accuser was unable to do.
The Preface to the Epistles in the Book of Armagh, as well as
the separate Prefaces to each Epistle, are by Pelagius,
Isidore of Seville is quoted but once, and does not appear to
have had much influence in Ireland,
Gregory the Great, however, was held in much esteem. His
accession " to the Chair and successorship of Peter the Apostle," is
recorded in the " Annals of the Four Masters " (a.d. 590), where he
is termed " of the golden mouth," He is called in the Martyrology
of Donegal, " Gregory of the Morals," from the Libri moralium which
he composed ; an abstract of this work was made by a Saint named
Laidchenn {d. 661), of whom little more is known. This circum
stance shews at what an early period the Irish became acquainted
with his writings. How highly they esteemed him* may be judged
from their conferring on him the compliment of an Irish pedigree.
This was effected, Dr, O'Donovan says, by " engrafting him on the
royal stem of Conaire the Second," and then deducing his descent
in regular form,
Augustine was known in Ireland, as elsewhere ; and his name
is found in the Calendar of Oengus Cele De, at August 28th,
simply as " the conspicuous one from Africa." The Irish were
fond of finding parallels for their native saints, and the Martyrology
of Donegal, at September 3, states that a saint named Longarad was
" in his habits and life like unto Augustine, who was very wise." His
influence is perceptible in these glosses, especially in the Epistle to
the Romans,
Jerome is more frequently quoted by Irish theologians than

'' In one point of view there is a parallel between the glosses and Archbishop
Trench's Notes on the Parables and Miracles. He seems to have admired Gregory,
whom he often quotes ; and he also quotes Eastern and 'Western writers of majiy
schools of thought, even those, such as Maldonatus, to whom he was entirely
opposed in doctrine.

Appendix. 12 1
AugustinCi The Book of Armagh contains his Preface to the Four
Gospels, and his Prologue to the Galatians. His Preface to the
Gospel of St, John is also quoted in the Evangelistarium of St,
Moiling (690^. The Calendar of Oengus, at September 30, mentions
him as " the sage, sound, eloquent, long-lived Hieronymus of
Bethlehem ; " and for him also a parallel is found by the Martyrology
of Donegal, at Jan. 24, in a saint named Manchan, who " in habits
and life was like unto Hieronymus, who was very learned." They
oddly called him " Cirine," finding this easier to pronounce, as no
Irish name begins with H, They treated the initial as equivalent
to Ch or to C.
Origen, though only mentioned once, exercised much influence
on this work. The allegorical interpretations which so often occur
are in accordance with his method* and the glosses on several texts
appear to express his peculiar views. The omission, as already men
tioned, of " ceternce " from Pelagius' phrase for future punishment,
when translated in the gloss, may be due to the influence of his belief
in the non-eternity of punishment.
To his speculations; also, we may probably ascribe the gloss on
" apocalypsin" (r Cor. xiv. 26), The note of Primasius on the pas
sage is simply "revelatio mysteriorum," translated into Irish
{foilsigud riiun), but to this the Irish commentator prefixes " me-
moria " as an explanation. It seems diflScult to attach any meaning
to this, if it does not imply Plato's d^octrine of " anamnesis,'' or re
collection, which the Irish may have learned either directly from
his works, or through the medium of Origen and the neo-Plato-
nists. Plato's account of knowledge was that it was the recalling
to mind what had been learnt in a previous state of existence.
Thus in the Meno, Socrates explains it : " The soul, then, as being
immortal, and having been born again many times, and having
seen all things that there are, whether in this world or the world
below, has knowledge of them all, and it is no wonder she should
be able to Call to remembrance all that she ever knew about virtue,
and about everything ; for as all nature is akin, and the soul has
learned all things, there is no difficulty in her eliciting, or, as men
say, learning, all out of a single recollection, for all enquiry and
all learning is but recollection."* The belief in the pre-existence of

' DiaUgues of Plato (Jowett), Oxford, I871, Vol. I., p. 269,

122 Wiirtzburg Glosses.
souls was held by Origen ; and it is, perhaps, allowable to conjecture
that this gloss represents a combination ofthe theory of " anamnesis "
with Christian teaching, the recovery of the lost knowledge being in
this case aided by the spiritual illumination of the Corinthian, to
whom mysteries were thus revealed.* But independently of Origen
the Irish also studied Plato himself, as appears from the twelfth cen
tury copy of Chalcidius' translation of the Timoeus, and his commen
tary on it, which is in the Bodleian Library. This manuscript has
many glosses in the Irish language, which is an evidence that it was
used by Irish students. The glosses have been published by Mr.
Whitley Stokes,^ who observes : "The Celts seem to have studied
Chalcidius, and there is some reason to think that the knowledge of
Plato possessed by Johannes Scotus Erigena was obtained through
the medium of Chalcidius' translation and commentary."* This
famous Irishman was a contemporary of the authors of these
glosses. If a conjecture may be hazarded, the first part of the gloss on
Roraans xi. 33 suggests a passage* in Chalcidius, allowance being
¦made for the difficulty of expressing philosophical ideas in Irish,
¦"The things which belong to the secret meaning which was in the
mysteries of the Godhead in creating the elements in the beginning"'
appear to have some connexion with the archetypa exemplaria,
the " original models " of which he speaks. It would seem to have
been from the same source tht^t Erigena derived his Realism.
Hilary. — Among the commentaries used, but not named, is that
formerly attributed to St. Ambrose, and still published with his
works, though now known, not to be his. When the mistake was

' It may be said that as recollection supposes an effort of mind, it does not apply
in the present instance ; but one of Plato's definitions seems to meet the case :
dvd/jivT]ois S'itrTir iiri^fioi; (pporrjireios aTroXnrovirTjs. — Meno, 8i,D, in Astius' Lexicon
Platonicum. Lipsia, 1835.
^ Kuhn's Zeitschrift fiir Vergleichende sprachforschung. Band, xxix. ss. 372-
379- ' M. Haureau says : " II parait avoir lu le Timee dans le texte original." {His
toire de la Philosophie Scolastiqiie, 2nd Ed., Part I., pp. I48-175.) But hewas
not aware that the Irish were acquainted with this translation.
* He refers in it to " species quas concipientes mente dicimus semper separatas
a coetu corporearum specierum fore archetypa exemplaria rei sensilis."
' Isdo tiagait indrfetaisin huili dontlathur diasndisiu rob6i hiriinaib innadeacte
octuiste diiile hitossuch.

Appendix. 123
discovered, the author came to be known as Ambrosiaster, which,
however, is only a negative name, signifying that he is not the real
Ambrose. Augustine quotes it as by St, Hilary, i.e, the Deacon,
Bishop Lightfoot unites the two names, calling him the Ambro-
sian Hilary. Hilary was a native of Sardinia, and was sent, toge
ther with Lucifer of Cagliari, and Pancratius, by Pope Liberius to
the Emperor Constantius after the Synod of Aries, with a view to
obtain the assembling of a fresh council. When Lucifer and Euse
bius of Vercelloe, were banished to the Thebaid by the Emperor
(355-361)) Hilary is said to have been banished with them, Mr,
Haddan, referring to the agreement of the Latin translation of the
Scriptures used by Gildas and St. Patrick with some passages
found in Lucifer of Cagliari, says, " One is at a loss to see any
possibility of association between Britain and Sardinia."* There
may have been no connexion between the countries ; but the con
nexion of Lucifer with Hilary, who was known, as we find here,
to the Irish, seems" to estabHsh a link ; and if he was also banished
to the Thebaid with him, and spent six years there, the known
intercourse of Ireland with Egypt' makes it highly probable that
they had some acquaintance with his writings. There are two
readings' from Lucifer in the present text.
The Ambrosian Hilary, as he may be termed, with Bishop Light
foot, is represented in the text by seven readings* and some glosses.
One of the latter, in Romans ii. 23, is erroneously assigned to
Pelagius in the manuscript. The work is considered by Lightfoot as
" one of the best Latin Commentaries," A recent writer' mentions

' Remains of Rev. A. W. Haddan, p. 217.
' For an account ofthe tour of an Irish party in Egypt, A.D. 825, see Dicuil,
De Mensura Orbis, cvi., § 3, 1, ed. Letronne, Paris, 1814. Professor Stokes of
Dublin praises Dicuil's " extensive learning and accurate geographical research ;"
{Ireland and the Celtic Church, 2nd edition, p. 213) ; but Mannert formed a
different opinion. He has shewn that poor Dicuil, " scriptor miserrimus," as
he terms him, mistook a revision of the map of the Empire for a new survey,
and thus gave his book its erroneous title. It is highly amusing to hear of the
Roman Empire being surveyed in a few months [mensibus exiguis), whereas the
survey ordered by Julius Csesar took thirty-tw-o years. See Tabula Itincraria
Peuiingeriana. — C. Mannertus Lipsias, 1824.
' In Ephesians ii. 3 ; Hebrews iii. 16.
* Romans i. 8 ; viii. 28 ; xiv. 10; xvi. 3, 8 ; Galatians vi. I.
' Theodori Episcopi Mopsuesteni Commentarii. — H. B. Swete, B.D., Cam
bridge, 1S80, pp. xiv., xv.

124 Wiirtzburg Glosses.
the discovery of a manuscript, the former part of which, as far as
Galatians, is the same as this, but the commentary on the remaining
Epistles is derived from Theodore of Mopsuestia.
Theodore of Mopsuestia, known in the East as the Interpreter,
was the chief of the school of expositors for which Antioch was
famous, whose principle of interpretation was the grammatical and
historical, as opposed to the allegorical method of Origen. He is
well known in connexion with the controversy of the Three Chapters
condemned in the Council of Constantinople (a.d, 553), and as a
favourer of the heresy of Nestorius. His Commentary on the Epis
tles, from Galatians onwards, may have become known to the Irish
through the supposed work of St, Ambrose, but there was also
another source,
Primasius, the last to be mentioned as connected with the
glosses, flourished in 551. He was Bishop of Adrumetum, in the
eastern part of the Province of Africa, the present territory of Tunis,
When Pope Vigilius was summoned to Constantinople by the Em
peror, and obliged to sign the decrees of the Council,* Primasius
accompanied him, and while there made the acquaintance of
Junilius,'' a distinguished lawyer. Enquiring who among the Greeks
was distinguished as a theologian, Juuilius replied, " Paul of Nisibis,
a Persian," On further enquiry, he told him he was in possession of
an introduction to the Scriptures by him, which, at the solicitation
of Primasius, he translated into Latin. Kihn has shown that this
work is really founded on the teaching of Theodore of Mopsuestia,
Primasius wrote a Commentary on the Epistles of St. Paul and ou
the Apocalypse, and Kihn^ discusses the question how far these
works are affected by Theodore's teaching, arriving at the conclusion
that neither of them shows oriental influence. But since the pub
lication of his work a pamphlet by Dr. Haussleiter* has appeared.

• This is the Pope to whom Columbanus refers in his letter to Boniface
the Fourth, in which he says : " Vigila quia forte non bene vigilavit Vigilius," &c,
— Lanigan, Ecc. Hist., II., 294.
"See Dr. Salmon's article on Junilius in the "Dictionary of Christian Bio
graphy." ' Theodor von Mopsuestia und Junilius Africanus ais exegeten. Von Heinrich
Kihn, Freiburg in Breisgau, 1880.
* Leben und Werke des Bischofs Primasius von Hadrumetum eine untersuchung
^Von Dr. J, Haussleitelr. Erlangen, 1887.

Appendix. 125
He considers this enquiry to be merely a waste of time, and has pro
pounded the theory that, though Primasius wrote the Commen
tary on the Apocalypse, he was not the author- of that on the
Epistles, He would regard it as three centuries later, and assign
it either to Remigius, of Auxerre, 880, or Remigius, of Lyons, 875.
If this opinion is accepted, it will be necessary to correct Zeuss'
estimate, and instead of assigning the glosses to the end of the
eighth or the beginning of the ninth century, they must be placed
at the end of the ninth or the beginning of the tenth. The state
ments of those writers will, no doubt, be tested, and particularly
Dr. Haussleiter's dogmatic assertion,* It is singular that when
Kihn enumerates the writers used by Primasius, as " Jerorae, Am
brose, Augustine, and others," to which Haussleiter adds several
more, neither he or Kihn seems to be aware that the Commentary is
taken chiefly from Pelagius, whom they do not name. This will be
evident to the readers of the present work, in which the notes so
often mention them together ; but it may be well to quote Mr. Swete :
" I found [in Primasius] many comments of a decidedly Theodorean
type ; but with few exceptions they proved to have been taken almost
verbatim from Pelagius," ^ Again : " Future editors of Pelagius will
probably derive much assistance frora Primasius, and possibly from
later corapilers, into whose pages Pelagius has flowed through the
medium of Primasius," Kihn and Haussleiter further refer to Pri
masius'^ supposed ignorance of Greek, and the latter founds an
arguraent against his authorship of the Commentary upon the fact
that in Galatians ii, 5 the author follows the reading which agrees with
the Greek text instead of that of the African Church,* It is, how
ever, by no means certain that he was unacquainted with Greek, for,
as Mr, Swete observes, " though Kihn infers from the Constitutum
that Primasius was ignorant of Greek, the words, ' Grsecse linguae . , ,
sumus ignari' may fairly be limited to Vigilius himself "° The Com.
mentary on the Apocalypse is allowed to be taken chiefly from the
Donatist writer, Ticonius ; but Dr, Haussleiter dogs not nptipe the

' Primasius hat gar keinen Kommentar zu den Paulischen briefe geschrieben,
^ P. xiv.
' III., note,
* The African text had " ad horam cessimus ;" the other, " neque ad horanj
cessimus." * P. Iv., note.

126 Wiirtzburg Glosses.
fact that Ticonius is also quoted in the Commentary on the Epistles
which affords some ground for thinking that the author may be the
same. For these reasons the reader will probably be disposed to
suspend his judgment, and wait for further information on the subject.
The manner in which Primasius deals with Pelagius is instructive.
In using a work which, though composed before the publication of
Pelagius' opinions, was still of doubtful orthodoxy, he had to be
cautious ; and accordingly, when he meets with anything he does not
approve of in a passage, he omits it, as at Romans xi. 32 ; or again,
he adds what he thinks is required to render a statement orthodox,
as at Romans vi, 3 ; and like our glosses, as at Romans v, 15, he
censures Pelagianism, though using Pelagius as his chief authority ;
and thus, like other early writers, he steers his Commentary through
the surrounding dangers.*
As this Appendix deals with sopie of the sources of Irish theology,
a reference to two other writers, though unconnected with the
glosses, may not be out of place. In the panegyric on St, Colum
Cille, termed the "Amra," attributed to Dalian Forgail (59o),'refer-
ence is made to Basil, This was Basil the Great, 370. The Amra
is not only Irish of very early date, but it is also intentionally obscure,
and has never been fully translated.^ In it there is a statement
with regard to the arrival of St. Colum Cille at the Synod of Drum-
ceatt.'* The scholiast on this passage, himself an ancient writer,
offers two interpretations of it : — i. When received at the Synod,
with the performance of an elaborate piece of music {aidbse), and
the acclamations of the assembly, he was so elated that Baithin
found it necessary to quote a passage from St Basil to abate his
pride, Baithin was his successor at Hy (lona), and accounted " the
most learned man on this side the Alps," after Colum Cille, 2. The
other interpretation is that the saint studied the works of St. Basil
for his own instruction. Whichever view is taken, the fact remains
that, when the Amra was written, the works of St. Basil, or some
of them at least, were known in Ireland. One of the most popular

' Primasius' work is one ofthosewhich, asDr. Haussleiter says : — "Die Kirkliche
I.ehre zwischen der Scylla der Pelagianischen und der Charybdis der Manich-
aischen HSresis unversehrt durchzufiiiiren versuchten."
' A clever attempt was made by O'Beirne Crowe, but it does not stand the test,
of criticism.
' Armbert bctssil brathu. (Goidelica), 2nd Ed., p. 163.

Appendix. 12-7
of them was the Philocalia, or " beauties of Origen," compiled by
him and Gregory of Nazianzus. It had a large circulation, and
may possibly have been the work referred to here. In connection
with this incident, it is worthy of this notice, that it is said the saint
was in danger of being made a god of, or feeling like a god,* from
the applause of the assembly, which is the language applied to the
Apostles in the gloss on i Corinthians i, 10 : " The disciples treated
them as gods,"
Cassian, the author of the Collations, appears from another pas
sage' in the Amra to have been also known to St. Colum Cille. Here
the scholiast again offers two interpretations : i. He read the books
of the law, as he read those of John Cassian : or, he read, like Cas
sian, the books of the law. This does not clearly prove that the
saint was acquainted with Cassian, as the meaning is uncertain ; but
it is an evidence that his works_were known when the Amra was
written. There is, however, another passage, though of later date,
which preserves the tradition about St. Colum Cille. It is one of the
Irish glosses on the Latin hymns in the Liber Hymnorum, which are
assigned to the twelfth century. " Ten [canonical] hours Colum
Cille used to celebrate, as it is said, and he took that practice from
the history of John Cassian."^
If this series of authors is compared with the list of books given to
the library of Bobbio by Dungal in the ninth century,' or with that
of the works in the library of Lerins, mentioned by Greith,^ it will
appear that while several are common to all three, the glosses are
singular in taking as their chief authority Pelagius, whose name does
not occur in the Continental lists. The writers of the glosses were
men of piety ; they did not agree with him. in his peculiar doctrines ;
yet they accept him as their teacher, though no heretic of early
times was more frequently condemned by Councils."
This seems strange, but it is in accordance with the general atti
tude of the Irish divines with respect to authority. Thus when Col-
' Do bith innadia.
^ Sluinnsius leig lib'ru libuir ut car Cassian (Goidelica), p. 164,
' Goidelica, p. 70.
* Muratori, Antiq. Ital. Dissert. 43, Tom. HI., N. 821.
* Altirische Kirche, p. 68.
' At Brevi, Carthage, Milevi, Rome, Byzacum, Orange, and the Third General
Council (Ephesus).

128 Wiirtzburg Glosses.
man,*Bishop of Lindisfarne, in the Conference at Whitby, was pressed
with the argument that the Council of Nice was against him, he took
no notice of it : it carried no weight with him ; he would follow the
customs of his Church regardless of its decisions. And Colum
banus, when the sarae arguments were addressed to him, reinforced
by French Synods, did not yield : and when continued pressure was
brought to bear on him, he appealed to the Council of Constanti
nople,^ which recognised the liberties of " the Churches among the
barbarous nations," It may be said that in this he admitted the
authority of a Council, but the appeal was rather an argumentum ad
hominem, and a claim to freedom from authority, founded on the
admission contained in the Canon referred to. Later again, when
Boniface, Archbishop of Mentz, coraplained to the Pope of the Irish
clergy in his diocese, he says of Clement,^ amongst other things, that
he " rejects the Canons of the Churches, and despises the authority
of Synods," We have evidently here a uniform line of action : the
Irish would not submit to raere authority, Alcuin (a.d. 780), who was
the contemporary of several eminent Irishmen, states their position
thus : " Authority and custom had little weight with them, unless sorae
reason was added to authority."* On the other hand, it was con
sidered suflScient by the clergy on the Continent to produce a catena
of venerable names in support of any proposition. One reason of
the attitude of the Irish was that those were foreign Councils to them.
This is implied in the claim of Columbanus, that his Church was one
of those " among the barbarous nations," and therefore free. The
terra " barbarous " is uniformly applied to the Irish in the middle ages,
not as a name of reproach, but as simply meaning " foreign," which
is the interpretation given in the gloss on Romans i. 14, Those
Councils called by Roman Emperors, and held on Roman soil, were
in their eyes Councils of the Empire, to which they as foreigners owed
no allegiance. What they claimed, then, was intellectual freedom, not
from a desire to depart from the faith, but because they felt it to be

• Bede's Eccl. Hist., Lib. III., Cap. XXV.
' Lanigan's Eccl. Hist., II., 272.
» Ussher's Works, IV., 457.
* Quoted in MuUinger's Schools of Charles the Great, p. 119.

Appendix. 129
their right. And it is at this period only that the true bent of the
native intellect can be discerned, for in after times the inroads of the
Danes led to vital changes in the religious life of the people. Iti
their crusade dgainst Christianity they massacred the Clergy, or
drove them to seek shelter in foreign lands, and did their utmost to
destroy the literature of the Church. A native writer thus describes
their procedure : " The writings and the books ifi every church and
in every sanctuary where they were, were burned and thrown into
the water by the plunderers from the beginning to the end ;"* that
is, from the beginning to the end of the Danish sway in Ireland, this
was their uniform course. This literature must have beeti very large,
for, as Dr. Atkinson^ has observed, " At a very eatly petiod the
country was full of scribes ;" but of all the manuscripts then existing
four only survive in Ireland, and about two hundred Oti the Con*
tinent, which escaped destruction by being carried away :^ one of these
is the manuscript now at Wiirtzburg, which contains these glosses.
Thus it came to pass that when King Brian, on the decline of the
Danish power at the end of the tenth century, wished to revive re
ligion, "he was obliged to send professors and masters" (the same
native authority tells us) " to buy books beyond the sea and the great
ocean ; and Brian himself gave the price of learning and the price of
books to every one separately who went on this service,"* Here we
have clearly defined the period when the old order gave place to the
new. The phase of religion then existing on the Continent was
reproduced here, and the change is seen in the Book of Leinster,
belonging to the middle of the 12th century, the Lebor Brecc, and
other compilations, which contain much that is wholly different
in character from these, glosses. By this action of Brian the way
was prepared for the famous Malachy, Archbishop of Armagh,
whose great merit, according to St, Bernard,* was, that " he estab
lished in all the Churches the Apostolic constitutions and the
decrees of the holy fathers, but especially the customs of the holy
Church of Rome."*

• Wars ofthe Gaedhil with the Gaill, Rev. J. H. Todd, D.D,, p, 139 (Rolf's £d.).
» Todd Lecture Series, Vol. II., p. 36. Dublin : 1887.
• Zimmer, Keltische Studien, ss. 25-27,
* Wars (fthe Gaedhil, as above,
" Vita Mai., Cap. Ill,

I30 Appendix.
A few observations on Irish monasticism are suggested by a refer
ence to Cassian, which occurs in the Calendar of OEngus, Cassian
introduced the monastic system from Egypt into southern Gaul :
from Gaul it reached Ireland. The origin of that systera is generally
ascribed to Anthony, who gathered those persons who had been
leading a solitary life in the deserts of Egypt into communities, and
framed rules for them. Mr. Fergusson, however, having called atten
tion to the close intercourse, commercial and other, which existed
between Egypt and India in very early times, points out that similar
associations had been in existence among the Indian Buddhists for
more than three hundred years before Anthony's time,* and he sug.
gests that he obtained the idea from them. This seems to derive
some confirmation frora two legends of Iiish saints, one of whom is
directly connected with Cassian, and thus with Egypt. In the
Calendar of CEngus, at November 2Sth, is the entry : " Findchu of
Brigobann went with John Cassian, whose crown is very fair, into
Croch, a fair country. "^ This saint flourished probably in the sixth
century, and is still locally remembered at Brigown, or Mitchelstown.
The Calendar tells us he had a " prison," or cell, roofed with flags,
in which two iron hooks were inserted : on these he suspended him
self by his armpits, " so that his head did not strike against the stone
above, nor his feet against the floor,"" According to a later form of
the legend, he remained seven years in this position. The idea of
such a way of mojtifying the flesh can hardly be of native origin. It
looks like an imitation of the practice of the Indian devotee who gets
himself suspended by a hook fixed in his flesh. Another legend is
that of St. Ite, of Killeedy, in the County of Limerick, whose name
" Thirst " is in aflusion to Psalm xlii, 2. She had a stag-beetle
which she applied to her side, and allowed to gnaw her flesh,
•' Bigger than a lapdog was it " (says CEngus), " and it destroyed the
whole of one of her sides. No one knew of this secret self-torture.
Once, when she went out of her ceU, the beetle followed her ; the nuns
saw it, and kiUed it, Ite enquired why the beetle came not to her ;

' Rude Stone Monuments, p, 503.
' The Calendar of CEngus. By 'Whitley Stokes, LL.D, (Royal Irish Academy),
p. clxxii. The name Brigobann (Brigown), or " Smiths' hill," is said to have been
given in commemoration of the skill of the smiths who manufactured the hooks.
• The Martyrology of Donegal, p. 317,

Appendix. 131
•why has my fosterling gone?' she said, 'Do not rob us of
heaven,' sa,y the nuns ; ' it is we that killed him.' "* This might seem
the invention of a distempered imagination ; but, stripped of its ex
aggeration, as to the size of the beetle, &c., " it rerainds one " (Mr,
Whitley Stokes observes) " of a raode of torture sometimes practised
in India. Half a cocoa-nut shell, with a large stag-beetle inside, is
fastened to the victim's body. The beetle struggles to escape, and
at last endeavours to burrow through the flesh." ^ Findchu also
appears to have practised this self-torture, for in his Life, in the
Book of Lismore, it is said : " He was ashamed that his perforated
body, pierced and holed by chafers and beasts, should be ' seen."
AVhether any Irishmen visited India is not known, but it is not im
probable. They were famous for their wanderings, and Walafrid
Strabo, writing in a.d. 849, says travefling had become a second
nature to them. We hear of them visiting Constantinople : they
roamed over the Black Sea, and one of the St. Colmans acquired
the name of " the Cimmerian wanderer." Passing on eastward, the
earliest mention in European literature of the phenomenon known as
" the eternal fires," at Baku, on the Caspian, is found in a tenth
century Irish Geography.* This knowledge could only have been
acquired from the personal visit of some Irish pilgrim to the petro
leum springs of that remarkable region. In the same Geography is
a description of India and its products.
It is therefore within the limits of possibility that some Irishmen,
visiting the early home of monasticism, may have brought away a
knowledge of the practices of the Indian ascetics, and made thera
known in their native land.

' CEngus, p. xxxiv.
' Ibid., Glossarial Index, p. cclxxix,
' The Geography of Ros Ailithir. By Rev. T. Olden. Proceedings ofthe Royal
Irish Academy, 2nd Series, Vol. II,, pp. 219-252, This place is now Ross Car-
bery (Co, Cork),

INDEX.

Abraham, 9, 10, Tl,
Abstinence, 39, 40,
Adam, 12, 53, 69, 70, 76, 79, 88, 91,
Adoption, 112,
Advent, 45, 92,
Angel, 23,
Angels, 54, 103, 108,
Apostles, 67, 81, 83,
 ambassadors, 67, 76.
 chiefest, 80, 84.
 treated as gods, 46, 49, 80.
 false, 49, 79, 80, 83, 85, 108,
Baptism, 13, 35, 46, 47, 51, 64, 107.
 trine immersion in, 90, 103,
 confession of faith in, 19,
 effects of, 19, 62, 72.
Bishops, 107.
Blood of Christ, 8, '92, 103.
 spiritual, 87.'
Body of sin, 13,
Celibacy, 55, 56, 57,
Circumcision, 9.
 mystical, 9, 56,
Christ prophesied, 2, 6, 82, 90, 104.
 incarnation of, 2, 6, 27, 44, 45, 90,
III.
 divine nature of, 24, 41, 74, 90,
93. 94. 99. 102, 112.
 human nature of, 41, 81, 94, 1 12.
 alone without sin, 7.
— I- suffered, 20, 22, 39, 40, 91.
— - death of, 14. 39. 7i. io3-
 resurrection of, 13, 14, 15, 21,

Christ, ascension of, 76, 90.
 body of, 13, 14,45,94,
 do., mystical, 35, 45, 55, 62, 88,
92, 102.
 do. in Holy Communion, 61.
Church, the whole, 44,
 in house, 43,
Day of judgment, 98,
Deaconesses, 107.
Death (bodily and penal), 13, 19, 67.
Devil, 14, 99, 100.
Devils, 54, 67.
Druids, 24, 26, 30, 87,
Election, 24, 26, 30, 87,
Faith, I, 8, 10, 11, 12, 15, 17, 19,27,
28. 29, 34, 35. 38. 47. 84.
Fall, 31.
Fasting, 39, 80,
Feast of the Lamb, 52,
Glory, 20, 21, 25, 36, 45,
Gospel, 28, 32, 43, 66, 74, 101, 104.
God, eternity of, 3,
 will of, 34.
Grace, 9, 10, 12, 13, 15, 17, 30, 35, 45,
65. 72,
 given to all, 35, 89,
Heaven, ranks of, 87,
Heretics, 12, 95,
Holy Spirit, i, 2, 18, 19, 20, 23, 35, 4"?,
52, 54, 60, 61, 65, 66, 75, 81, 87,
?9. 97.

134

Index.

Idolatry, 30,
Israel, 11, 23, 29, 86,
Jews, 3,
Judgment, 5, 12, 24, 53,
Justification, 5, 9, 12, 18, 24, 53,
Law, 6, 9, 10, 12, 16, 17.
 preaches, 6,
 spiritual, 17.
Life, 16,
 eternal, 13, 19.
Madness, 52, 105,
Martyrdom, 22, 42,
Marriage, 56,
 ^ of clergy, 107,
Mediation, 22.
Member of Christ, 14, 23, 32, 55, 57, 62,
Merit, 8, 24, 26, 31, 33.
Moses, 17,
Mystery, 6, ?8, 33.
 of God, 64, 75.
 of the Cross, 47, 63,
 of the law, 73,74, 77,
Nature, sinful, 88,
Offering of Christ, 76, 84, 92, 11 2.
Peace, 12, 28.
Pedagogues, 51.
Philosophy, 48, 102, 109.
Prayer, 20, 34, 36, 63, 96, 104.
Preaching —
 the Gospel, 2, 32, 83.
 through Christ, 5, 28, 42, 44, 46,
51. S3. 58. 59. 61, 64, 73, 92, 100.
Prophesying, 35, 60, 64, 66,
¦Prophets, 28, 29,

Prophets, false, 35, 63, 65,
Punishment, everlasting, 86.
Redemption, 8, 22,
Resurrection, 14,
 order of, 20, 67, 68, 96,
 body of Christ, 13, 14.
Repentance, 32, 52, 72,
Reprobate, 81,
Reward, 37, 50, 57,
Righteousness, 11, 26, 27, 28, 30, 93.
 of Christ, 12,
Rock, 59,
S«nts, 8, 21, 25, 62, 92,
Salvation, 11, 25, 27, 33, 44, 76.
Satan, 52, 79, 95.
Sin, 17, 19, 34, 70, 91,
 not imputed, 12,
 body of, 13,
 offering, 76,
 of Adam, 12, i6.
Sinners, all, 7, 11, 12, 70, 76.
Soul, 17, 34, 64, 6g.
Spirit of man, 49.
Spiritual man, 49, 74, 86.
Teaching, 63.
Testaments, 27.-
Temple, 89,' 99.
Thorn in flesh, 80,
Translation, 61, 65.
Trinity, 54, 100,
Unbelief, 33,
Will, 16, 30, 68.
 of God, 34.
Wisdom, 34, 36, 47,
 true, 48,
Women preaching, 60, 66.

AUTHORS QUOTED IN THE GLOSSES.

Augustine, 106,
Gregory, 61.
Isidore, 80.
Jerome, 59, 82.

Origen, 37,
Pelagius, 3, 4, 6, II, 15, 16, 2I, 22, 29,
32. 33. 37. 40. 43. 46. 48. 5o> SI. S3i
61, 66.,

ERRATA.
Page 6, note *, for " evangelius," read " evangeliis."
Page 13, note', for "consepeleri," read " consepeliri."
Page 106, note, for " probatus," read " probatur."
Page 109, note', for " est," read "esse."
CORRIGENDA.
Amended translations of a few difficult passages have been com
municated -to the Pevue Celtique. The following are worthy of
attention-: —
Page 22, Rom. viii. 32, for "His coming would not have availed us,"
read " it would not have happened to Him,"
Page 41, Rom, xv, 8, for " that He is true God," read " that God is
tme."
Page 45, i Cor. i. 14, for " till He came," read " till it came by His
cross,"
Page 62, I Cor, xii, 1 2, for " Christ deems the saints and the just
one body," read " Christ hath one body, the saints and the
just,"
Page 81, 2 Cor, xiii, 2, for " read," insert "read out."
Page 87, Eph. i. 18, for " clear," read " keen."

C. Vf. GiBBS, Printer, Dublin.

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