2 Thessalonians 3

1 Pray for us . Though the Lord powerfully aided him, and though he surpassed all others in earnestness of prayer, he nevertheless does not despise the prayers of believers, by which the Lord would have us aided. It becomes us, after his example, eagerly to desire this aid, and to stir up our brethren to pray for us. When, however, he adds — that the word of God may have its course , he shows that he has not so much concern and regard for himself personally, as for the entire Church. For why does he desire to be recommended to the prayers of the Thessalonians? That the doctrine of the gospel may have its course . He does not desire, therefore, so much that regard should be had to himself individually, as to the glory of God and the common welfare of the Church. Course means here dissemination; glory means something farther, — that his preaching may have its power and efficacy for renewing men after the image of God. Hence, holiness of life and uprightness on the part of Christians is the glory of the gospel; as, on the other hand, those defame the gospel who make profession of it with the mouth, while in the meantime they live in wickedness and baseness. He says — as among you; for this should be a stimulus to the pious, to see all others like them. Hence those that have already entered into the kingdom of God are exhorted to pray daily that it may come . (Matthew 6:10.)

2 That we may be delivered . The old interpreter has rendered it, not unhappily, in my opinion — unreasonable Now, by this term, as also by that which immediately follows, ( τῶν πονηρῶν ,) evil , Paul means wicked and treacherous men, who lurked in the Church, under the name of Christians, or at least Jews, who with a mad zeal for the law furiously persecuted the gospel. He knew, however, how much danger impended over them from both these classes. Chrysostom, however, thinks that those only are meant who maliciously oppose the gospel by base doctrines, — not by weapons of violence, as for example, Alexander, Hymeneus, and the like; but for my part, I extend it generally to all kinds of dangers and enemies. He was at that time proceeding towards Jerusalem, and wrote in the midst of his journeyings. Now, he had already been divinely forewarned that imprisonments and persecutions awaited him there . (Acts 20:23.) He means, however, deliverance , so that he may come off victorious, whether by life or by death. All have not faith . This might be explained to mean, “Faith is not in all.” This expression, however, were both ambiguous and more obscure. Let us therefore retain Paul’s words, by which he intimates that faith is a gift of God that is too rare to be found in all. God, therefore, calls many who do not come to him by faith. Many pretend to come to him, who have their heart at the farthest distance from him. Farther, he does not speak of all indiscriminately, but merely animadverts upon those that belong to the Church: for the Thessalonians saw that very many held faith in abhorrence; nay, they saw how small was the number of believers. Hence it would have been unnecessary to say this as to strangers; but Paul simply says that all that make a profession of faith are not such in reality. Should you take in all Jews, they appeared to have nearness to Christ, for they ought to have recognized him by means of the law and the prophets. Paul, there can be no question specially marks out those with whom he would have to do. Now, it is probable that they were those who, while they had the appearance and honorary title of piety, were nevertheless very far from the reality. From this came the conflict. With the view of shewing, therefore, that it was not groundlessly, or without good reason, that he dreaded contests with wicked and perverse men, he says that faith is not common to all, because the wicked and reprobate are always mixed with the good, as tares are with the good wheat . (Matthew 13:25.) And this ought to be remembered by us whenever we have annoyance given us by wicked persons, who nevertheless desire to be reckoned as belonging to the society of Christians — that all men have not faith . Nay more, when we hear in some instances that the Church is disturbed by base factions, let this be a shield to us against offenses of this nature; for we shall not merely inflict injury upon pious teachers, if we have doubts as to their fidelity, whenever domestic enemies do them harm, but our faith will from time to time waver, unless we keep in mind that among those who boast of the name of Christians there are many that are treacherous.

3 But God is faithful . As it was possible that their minds, influenced by unfavorable reports, might come to entertain some doubts as to Paul’s ministry, having taught them that faith is not always found in men, he now calls them back to God, and says that he is faithful , so as to confirm them against all contrivances of men, by which they will endeavor to shake them. “They, indeed, are treacherous, but there is in God a support that is abundantly secure, so as to keep you from giving way.” He calls the Lord faithful , inasmuch as he adheres to his purpose to the end in maintaining the salvation of his people, seasonably aids them, and never forsakes them in dangers, as in 1 Corinthians 10:13, God is faithful, who will not suffer you to be tried above that ye are able to bear. These words, however, themselves shew that Paul was more anxious as to others than as to himself. Malicious men directed against him the stings of their malignity; the whole violence of it fell upon him. In the mean time, he directs all his anxieties towards the Thessalonians, lest this temptation should do them any injury. The term evil may refer as well to the thing, that is, malice, as to the persons of the wicked. I prefer, however, to interpret it of Satan, the head of all the wicked. For it were a small thing to be delivered from the cunning or violence of men, if the Lord did not protect us from all spiritual injury.

4 We have confidence . By this preface he prepares the way for proceeding to give the instruction, which we shall find him immediately afterwards subjoining. For the confidence which he says he has respecting them, made them much more ready to obey than if he had required obedience from them in a way of doubt or distrust. He says, however, that this hope, which he cherished in reference to them, was founded upon the Lord, inasmuch as it is his to bind their hearts to obedience, and to keep them in it; or by this expression, (as appears to me more probable,) he meant to testify, that it is not his intention to enjoin anything but by the commandment of the Lord. Here, accordingly, he marks out limits for himself as to enjoining, and for them as to obeying — that it should be only in the Lord. All, therefore, that do not observe this limitation, do to no purpose resort to Paul’s example, with the view of binding the Church and subjecting it to their laws. Perhaps he had this also in view, that the respect which was due to his Apostleship might remain unimpaired among the Thessalonians, however the wicked might attempt to deprive him of the honor that belonged to him; for the prayer which he immediately subjoins tends towards this object. For provided men’s hearts continue to be directed towards love to God, and patient waiting for Christ , other things will be in a desirable state, and Paul declares that he desires nothing else. From this it is manifest, how very far he is from seeking dominion for himself peculiarly. For he is satisfied provided they persevere in love to God, and in the hope of Christ’s coming. In following up with prayer his expression of confidence, he admonishes us that we must not relax in eagerness of prayer on the ground that we cherish good hope.

As, however, he states here in a summary manner the things that he knew to be most necessary for Christians, let every one make it his endeavor to make proficiency in these two things, in so far as he desires to make progress towards perfection. And, unquestionably, the love of God cannot reign in us unless brotherly love is also exercised. Waiting for Christ , on the other hand, teaches us to exercise contempt of the world, mortification of the flesh, and endurance of the cross. At the same time the expression might be explained as meaning, the patience of Christ — that which Christ’s doctrine begets in us; but I prefer to understand it as referring to the hope of ultimate redemption. For this is the only thing that sustains us in the warfare of the present life, that we wait for the Redeemer; and farther, this waiting requires patient endurance amidst the continual exercises of the cross.

2 Thessalonians 3:6-10

6 . Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

6 . Praecipimus autem vobis, fratres in nomine Domini nostri Iesu Christi, ut vos subducatis ab omni fratre, qui inordinate ambulet, et non iuxta institutionem, quam accepit a nobis.

7 . For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

7 . Ipsi enim scitis, quomodo oporteat nos imitari, quia non inordinate egimus inter vos:

8 . Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:

8 . Neque gratis panem comedimus a quoquam, sed cum labore et sudore nocte dieque facientes opus, ne cui vestrum graves essemus.

9 . Not because we have not power, but to make ourselves an ensample unto you to follow us.

9 . Non quod non habeamus potestatem, sed ut nos ipsos exemplar proponeremus vobis ad imitandum vos.

10 . For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

10 . Etenim quum essemus apud vos, hoc vobis praecepimus, ut, qui laborare non vult, is neque comedat.

He now proceeds to the correcting of a particular fault. As there were some indolent, and at the same time curious and prattling persons, who, in order that they might scrape together a living at the expense of others, wandered about from house to house, he forbids that their indolence should be encouraged by indulgence, and teaches that those live holily who procure for themselves the necessaries of life by honorable and useful labor. And in the first place, he applies the appellation of disorderly persons, not to those that are of a dissolute life, or to those whose characters are stained by flagrant crimes, but to indolent and worthless persons, who employ themselves in no honorable and useful occupation. For this truly is ἀταξία , ( disorder , ) — not considering for what purpose we were made, and regulating our life with a view to that end, while it is only when we live according to the rule prescribed to us by God that this life is duly regulated. Let this order be set aside, and there is nothing but confusion in human life. This, also, is worthy to be noticed, lest any one should take pleasure in exercising himself apart from a legitimate call from God: for God has distinguished in such a manner the life of men, in order that every one may lay himself out for the advantage of others. He, therefore, who lives to himself alone, so as to be profitable in no way to the human race, nay more, is a burden to others, giving help to no one, is on good grounds reckoned to be ἄτακτος , ( disorderly .) Hence Paul declares that such persons must be put away from the society of believers, that they may not bring dishonor upon the Church. 6 Now we command you in the name . Erasmus renders it — “ by the name,” as if it were an adjuration. While I do not altogether reject this rendering, I, at the same time, am rather of opinion that the particle in is redundant, as in very many other passages, and that in accordance with the Hebrew idiom. Thus the meaning will be, that this commandment ought to be received with reverence, not as from a mortal man, but as from Christ himself; and Chrysostom explains it in this manner. This withdrawment , however of which he speaks, relates — not to public excommunication but to private intercourse. For he simply forbids believers to have any familiar intercourse with drones of this sort, who have no honorable means of life, in which they may exercise themselves. He says, however, expressly — from every brother , because if they profess themselves to be Christians they are above all others intolerable, inasmuch as they are, in a manner, the pests and stains of religion. Not according to the injunction — namely, that which we shall find him shortly afterwards adding — that food should not be given to the man that refuses to labor. Before coming to this, however, he states what example he has given them in his own person. For doctrine obtains much more of credit and authority, when we impose upon others no other burden than we take upon ourselves. Now he mentions that he himself was engaged in working with his hands night and day , that he might not burden any one with expense. He had, also, touched somewhat on this point in the preceding Epistle — to which my readers must have recourse for a fuller explanation of this point. As to his saying, that he had not eaten any one’s bread for naught , he assuredly would not have done this, though he had not labored with his hands . For that which is due in the way of right, is not a thing that is gratuitous, and the price of the labor which teachers lay out in behalf of the Church, is much greater than the food which they receive from it. But Paul had here in his eye inconsiderate persons, for all have not so much equity and judgment as to consider what remuneration is due to the ministers of the word. Nay more, such is the niggardliness of some, that, though they contribute nothing of their own, they, envy them their living, as if they were idle men. He, also, immediately afterwards declares that he waived his right, when he refrained from taking any remuneration, by which he intimates, that it is much less to be endured, that those, who do nothing, shall live on what belongs to others. When he says, that they know how they ought to imitate , he does not simply mean that his example should be regarded by them as a law, but the meaning is, that they knew what they had seen in him that was worthy of imitation, nay more, that the very thing of which he is at present speaking, has been set before them for imitation.

9 Not because we have not . As Paul wished by his laboring to set an example, that idle persons might not like drones eat the bread of others, so he was not willing that this very thing should do injury to the ministers of the word, so that the Churches should defraud them of their proper livelihood. In this we may see his singular moderation and humanity, and how far removed he was from the ambition of those who abuse their powers, so as to infringe upon the rights of their brethren. There was a danger, lest the Thessalonians, having had from the beginning the preaching of the gospel from Paul’s mouth gratuitously, should lay it down as a law for the future as to other ministers; the disposition of mankind being so niggardly. Paul, accordingly, anticipates this danger, and teaches that he had a right to more than he had made use of, that others may retain their liberty unimpaired. He designed by this means to inflict the greater disgrace, as I have already noticed above, on those that do nothing, for it is an argument from, the greater to the less.

10 He that will not labor . From its being written in Psalm 128:2 — Thou art blessed, eating of the labor of thy hands, also in Proverbs 10:4, The blessing of the Lord is upon the hands of him that laboreth, it is certain that indolence and idleness are accursed of God. Besides, we know that man was created with this view, that he might do something. Not only does Scripture testify this to us, but nature itself taught it to the heathen. Hence it is reasonable, that those, who wish to exempt themselves from the common law, should also be deprived of food, the reward of labor. When, however, the Apostle commanded that such persons should not eat, he does not mean that he gave commandment to those persons, but forbade that the Thessalonians should encourage their indolence by supplying them with food. It is also to be observed, that there are different ways of laboring. For whoever aids the society of men by his industry, either by ruling his family, or by administering public or private affairs, or by counseling, or by teaching, or in any other way, is not to be reckoned among the idle. For Paul censures those lazy drones who lived by the sweat of others, while they contribute no service in common for aiding the human race. Of this sort are our monks and priests who are largely pampered by doing nothing, excepting that they chant in the temples, for the sake of preventing weariness. This truly is, (as Plautus speaks,) to “live musically.”

2 Thessalonians 3:11-13

11 . For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

11 . Audimus enim quosdam versantes inter vos inordinate nihil operis agentes, sed curiose satagentes.

12 . Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

12 . Talibus autem praecipimus, et obsecramus per Dominum nos trum Iesum Christum, ut cum quiete operantes suum ipsorum panem edant.

13 . But ye, brethren, be not weary in well doing.

13 . Vos autem fratres, ne defatigemini benefaciendo.

11 We hear that there are some among you . It is probable that this kind of drones were, as it were, the seed of idle monkhood. For, from the very beginning, there were some who, under pretext of religion, either made free with the tables of others, or craftily drew to themselves the substance of the simple. They had also, even in the time of Augustine, come to prevail so much, that he was constrained to write a book expressly against idle monks, where he complains with good reason of their pride, because, despising the admonition of the Apostle, they not only excuse themselves on the ground of infirmity, but they wish to appear holier than all others, on the ground that they are exempt from labors. He inveighs, with good reason, against this unseemliness, that, while the senators are laborious, the workman, or person in humble life, does not merely live in idleness, but would fain have his indolence pass for sanctity. Such are his views. In the mean time, however, the evil has increased to such an extent, that idle bellies occupy nearly the tenth part of the world, whose only religion is to be well stuffed, and to have exemption from all annoyance of labor. And this manner of life they dignify, sometimes with the name of the Order, sometimes with that of the Rule, of this or that personage. But what does the Spirit say, on the other hand, by the mouth of Paul? He pronounces them all to be irregular and disorderly , by whatever name of distinction they may be dignified. It is not necessary to relate here how much the idle life of monks has invariably displeased persons of sounder judgment. That is a memorable saying of an old monk, which is recorded by Socrates in the Eighth Book of the Tripartite History — that he who does not labor with his hands is like a plunderer. I do not mention other instances, nor is it necessary. Let this statement of the Apostle suffice us, in which he declares that they are dissolute, and in a manner lawless. Doing nothing . In the Greek participles there is, an elegant ( προσωνομασία ) play upon words , which I have attempted in some manner to imitate, by rendering it as meaning that they do nothing, but have enough to do in the way of curiosity. He censures, however, a fault with which idle persons are, for the most part, chargeable, that, by unseasonably bustling about, they give trouble to themselves and to others. For we see, that those who have nothing to do are much more fatigued by doing nothing, than if they were employing themselves in some very important work; they run hither and thither; wherever they go, they have the appearance of great fatigue; they gather all sorts of reports, and they put them in a confused way into circulation. You would say that they bore the weight of a kingdom upon their shoulders. Could there be a more remarkable exemplification of this than there is in the monks? For what class of men have less repose? Where does curiosity reign more extensively? Now, as this disease has a ruinous effect upon the public, Paul admonishes that it ought not to be encouraged by idleness.

12 Now we command such . He corrects both of the faults of which he had made mention — a blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in the first place, to cultivate repose — that is, to keep themselves quietly within the limits of their calling, or, as we commonly say, “ sans faire bruit ,” ( without making a noise .) For the truth is this: those are the most peaceable of all, that exercise themselves in lawful employments; while those that have nothing to do give trouble both to themselves and to others. Further, he subjoins another precept — that they should labor , that is, that they should be intent upon their calling, and devote themselves to lawful and honorable employments, without which the life of man is of a wandering nature. Hence, also, there follows this third injunction — that they should eat their own bread; by which he means, that they should be satisfied with what belongs to them, that they may not be oppressive or unreasonable to others. Drink water, says Solomon , from thine own fountains, and let the streams flow down to neighbors. (Proverbs 5:15.) This is the first law of equity, that no one make use of what belongs to another, but only use what he can properly call his own. The second is, that no one swallow up, like some abyss, what belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by his abundance. In the same manner, the Apostle exhorts those who had been formerly idle to labor , not merely that they may gain for themselves a livelihood, but that they may also be helpful to the necessities of their brethren, as he also teaches elsewhere. (Ephesians 4:28.)

13 And you, brethren . Ambrose is of opinion that this is added lest the rich should, in a niggardly spirit, refuse to lend their aid to the poor, because he had exhorted them to eat every one his own bread . And, unquestionably, we see how many are unbefittingly ingenious in catching at a pretext for inhumanity. Chrysostom explains it thus — that indolent persons, however justly they may be condemned, must nevertheless be assisted when in want. I am simply of opinion, that Paul had it in view to provide against an occasion of offense, which might arise from the indolence of a few. For it usually happens, that those that are otherwise particularly ready and on the alert for beneficence, become cool on seeing that they have thrown away their favors by misdirecting them. Hence Paul admonishes us, that, although there are many that are undeserving, while others abuse our liberality, we must not on this account leave off helping those that need our aid. Here we have a statement worthy of being observed — that however ingratitude, moroseness, pride, arrogance, and other unseemly dispositions on the part of the poor, may have a tendency to annoy us, or to dispirit us, from a feeling of weariness, we must strive, nevertheless, never to leave off aiming at doing good.

2 Thessalonians 3:14-18

14 . And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.

14 . Si quis autem non obedit sermoni nostro per epistolam, hunc notate: et ne commisceamini illi, ut pudefiat:

15 . Yet count him not as an enemy, but admonish him as a brother.

15 . Et ne tanquam inimicum sentiatis, sed admonete tanquam fratrem.

16 . Now the Lord of peace himself give you peace always by all means. The Lord be with you all.

16 . Ipse autem Deus pacis det vobis pacem semper omnibus modis. Dominus sit cum omnibus vobis.

17 . The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

17 . Salutatio, mea manu Pauli: quod est signum in omni epistola.

18 . The grace of our Lord Jesus Christ be with you all. Amen.

18 . Gratia Domini nostri Iesu Christi cum omnibus vobis. Amen.

The second epistle to the Thessalonians was written from Athens.

Ad Thessalonicenses secunda missa fuit ex Athenis.

14 If any one obeys not . He has already declared previously, that he commands nothing but from the Lord . Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God himself; and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly , he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them. Keep no company . I have no doubt that he refers to excommunication; for, besides that the ( ἀταξία ) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them , for they live in a disorderly manner, (2 Thessalonians 3:6.) And now he says, Keep no company , for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite another to keep altogether aloof from his society. In short, those that do not obey after being admonished, he excludes from the common society of believers. By this we are taught that we must employ the discipline of excommunication against all the obstinate persons who will not otherwise allow themselves to be brought under subjection, and must be branded with disgrace, until, having been brought under and subdued, they learn to obey. That he may be ashamed . There are, it is true, other ends to be served by excommunication — that contagion may spread no farther, that the personal wickedness of one individual may not tend to the common disgrace of the Church, and that the example of severity may induce others to fear , (1 Timothy 5:20;) but Paul touches upon this one merely — that those who have sinned may by shame be constrained to repentance. For those that please themselves in their vices become more and more obstinate: thus sin is nourished by indulgence and dissimulation. This, therefore, is the best remedy — when a feeling of shame is awakened in the mind of the offender, so that he begins to be displeased with himself. It would, indeed, be a small point gained to have individuals made ashamed; but Paul had an eye to farther progress — when the offender, confounded by a discovery of his own baseness, is led in this way to a full amendment: for shame, like sorrow, is a useful preparation for hatred of sin. Hence all that become wanton must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.

15 Regard him not as an enemy . He immediately adds a softening of his rigor; for, as he elsewhere commands, we must take care that the offender be not swallowed up with sorrow , (2 Corinthians 2:7,) which would take place if severity were excessive. Hence we see that the use of discipline ought to be in such a way as to consult the welfare of those on whom the Church inflicts punishment. Now, it cannot but be that severity will fret, when it goes beyond due bounds. Hence, if we wish to do good, gentleness and mildness are necessary, that those that are reproved may know that they are nevertheless loved. In short, excommunication does not tend to drive men from the Lord’s flock, but rather to bring them back when wandering and going astray. We must observe, however, by what sign he would have brotherly love shewn — not by allurements or flattery, but by admonitions ; for in this way it will be, that all that will not be incurable will feel that concern is felt for their welfare. In the mean time, excommunication is distinguished from anathema: for as to those that the Church marks out by the severity of its censure, Paul admonishes that they should not be utterly cast away, as if they were cut off from all hope of salvation; but endeavors must be used, that they may be brought back to a sound mind.

16 Now the Lord of peace . This prayer seems to be connected with the preceding sentence, with the view of recommending endeavors after concord and mildness. He had forbidden them to treat even the contumacious as enemies , but rather with a view to their being brought back to a sound mind by brotherly admonitions. He could appropriately, after this, subjoin an injunction as to the cultivation of peace; but as this is a work that is truly Divine, he betakes himself to prayer, which, nevertheless, has also the force of a precept. At the same time, he may also have another thing in view — that God may restrain unruly persons, that they may not disturb the peace of the Church.

17 The salutation, with my own hand . Here again he provides against the danger, of which he had previously made mention — lest epistles falsely ascribed to him should find their way into the Churches. For this was an old artifice of Satan — to put forward spurious writings, that he might detract from the credit of those that are genuine; and farther, under pretended designations of the Apostles, to disseminate wicked errors with the view of corrupting sound doctrine. By a singular kindness on the part of God, it has been brought about that, his frauds being defeated, the doctrine of Christ has come down to us sound and entire through the ministry of Paul and others. The concluding prayer explains in what manner God aids his believing people — by the presence of Christ’s grace.

Genesis 1 1:26 3:22 9:6 9:6 9:6 14:13 Exodus 7:11 14:13 14:31 32:32 Leviticus 19:14 Deuteronomy 7:7-8 10:17 13:3 1 Kings 19:18 Job 4:18 Psalms 7:8 35:19 37:5 55:22 55:22 69:28 73:1-12 122:6 128:2 137:6 138:8 138:8 145:18 Proverbs 3:5 5:15 8:36 10:4 Ecclesiastes 9:3 Isaiah 11:4 26:9 30:15 30:21 33:22 42:1 45:23 48:11 50:5 53:1 55:11 55:13 60:2 60:2 60:2 64:8 Jeremiah 5:8 17:9 23:29 31:33 Ezekiel 11:20 Daniel 12:2 Hosea 1:10-11 Amos 9:36 Zechariah 14:8 Malachi 4:2 Matthew 5:11 5:14 5:15 6:10 6:21 7:13 10:20 12:18 13:13 13:25 13:25 13:46 15:6 15:11 16:17 17:5 17:6 20:28 21:44 23:32 24:6 24:24 24:36 24:37 28:20 Mark 16:15 16:19 Luke 6:25 13:24 16:15 16:15 17:21 21:15 21:19 21:28 24:47 John 1:14 1:16 1:18 4:23 5:17 5:20 5:24 10 10:5 10:8 10:27 15:1 17:1 17:3 17:5 Acts 1:8 2 2:37 3:20 16:6 16:9 16:12 16:12-17:15 17:2 17:28 18:23 20:3 20:23 20:26 21:13 Romans 1:4 1:13 1:16 1:18-32 1:19 1:20 1:28 2:29 3:4 3:23 4:15 5:4 6 6:4 6:13 6:20 7:24 8 8 8 8:7 8:10 8:14 8:24 8:24 8:28 8:29 9:3 10:5 10:6 11:5 11:24 12:7 12:19 12:21 13:14 13:14 14:8 14:11 14:17 15:8 15:16 16:17-18 16:17-19 16:25 1 Corinthians 1:8 1:18 1:23 1:30 1:30 1:31 1:31 1:31 1:31 2:2 2:6 2:8 2:14 4:1 6:13 7:8 7:30-31 7:35 9:5 9:11 9:14 10:13 11:7 12:12 14:3 14:14 15:13 15:20 15:31 15:36 2 Corinthians 1:4 1:6 1:20 2:7 4:7 4:10 5:4 5:6 5:17 5:18 5:21 8:13 10:17 11:8 11:14 13:4 Galatians 1:10 2:19 4:3 5:17 5:25 5:26 6:10 6:10 6:10 Ephesians 2:6 2:11 2:15 3:9 3:17 4:1 4:14 4:14 4:24 4:28 5:16 5:21-6:9 6:1 6:1 6:8 6:12 6:14 6:16 6:18 6:19 6:20 Philippians 1:1-6 1:7-11 1:12 1:12-17 1:18-21 1:21 1:21 1:22-26 1:23 1:27-30 2:1-4 2:5-11 2:12-16 2:16 2:17-24 2:20 2:25-30 3:1-6 3:2 3:7-11 3:12-17 3:13 3:14 3:18-21 4:1 4:1-3 4:4 4:4-9 4:6 4:10-14 4:15 4:15-23 Colossians 1:1-8 1:9-11 1:12-17 1:18-20 1:21-23 1:23 1:24-29 1:26 2:1-5 2:6-7 2:8 2:8-12 2:13-15 2:14 2:16-19 2:19 2:20-23 3:1-4 3:2 3:5-8 3:9-13 3:14-17 3:18-25 4:1-4 4:5-9 4:6 4:10-13 4:14-18 4:18 1 Thessalonians 1:1 1:2-5 1:6-8 1:9-10 2:1-4 2:5-8 2:9-12 2:13-16 2:15 2:17-20 3:1-5 3:6-7 3:6-10 3:11-13 4:1-5 4:6-8 4:9-12 4:13-14 4:15-18 5:1-5 5:6-10 5:11 5:15-22 5:23-28 5:27 2 Thessalonians 1:1-7 1:5 1:7-10 1:11-12 2:1-2 2:3-4 2:5-8 2:7 2:9-12 2:13-14 2:15-17 3:1-5 3:6 3:6-10 3:11-13 3:14-18 1 Timothy 1:5 3:2 3:15 3:16 3:16 5:3 5:20 2 Timothy 1:3 1:12 2:10 2:11 2:11-12 2:19 3:16 3:16 4:10 Titus 1:11 Philemon 1:1-2 Hebrews 3:14 6:4 11:1 13:7 13:8 13:9 13:16 James 2:19 4:12 1 Peter 5:7 5:7 2 Peter 3:8 1 John 2:1 2:18 2:23 2:23 2:27 3:14 4:1 4:19 5:12 Revelation 13:3 20:12 2 Maccabees 8:15

Philippians 1 1:1 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:25 1:26 1:27 1:28 1:29 1:30 2 2:1 2:2 2:3 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:25 2:26 2:27 2:28 2:29 2:30 3 3:1 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:12 3:13 3:15 3:16 3:17 3:18 3:19 3:20 3:21 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:17 4:18 4:19 4:20 4:22 Colossians 1 1:1 1:3 1:4 1:5 1:6 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:14 3:15 3:16 3:17 3:18 3:20 3:22 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:9 4:10 4:11 4:12 4:14 4:15 4:16 4:17 1 Thessalonians 1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 2 2:1 2:3 2:4 2:5 2:6 2:7 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 3 3:1 3:2 3:3 3:5 3:6 3:8 3:9 3:10 3:11 3:12 3:13 4 4:1 4:3 4:6 4:7 4:8 4:9 4:10 4:11 4:13 4:14 4:15 4:16 4:17 4:18 5 5:1 5:2 5:3 5:4 5:6 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:26 5:27 2 Thessalonians 1 1:1 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 3 3:1 3:2 3:3 3:4 3:5 3:6 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17

̔Ο ἐνεργῶν το ἐνεργεῖν: 1 ἀγών: 1 ἀκέφαλον: 1 ἀντίχριστος: 1 ἀπάθειαν: 1 ἀπαρχήν: 1 ἀπροσκοποι: 1 ἀρχὴ: 1 2 ἀταξία: 1 2 ἀταξίαν: 1 ἄν: 1 ἄτακτος: 1 ἅπτεσθαι: 1 ἐθελοβρησκεία: 1 2 ἐλάβετε: 1 2 ἐμβατεύειν: 1 2 ἐμβατεύειν εἰς τὴν οὐσίαν: 1 ἐν: 1 ἐν ἐμόι: 1 ἐν αὑτῳ: 1 ἐπί: 1 ἐπεκτεινόμενος: 1 ἐπιστήμης: 1 ἐπιχορηγία: 1 2 ἐφ᾿ ᾧ᾿: 1 ἔνδειγμα: 1 ἔνδειξιν: 1 ἔργου: 1 ἰσότητα: 1 ἵνα παῤῥησιάσωμαι: 1 ὀργὴ: 1 ὁμοουσία: 1 ὁμοουσίαν: 1 ὑμῶν: 1 ὑμῶν τοῦ ἔργου: 1 ὑπὲρ ἐχπερισσοῦ δεόμενοι: 1 ὑπὸ: 1 ὑπερβαίνειν καὶ πλεονεκτεῖν: 1 ὑστερήματα: 1 2 ᾿Εβρώθη δὲ καὶ φλοιὸς ὡς λέγεται, καὶ ζώων ἀγεύστων πρότερον ἥ ψαντο: 1 Αὐξανόμενον: 1 Γενόμενος: 1 Κενοδόξοι: 1 Περισσεύειν: 1 Πρόφασις: 1 Σωματικῶς: 1 Τὸ κατέχον: 1 Τστερήματα πίστεως: 1 αντιστρέφον: 1 απ᾿ ἀρχὢς: 1 βραβεύετο: 1 γάρ: 1 δέξασθαι: 1 2 δέξασθε: 1 2 διανοίας: 1 εἰ γὰρ ἔγνωσαν: 1 εἰκονικῶς: 1 εἰς: 1 εἰς λόγον δόσεω; καὶ λήψεω;: 1 εἴ τις ἔπαινος: 1 εὐδοκήσαμεν: 1 εὐδοκήσαντες : 1 εὐδοκία: 1 εὐρίσκομαι: 1 ευμφατικωτέρως: 1 ηὐχόμην: 1 θλιψεις: 1 θυμός: 1 καὶ ἐμφατικώτερον: 1 καὶ αὐξανόμενον: 1 καὶ λειτουργίαν: 1 καθεύδωμεν: 1 κανόνι τὸ αὐτὸ φρονεῖν: 1 καταβραβευέτω: 1 κατατομὴ : 1 καψ ἐξοχήν: 1 κελεύσματος: 1 κενοδοξία: 1 κυσίβαλον: 1 λόγον: 1 λοιποὶ: 1 μεγαλοπρεπη: 1 μελετᾷν: 1 μεμψιμοιρία: 1 μιμητικῶς: 1 πάθος: 1 πάντα: 1 πάσὟ αἰσθήσει: 1 πᾶν τὸ: 1 παθηματα: 1 παιδείες: 1 πανοπλίαν: 1 παραδόσεις : 1 παρακλήσεως: 1 παραμυθουμένοι: 1 περιποίησις: 1 περιτομὴ: 1 πιθανολογία: 1 πληροφορίαν: 1 2 πρόπαια: 1 πρός: 1 προπή: 1 προσφιλὢ καὶ εὔφημα: 1 προσωνομασία: 1 2 σέβασμα: 1 σίτου θ ᾿ ἅπτεσθον καὶ χαρ́ετον: 1 σύν: 1 σεμνὸν: 1 σεμνὸς: 1 σκύβαλον: 1 σπένδομαι: 1 σπονδὰς: 1 στάσις: 1 συλλάμβανεσθαι: 1 συνέσεως: 1 συναθλοῦντες τὣ πίστει: 1 σωματικῶς: 1 τὰ αὐτὰ: 1 τὸ αὐτὸ: 1 τὸ βαρὺ: 1 τὸ κατέχον: 1 τὸ μέρος: 1 τὸ σεμνόν: 1 τὸ τοῖς κυσὶ βαλλόμενον: 1 τῶν πονηρῶν: 1 τῷ Θεῷ καὶ Πατρὶ: 1 ταῦτα λογίζεσθε: 1 ταῦτα ποιεῖν λογίζεσθε: 1 φιλοτιμεῖσζαι : 1 χάριν τὢς εὐφήμου διαπορείας: 1 χρηστότητα: 1

חש: 1 פרש: 1 רחמים: 1 2

Adiuvantes fidem: 1 Alibi solet dicere, In Christo: 1 Augurale: 1 Augustale: 1 Christiane: 1 Collaborantes fidei: 1 Cum rapiant mala fata bonos.... Solicitor: 1 Eadem incedamus regula, ut simus concordes: 1 Epistolæ Joannis Ravisii Textoris (Nivernensis) — non vulgaris eruditionis: 1 Excipite: 1 Exemplar: 1 Extra teli jactum: 1 Fuimus parvuli: 1 Gignendam ad sobolem seminis instar erit: 1 Hic murus aheneus esto — nil conscire sibi: 1 Horae Paulinae: 1 Hujus propositi tenacem: 1 Importunos: 1 Intelligam: 1 Jacet sine nomine: 1 Memores vestri propter opus fidei: 1 Murus aheneus: 1 2 Musice, Hercle, agitis aetatem: 1 Nihil eos agere: 1 Pacem habete cum eis, vel colite: 1 Per manus: 1 Perinde atque ex tripode: 1 Philippense bellum: 1 Philippense praelium: 1 Politiam: 1 Praeibat: 1 Praetorium: 1 Praevaricatores: 1 Primitias: 1 Probitas laudatur et alget: 1 Qui bona sua pro stercore : 1 Rem : 1 Sales: 1 Sanctus at ille cruor, divini assertor honoris: 1 Secundum Christum: 1 Sine intermissione memores operis fidei vestrae: 1 Solicitor nullos esse putare deos: 1 Statum: 1 Supra omne quod dicitur Deus aut quod colitur: 1 Sursum corda: 1 TranquilIus animus meus, qui aequi boni facit omnia: 1 Tranquillissimus autem animus meus, qui totm istuc aequi boni facit: 1 Una manaum admoveo, i.e.: 1 Virtutum omnium chorum: 1 acris ac ferventis ingenii: 1 anima: 1 auguraculum: 1 auguratorium: 1 beneplacitum: 1 cogitare: 1 cogitare, meditari: 1 cogitationis: 1 constitutus: 1 de me: 1 disciplinae: 1 id: 1 id est, viscera: 1 illustria: 1 impleat: 1 in: 1 2 indignationem: 1 insuper: 1 inter: 1 intra jactum teli: 1 manifesta: 1 mentem: 1 omni negotio: 1 operari sacris: 1 per Christum: 1 praetor: 1 praetor maximus: 1 praetorium: 1 2 3 4 5 propagatur: 1 prudentiam: 1 revelavit: 1 2 secundum: 1 seducat: 1 seducendo: 1 sensum: 1 seorsim ducendo: 1 solet: 1 solicitudo: 1 speciem: 1 2 spiritus: 1 super: 1 tabernaculum ducis Augustale: 1 tropaea: 1 ut: 1 ut excipiatis, si conjungas cum: 1 ut habet Syrus interpres, ut exprimatur quod fuerit illud mandatum: 1 vel: 1 videam: 1 videns: 1 virtus lauduta crescit: 1

1l : 1 A Dieu et Pere, qui nous a faits: 1 A Dieu qui est le Pere. Il y auroit mot a mot, A Dieu et Pere: 1 A cause de l’heureuse intercession qu’ils font pour les hommes: 1 A l’ennuy qu’on conçoit aiseement en tels affaires: 1 A l’este comme seellé et ratifié par bons tesmoignages et approbations suffisantes: 1 A l’imitation duquel au chant de victoire composé par moy en Latin en l’honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i’ay dit: 1 A laquelle ceci se rapporte: 1 A leur confusion et ruine: 1 A repentance et amendment: 1 A reprendre vigueur et fleurir: 1 A son propos, et a ce dont ils auoyent affaire: 1 A tout le corps du peuple: 1 Afin de nous resueiller et aiguiser a nous y addonner de tant plus grande affection: 1 Afin qu’il y eust vne opposition entre les tenebres du royaume de Satan, et la lumiere du royaume de Dieu: 1 Afin qu’ils ne s’esleuent point a l’encontre de nous a leur plaisir et sans resistance: 1 Afin qu’ils ne se repentent point de luy auoir assiste: 1 Afin qu’ils ne soyent point destournex: 1 Afin que la, signification ne soit vaine, comme d’vne chose qui n’est point: 1 Afin que nous puissions aiseement veoir et contempler: 1 Aide et porte proufit: 1 Ainsi que les bourdons entre abeilles ne font point de miel, et neantmoins viuent de celuy des autres: 1 Ambassade pour administrer a Sainct Paul en sa necessite: 1 Ample et abondante: 1 Arrogance et vanterie: 1 Au regard du mari: 1 Au reste, les mots de ceste sentence sont ainsi couchez au texte Grec de Sainct Paul, Scachans freres bien-aimez de Dieu, vostre election: tellement que ce mot de Dieu: 1 Aucuns exposent le mot Grec, bon propos et bon cœur, le rapportans aux hommes: 1 Auec puissance, ou puissamment: 1 Auec vne fierete intolerable: 1 Auoit resonné haut et clair: 1 Auoyent comme fait leuer beaucoup de brouillars pour offusquer la clarte de Christ, voire pour la suffoquer: 1 Auoyent essayer les esbranler: 1 Aussi lois d’vne opinion, ou d’vn cuider: 1 Autrement qu’ils ne doyuent: 1 Aux Thessaloniciens: 1 Aux autres: 1 Aux entrailles de Jesus Christ, ou: 1 Ayant ouy qu’il y estoit suruenu des persecutions, et qu’elles continuoyent: 1 Ayent vertu ou puissance d’eux — mesmes: 1 Bannis de la compagnie de Dieu: 1 Bien souuent on loue: 1 Blasphemes execrables: 1 Bons et aimables: 1 C’est à dire d’vne mesme substance auec le Pere: 1 C’est a dire de ce qui suit a ce qui va deuant: 1 C’est a dire sans le prendre comme ceux qui entendent par ces mots les bons et les mauuais: 1 C’est a dire, fascheux et rigoureux: 1 C’est a dire, qui est reglé et compassé selon la circonstance, qualité, ou vocation des personnes: 1 C’est ascauoir de l’Euangile: 1 C’est quand deux noms substantifs appartenans a vne mesme chose, sont mis ensemble sans conionction, comme par declaration l’vn et l’autre: 1 C’estoit : 1 C’eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction: 1 Car Sainct Paul n’ a pas voulu dire que l’approbation de l’Euangile dependist du consentement de tous siecles: 1 Car ayans proposé l’indignite de l’homme, et presché d’humilite, de là ils concluent: 1 Car c’est des principales parties de vraye prudence, de scauoir discerner les personnes pour parler aux vns et aux autres comme il est de besoin: 1 Car ce n’estoit vne petite consideration pour inciter St. Paul et les autres, a auoir les Thessaloniciens pour recommandez, et en faire esteme: 1 Car celuy qui tremble, disent-ils: 1 Car il n’a pas prins garde que c’estoit yci vne façon de parler prinse de la langue Hebraique: 1 Car il y en auoit d’autres qui auoyent plus grand soin de l’Eglise de Dieu, que d’eux-mesmes, comme Epaphrodite: 1 Car il yen a plusieurs qui se tourmentent tant et plus, et se meslent de beaucoup de choses: 1 Car nous ne sommes de fer ni d’acier (comme on dit) ne si insensibles: 1 Car quant au mot d’elemens, sur lequel aussi ils fondent leur opinion: 1 Car tout ainsi qu’vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d’iceluy: 1 Ce despouillement: 1 Ce fils de perdition: 1 Ce mot, Toute: 1 Ce n’eust point contre vn homme mortel qu’il eust addresse son opiniastre et rebellion: 1 Ce poinct a nommeement este adiouste par Sainct Paul: 1 Ce que Christ a commencé seulement: 1 Cela nous est vne demonstrance et tesmoignage de nostre salut: 1 Cela tout: 1 Cerchant outre mesure son proufit et vtilite particuliere: 1 Cerche songneusement et implore: 1 Certes le sainct Apostre ne dit rien yci: 1 Ces traditions: 1 Ceste bonté: 1 Ceste exhortation est plene d’affections vehementes: 1 Ceste façon de tesmoigner la ioye qu’il sent de la fermete des Thessaloniciens: 1 Ceste paresse tant dangereuse et mortelle: 1 Ceste separation ou retirement: 1 Ceste societe et conionction: 1 Ceux qui dorment, c’est a dire qui seront morts auant le dernier iour: 1 Ceux qui s’exercent a bon escient en quelque labeur licite: 1 Ceux qui sont desobeissans: 1 Chacun iour: 1 Christ vray Pastuer: 1 Circoncis deuement et selon l’ordonnance et : 1 College de la Marche: 1 Colloquies: 1 Combien aurions — nous proufité en la doctrine de vraye religion: 1 Comme Denys le tyran, apres auoir pillé vn temple, s’estant mis sur le mer, et voyant qu’il auoit bon vent: 1 Comme a dit anciennement vn poëte Latin: 1 Comme a son but principal: 1 Comme a vne franchise: 1 Comme ainsi soit qu’on metre en auant ie ne scay quels faux escrits sous le nom d’Eusebe: 1 Comme anciennement a Rome ce crier public: 1 Comme aux Ephesiens il a vsé de ce mot, Le mesme, ou Le semblable, en ceste signification, comme il a este là touché: 1 Comme il a ci dessus demonstré l’amour qu’il auoit enuers eux, en protestant qu’il s’esiouit de leurs auancemens, et en rend graces a Dieu, aussi le fait — il maintenant en son affection vehemente, et continuation de prier: 1 Comme il est dit en l’Epistre aux Romans 8: 1 Comme il y a vn droict mutuel, reglé selon la consideration de l’office et vocation d’vn chacun, lequel droict doit auoir lieu entre tous estats: 1 Comme pour son propre heritage et particulier: 1 Comme quelqu’vn a dit anciennement: 1 Comme s’il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu’il n’est licite de proferer: 1 Comme s’ils estoyent mediateurs ou auec Christ, ou en second lieu apres Christ, pour suppleer ce qui defaut de son costé: 1 Comme s’ils ne faisoyent rien a ce propos-la: 1 Comme s’ils viuoyent inutiles et oiseux: 1 Comme si c’estoit vn souhait que sainct Paul feist: 1 Comme si eux deussent tenir la place de tous, et faire pour les autres: 1 Comme, : 1 Commencera par ceux qui seront decedez auparauant: 1 Confiance et asseurance: 1 Contre les Thessaloniciens: 1 Contrefaire et mettre en auant vne lettre comme escrite par sainct Paul aux Laodiciens, voire si sotte et badine: 1 Corporellement, ou, essenciellement: 1 Courageusement et d’vn grand desir: 1 Courageux et inuincibles: 1 D’afflictions quasi sans nombre: 1 D’annees et sieclcs: 1 D’autant plus que nous-nous monstrons gracieux et debonnaires: 1 D’autant que l’ordre que Dieu vouloit tenir, requeroit que le monde premierement fust d’vne liberalite gratuite conuié a salut: 1 D’autant que volontiers nous auons en horreur et craignons le iour du Seigneur: 1 D’autres furent mis prisonniers auec sainct Paul: 1 D’endurer et attendre: 1 D’vn tel sainct, ou d’vn tel: 1 D’vn vray Christ: 1 De Juif: 1 De batailler sous l’enseigne de Christ: 1 De cœur et esprit: 1 De ce qu’ils en doyuent croire: 1 De ces chc.ses basses: 1 De chacun corps d’Eglise en particulier: 1 De choses grandes et excellentes: 1 De l’efficace ou puissance: 1 De la generation peruerse et maudite: 1 De la loy et regle commune: 1 De laquelle Moyse fait mention au Genesis 1: 1 De nous troubler et effaroucher: 1 De porter honneur aux fideles ministres: 1 De prescher et enseigner: 1 De s’apprestre a tout ce qu’il plaira a Dieu leur enuoyer: 1 De sa Gloire: 1 De seul vray but, qui est Christ: 1 De toute apparence de preeminence et maieste: 1 De toute hautesse et presomption: 1 De toute religion: 1 De varier et chanceler: 1 De vous pour l’œuure de la foy, et pour le trauail de vostre charite; ou: 1 Demeure en confus, et qu’on ne scache que c’est: 1 Depuis les temps de l’Apostre: 1 Depuis que les empereurs usurperent la monarchie: 1 Des grands personnages: 1 Des le commencement: 1 Descomfit: 1 Desordre et grande confusion: 1 Deuenir paresseux et oisifs: 1 Deuient vieil et caduque: 1 Dieu a aneanti les efforts malicieux de Satan, et a frustré les meschans de leur attente: 1 Du decret et ordonnance de Dieu: 1 Du gouuernement et dispensation que Dieu a ordonné en son Eglise: 1 Duquel toute la vertu consistast au son et en la prononciation: 1 En ces mots, au Seigneur Jesus: 1 En ces subtilitez vaines et frivoles: 1 En cest endroit: 1 En delices et plaisirs de la vie spirituelle, lesquels nous ne voyons point: 1 En douceur et patience: 1 En enseignant les autres: 1 En eux: 1 En grande magnificence: 1 En horreur et disdain: 1 En l’estude et exercice de sainctete: 1 En la confession de nostre foy: 1 En la grace des hommes: 1 En la reuerberation de la lumiere de Dieu: 1 En mespris du corps, ou, en ce qu’elles n’espargnent le corps: 1 En mettant en auant sur ce propos beaucoup de choses frivoles et curieuses: 1 En nos prieres, sans cesse ayans souuenance; ou: 1 En parlant ainsi: 1 En partie,: 1 En prenant ceste dangereuse accointance de S. Paul: 1 En renouelant et reformant la vie des Thessaloniciens: 1 En ruine et perdition eternelle: 1 En se reuoltant malicieusement: 1 En ses organes et instrumens c’est a dire ses seruiteurs par lesquels il a parle: 1 En son nom et authorite: 1 En sorte que tu to contentes du lieu qui t’est ordonné, et que t’employes a ta charge: 1 En termes couuerts ou obscurs: 1 En toutes richesses de certitude d’intelligence: 1 En vn estat ferme et paisible, qui mene a la vie: 1 En vn prescheur: 1 En voye de proufiter, ou auancer: 1 Entrailles et misericordes, ou: 1 Entre dormir, et estre du tout reduit a neant: 1 Entre tant d’empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition: 1 Enuers les poures: 1 Enuieux et desdaigneux: 1 Es choses secretes et cachees: 1 Es choses visibles de ce monde: 1 Espece, ou, forme: 1 Est appelee Idolatrie: 1 Est le sufflet qui allume toutes contentions: 1 Est offert aux meschans et reprouuez, et non pas aix diables: 1 Est si honorable et magnifique qu’il ne pent estre transferé a homme mortel: 1 Est vn benefice procedant de la liberalite de Dieu: 1 Estans assuerez sur ceste main et puissance du Seigneur: 1 Estans en quelque necessite: 1 Estans estonnez comme d’vne chose nouuelle et non ouye: 1 Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen: 1 Estendant la vertu de ses rayons tout a l’enuiron: 1 Estendue et auancement: 1 Estourdissement et stupidite: 1 Estroittement: 1 Et abolissement: 1 Et adioustez a son histoire: 1 Et admonestant: 1 Et comme par dessous terre: 1 Et condemnation: 1 Et de cela il s’en ensuit, que c’est vn nom ou dignite propre a Dieu seul: 1 Et en estoit l’autheur: 1 Et endurcis: 1 Et faire demeurer fermes: 1 Et faux apostres: 1 Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs: 1 Et les ministres fideles: 1 Et lors mesme que S. Paul escriuoit ceci: 1 Et monstre le grand zele qu’il auoit, afin qu’il y ait plus de poids et authorite en ce qu’il dit: 1 Et non en autre: 1 Et pour les faire plus songneux de la retenir iusqu’a la fin, et s’arrester tousiours en luy, il recite que par Christ ils sont entrez en participation de tout bien et benediction: 1 Et pour leur donner courage, afin qu’ils ne se laissent cependant abuser: 1 Et que ie les retrouue en iceluy, on, : 1 Et que les pasteurs le doyuent procurer d’vne affection vehemente et zele ardent: 1 Et que par ce moyen il seroit a craindre que les fideles ne s’y addonassent: 1 Et rabbaisse leur presomption: 1 Et s’en desguise: 1 Et solicitude: 1 Et surmontent toute nostre capacite: 1 Et yurognerie: 1 Eudurcies et obstinees: 1 Exercez en l’Ecriture: 1 Face entameure et trop grande blessure: 1 Faisoit en cest endroit ce qu’ils deuoyent faire: 1 Fascheux et ennuyeux: 1 Fausses et peruerses doctrines: 1 Faut resoudre ce participe Tenant: 1 Fideles ministres de la parolle: 1 Foibles et debiles en la foy: 1 Fortifiez ou soulagez en leur rafrechissant le goust des biens celestes: 1 Freres bien—aimez, vostre election estre de Dieu; ou: 1 Gratuitement et sans luy bailler aucuns gages: 1 Hardiment : 1 Horribles et execrables: 1 Il defend aux Thessaloniciens d’entretenir par leur liberalite ou dissimulation l’oisiuete de telles gens: 1 Il dit auant que passer plus outre: 1 Il excuse Epaphrodite de ce qu’il auoit tant demeuré sans retourner vers eux: 1 Il fait yci vne diuision, disant qu’il est tellement dispose en son coeur qu’il scait se cornporter et en prosperite et en adversite: 1 Il faut recognoistre et entretenir: 1 Il insiste si longuement a deschiffrer et toucher au vif la malice des Juifs: 1 Il les recueillera en plene conionction, et les fera ses consors: 1 Il les rembarre rudement et auec authorite: 1 Il n’y a mesure ne fin de desbauchement et dissolution: 1 Il n’y a point este par acquit, comme on dit: 1 Il ne se faut esbahir si les faux-freres prenent occasion de l’evangile, et s’ils s’en forgent des bastons pour tormenter les bons et fideles pasteurs: 1 Il ne se lasse point en bien faisant, et son thresor ne diminue point: 1 Il ne se pent faire que nous ne venions quant et quant a auoir vne saincte affection d’obeir: 1 Il ne se soucie point d’estre sauué des mains de ses ennemis: 1 Il note la tribu et le chef de la lignee de laquelle il estoit descendu: 1 Il nous vest de sa liuree: 1 Il peust vser d’authorite paternelle, et demander que pour la reuerence qu’ils luy deuoyent comme ses enfans, ils feissent ce qu’il enseigne yci: 1 Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection: 1 Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage: 1 Il se trouue assez de gens qui louënt vertu, mais cependant elle se morfond: c’est a dire, il n’y en a gueres qui se mettent a l’ensuyure: 1 Il vous a donc retirez de la mort: 1 Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises: 1 Ils le laissent quasi vuide et inutile: 1 Ils ne meritent point enuers les lecteurs de bon iugement, qu’on y adiouste grande foy: 1 Ils prononcent et determinent comme par arrest: 1 Ils seroyent si constans et fermes, qu’ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument: 1 Imaginatif, ou faict a plaiser: 1 Importuns et malins: 1 Ingenieuse a cercher ses auantages, et quelques vaines excuses: 1 Iniques et dures a porter: 1 Interpretation de l’Escriture applicquee proprement selon le temps, les personnes, et les choses presentes: 1 Inutile et du tout vuide: 1 Iusqu’a ce que nons soyons deliurez et affranchis par la puissance de Christ: 1 Je le laisse a disputer aux autres: 1 Jettent sur nous leurs rayons: 1 Juge,: 1 Là il n’y a que souillure et ordure: 1 Là il n’y a que tenebres: 1 Là où il vse d’vn mot qui descend d’vn mesme verbe que celuy dont il vse yci: 1 L’a affermee et testifiee assureement par ses propos: 1 L’ingratitude execrable et vileine des hommes: 1 L’organe et instrument d’celuy: 1 L’orgueil et arrogance: 1 La croix: 1 La dignite et l’excellence: 1 La droite saison de la vengeance estoit apres la grace reiette: 1 La force et constance de courage: 1 La garde a l’entour: 1 La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul: 1 La meschancete horrible: 1 La paresse et nonchalance de la chair: 1 La premiere et la principale honnestete et sainctete de la Papaute: 1 La recognoissance des benefices de Dieu: 1 La role outrecuidance: 1 La splendeur de la maieste de Christ: 1 La tente ou du consul, ou de celuy qui estoit chef de l’armee, quelque nom qu’on luy donast: 1 Laquelle il a vne fois monstree en sa personne: 1 Laquelle ils auoyent reiettee ou receué irreueremment, et autrement qu’il n’appartenoit: 1 Le bon blé que Dieu auoit seme en son champ: 1 Le manteau royal: 1 Le mespris orgueilleux de sa Parolle: 1 Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons: 1 Le mot Grec signifie l’estat d’vn pere qui a perdu ses enfans, ou des enfans qui ont perdu leur pere: 1 Le prouerbe ancien: 1 Le second argument par lequel il refute telles ordonnances, est: 1 Le seruice forgé a plaisir, c’est a dire inuenté par les hommes: 1 Le signe qui la figuroit s’esuanouit comme vn ombre: 1 Le titre de Dieu par imagination: 1 Le vice qui est en plusieurs qu’ils sont pleins de complaints contre les autres: 1 Les Docteurs et Ministres: 1 Les Docteurs et ceux qui ont charge d’enseigner en l’Eglise: 1 Les Docteurs, c’est a dire ceux qui ont la charge d’enseigner: 1 Les Eloges des Hommes Savans: 1 Les Thessaloniciens: 1 Les afflictions et persecutions: 1 2 Les agneux des boucs: 1 Les autres ceremonies: 1 Les compagnons, qui demeuroyent auec luy: 1 Les consumons prodigalement et meschamment en choses infames et abominables: 1 Les enflambe a mourir constamment, et receuoir la mort d’vn cœur magnanime: 1 Les enseignemens concernans le deuoir particulier d’vn chacun: 1 Les peres ou les meres: 1 Les poures aveugles: 1 Les saincts trespassez: 1 Les senateurs et les nobles ayent la main a la besogne, et cependant les manouuriers et mechaniques, non seulement viuront en oisiuete: 1 Les traditions: 1 Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux: 1 Lesquelles on fait receuoir au poure monde sous la fausse couuerture de l’authorite des anges: 1 Leur denonce ruine et confusion: 1 Leur souffle aux aureilles: 1 Leur turpitude et vilenie: 1 Leurs peres et meres: 1 Leurs speculations ridicules: 1 Leurs traditions: 1 M’est douce et gracieuse, pouree qu’elle n’est point inutile: 1 Maigres et desdaigneux: 1 Maintenant donc qu’il est loin d’eux, et qu’il ne les pent plus admonester en presence: 1 Maintenant le fruit et l’vsage d’icelle est aneanti: 1 Mais apres nous auoir poussez et incitez par vne inspiration secrete et cachee, nous employe et exerce songneusement: 1 Mais apres que les richesses sont lettees en la mer, il est trouue, pource qu’il commence a avoir esperance d’eschapper, d’autant que le vaisseau est allege: 1 Mais aussi pour les autres fideles, qui viendroyent apres: 1 Mais est commencee et comme consacree a l’adueu de la piete et cognoissance de Dieu: 1 Mais ils ne feront que tracasser çà et là, et tourner a l’entour du pot (comme on dit) sans s’auancer: 1 Mais quoy? Les Papistes laissans tout ceci: 1 Mais seulement de corriger ou reprimer: 1 Mais voici en cest endroit qui leur deuoit seruir d’vne forteresse inuincible: 1 Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas: 1 Mais’au dernier iour sera veu a l’oeil le fruit de ceste deliurance, et de quelle importance elle est: 1 Mats c’est vne conjecture bien maigre: 1 Maudite donc soit nostre stupidite: 1 Merveilleux et durs combats: 1 Mesles auec les infideles et meschans: 1 Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de quelque exces vicieux en sa douleur: 1 Mesme les rebelles et obstinez: 1 Mettent en auant leurs mensonges: 1 Monstrant, que tout ce qui hors Christ, n’est que vanite: 1 Morte et sans vertu: 1 N’est point en branle pour chanceler selon les changemens diuers du monde: 1 N’est point en nous, ou pour mieux dire, nous en sommes hors: 1 N’obeit a nostre parolle, marquez-le par lettres, et ne conuersez point, or: 1 N’oste rien a la gloire de Christ: 1 Ne doit faire difficulte de se transformer selon qu’il cognoistra que ce sera le proufit de l’Eglise: 1 Ne meritent point qu’on leur face du bien: 1 Ne nous laissons point vaincre par l’infirmite de nostre chair: 1 Ne regardans qu’a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere: 1 Ne sans vn fruit singulier et consolation merueilleuse: 1 Ne viendroit si tost: 1 Ni au plaisir desborde des meschans: 1 Non obstant les troubles et les fascheries qu’ils voyoyent deuant leurs yeux: 1 Non pas qu’il soit creu en son cerueau: 1 Nous fautes et infirmitez vicieuses: 1 Nous ne pouuons d’vn costé ne d’autre faire vn pas qui proufite et viene a bien: 1 Nous prescrit en ses commandemens la regle de viure: 1 Nous sommes receus a la vie eternelle: 1 Nous vous auons testifié et comme adjuré: 1 Ont le Seigneur pour eux: 1 Ont yci plus grande signifiance, et emportent plus: 1 Or encore que viure en chair me fust proufitable, ie ne scay lequel ie doy eslire, ou: 1 Or le sang precieux par martyre espandu Pour auoir a son Dieu tesmoignage rendu, A l’Eglise de Dieu seruira de semence Dont enfans sorteront remplis d’intelligence: 1 Or maudite soit nostre paresse: 1 Ordonnoyent conducteur de leur congregation: 1 Ou entrant en dispute auec eux, comme compagnon a compagnon, ainsi qu’on dit. Toutesfois, que ce soit tant que faire se pourra sans offenser Dieu: 1 Ou façon d’y proceder laschement, et comme par acquit: 1 Ou s’en vont en fumee: 1 Par des amusemens plus que pueriles: 1 Par faux rapports et calomnies: 1 Par ignorance et faute de prudence: 1 Par l’acceptation gratuite de Dieu, c’est a dire pource qu’il nous accepte et ha agreables: 1 Par laquelle Dieu auoit orné et magnifiquement authorizé son Euangile: 1 Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu: 1 Par plusieurs signes et tesmoignages: 1 Par similitude qu’elle ha auec la verite: 1 Par son excellence et hautesso: 1 Patron: 1 Peind yci au vif: 1 Perdue et ruinee: 1 Plaisanteries pleines de vanite et niaiserie: 1 Plaute poete Latin ancien, quand il vent parler de gens qui viuent a leur aise, il dit qu’ils viuent musicalement, c’est a dire, en chantres. Mais a la verite on pent bien dire de ceux-ci, en tout sens qu’on le voudra prendre, qu’ils viuent musicalement: 1 Plein d’horreur et d’espouvantement: 1 Plenement et certainement: 1 Plus que puerile: 1 Plus vaillamment et courageusement: 1 Plustot que de menacer les Colossiens de telles choses: 1 Pour : 1 Pour amplifier et exaggerer la chose: 1 Pour autant qu’ils portoyent enuie auec autres, ou les mordoyent et detractoyent d’eux: 1 Pour entrer dedans leurs cœurs, et es mouuoir leurs affections: 1 Pour esteindre et appaiser le feu des nutres: 1 Pour estre plus authorizé entr’ eux, il fait derechef mention de la charge qu’il auoit receuë de Dieu: 1 Pour introduire et establir entre les Chrestiens ceste façon tant estrange, que les Stoiciens requeroyent en l’homme, ascauoir qu’il ne fust esmeu de douleur quelconque, mais qu’il fust comme de fer et stupide sans rien sentir: 1 Pour l’amour de Christ: 1 Pour l’amour de luy: 1 Pour laquelle ils debatoyent, voulans qu’elle fust obseruee: 1 Pour le moins ne deuons—nous pas estre aussi vigilans que les gendarmes: 1 Pour luy offrir en sacrifice les ames des fideles: 1 Pour recognoistre le bien que Dieu leur a fait, et n’estre point ingrats enuers luy: 1 Pour tourmenter griefuement l’Eglise: 1 Pour tous prescheurs de l’euangile: 1 Pour tuer les bestes qu’on doit sacrifier: 1 Pour vn moment du temps: 1 Pour y corrompre et peruertir la vraye foy: 1 Pource qu’il entend que le bruit qui auoit este de ses liens, auoit donné grand bruit a l’Euangile: 1 Pource qu’il n’est gouuerné que par la subtilite charnelle et naturelle: 1 Pource qu’ils auoyent seulement fait leurs efforts, et essaye de diuer-tir les Philippiens, et ne les auoyent gaignez et abbatus: 1 Pource qu’ils couuroyent de belles couleurs leurs fallaces et tromperies, et fardoyent leur doctrine: 1 Pource que leur zele n’estoit pas pur: 1 Pourceque l’imitation d’ iceluy est la regle de bien viure: 1 Pouuoit diminuer l’authorite de la doctrine: 1 Pretoire signifioit aussi le lieu ou le preteur tenoit la cour, et exerçoit sa iurisdiction: 1 Prins des sermons de Christ: 1 Prions, ou: 1 Prudence, ou intelligence: 1 Publié et manifesté: 1 Qu’aucuns par vne prudence indiscrete, la communicassent seulement a quelque petit nombre sans en faire les autres participans: 1 Qu’eux — mesmes aussi doyuent faire des remonstrances et inciter leur pasteur: 1 Qu’il fust abbattu, et eust perdu courage estant en indigence: 1 Qu’il leur auoit donne en garde: 1 Qu’il nous faut implorer l’aide des saincts trespassez: 1 Qu’il se confioit d’eux qu’ils perseuereroyent de reste de leur vie: 1 Qu’il y a beaucoup d’infideles, desloyaux, et traistres: 1 Qu’il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur: 1 Qu’ils ne se laissent point distraire ça et la: 1 Quand apres auoir protesté de sa confiance, il ne laisse pas d’adiouster encore la priere auec la confiance: 1 Quand elles n’ont ni monstre ni couleur: 1 Quand il viendra en iugement: 1 Quand l’esprit est en branle, maintenant d’vne opinion, maintenant d’autre: 1 Quant a la substance du propos: 1 Que c’est a luy seul d’establir seruice diuin, et ceremonies qui en dependent: 1 Que de les contraindre rudement et d’vne façon violente: 1 Que des lors on faisoit courir des epistres a faux titre, et sous le nom des seruiteurs de Dieu: a laquelle meschancete il leur estoit force de remedier par quelque moyen: 1 Que la plus grande purete qu’on pourroit trouuer, ne sera que vilenie et ordure: 1 Que les Pharisiens ont este ainsi nommez, pource qu’ils estoyent separez d’auec les autres, comme estans saincts: 1 Que n’ha point les racines profondes: 1 Que ne nous lassions et perdions courage: 1 Que nous sommes tout incontinent et pour vn rien troublez et esmeus: 1 Que nous soyons diuisez et separez d’auec eux: 1 Que nous soyons occupez et enueloppez en terre: 1 Que proufitera-on de prescher la doctrine: 1 Que sa mort ne trouble et estonne les Philippians: 1 Que sa tyrannie deuoit prendre fin quelque fois: 1 Que si c’estoit d’autres que Juifs, ascauoir quelques enuieux de Sainct Paul: 1 Que vostre ioye se continue en iceluy iusques a la fin: 1 Quel monstrueux et horrible retrait d’erreurs: 1 Quels auoyent este St. Paul et ses compagnons: 1 Qui ne voit qu’ils sont plus qu’ enfans en telles subtilitez friuoles et niaiseries qu’ils affectent: 1 Qui ont leurs affections enracines en la terre: 1 Qui plus que tous les autres pouuoit auoir matiere de se contrister: 1 Qui se reuoltent ou defaillent en chemin par legerete: 1 Raison mesme et equite luy disent: 1 Recommandoyent estroittement: 1 Redemption et deliurance: 1 Regne: 1 Relation et correspondance: 1 Repos d’esprit: 1 Rudimens, ou elemens du monde: 1 Ruine et destruction: 1 S’en aillent en fumee: 1 S’est abbaisé iusques là de vouloir estre nostre Pere: 1 S. Paul: 1 S. Paul ne vent autre chose, sinon apres auoir parlé de l’election de Dieu, adiouster maintenant des signes plus prochains qui nous la manifestent: 1 S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable a celle d’vn gendarme: 1 S. Paul, donc, enseignant les Thessaloniciens comment ils doyuent combattre au milieu des afflictions, ne parle point comme vn gendarme qui estant en l’ombre et a son aise, accourageroit les autres a faire leur deuoir a la campagne au milieu de la poussiere et a la chaleur du soleil: mais combattant luy—mesme vaillamment, il les exhorte a combattre de mesme: 1 Sacrileges abominables: 1 Sans aucun honneur a rassasier la chair, ou, et ne ont aucun esgard au rassasiement d’iceluy: ou, mais ne font d’aucune estime, n’appartenans qu’a ce qui remplit le corps: 1 Sans aucune figure: 1 Sans cause et estans innocens: 1 Sans estre en plus grande reputation: 1 Sans pouuoir estre arrestee: 1 Sans se desbaucher: 1 Satan y estoit entré cauteleusement auec son yuroye: 1 Se reuolter de la vraye religion, et se precipiter en ruine comme gens forcenez, ou plustost endiablez: 1 Selon les ordonnances et plaisirs des hommes: 1 Selon les rudimens du monde: 1 Selon son plaisir et fantasie: 1 Ses liens ont este rendus celebres, et ont excellement serui a auancer la gloire de Christ: 1 Si estroitement et auec si grande cruaute: 1 Si execrable: 1 Si nous auons les cœurs et les sens abbreuuez de ceste affection de n’estre point ingrats: 1 Si nous nous entendons auec la partie aduerse d’iceluy: 1 Si outrageusement: 1 Si puissant et si fort: 1 Si quelque vn n’ha la racine de son cœur plantee et fichee en Christ: 1 Si viue et vertueuse: 1 Signes et tesmoignages: 1 Signifient magnificence: 1 Soit establie et demeure entiere: 1 Son exemple: 1 Son simple et priué nom: 1 Son travaille et peine: 1 Sont executeurs de la puissance Diuine, et ministres de sa domination: 1 Sous l’enseigne de Christ: 1 Sous ombre de ce mot, Toutes choses: 1 Soustenu et fortifié: 1 Soustenus ou portez d’elle: 1 Sur la premiere aux Corinth: 1 Tant eminent et honorable: 1 Tant excellent soit-il: 1 Tant plus qu’il y aura de faits cheualeureux, que le triomphe aussi n’en soit d’autant plus magnifique et honorable: 1 Tel, que c’est plustost vn phantasme qu’ vn vray Christ: 1 Tellement que ce soit vne ruse ou finesse, semblable a celle de ceux qui tendent les filets pour prendre les oiseaux: 1 Tellement que la chose n’ha point besoin d’estre par luy diuulgee et magnifiee d’auantage: 1 Tellement que nostre impatience ou chagrin nous empesche d’esprouuer qui est la vraye ou la fausse: 1 Telles conquestes et marques de triomphe: 1 Tels blasphemes horribles: 1 Tous ceux qui se desbordent et follastrent: 1 Tous erreurs et faussetez: 1 Tous les brouillars desquels ils taschent d’esblouir les yeux au poure monde: 1 Tous prestres et pasteurs: 1 Tout le corps de ceste Eglise-la: 1 Toute la perfection de son estre: 1 Toute la violence et impetuosite: 1 Toutes fallaces et astutes: 1 Toutes fausses et meschantes doctrines: 1 Toutes les fois que i’ay souuenance de vous, ou: 1 Toutes leurs inuentions: 1 Toutes leurs inuentions et facons de faire: 1 Toutes nos œuures et entreprinses: 1 Toutes trois furent destructes et renversees: 1 Toutesfois c’est a proprement parler, le fruit qui monstre en fin: 1 Une bonne chose et saincte: 1 Veuës et esprouuez: 1 Vileinement et horriblement: 1 Viuent du labeur et bien d’autruy: 1 Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice: 1 Vn miroir: 1 Vn signe et ceremonie externe: 1 Vn tel outrage fait au Fils de Dieu: 1 Vn tel sainct Apostre: 1 Vn tresor en seure garde: 1 Vn triste et pitoyable department: 1 Vn vagabond qui va pillant: 1 Vne affection prompte et procedante d’vn franc coeur: 1 Vne fantasie merueilleusement pernicieuse, et pour ruiner tout: 1 Vne protestation, qu’il est ioyeux de leur bien: 1 Vne relation et correspondence mutuelle: 1 Vne vision enuoyee de Dieu: 1 Voyci donc les bournes qu’il limite, et pour soy et pour eux: pour soy, de ne commander rien que par le Seigneur: a eux, de ne rendre obeissance sinon au Seigneur: 1 Voyla que dit S. Augustin: 1 Vray et naturel: 1 sans bruit: 1 sans faire bruit: 1