much vnfaithfulnes by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list and on as many altars or places as he liketh We detest for al that the wicked heresie of certaine Protestants holding quite contrarie to the Zuinglians that Christ according to his Humanitie is in euery place where the Diuinitie is which is both against faith and the common rules of nature and diuinitie 21. As my Father As when he gaue them commission to preach and baptize through the world he made mention to his owne power therein so here before he institute the Sacrament of Penance and giue them authoritie to remitte sinnes lest the wicked should aske afterward by what right they do such great functions he sheweth his Fathers commission giuen to him self and then in plaine termes most amply imparteth the same to his Apostle that whosoeuer deny the Apostles their successors the Priests of Gods Church to haue right to remitte sinnes should deny consequently Christ as man to haue authoritie to doe the same 22. He breathed He giueth the Holy Ghost in and by an external signe to his Apostles not visibly and to al such purposes as afterward at whitsuntide but for the grace of the Sacrament of Orders as S. Augustine saith and that none make doubt of the Priests right in remission of sinnes seing the Holy Ghost is purposly giuen them to doe this same In which case if any be yet coÌ„tentious he must deny the Holy Ghost to be God and not to haue power to remitte sinnes It is not absurd saith S. Cyril that they forgiue sinnes vvhich haue the Holy Ghost For vvhen they remitte or reteine the Holy Ghost remitteth reteineth in them and that they doe tvvo vvaies first in Baptisme and then in Penance As S. Ambrose also li. 1 c. 7â— de poenitentia restlling the Nouatians a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do denied that Priests could remitte sinnes in the Sacrament of Penance asketh vvhy it should be more dishonour to God or more impossible or inconuenient for men to forgiue sinnes by Penance then by Baptisme seing it is the Holy Ghost that doeth it by the Priests office and ministerie in both 23. Whose sinnes Power to offer Sacrifice which is the principal function and acte of Priesthod was giuen them at the institution of the B. Sacrament the second and next special facultie of Priesthod consisting in remitting sinnes is here bestowed on them And withal the holy Sacrament of Penance implying Contrition Confession and Satisfaction in the Penitent and absolution on the Priests part is instituted for in that that expresse power and commission is giuen to Priests to remitte or reteine al sinnes and in that that Christ promiseth whose sinnes soeuer they forgiue they be of God forgiuen also and vvhose sinne they reteine they be reteined before God it folovveth necessarily that vve be bound to submit our selues to their iudgment for release of our sinnes For this vvonderful povver vvere giuen them in vaine if none vvere bound to seeke for absolution at their handes Neither can any rightly seeke for absolution of them vnles they confesse particularly at least al their mortal offences vvhether they be coÌ„mitted in minde hart vvil and congitation onely or in vvord and vvorke for Gods priests being in this Sacrament of Penauce coÌ„stituted in Christs steede as iudges in causes of our conscience can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes and the necessarie circumstances and differences of the same which can not othervvise be had of them being mortal men then by our simple sincere and distincte vtterance to them of our sinnes vvith humble contrite hart ready to take and to doe penance according to theire iniunction For that authoritie to reteine sinnes consisteth specially in enioyning satisfaction and penitential vvorkes of praying fasting almes and such like Al vvhich Gods ordinance whosoeuer condemneth or contemneth as Heretikes doe or neglecteth as some carelesse Catholikes may perhaps doe let them be assured they can not be saued Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme remitted by God onely without this Sacrament which was the old Heresie of the Nouatians Ambr. li. 1. de poâ—nit c. 2. Socrat. li. 7 Ec. hist c. 25. more then any may hope to be saued or haue his original or other sinnes before Baptisme forgiuen by God without the same SacrameÌ„t Let no man deceiue himself this is the second table or borde after shipvvrackâ— as S. Hierom calleth it Whosoeuer take not hold of it shal perish without al doubt because they contemne Gods counsel and order for their saluation And therfore S. Augustine ep 180 ioyning both together saith it is a pitiful case when by the absence of Gods Priests men depart this life aut non regenerati aut ligati that is either not regenerated by Baptisme or fast bound and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life and destruction folovveth them And S. Victor li. 2 de persecut Vandalica telleth the miserable lameÌ„tation of the people when their Priests were banished by the Arian Heretikes Who say they shal baptize these infants Who shal minister penaÌ„ce vnto vs loose vs from the bandes of sinnes c And therfore S. Cyprian very often namely ep 54 calleth it great cruelty such as Priests shal answer for at the later day to suffer any man that is poenitent of his sinnes to depart this life without this reconciliation and absolution because saith he the Lavvmaker him self Christ hath graunted that things bound in earth should also be bound in heauen and that those things might there be loosed vvhich vvere loosed before here in the Church And it is a world to see how the Heretikes wrastle with this so plaine a commission of remitting sinnes referring it to preaching to denouncing Gods threates vpon sinners and to we can not tel what els though to our English Protestants this authoritie seemeth so cleere that in their order of visiting the sicke their Ministers acknowledge chalenge the same vsing a formal absolution according to the Churches order after the special coÌ„fession of the partie But to conclude the matter let euery one that list to see the true meaning of Christs wordes and the Priests great power and dignitie giuen them by the same wordes and other marke wel these wordes of S. Chrysostome For saith he they that dvvel on the earth and conucrsein it to them is commission giuen to dispense those things that are in heauen to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels for neither to them vvas it said whatsoeuer you shal binde in earth
that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
Christ in so easie and perfect penance and cleansing of sinnes as that first sacrament of generation did yeld vvhich applieth Christes death in such ample maner to the receiuer that it taketh avvay al paines due for sinnes before committed and therfore requireth no further penance aftervvard for the sinnes before committed al being vvashed away by the force of that Sacrament duely taken S. Augustine calleth the remission in Baptisme Magnam indulgentiam a great pardon Enchirid. c. 64. The Apostle therfore warneth them that if they fall from their faith and from Christes grace and lavv vvhich they once receiued in their Baptisme they may not looke to haue any more that first great and large remedie applied vnto them nor no man els that sinneth after Baptisme though the other penance vvhich is called the Second table after shipvvracke vvhich is a more paineful medicine for sinne then Baptisme requiring much fasting praying and other afflictions corporal is open not onely to other sinners but to al once baptized Heretikes or oppugners of the truth malitiously and of purpose or what way so euer during this life See S. Cypriah ep 52. S. Ambrose vpon this place S. Augustine cont ep Parm. li. 2. c. 13. and ep 50. S. Damascene li. 4. c. 10. 10. God is not vniust It is a vvorld to see vvhat vvringing vvrithing the Protestants make to shift them selues from the euidence of these vvordes vvhich make it most cleere to all not blinded in pride and contention that good vvorkes be moritorious and the very cause of saluation so far that God should be vniust if he rendered not heauen for the same Reuera grandis iniustitia Dei saith S. Hierom Si tantùm peocata puniret bona opera non susciperet That is In deede great vvere Gods iniustice ◠if he vvould onely punish sinnes and vvould not receiue good vvorkes Li. 2. cont Iouin c. 2. CHAP. VII To proue the Priesthod of Christ incomparably to excel the priesthod of Aaron and therfore that Leuitical priesthod novv to cease and that lavv also vvith it he scanneth euery vvord of the verse alleaged out of the Psalme Our Lord hath svvorne thou art a Priest for euer according to the order of Melchisedec verse 1 FOR this ″ Melchisedec the king of Salem Priest of the God most high * vvho mette Abraham returning from the slaughter of the kings and blessed him ✠verse 2 to vvhom also Abrahā deuided tithes of al first in deede by interpretation the king of iustice then also king of Salem vvhich is to say king of peace ✠verse 3 ″ vvithout father without mother vvithout genealogie hauing neither beginning of daies nor end of life but likened to the sonne of God continueth a priest for euer ✠verse 4 And ″ behold hovv great this man is to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things ✠verse 5 And certes * they of the sonnes of Leui that take the priesthod haue commaundement to take tithes of the people according to the Lavv that is to say of their brethren albeit them selues also issued out of the loines of Abraham ✠verse 6 but he vvhose generation is not numbered among them tooke tithes of Abraham and blessed him that had the promises ✠verse 7 But vvithout al contradiction that vvhich is lesse ″ is blessed of the better ✠verse 8 And here in deede men that die receiue tithes but there he hath vvitnes that he liueth ✠verse 9 And that it may so be said by Abraham Leui also which receiued tithes vvas tithed ✠verse 10 for as yet he vvas in his fathers loines vvhen Melchisedec mette him ✠verse 11 If then consummation vvas by the Leuitical priesthod for vnder it the people receiued the Lavv ″ vvhat necessitie vvas there yet an other priest to rise according to the order of Melchisedec and not to be called according to the order of Aaron ✠verse 12 For the priesthod being ″ translated it is necessarie that a translation of the Lavv also be made ✠verse 13 For he on vvhom these things be said is of an other tribe of the vvhich none attended on the altar ✠verse 14 For it is manifest that our Lord sprung of Iuda in the which tribe Moyses spake nothing of priestes ' ✠verse 15 And yet it is much more euident if according to the similitude of Melchisedec there arise an other priest ✠verse 16 which vvas not made according to the Lavv of the carnal commaundement but according to the povver of life indissoluble ✠verse 17 For he vvitnesseth That thou art ″ a priest for euer according to the order of Melchisedec ✠verse 18 Reprobation certes is made ″ of the former cōmaundement because of the vveakenesse and vnprofitablenesse thereof ✠verse 19 For the Lavv brought nothing to perfection but an introduction of a better hope by the vvhich vve approche to God ✠verse 20 And in as much as it is not vvithout an othe the other truely vvithout an othe vvere made priestes ✠verse 21 but this ″ vvith an othe by him that said vnto him Our Lord hath svvorne and it shal not repent him thou art a priest for euer ✠verse 22 by so much is IESVS made a suretie of a better testamēt ✠verse 23 And the other in deede vvere made priestes ″ being many because that by death they vvere prohibited to continue ✠verse 24 but this for that he continueth for euer hath an euerlasting priesthod ✠verse 25 vvhereby he is able to saue also for euer going ' by him self to God alvvaies liuing to make intercession for vs. ✠verse 26 For it vvas seemely that vve should haue such a high priest holy innocent impolluted separated from sinners and made higher then the heauens ✠verse 27 vvhich hath not necessitie daily as the priestes first * for his ovvne sinnes to offer hostes then for the peoples for ″ this he did once in offering him self ⊢ ✠verse 28 For the Lavv appointeth priestes them that haue infirmitie but the vvord of the othe vvhich is after the Lavv the Sonne for euer perfected ANNOTATIONS CHAP. VII 1. Melchisede◠The excellencie of this person vvas so great that some of the antiquity tooke him to be an Angel and some the holy Ghost Vvhich opinion not onely the Hebrues that auouch him to be Sem the sonne of Noë but also the cheefe fathers of the Christians do condemne not doubting but he vvas a mere man and a Priest and a king vvhosoeuer he vvas for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Sauiour as in this Chapter and other is shevved 3. Without father Not that he vvas vvithout father and mother saith S. Hierom ep 126 for Christ him self vvas not vvithout father according to his diuinity not vvithout mother in
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
Catholike Church in the captiuitie of schisme heresie Lastly vve might aske them vvhether it be al one to say Mat. 21 Hosanna Saue vs vve beseeche thees vvhereas Hosanna is vvithal aâ—vvord of exceding congratulation and ioy vvhich they expressed tovvard out Sauiour euen so Alleluia hath an other maner of sense and signification in it then can expressed by Praise ye the Lord. 8. Iustifications of Saincts Here the Heretikes in their translations could not alter the vvord iustifications into ordinances or constitutions as they did falsely in the first of S. Luke vvhereof see the AnnotatioÌ„ there vers 6. but they are forced to say in Latin iustificationes as Beza and in English righteousnes for iustifications they vvil not say in any case for feaâ—e of inconuenience yea and they can not deny but these iustifications be the good vvorkes of saincts but vvhere * they make this glose that they be so called because are the fruites of effect of faith and of the iustice vvhich vve haue by onely faith it is most euidently false against the very text and nature of the word for there is no cause vvhy any thing should be called a mans iustification but for that it maketh him iust so that iustifications be the vertues of faith hope charitie and good deedes iustifying or making a man iust and not effectes of iustification neither faith onely but they al together be the very ornaments and invvard garments beauty and iustice of the soule as here it is euident 10. And I fel. The Protestants abuse this place and the example of the Angels forbidding Iohn to adore him being but his fellow seruant and appointing him to adore God against al honour reuerence and adoration of Angels Saincts or other sanctified creatures teaching that no religious vvorship ought to be done vvto them But in truth it maketh for no such purpose but only vvarneth vs that Diuine honour and the adoration due to God alone may not be giuen to any Angel or other creature S. August de vera relig cap. vltimo And vvhen the Aduersaries replie that so great an Apostle as Iohn vvas could not be ignorant of that point not vvould haue giuen diuine honour vnto an Angel for so he had been an Idolater and therfore that he vvas not reprehended for that but for doing any religious reuerence or other honour vvhatsoeuer to his fellovv-seruant 〈◊〉 ve ansvver that by the like reason S. Iohn being so great an Apostle if this later kinde of reuerence had been vnlavvful and to be reprehended as the Protestants hold it is no lesse then the other could not haue been ignorant thereof not vvould haue done it Therfore they might much better haue learned of S. Augustine q. 61 in Genes hovv this facte of S. Iohn vvas corrected by the Angel and vvherein he errour vvas In effect it is thus That the Angel being so glorious and ful of maiestie presenting Christs person and in his name vsing diuers vvordes proper to God as I am the first and the last and aliue and vvas dead and such like might vvel be taken of S. Iohn by errour of his person to be Christ him self and that the Apostle presuming him to be so in deede adored him vvith Diuine honour vvhich the Angel correcting told him he vvas not God but one of his fellovves and therfore that he should not so adore him but God Thus then vve see Iohn vvas neither so ignorant to thinke that any vndue honour might be giuen to any creature not so il to commit idolatrie by doing vndue vvorship to any Angel in heauen and therfore vvas not culpable at al in his facte but onely erred materially as the Scholemen call it that is by mistaking one for an other thinking that vvhich vvas an Angel to haue been our Lord because he knevve that our Lord him self is also * called an Angel and hath often appeared in the visions of the faithful And the like is to be thought of the Angel appearing in the 22 of the Apocalypse vvhether it vvere the same or an other for that also did so appeare that Iohn not tell vvhether it vvere Christ him self or no til the Angel told him Once this is certaine that Iohn did not formally as they say commit idolatrie not sinne at al herein knovving al dueties of a Christian man no lesse then an Angel of heauen being also in as great honour vvith God yea and in more then many Angels Vvhich perhaps may be the cause and consequently an other explication of this place that the Angel knovving his great greaces and merites before God vvould not accept any vvorship or submission at his handes though Iohn againe of like humilitie did it as also immediatly aftervvard chap. 22. vvhich belike he vvould not haue done if he had been precisely aduised by the Angel but a moment before of errour vnduetifulnes in the facte Hovvsoeuer that be this is euident that this the Angels refusing of adoration taketh not avvay the due reuerence and respect vve ought to haue to Angels or other sanctified persons and creatures and so these vvordes See thou doe it not signifie rather an earnest refusal then any signification of crime to be committed thereby And maruel it is that the Protestants making them selues so sure of the true sense of euery doubtful place by conference of other Scriptures folow not here the conference and comparing of Scriptures that them selues so much of onely require Vve vvil giue them occasion and a methode so to doe thus He that doubteth of this place findeth out three things of question vvhich must be tried by other Scriptures The first vvhether there ought to be or may be any religious reuerence or honour done to any creatures taking the vvord religion or religious vvorship not for that special honour vvhich is properly and onely due to God as S. Augustine sometimes vseth it but for reuerence due to any thing that is holy by sanctification or application to the seruice of God The second thing is vvhether by vse of Scriptures that honour be called adoration in latin or by a vvord equiualent in other languages Hebrue Greeke or English Lastly vvhether vve may by the Scriptures fall downe prostrate before the things or at the feete of the persons that vve so adore â—or of ciuil duetie done to our Superiors by capping kneeling or other courtesie I thinke the Protestants vvil not stand vvith vs though in deede their arguments make as much against the one as the other But for religious vvorship of creatures vvhich vve speake of let them see in the Scriptures both old and nevv first vvhether the Temple the tabernacle the Arke the propitiatorie the Cherubins the altar the bread of proposition the Sabboth and al their holies vvere not reuerenced by al signes of deuotion and religion vvhether the Sacraments of Christ the Priests of
THE NEVV TESTAMENT OF IESVS CHRIST TRANSLATED FAITHFVLLY INTO ENGLISH out of the authentical Latin according to the best corrected copies of the same diligently conferred vvith the Greeke and other editions in diuers languages Vvith ARGVMENTS of bookes and chapters ANNOTATIONS and other necessarie helpes for the better vnderstanding of the text and specially for the discouerie of the CORRVPTIONS of diuers late translations and for cleering the CONTROVERSIES in religion of these daies IN THE ENGLISH COLLEGE OF RHEMES Psal 118. Da mihi intellectum scrutabor legem tuam custodiam illam in toto corde meo That is Giue me vnderstanding and I vvil searche thy lavv and vvil keepe it vvith my vvhole hart S. Aug. tract 2. in Epist Ioan. Omnia qua leguntur in Scripturis sanctis ad instructionem salutem nostram intentè oportes audire maxime tamen memoria commendanda sunt qua aduersus Hareticos valent plurimùm quorum insidia infirmiores quosque negligentiores circumuenire non cessant That is Al things that are readde in holy Scriptures vve must heare vvith great attention to our instruction and saluation but those things specially must be commended to memorie vvhich make most against Heretikes vvhose deceites cease not to circumuent and beguile al the vveaker sort and the more negligent persons PRINTED AT RHEMES by Iohn Fogny 1582. CVM PRIVILEGIO THE CENSVRE AND APPROBATION CVM huius versionis ac aeditionis authores nobis de fide eruditione sint probè cogniti aliiue S. Theologiae linguae Anglicanae peritissimi viri contestati sint nihil in hoc opere reperiri quod non sit Catholicae Ecclesiae doctrinae pietati consentaneum vel quod vllo modo potestati ac paci ciuili repugnet sed omnia potius veram fidem Reip. bonum vitaeue ac morum probitatem promouere ex ipsorum fide censemus ista vtiliter excudi publicari posse PETRVS REMIGIVS Archidiaconus maior Metropolitana insignis Ecclesia Rhemensis Iuris Canonici Doctor Archiepiscopatus Rhemensis generalis Vicarius HVBERTVS MORVS Rhemensis Ecclesiae Decanus Ecclesiastes in sacratissimae Theologiae facultate Doctor IOANNES LE BESGVE Canonicus Rhemensis Doctor Theologus Cancellarius Academiae Rhemensis GVLIELMVS BALBVS Theologiae professor Collegij Rhemensis Archimagister S. August lib. 1. c. 3. de serm Do. in monte Paupertate spiritus peruenitur ad ScripturaruÌ„ cognitionem vbi oportet hominem se mitem praebere ne peruicacibus concertationibus indocilis reddatur Vve come to the vnderstanding of Scriptures through pouertie of spirit vvhere a man must shevv himself meeke-minded lest by stubburne contentions he become incapable and vnapt to be taught THE PREFACE TO THE READER TREATING OF THESE THREE POINTS OF THE TRANSLATION OF HOLY SCRIPTVRES INTO THE vulgar tongues and namely into English of the causes vvhy this nevv Testament is translated according to the auncient vulgar Latin text of the maner of translating the same THE holy Bible long since translated by vs into English and the old Testament lying by vs for lacke of good meanes to publish the vvhole in such sort as a vvorke of so great charge and importance requireth vve haue yet through Gods goodnes at length fully finished for thee most Christian reader all the NEVV TESTAMENT vvhich is the principal most profitable comfortable peece of holy vvritte and as vvel for all other institution of life and doctrine as specially for deciding the doubtes of these daies more propre and pregnant then the other part not yet printed Vvhich translation vve doe not for all that publish vpon erroneous opinion of necessitie that the holy Scriptures should alvvaies be in our mother tonge or that they ought or vvere ordained by God to be read indifferently of all could be easily vnderstood of euery one that readeth or heareth them in a knovven language or that they vvere not often through mans malice or infirmitie pernicious and much hurtful to many or that vve generally and absolutely deemed it more conuenient in it self more agreable to Gods word and honour or edification of the faithful to haue them turned into vulgar tonges then to be kept studied only in the Ecclesiastical learned languages Not for these nor any such like causes doe vve translate this sacred booke but vpon special consideration of the present time state and condition of our countrie vnto vvhich diuers thinges are either necessarie or profitable and medicinable novv that othervvise in the peace of the Church vvere neither much requisite nor perchance vvholy tolerable In this matter to marke onely the vvisedom moderatioÌ„ of holy Church and the gouernours thereof on the one side and the indiscerete zeale of the popular and their factious leaders on the other is a high point of prudence These later partly of simplicitie partly of curiositie and specially of pride and disobedience haue made claime in this case for the common people vvith plausible pretences many but good reasons none at all The other to vvhom Christ hath giuen charge of our soules tho dispensing of Gods mysteries and treasures among vvhich holy Scripture is no smale store and the feeding his familie in season vvith foode fit for euery sort haue neither of old nor of late euer vvholy condemned all vulgar versions of Scripture nor haue at any time generally forbidden the faithful to reade the same yet they haue not by publike authoritie prescribed commaunded or authentically euer recommended any such interpretation to be indifferently vsed of all men The Armenians say they haue the Psalter and some other peeces translated by S. Chrysostom into their language vvhen he vvas banished among them and George the Patriarch in vvriting his life signifieth no lesse The Saluonians affirme they haue the Scriptures in their vulgar tongue turned by S. Hierom and some vvould gather so much by his ovvne vvordes in his epistle to Sophronius but the place in deede proueth in not Vulpilas surely gaue the Scriptures to the Gothes in their ovvne tonge and that before he vvas an Arrian It is almost three hundred yeres since Iames Archbishop of Genua is said to haue translated the Bible into Italian More then tvvo hundred yeres agoe in the daies of Charles the fifth the Frenche king vvas it put forth faithfully in Frenche the sooner to shake out of the deceiued peoples haÌ„des the false heretical translations of a secte called Vvaldenses In our ovvne countrie notwithstanding the Latin tonge vvas euer to vse Venerable Bedes vvordes common to all the prouinces of the same for meditation or studie of Scriptures and no vulgar translation commonly vsed or occupied of the multitude yet they vvere â—xtant in English euen before the troubles that Vvicleffe and his folovvers raised in our Church as appeareth as well by some peeces yet remaining as by a prouincial Constitution of Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford vvhere straite
it self and iustifieth the vulgar Latin excedingly as being marked through out in a number of places that such and such vvordes or sentences are superfluous in al which places out vulgar Latin hath no such thing but is agreable to the Greeke vvhich remaineth after the superfluities be taken avvay For example that beforementioned in the end of the Pater noster hath a marke of superfluitie in the Greeke text thus 〈◊〉 and Marc. 6 11 these vvordes Amen I say to you it shal be more tolerable for the land of Sodom and Gomorrhe in the day of iudgement then for that citie and Mat. 20 22. these vvordes And be baptized vvith the baptisme that I am baptized vvith Vvhich is also superfluously repeated againe vers 23. and such like places exceding many which being noted superfluous in the Greeke and being not in the vulgar Latin proue the Latin in those places to be better truer and more sincere then the Greeke Vvherevpon vve conclude of these premisses that it is no derogation to the vulgar Latin text which we translate to disagree from the Greeke text wheras it may notwithstanding be not onely as good but also better and this the Aduersarie him self their greatest and latest translatour of the Greeke doth auouch against Erasmus in behalfe of the old vulgar Latin traÌ„slation in these notorious vvordes Hovv vnvvorthely and vvithout cause saith he doth Erasmus blame the old Interpreter as dissenting from the Greeke he dissented I graunt from those Greeke copies vvhich he had gotten but vve haue found not in one place that the same interpretation vvhich be blameth is grounded vpon the authoritie of other Greeke copies those most aâ—ncient Yea in some number of places vve haue obserued that the reading or the Latin text of the old Interpreter though it agree not sometime vvith our Greeke copies yet it is much more conuenient for that it seemeth be folovved some better and truer copie Thus far Beza In vvhich vvordes he vnwittingly but most truely iustifieth and defendeth the old vulgar Translation against him self and al other cauillers that accuse the same because it is not alwaies agreable to the Greeke text Vvhereas it vvas translated out of other Greeke copies partly extant partly not extant at this day either as good and as auncient or better and more auncient such as S. Augustine speaketh of calling them doctiores diligentiores the more learned and diligent Greeke copies vvhervnto the latin translations that faile in any place must needes yeld Li. 2. de doct Christ c. 15. And if it were not to long to exemplifie and proue this which would require a treatise by it self we could shew by many and most cleere examples through out the new Testament these sundrie meanes of iustifying the old translation 1 First if it agree with the Greeke text as commonly it doth and in the greatest places coÌ„cerning the controuersies of our time it doth most certainely so far the Aduersaries haue not to complaine vnles they wil complaine of the Greeke also as they doe Ia. 4. v 2. and 1 Pet. 3. v. 21. where the vulgar Latin foloweth exactly the Greeke text saying Occiditis and Quod vos similis formae c. But Beza in both places correcteth the Greeke text also as false 2 If it disagree here and there from the Greeke text it agreeth with an other Greeke copie set in the margent whereof see examples in the foresaid Greeke Testaments of Robert Steuens and Crispin through out namely 2 Pet. 1 10. Satague vt per bona opera certam vestram vocationem faciatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Marc. 8. v. 7. Et ipsos benedixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 If these marginal Greeke copies be thought lesse authentical then the Greeke text the Aduersaries them selues tel vs the coÌ„trarie vvho in their translations often folow the marginal copies and forsake the Greeke text as in the examples aboue mentioned Ro. 11. Apoc. 11. 2 Tim. 2. Iac. 5. c. it is euident 4 If al Erasmus Greeke copies haue not that which is in the vulgar Latin Beza had copies which haue it and those most auncient as he saith better And if al Bezas copies faile in this point and wil not helpe vs Gagneie the Frenche kings preacher and he that might commaund in al the kings libraries he found Greeke copies that haue iust according to the vulgar Latin that in such place as would seeme otherwise lesse probable as Iac. 3. vers 5. Ecce quantus ignis quam magnam silum incendit Behold hovv much fire vvhat a great vvood it kindleth A man would thinke it must be rather as in the Greeke text A litle fire vvhat a great vvood it kindleth But an approued auncient Greeke copie alleaged by Gagneie hath as it is in the vulgar Latin And if Gagneis copies also faile sometime there Beza and Crispin supply Greeke copies fully agreable to the vulgar Latin as ep Iudae vers 5. Scientes semel omnia quoniam IESVS c. and vers 19. Segregant semetipsos likewise 2 Ephes 2. Quòd elegerit vos primitias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some Greeke copies Gagn. 2 Cor. 9. Vestra amulatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so hath one Greeke copie Beza 5 If al their copies be not sufficient the auncient Greeke fathers had copies and expounded them agreable to our vulgar Latin as 1 Tim. 6 20. Prophanat vocum nouitates So readeth S. Chrysostom and expoundeth it against Heretical erroneous nouelties Yet now we know no Greeke copie that readeth so Likewise Io. 10 29. Pater meus quod mihi dedit maius omnibus est so readeth S. Cyril and expoundeth it li. 7 in Io. c. 10. likewise 1 Io. 4 3. Omnie spiritus qui soluit IESVM ex Deo non est so readeth S. Irenaeus li. 3. c. 18. S. Augustine tract 6. in Io. S. Leo epist 10. c. 5. beside Socrates in his Ecclesiastical historie li. 7. c. 22. and the Tripartite li. 12. c. 4. vvho say plainely that this was the old and the true reading of this place in the Greeke And in what Greeke copie extant at this day is there this text Io. 5 2. Est auteÌ„ Hierosolymis probatica piscina and yet S. Chrysostom S. Cyril and Theophylacte read so in the Greeke and Beza saith it is the better reading and so is the Latin text of the Romane Masse booke iustified and eight other Latin copies that reade so for our vulgar Latin here is according to the Greeke text Super probatica Ro. 5. v. 17. Donationis iustitiae so readeth Theodorete in Greeke Lu. 2. v. 14. Origen S. Chrysostom reade Hominibus bonae voluntatis and Beza liketh it better then the Greeke text that novv is 6. Vvhere there is no such signe or token of any auncient Greeke copie in the fathers yet these later Interpreters tel vs that the old Interpreter did folovv some other Greeke copie
as Marc. 7 3. Nisi crebro lauerint Erasmus thinketh that he did read in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often and Beza and others commend his coniecture yea and the English Bibles are so translated vvhereas novv it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth the length of the arme vp to the elbovv And vvho vvould not thinke that the Euangelist should say The Pharisees vvash often because othervvise they eate not rather then thus Vnles they vvash vp to the elbovv they eate not 7. If al such coniectures and al the Greeke fathers help vs not yet the Latin fathers vvith great consent vvil easily iustifie the old vulgar trāslation vvhich for the most part they folovv and expound as Io. 7 39. Nondum erat spiritus datus so readeth S. Augustine li. 4 de Trinit c. 20. and li. 83. Quaest q. 62. and tract 52 in Ioan. Leo ser 2 de Pentecoste Vvhose authoritie vvere sufficient but in deede Didymus also a Greeke Doctor readeth so li. 2 de Sp. sancto translated by S. Hierom and a Greeke copie in the Vaticane and the Syriake nevv Testament Likevvise Io. 21 22. Sic eum volo manere so reade S. Ambrose in Psal 45. Psal 118. octonario Resh s. Augustine and Ven. Bede vpon S. Iohns Gospel 8. And lastly if some other Latin fathers of auncient time reade othervvise either here or in other places not al agreing vvith the text of our vulgar Latin the cause is the great diuersitie and multitude that vvas then of Latin copies vvhereof S. Hierom complaineth til this one vulgar Latin grevv onely into vse Neither doth their diuers reading make more for the Greeke then for the vulgar Latin differing oftentimes from both as vvhen S. Hierom in this last place readeth Si sic eum volomanere li. 1. adu Iouin it is according to no Greeke copie novv extant And if yet there be some doubt that the readings of some Greeke or Latin fathers differing from the vulgar Latin be a checke or condemnation to the same let Beza that is let the Aduersarie him self tel vs his opinion in this case also Vvhosoeuer saith he shal take vpon him to correct these things speaking of the vulgar Latin translation out of the auncient fathers vvritings either Greeke or Latin vnles he doe it very circumspectly and aduisedly he shal surely corrupt al rather then amend it because it is not to be thought that as often as they cited any place they did alvvaies looke into the booke or number euery vvord As if he should say Vve may not by and by thinke that the vulgar Latin is faultie and to be corrected vvhen vve read othervvise in the fathers either Greeke or Latin because they did not alvvaies exactly cite the vvordes but folovved some commodious and godly sense thereof Thus then vve see that by al meanes the old vulgar Latin translation is approued good and better then the Greeke text it self and that there is no cause vvhy it should giue place to any other text copies or readings Marie if there be any faultes euidently crept in by those that heretofore wrote or copied out the Scriptures as there be some them vve graunt no lesse then vve vvould graunt faultes novv a daies committed by the Printer and they are exactly noted of Catholike vvriters namely in al Plantins Bibles set forth by the Diuines of Louan and the holy Councel of Trent vvilleth that the vulgar Latin text be in such pointes throughly mended so to be most authentical Such faultes are these Inside for in fine Praescientiam for praesentiam Suscipiens for Suspiciens and such like very rare vvhich are euident corruptions made by the copistes or grovven by the similitude of vvordes These being taken avvay vvhich are no part of those corruptions and differences before talked of vve translate that text vvhich is most sincere and in our opinion and as vve haue proued incorrupt The Aduersaries contrarie translate that text vvhich them selues confesse both by their vvritings and doings to be corrupt in a number of places more corrupt then our vulgar Latin as is before declared And if vve vvould here stand to recite the places in the Greeke vvhich Beza pronounceth to be corrupted vve should make the Reader to vvonder hovv they can either so plead othervvise for the Greeke text as though there vvere no other truth of the nevv Testament but that or hovv they translate onely that to deface as they thinke the old vulgar Latin vvhich them selues so shamfully disgrace more then the vulgar Latin inuenting corruptions vvhere none are nor can be in such vniuersal consent of al both Greeke and Latin copies For example Mat. 10. The first Simon Vvho is called Peter I thinke saith Beza this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first hath been added to the text of some that vvould establish Peters Primacie Againe Luc. 22. The Chalice that is shed for you It is most likely saith he that these vvordes being sometime but a marginal note came by corruption out of the margent into the text Againe Act. 7. Figures vvhich they made to adore them It may be suspected saith he that these vvordes as many other haue crept by corruption into the text out of the margent And 1 Cor. 15. He thinketh the Apostle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 victorie as it is in al Greeke copies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention And Act. 13. he calleth it a manifest errour that in the Greeke it is 400 yeres for 300. And Act. 7. v. 16. he reckeneth vp a vvhole catalogue of corruptions namely Marc. 12. v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich is a farthing and Act. 8. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is desert and Act. 7. v. 16 the name of Abraham such like Al vvhich he thinketh to haue been added or altered into the Greeke text by corruption But among other places he laboureth excedingly to proue a great corruption Act. 7. v. 14. vvhere it is said according to the Septuaginta that is the Greeke text of the old Testament that Iacob vvent dovvne into Aegypt vvith 75 soules And Luc. 3. v. 36. he thinketh these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich vvas of Cainan to be so false that he leaueth them cleane out in both his editions of the nevv Testament saying that he is bold so to doe by the authoritie of Moyses Vvhereby he vvil signifie that it is not in the Hebrue text of Moyses or of the old Testament and therfore it is selfe in the Greeke of the nevv Testament Vvhich consequence of theirs for it is common among them and concerneth al Scriptures if it vvere true al places of the Greeke text of the nevv Testament cited out of the old according to the Septuaginta and not according to the Hebrue vvhich they knovv are very many should be false and so by tying them selues onely to the Hebrue in the old
TestameÌ„t they are forced to forsake the Greeke of the nevv or if they vvil mainteine the Greeke of the nevv they must forsake sometime the Hebrue in the old but this argument shal be forced against them els vvhere By this litle the Reader may see vvhat gay patrones they are of the Greeke text and how litle cause they haue in their owne iudgements to translate it or vaunt of it as in derogation of the vulgar Latin translation how easily we might answer them in a word why we translate not the Greeke forsooth because it is so infinitely corrupted But the truth is we do by no meanes grauÌ„t it so corrupted as they say though in comparison we know it lesse sincere incorrupt then the vulgar Latin and for that cause and others before alleaged we preferre the said Latin and haue translated it If yet there remaine one thing which perhaps they wil say when they can not answer our reasons aforesaid to wit that we preferre the vulgar Latin before the Greeke text because the Greeke maketh more against vs we protest that as for other causes we preferre the Latin so in this respect of making for vs or against vs we allow the Greeke as much as the Latin yea in sundrie places more then the Latin being assured that they haue not one and that we haue many aduantages in the Greeke more then in the Latin as by the Annotations of this new Testament shal euidently appeare namely in al such places where they dare not translate the Greeke because it is for vs against them as when they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances and not iustification and that of purpose as Beza confesseth Luc. 1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances or instructions and not traditions in the better part 2 Thess 2 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and not Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images rather then idols and especially when S. Luke in the Greeke so maketh for vs the vulgar Latin being indifferent for them and vs that Beza saith it is a corruption crept out of the margent into the text Vvhat neede these absurd diuises and false dealings with the Greeke text if it made for them more then for vs yea if it made not for vs against them But that the Greeke maketh more for vs see 1 Cor. 7. In the Latin Defraude not one another but for a time that you giue your selues to prayer in the Greeke to fasting and prayer Act. 10 30. in the Latin Cornelius saith from the fourth day past vntil this houre I vvas praying in my house and behold a man c. in the Greeke I vvas fasting and praying 1 Io. 5 18 in the Latin Vve knovv that euery one vvhich is borne of God sinneth not but the generation of God preserueth him c. in the Greeke but he that is borne of God preserueth him self Apoc. 22 14. in the Latin Blessed are they that vvash their garmeÌ„ts in the bloud of the lambe c. in the Greeke Blessed are they that doe his commaundements Rom. 8 38. Certus sum c. I am sure that neither death nor life nor other creature is able to separate vs from the charitie of God as though he vvere assured or we might and should assure our selues of our predestination in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am probably persuaded that neither death nor life c. In the Euangelists about the Sacrifice and B. Sacrament in the Latin thus This is my bloud that shal be shed for you and in S. Paul This is my body vvhich shal be betraied or deliuered for you both being referred to the time to come and to the sacrifice on the crosse in the Greeke This is my bloud vvhich is shed for you and my body vvhich is broken for you both being referred to that present time when Christ gaue his body and bloud at his supper then sheading the one and breaking the other that is sacrificing it sacramentally and mystically Loe these and the like our aduantages in the Greeke more then in the Latin But is the vulgar translation for al this Papistical therfore do we folow it for so some of them call it and say it is the worst of al other If it be the Greeke as you see is more and so both Greeke and Latin and consequently the holy Scripture of the new Testament is Papistical Againe if the vulgar Latin be Papistical Papistrie is very auncient and the Church of God for so many hundred yeres wherein it hath vsed and allowed this translation hath been Papistical But wherein it is Papistical forsooth in these phrases and speaches Pâ—â—nitentiam agite Sacramentum hoc magnum est AVE GRATIA PLENA Talibus hostiis promeretur Deus and such like First doth not the Greeke say the same see the Annotations vpon these places Secondly could he translate these things Papistically or partially or rather prophetically so long before they were in controuersie thirdly doth he not say for pâ—â—nitentiam agite in an other place pâ—â—nitemini and doth he not translate other mysteries by the vvord Sacramentum as Apoc. 17 Sacramentum mulieris and as he translateth one vvord Gratia plena so doth he not translate the very like vvord plenus vlceribus vvhich them selues do folow also is this also Papistrie Vvhen he said Heb. 10 29. Quanto deteriora merebitus supplicia c. and they like it vvel ynough might he not haue said according to the same Greeke word Vigilate vt mereamini fugere ista omnia stare ante filium hominis Luc. 21 36. and Qui merebuntur saculum illud resurrectionem exmortuis c. Luc. 10 35. and Tribulationes quas sustinetis vt mereamini regnum Dei pro quo et patimini 2. Thess 1. 5. Might he not we say if he had partially affecteted the word merite haue vsed it in al these places according to his and your owne translation of the same Greeke word Hebr. 10 29 Vvhich he doth not but in al these places saith simply Vt digni habeamini and Qui digni habebâ—â—tur and how can it be iudged Papistical or partial when he saith Talibus hostiis promerâ—tur Deus Heb. 13 Vvas Primasius also S. Augustines scholer a Papist for vsing this text and al the rest that haue done the like Vvas S. Cyprian a Papist for vsing so often this speach promereri Dominum iustis operibus poâ—nitentia c. or is there any difference but that S. Cyptian vseth it as a deponent more latinly the other as a passiue lesse finely Vvas it Papistrie to say Senior for Presbyter Ministrantibus for sacrificantibus or liturgiam celebrantibus simulacbris for idolis fides tuaete saluum fecit sometime for sanum fecit Or shal we thinke he was a Caluinist for translating thus as they thinke he was a Papist when any
to deceiue the reader Sometime also vve doe it for an other cause as vvhen vve say The aduent of our Lord and Imposing of handes because one is a solemne time the other a solemne action in the Catholike Church to signifie to the people that these and such like names come out of the very Latin text of the Scripture So did Penance doing penance Chalice Priest Deacon Traditions aultar host and the like vvhich vve exactly keepe as Catholike termes procede euen from the very vvordes of Scripture Moreouer we presume not in hard places to mollifie the speaches or phrases but religiously keepe them vvord for vvord and point for point for feare of missing or restraining the sense of the holy Ghost to our phantasie as Eph. 6. Against the spirituals of vvickednes in the celestials and Vvhat to me and thee vvoman whereof see the Annotation vpon this place and 1 Pet. 2. As infants euen novv borne reasonable milke vvithout guile desire ye Vve do so place reasonable of purpose that it may be indiffēt both to infants going before as in our Latin text or to milke that folovveth after as in other Latin copies and in the Greeke Io. 3 vve translate The spirit breatheth vvhere he vvil c. leauing it indifferent to signifie either the holy Ghost or vvinde vvhich the Protestants translating vvinde take avvay the other sense more common and vsual in the auncient fathers Vve translate Luc. 8 23. They vvere filled not adding of our ovvne vvith vvater to mollifie the sentence as the Protestants doe and c. 22. This is the chalice the nevv Testament c. not This chalice is the nevv Testament likevvise Mar. 13. Those daies shal be such tribulation c. not as the Aduersaries In those daies both our text and theirs being othervvise Iac. 4 6. And giueth greater grace leauing it indifferent to the Scripture or to the holy Ghost both going before Vvhereas the Aduersaries to to boldly presumptuously adde saying The Scripture giueth taking avvay the other sense which is far more probable likevvise Hebr. 12 21 vve translate So terrible vvas it vvhich vvas seen Moyses said c. neither doth Greeke or Latin permit vs to adde that Moyses said as the Protestants presume to doe So vve say Men brethren Avvidovv vvoman A vvoman a sister Iames of Alphaus and the like Sometime also we folow of purpose the Scriptures phrase as The hel of fire according to Greeke and Latin vvhich we might say perhaps the firy hel by the Hebrue phrase in such speaches but not hel fire as commonly it is translated Likevvise Luc. 4 36. Vvhat vvord is this that in povver and authoritie he cōmaundeth the vncleane spirits as also Luc 2. Let vs passe ouer and see the vvord that is done Vvhere we might say thing by the Hebrue phrase but there is a certaine maiestie and more signification in these speaches and therfore both Greeke Latin keepe them although it is no more the Greeke or Latin phrase then it is English And vvhy should vve be squamish at nevv vvordes or phrases in the Scripture vvhich are necessarie vvhen vve do easily admit and folovv nevv vvordes coyned in court and in courtly or other secular vvritings Vve adde the Greeke in the margent for diuers cause◠Sometime vvhen the sense is hard that the learned reader may consider of it and see if he can helpe him self better then by our translation as Luc 11. Nolite extolli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Quod superest date eleemosynam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime to take away the ambiguitie of the Latin or English as Luc. 11. Et domus supradomum cadet Vvhich we must needes English and house vpon house shal fall by the Greeke the sense is not one house shal fal vpon an other but if one house rise vpon it self that is against it self it shal perish according as he speaketh of a kingdom deuided against it self in the wordes before And Act. 14. Sacerdos Iouis qui erat in the Greeke qui is referred to Iupiter Sometime to satisfie the reader that might otherwise conceiue the translation to be false as Philip. 4. v. 6. But in euery thing by praier c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in al praier as in the Latin it may seeme Sometime when the Latin neither doth nor can reache to the signification of the Greeke word we added the Greeke also as more significant Illi foli seruies him only shalt thou serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 6. Nicolas a stranger of Antioche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ro. 9. The seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Eph. 1. to perfite instaurare omnia in Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vvherein he hath gratified vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. Put on the armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a number the like Sometime when the Greeke hath two senses and the Latin but one we adde the Greeke 2. Cor. 1. By the exhortaion vvherevvith vve also are exhorted the Greeke signifieth also consolation c. and 2 Cor. 10. But hauing hope of your faith increasing to be c. vvhere the Greeke may also signifie as or vvhen your faith increaseth Sometime for aduantage of the Catholike cause when the Greeke maketh for vs more then the Latin as Seniores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt digni habeamini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui effundetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasce rege And sometime to shew the false translation of the Heretike as when Beza saith Hoc poculum in meo sanguine qui. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. Quē oportet coelo cōtineri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. Thus we vse the Greeke diuers waies esteeme of it as it is worthie taken al cōmodities thereof for the better vnderstāding of the Latin which being a translation can not alwaies attaine to the ful sense of the principal tonge as vve see in al translations Item vve adde the Latin vvord sometime in the margent vvhen either vve can not fully expresse it as Act. 8. They tooke order for Steuens funeral Curauerunt Stephanum and Al take not this vvord Non omnes capiunt or vvhen the reader might thinke it can not be as vve translate as Luc. 8. A storme of winde descended into the lake and they vvere filled complebantur and Io. 5. vvhen Iesus knevv that he had novv a long time quiaiam multum tempus haberet meaning in his infirmitie This precise folovving of our Latin text in neither adding nor diminishing is the cause why we say not in the title of bookes in the first page S. Matthevv S. Paul◠because it is so neither in Greeke nor Latin though in the toppes of the leaues folovving where vve may be bolder we adde S. Matthew c. to satisfie the reader Much
things ✠verse 57 And they vvere scandalized in him But IESVS said to them There is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house ✠verse 58 And he vvrought not many miracles there because of their incredulity ANNOTATIONS CHAP. XIII 8. One an hundred This difference of fruites is the difference of merites in this life and rewardes for them in the next life according to the diuersities of states or other differences of states as that the hundred fold agreeth to virgins professed threescore fold to religious widowes thirtiefold to the maried Aug. li. de S. Virginit c. 44. seq Which truth the old Heretike Iouinian denied as ours doe at this day affirming that there is no difference of merites or rewardes Hiero. li. 2 adu Iouia Ambros ep 82. Aug. her 82. 11. To you is giuen To the Apostles and such as haue the guilding and teaching of others deeper knowledge of Gods word and mysteries is giuen then to the common people As also to Christians generally that which was not giuen to the obstinate Iewes 15. They haue shut In saying that they shut their owne eies which S. Paul also repeateth Act. 28 he teacheth vs the true vnderstanding of al other places where it might seeme by the bare wordes that God is the very author and worker of this induration and blindnes and of other sinnes * which was an old condemned blasphemie and is now the Heresie of * Caluin whereas our Sauiour here teacheth vs that they shut their owne eies and are the cause of their owne sinne and damnation God not doing but permitting it and suffering them to fall further because of their former sinnes as S. Paul declareth of the reprobate Gentiles Ro. 1. 25. Ouersowed First by Christ and his Apostles was planted the truth and falshod came afterward and was ouersowen by the enemy the Diuel and not by Christ who is not the author of euil Tertul de praescript 29. Left you plucks vp also The good must tolerate the euil when it is so strong that it can not be redressed without danger and disturbance of the whole Church and committe the matter to Gods iudgement in the later day Otherwise where il men be they Heretikes or other malefactors may be punished or suppressed without disturbance and hazard of the good they may and ought by publike authority either Spiritual or temporal to be chastised or executed 30 Suffer both to grow The good and bad wee see here are mingled together in the Churche Which maketh against certaine Heretikes and Schismatikes which seuered them selues of old from the rest of the whole world vnder pretence that them selues only were pure and al others both Priests and people sinners and against some Heretikes of this time also which say that euil men are not of or in the Churche 32. The least of al seedes The Church of Christ had a smal beginning but afterward became the most glorious and knowen common-welth in earth the greatest powers and the most wise of the world putting them selues into the same 35. Carpenters sonne Herevpon Iulian the Apostata and his flatterer Libanius tooke their scoffe against our Sauiour saying at his going against the Persians to the Christians what doeth the Carpenters sonne now and threatening that after his returne the Carpenters sonne should not be able to saue them from his furie Wherevnto a godly man answered by the Spirit of Prophecie He whom Iulian calleth the Carpenters sonne is making a woodden coffin for him against his death And in deede not long after there came newes that in that bataile he dyed miserably Sozo li. 6 c. 2. Theodo li. 36. 28. The very like scoffe vse Heretikes that call the body of Christ in the B. Sacrament bakers bread It seemeth in deede to the senses to be so as Christ seemed to be Iosephs natural sonne but faith telleth vs the contrarie as wel in the one as in the other CHAP. XIIII Hearing the vnvvorthy decollation of Iohn Baptist by Herode is he betaketh him to his vsual solitarines in the desert and there feedeth 5000 vvith fiue loaues 23. And then after the night spent in the mountaine in prayer he vvalketh vpon the sea signifying the vvide vvorld 28 yea and Peter also vvherevpon they adore him as the sonne of God 35 And vvith the very touche of his garments hemme he healeth innumerable verse 1 AT that time * Herod the Tetrach heard the fame of IESVS ✠verse 2 and said to his seruants This is Iohn the Baptist he is risen from the dead and therefore vertues vvorke in him ✠verse 3 For Herod apprehended Iohn and bound him and put him into prison because of Herodias his brothers ' vvife ✠verse 4 For Iohn said vnto him It is not lavvful for thee to haue her ✠verse 5 And vvilling to put him to death he feared the people because they esteemed him as a Prophet ✠verse 6 But on Herods birth-day the daughter of Herodias daunced before them and pleased Herod ✠verse 7 Wherevpon he promised with an othe to giue her vvharsoeuer she vvould aske of him ✠verse 8 But she being instructed before of her mother saith Giue me here in a dish the head of Iohn the Baptist ✠verse 9 And the king vvas stroken sad yet because of his othe and for them that sate vvith him at table he commaunded it to be giuen ✠verse 10 And he sent and beheaded Iohn in the prison ✠verse 11 And his head vvas brought in a dish and it vvas giuen to the damsel and she brought it to her mother ✠verse 12 And his Disciples came and tooke the body and ″ buried it and came and told IESVS ✠verse 13 Which vvhen IESVS had heard * he ″ retired from thence by boate into a desert place apart and the multitudes hauing heard of it folovved him on foote out of the cities ✠verse 14 And he coming forth savv a great multitude and pitied them and cured their diseased ✠verse 15 And vvhen it vvas euening his Disciples came vnto him saying It is a desert place and the houre is novv past dimisse the multitudes that going into the tovvnes they may bye them selues victuals ✠verse 16 But IESVS said to them They haue no neede to goe giue ye them to eate ✠verse 17 They ansvvered him We haue not here but fiue loaues and tvvo fishes ✠verse 18 Who said to them Bring them hither to me ✠verse 19 And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse he tooke the fiue loaues and the tvvo fishes and looking vp vnto heauen he blessed and brake and gaue the loaues to his Disciples and ″ the Disciples to the multitudes ✠verse 20 And they did al eate and had their fil And they tooke the leauings twelue ful baskettes of the fragments ✠verse 21 And the number of
euil into the resurrection of iudgement ⊢ ✠verse 30 I can not of my self doe any thing As I heare so I iudge and my iudgement is iust because I seeke not my vvil but the vvil of him that sent me ✠verse 31 If I giue testimonie of my self my testimonie is not true ✠verse 32 There is an other that giueth testimonie of me and I knovv that the testimonie is true vvhich he giueth of me ✠verse 33 * You sent to Iohn and he gaue testimonie to the truth ✠verse 34 But ″ I receiue not testimonie of man but I say these things that you may be saued ✠verse 35 He vvas the lampe burning and shining And you vvould for a time reioyce in his light ✠verse 36 But I haue a greater testimonie then Iohn For the vvorkes vvhich the Father hath giuen me to perfit them the very vvorkes them selues vvhich I doe giue testimonie of me that the Father hath sent me ✠verse 37 And the Father that sent me him self hath * giuen testimonie of me neither haue you heard his voice at any time nor seen his shape ✠verse 38 and his vvord you haue not remaining in you because vvhom he hath sent him you beleeue not ✠verse 39 ″ Search the scriptures for you thinke in them to haue life euerlasting and the same are they that giue testimonie of me ✠verse 40 and you vvil not come to me that you may haue life ✠verse 41 Glorie of men I receiue not ✠verse 42 But I haue knovven you that the loue of God you haue not in you ✠verse 43 I am come in the name of my Father and you receiue me not if an other shal come in his ovvne name him you vvil receiue ✠verse 44 Hovv can you beleeue that receiue glorie one of an other and the glorie vvhich is of God only you seeke not ✠verse 45 Thinke not that I vvil accuse you to the Father there is that accuseth you Moyses in vvhom you trust ✠verse 46 For if you did beleeue Moyses you vvould perhaps beleeue me also for of me he hath vvritten ✠verse 47 And if you doe not beleeue his vvritings hovv vvil you beleeue my vvordes ANNOTATIONS CHAP. V. 2. A pond This is as great a wonder and worke as was in the old Law yet neuer recorded in the Scripture before the conditions and circunstances of the same much to be distinctly weighed against the Miscreants of this time for many causes First that God without derogation to his honour yea to the great cōmendation of it doth giue vertue of miracles and cure to water or other creatures Secondly that he giueth such vertues to these creatures specially which be by vse and occupying in sacred functions or otherwise as it were sanctified for this pond was it wherein the carcasses of sheepe therfore called Probatica other beasts to be sacrificed were first washed to which being alwaies red as S. Hierom saith with the bloud of hostes this force was giuen for the commendation of the sacrifices of the Law there offered How much more may we acknowledge such workes of God miraculously done in or about the Sacrifice or Sacrament of the new Testament which faithlesse men wholy reiect and condemne for fables because they know not the Scriptures nor the power of God Thirdly that this operation was giuen at one time more then an other rather on great festiual daies then other vulgar times for this vvas the feast of Pasche or of Pentecost as daies more sanctified and vvhen the people made greater concourse which shevveth that vve should not vvonder to see great miracles done at the Memories and feastes of Martyrs or other great Festiuities more then at other places and times Fourthly that the Angels or some special Saincts are Presidents or Patrones of such places of miracle and workers also vnder God of the effects that there extraordinarily be done Which ought to make Christians lesse doubt that the force of diuers waters in the world is iustly attributed by our forefathers and good stories to the prayers and presence of Saincts which profane incredulous men referre onely to nature vntruely pretending that God is more glorified by the workes of nature which be of his ordinarie prouidence then by the graces of Miracle giuen to his Saincts or Angels by his extraordinarie prouidence Fifthly that miracles be not wrought on men by their faith onely and as wel by their presence in spirit as in body or vpon the parties desire or deuotion onely according to the Heretikes pretext that God is a like present by his power and grace to euery man and place and therfore that men neede not to go from their owne houses or countries to seeke holines or health at the places of Christs or his Saincts birth death memories for none could haue benefite of this water but he that could touch it and be in it corporally and at that iust time when the water was in motion by the Angel Yea sixtly we may consider that in such cases to make the matter more maruelous rare and more earnestly to be sought for and to signifie to vs that God hath al such extraordinary operations in his owne wil and commaundement without al rules of our reasons and questioning thereon none could be healed but that person who first could get into the pond after the Angel came and stirred the same Seuenthly that these graces of corporal cures giuen to this water * prefigure the like force of the Sacrament of Baptisme for the cure of soules though we neede not seeke correspondence thereof to the figure in euery point Lastly Christ by his power of excellencie and prerogatiue could and did heale this poore man that could get no body to help him into the water because he earnestly and long desired the remedie by God appointed but was excluded by necessitie as our Lord saueth al such as die without Baptisme if they in their owne persons earnestly intended desired and sought for the same 14. Sinne no more We may gather hereby that this mans long infirmitie was for punishment of his sinnes and that men often attribute their sicknes to other natural defects and seeke for remedies of the world in vaine when the sinne for which it was sent remaineth or is not repented of◠and therfore that in al infirmities men should first turne to God goe to their Ghostly father and then call for the wordly Phisicions afterward 34. I receiue not Our Maister meaneth that mans testimonie is not necessarie to him nor that the truth of his Diuinitie dependeth on worldly witnesses or mens commendations though to vs such testimonies be agreable and necessarie and so for our instruction he vouchsaued to take the testimonies of Iohn the Baptist and Moyses and the Prophets and departing out of this world to send forth al his Apostles and in
elements vnder which it is and we eate it that the vnfaithful and infirme do so stumble at Christ in the Sacrament as the Iewes and Gentils did at Christ in his humanitie For the causes of contradictions of the Incarnation and Transsubstantion be like And it may be verily deemed that whosoeuer now can not beleeue the Sacrament to be Christ because it is vnder the formes of bread and wine and is eaten and drunken would not then haue beleued that Christ had bene God because he was in shape of man and crucified To conclude it was not a figure nor a mysterie of bare bread and wine nor any Metaphorical or Allegorical speach that could make such a troupe of his Disciples reuolt at once when he said he was a doore a vine away a Pastor and such like vnto which kinde of speaches the protestants ridiculously resemble the wordes of the holy Sacrament who was so mad to mistake him or to forsake him for the same For the Apostles at the least would haue plucked them by the sleeues and said Goe not away my maisters he speaketh parables The cause therfore was their incredulitie and the height of the Mysterie for that they neither knew the meanes how it might be present nor would beleeue that he was able to giue his flesh to be eaten in many places And euen such is the vnbeleefe of the Heretikes about this matter at this day â—â— Peter ansvvered Peter answereth for the Twelue not knowing that Iudas in hart was already naught and beleued not Christs former wordes touching the B. Sacrament but was to reuolt afterward as wel as the other Wherein Peter beareth the person of the Church and al Catholike men that for no difficulty of his word nor for any reuolt be it neuer so general of Schismatikes Heretikes or Apostataes either for this Sacrament or any other Article wil euer forsake Christ And when company draweth vs to reuolt let vs say thus Lord whither or to whom shal we goe when we haue forsaken thee to Caluin Luther or such and forsake thee and thy Church with the vnfaithful multitude No thou hast the wordes of life and we beleeue thee and thy Church wil not nor can not beguile vs. Thou hast saith S. Augustine life euerlasting in the ministration of thy body and bloud and a litle after Thou art life euerlasting it self and thou giuest not in thy flesh and bloud but that vvhich thy self art CHAP. VII The Iewes of Hierusalem seeking his death he walketh in Galilee where he signifieth to his brethren that not in this feast Scenopégia but in an other to wit Pasche folovving the Ievves should kil him that is not vvhen they vvould but vvhen he vvil 10 In so much that at this feast he teacheth openly in the Temple and conuerteth many 14 both in the middle day 37 and the last day thereof vvithout any hurt though also the Rulers send to apprehend him verse 1 AFTER these things IESVS vvalked into Galilee ' for he vvould not vvalke into Ievvrie ' because the Ievves sought to kil him ✠verse 2 And the festiual day of the Ievves * Scenopégia vvas at hand ✠verse 3 And his brethreÌ„ said to him Passe from hence and goe into Ievvrie that thy Disciples also may see thy vvorkes vvhich thou doest ✠verse 4 For no man doeth any thing in secrete and seeketh him self to be in publike If thou doe these things manifest thy self to the vvorld ✠verse 5 For neither did his brethren beleeue in him ✠verse 6 IESVS therfore saith to them My time is not yet come but your time is alvvaies readie ✠verse 7 The vvorld can not hate you but me it hateth because I giue testimonie of it that the vvorkes there of are euil ✠verse 8 Goe you vp to this festiual day I goe not vp ' to this festiual day because my time is not yet accomplished ✠verse 9 when he had said these things him self taried in Galilee ✠verse 10 But after his brethren vvere gone vp then he also vvent vp to the festiual day not openly but as it vvere in secrete ✠verse 11 The Ievves therfore sought him in the festiual day and said Vvhere is he ✠verse 12 And there vvas much murmuring in the multitude of him For certaine said That he is good And others said No but he seduceth the multitudes ✠verse 13 Yet no man spake openly of him for feare of the Ievves ⊢ ✠verse 14 And vvhen the festiuitie vvas novv halfe done IESVS vvent vp into the teÌ„ple and taught ✠verse 15 And the Ievves marueiled saying Hovv doth this man knovv letters vvhereas he hath not learned ✠verse 16 IESVS ansvvered them and said My doctrine is not mine but his that sent me ✠verse 17 If any man vvil doe the vvil of him he shal vnderstand of the doctrine vvhether it be of God or I speake of my self ✠verse 18 He that speaketh of him self seeketh his ovvne glorie But he that seeketh the glorie of him that sent him he is true and iniustice in him there is not ✠verse 19 Did not Moyses giue you the lavv and none of you doeth the lavv ✠verse 20 * Vvhy seeke you to kil me The multitude ansvvered and said Thou hast a deuil vvho seeketh to kil thee ✠verse 21 IESVS ansvvered and said to them One vvorke I haue done and you doe al marueil ✠verse 22 Therfore * Moyses gaue you circuncision not that it is of Moyses but * of the fathers and in the Sabboth you circuncise a man ✠verse 23 If a man receiue circuncision in the Sabboth that the lavv of Moyses be not broken are you angrie at me because I haue healed a man vvholy in the Sabboth ✠verse 24 Iudge not according to the face but iudge iust iudgement ✠verse 25 Certaine therfore of Hierusalem said Is not this he vvhom they seeke to kil ✠verse 26 And behold he speaketh openly and they say nothing to him Haue the Princes knovven in deede that this is CHRIST ✠verse 27 But this man vve knovv vvheÌ„ce he is But vvhen CHRIST coÌ„meth no man knovveth vvhence he is ✠verse 28 IESVS therfore cried in the temple teaching and saying Both me you doe knovv and vvhence I am you knovv And of my self I am not come but he is true that sent me vvhom you knovv not ✠verse 29 I knovv him because I am of him and he sent me ✠verse 30 They sought therfore to apprehend him and no man laide handes vpon him because his houre vvas not yet come ✠verse 31 But of the multitude many beleeued in him ⊢ and said CHRIST vvhen he coÌ„meth shal he doe more signes then these vvhich this man doeth ✠verse 32 The Pharisees heard the multitude murmuring these things touching him and the Princes ' and Pharisees sent ministers to apprehend him
things one of the ministers staÌ„ding by gaue IESVS a blovv saying Ansvverest thou the high priest so ✠verse 23 IESVS ansvvered him If I haue spoken il giue testimonie of euil but if vvel vvhy strikest thou me ✠verse 24 And Annas sent him bound to Caiphas the high priest ✠verse 25 And Simon Peter vvas standing and vvarming him self They said therfore to him Art not thou also of his disciples He denied and said I am not ✠verse 26 One of the seruants of the high priest saith to him his cosin vvhose eare Peter did cut of Did not I see thee in the garden vvith him ✠verse 27 Againe therfore Peter denied and forth vvith the cocke crevve ✠verse 28 * They therfore bring IESVS from Caiphas into the Palace And it vvas morning and they vvent not in into the Palace that they might not be contaminated but that they might eate the Pasche ✠verse 29 Pilate therfore vvent forth to them vvithout and said Vvhat accusation bring you against this man ✠verse 30 They ansvvered and said to him If he vvere not a malefactour vve vvould not haue deliuered him vp to thee ✠verse 31 Pilate therfore said to them Take him you and according to your lavv iudge him The Ievves therfore said to him It is not lavvful for vs to kil any man ✠verse 32 * That the vvord of IESVS might be fulfilled vvhich he said signifying what death he should die ✠verse 33 * Pilate therfore vvent into the Palace againe and called IESVS and said to him Art thou the king of the Ievves ✠verse 34 IESVS ansvvered Saiest thou this of thy self or haue others told it thee of me ✠verse 35 Pilate answered Vvhy am I a Iewe Thy nation and the cheefe priests haue deliuered thee vp to me vvhat hast thou done ✠verse 36 IESVS ansvvered My kingdom is not of this vvorld if my kingdoÌ„ vvere of this vvorld my ministers verily vvould striue that I should not be deliuered to the Ievves but novv my kingdom is not from heÌ„ce ✠verse 37 Pilate therfore said to him Art thou a king then IESVS ansvvered Thou saiest that I am a king For this vvas I borne and for this came I into the vvorld that I should giue testimonie to the truth Euery one that is of the truth heareth my voice ✠verse 38 Pilate saith to him Vvhat is truth And vvhen he had said this he vvent forth againe to the Ievves and saith to them I finde no cause in him ✠verse 39 * But you haue a custome that I should release one to you in the Pasche vvil you therfore that I relâ—ase vnto you the king of the Ievves ✠verse 40 They al therfore cried againe saying Not him but Barabbas And Barabbas vvas a theefe CHAP. XIX The Ievves are not satisfied vvith his scourging and irrision â— Pilate hearing them say that he made him self the Sonne of God is more afraid 〈◊〉 Yet they vrging him vvith his loialty tovvard Caesar and professing that them selues vvil no king but Caesar he yeldeth vnto them 17 And so Christ carying his ovvne Crosse is crucified betvvene tvvo theeues 19 Pilate vvriting notoriously the onely cause of his death to be for that he is their king or Christ 〈◊〉 His garments be so vsed euen as the Scriptures foretold 25 He hath special care of his mother to the end 28 He signifieth al that vvas vvritten of his Passion to be fulfilled and so yeldeth vp his ghost 31 Then by the levves meanes also other Scriptures about his legges and side are fulfilled 38 And finally he is honorably buried verse 1 THEN therfore Pilate tooke IESVS and scourged him ✠verse 2 And the souldiars platting a crovvne of thornes put it vpon his head and they put about him a purple garment ✠verse 3 And they came to him and said Haile king of the Ievves and they gaue him blovves ✠verse 4 Pilate vvent forth againe and saith to them Behold I bring him forth vnto you that you may knovv that I finde no cause in him ✠verse 5 IESVS therfore vvent forth carying the crovvne of thornes and the purple vestiment And he saith to them Loe the man ✠verse 6 Vvhen the cheefe priests therfore and the ministers had seen him they cried saying Crucifie crucifie him Pilate saith to them Take him you and crucifie him for I finde no cause in him ✠verse 7 The Ievves ansvvered him Vve haue a Law and according to the Law he ought to die because he hath made him self the sonne of God ✠verse 8 VvheÌ„ Pilate therfore had heard this saying he feared more ✠verse 9 And he entred into the Palace againe and he saith to IESVS Vvhence art thou But IESVS gaue him no ansvver ✠verse 10 Pilate therfore saith to him Speakest thou not to me knovvest thou not that I haue povver to crucifie thee and I haue povver to release thee ✠verse 11 IESVS ansvvered Thou shouldest not haue any povver against me vnles it vvere giuen thee from aboue Therfore he that hath betraied me to thee hath the greater sinne ✠verse 12 From thence forth Pilate sought to release him But the Ievves cried saying If thou release this man thou art not Caesars frend euery one that maketh him self a king speaketh against Caesar ✠verse 13 But Pilate vvhen he had heard these vvordes brought forth IESVS and he sate in the iudgemeÌ„t seate in the place that is called Lithóstrotos and in Hebrevv Gábbatha ✠verse 14 And it vvas the Parasceue of Pasche about the sixt houre and he saith to the Ievves Loe your king ✠verse 15 But they cried Avvay avvay vvith him crucifie him Pilate saith to them Shal I crucifie your king The cheefe priests ansvvered Vve haue no king but Caesar ✠verse 16 Then therfore he deliuered him vnto them for to be crucified And they tooke IESVS and led him forth ✠verse 17 * And bearing his ovvne ″ crosse he vvent forth into that vvhich is called the place of Caluarie in Hebrevv Gólgotha ✠verse 18 vvhere they crucified him and vvith him two others on the one side and on the other and in the middes IESVS ✠verse 19 And Pilate vvrote a title also and he put it vpon the crosse And it vvas vvritten IESVS OF NAZARETH THE KING OF THE IEVVES ✠verse 20 This title therfore many of the Ievves did reade because the place vvhere IESVS vvas crucified vvas nigh to the citie and it vvas vvritten in Hebrevv in Greeke and in Latin ✠verse 21 The cheefe priests therfore of the Ievves said to Pilate Vvrite not The king of the Ievves but that he said I am king of the Ievves ✠verse 22 Pilate ansvvered That vvhich I haue vvritten I haue vvritten ✠verse 23 The souldiars therfore vvhen they had crucified him tooke his garments and they made foure partes to euery souldiar a part
Ghost vvent to Seleucia and thence sailed to Cypres ✠verse 5 And vvhen they vvere come to Salamîna they preached the vvord of God in the synagogs of the Ievves And they had Iohn also in their ministerie ✠verse 6 And vvhen they had vvalked through out the vvhole iland as farre as Paphos they found a certaine man that vvas a magician a false-prophete a Ievv vvhose name vvas Bar-iesu ' ✠verse 7 vvho vvas vvith the Proconsul Sergius Paulus a vvise man He sending for Barnabas Saul desired to heare the vvord of God ✠verse 8 But Elymas the magician for so is his name interpreted resisted them seeking to auert the Proconsul from the faith ✠verse 9 But Saul othervvise Paul replenished vvith the holy Ghost looking vpon him ✠verse 10 said O ful of al guile and al deceit sonne of the deuil enemie of al iustice thou ceasest not to subuert the right vvaies of our Lord. ✠verse 11 And novv behold the hand of our Lord vpon thee and thou shalt be blind not seing the sunne vntil a time And forthvvith there fel dimnesse and darkenesse vpon him and going about he sought some body that vvould giue him his hand ✠verse 12 Then the Proconsul vvhen he had seen that vvhich vvas done beleeued marueling at the doctrine of our Lord. ✠verse 13 And vvhen Paul and they that vvere vvith him had sailed from Paphos they came to Pergè in Pamphylia And Iohn depárting from them returned to Hierusalem ✠verse 14 But they passing through Pergè came to Antioche in Pisidia and entring into the synagogue on the day of the Sabboths they sate dovvne ✠verse 15 And after the lesson of the Lavv and the Prophets the princes of the Synagogue sent to them saying Men brethren if there be among you any sermon of exhortation to the people speake ✠verse 16 And Paul rising vp and vvith his hand beckening for silence said Ye men of Israël and you that feare God harken ✠verse 17 The God of the people of Israël chose our fathers and exalted the people vvhen they vvere seiourners in the land of Aegypt and in a mightie arme brought them out thereof ✠verse 18 and for the space of fourtie yeres tolerated their maners in the desert ✠verse 19 And destroying seuen nations in the land of Chanaan by lot he deuided their land among them ✠verse 20 as it vvere after foure hundred and fiftie yeres and after these things he gaue Iudges vntil Samuël the prophet ✠verse 21 And thenceforth they desired a king and he gaue them * Saul the sonne of Cis a man of the tribe of Beniamin fourtie yeres ✠verse 22 and remouing him he raised them vp * Dauid to be king to vvhom giuing testimonie he said I haue found Dauid the sonne of Iesse a man according to my hart vvho shall doe al my vvilles ✠verse 23 Of his seede God according to his * promisse hath brought forth to Israël a Sauiour IESVS ✠verse 24 Iohn * preaching before the face of his comming baptisme of penance to al the people of Israël ✠verse 25 And vvhen Iohn fulfilled his course he said Vvhom doe * you thinke me to be I am not he but behold there commeth after me vvhose shoes of his feete I am not vvorthie to vnloose ✠verse 26 Men brethren children of the stocke of Abraham they among you that feare God to you the vvord of this saluation vvas sent ✠verse 27 For they that inhabited Hierusalem and the princes thereof not knovving him nor the voices of the prophets that are read euery Sabboth iudging haue fulfilled them ✠verse 28 and finding no cause of death in him * desired of Pilate that they might kil him ✠verse 29 And vvhen they had cōsummated al things that vvere vvrittē of him taking him dovvne from the tree they put him in a monument ✠verse 30 But God raised him vp from the dead the third day ✠verse 31 vvho vvas * seen for many daies of them that came vp together vvith him from Galilee into Hierusalem vvho vntil this present are his vvitnesses to the people ✠verse 32 And vve preach vnto you that promisse vvhich vvas made to our fathers ✠verse 33 that God hath fulfilled this same to our children ' raising vp IESVS as in the second Psalme also it is vvritten My sonne art thou this day haue I begotten thee ✠verse 34 And that he raised him vp from the dead not to returne novv any more into corruption thus he said That I vvil giue you the holy things of Dauid faithful ✠verse 35 And therfore in an other place also he saith Thou shalt not giue thy holy one to see corruption ✠verse 36 For Dauid in his generation vvhen he had serued according to the vvil of God slept and he vvas laid to his fathers savv corruption ✠verse 37 But he vvhom God hath raised vp savv no corruption ✠verse 38 Be it knovven therfore to you men brethren that through him forgiuenesse of sinnes is preached to you from al the things from the vvhich you could not be iustified by the lavv of Moyses ✠verse 39 In him euery one that beleeueth is iustified ✠verse 40 Take heede therfore lest that come vpon you vvhich is spoken in the prophets ✠verse 41 See ye cōtemners and vvonder and perish because I vvorke a vvorke in your daies a vvorke vvhich you vvil not beleeue if any man shal tel it you ✠verse 42 And they going forth they desired them that the Sabboth folovving they would speake vnto them these wordes ✠verse 43 And vvhen the synagogue vvas dimissed many of the Iewes and of the strangers seruing God folovved Paul Barnabas vvho speaking exhorted them to continue in the grace of God ✠verse 44 But the next Sabboth the vvhole citie almost assembled to heare the vvord of God ✠verse 45 And the Ievves seing the multitudes vvere replenished vvith enuy contradicted those things vvhich vvere said of Paul blaspheming ✠verse 46 Then Paul and Barnabas constantly said To you it behoued vs first to speake the vvord of God but because you repell it and iudge your selues vnvvorthie of eternal life behold vve turne to the Gentils ✠verse 47 For so our Lord commaunded vs I haue put thee to be the light of the Gentils that thou maiest be saluation vnto the vtmost of the earth ✠verse 48 And the Gentils hearing it vvere glad and glorified the vvord of our Lord and there beleeued as many as vvere preordinate to life euerlasting ✠verse 49 And the vvord of our Lord vvas spred through out the vvhole countrie ✠verse 50 But the Ievves stirred vp religious and honest vvomen and the cheefe of the citie and raised persecution against Paul and Barnabas and they did cast them forth out of
more infirme and ignorant sort of Christian men be called sensual or carnal also vvho being occupied in secular affaires and giuen to sensual ioy and vvorldlines haue no such sense nor feeling of these great gifts of God as the perfecter sort of the faithful haue Vvho trying these high pointes of religion not by reason and sense but by grace faith and Spirit be therfore called spiritual The spiritual then is he that iudgeth and discerneth the truth of such things as the carnal can not attaine vnto that doth by the spirit of the Church vvhereof he is partaker in the vnitie of the same not onely see the errours of the carnal but condemneth them and iudgeth euery povver resisting Gods spirit and vvord the carnal Ievv Heathen or Heretike hauing no meanes nor right to iudge of the said spiritual man For vvhen the spiritual is said to be iudged of none the meaning is not that he should not be subiect or obedient to his Pastors and spiritual Povvers and to the vvhole Church specially for the trial or examination of al his life doctrine and faith but that a Catholike man and namely a teacher of Catholike doctrine in the Church should not be any vvhit subiect to the iudgement of the Heathen or the Heretike nor care vvhat of ignorance or infidelitie they say against him for such carnal men haue no iudgement in such things nor can attaine to the Churches vvisedom in any ceremonie mysterie or matter vvhich they condemne Therfore S. Irenaeus excellently declaring that the Church and query spiritual childe thereof iudgeth and condemneth al false Prophets and Heretikes of vvhat sort so euer at length he concludeth vvith these notable vvordes The spiritual shal iudge also all that make schismes vvhich be cruel not hauing the loue of God and respecting their ovvne priuate more then the vnitie of the Church mangle deuide and as much as in them lieth kill for smal causes the great and glorious body of Christ speaking peace and seeking battaile He shal iudge also them that be out of the truth that is to say out of the Church vvhich Church shal be vnder no mans iudgement for to the Church are al things knovven in vvhich is perfect faith of the Father and of al the dispensation of Christ and firme knovvledge of the Holy Ghost that teacheth all truth CHA. III. If they vvil not be carnal stil they must boast in God only not in their preachers which are but his ministers 10 and neede to looke vvel hovv they preach 12 because not al preaching though it be Catholike is meritorious but rather it buildeth matter to be purged by fire vvhen it is vaine and vnfruitful as also any other like vvorkes of other Catholikes marie if it be heretical destroying the temple of God then it vvorketh damnation 18 The remedie is to humble them selues and referre al to God verse 1 AND I brethren could not speake to you as to spiritual but as to carnal As it vvere to litle ones in Christ ✠verse 2 I gaue you milke to drinke not meate for you could not as yet but neither can you novv verely for yet you are carnal ✠verse 3 For vvhereas there is among you emulation and contention are you not carnal and vvalke according to man ✠verse 4 For vvhen one saith I certes am Paules an other I Apollos are you not â—men ' Vvhat is Apollo then and vvhat is Paul ✠verse 5 The ministers of him vvhom you haue beleeued to euery one as our Lord hath giuen ✠verse 6 I planted Apollo vvatered but God gaue the increase ✠verse 7 Therfore neither he that planteth is any thing nor he that vvatereth but he that giueth the increase God ✠verse 8 And he that planteth and he that vvatereth are one And â— euery one shal receiue his owne reward according to his ovvne labour ✠verse 9 For vve are Gods coadiutors you are Gods husbandrie you are Gods building ✠verse 10 According to the grace that is giuen me as a vvise vvorkemaster haue I laid the foundation and an other buildeth therevpon but let euery one looke hovv he buildeth thereon ✠verse 11 For other foundation no man can lay beside that vvhich is laid vvhich is Christ IESVS ✠verse 12 And if any man build â— vpon this foundation gold siluer pretious stones vvood hay stubble ✠verse 13 the vvorke of euery one â— shal be manifest for â— the day of our Lord vvil declare because it shal be reuealed in fire and the vvorke of euery one of vvhat kinde it is the fire shal trie ✠verse 14 If any mans vvorke abide vvhich he built therevpon he shal receiue revvard ✠verse 15 If any mans vvorke burne he shal suffer detriment but him self shal be saued yet so â— as by fire ✠verse 16 Knovv you not that you are the temple of God and the Spirit of God dvvelleth in you ✠verse 17 But if any violate the temple of God God vvil destroy him For the temple of God is holy vvhich you are ✠verse 18 Let no man seduce him self if any man seeme to be vvise among you in this world let him become a foole that he may be vvise ✠verse 19 For the vvisedom of this vvorld is folishnes vvith God For it is vvritten I vvil compasse the vvise in their subteltie ✠verse 20 And againe Our Lord knovveth the cogitations of the vvise that they be â—aine ✠verse 21 Let no man therfore glorie in men For al things are yours ✠verse 22 vvhether it be Paul or Apollo or Cephas or the vvorld or life or death or things present or things to come for al are yours ✠verse 23 and you are Christs and Christ is Gods ANNOTATIONS CHAP. III. 8. Euery man shal receiue according A most plaine text for proofe that men by their labours and by the diuersities thereof shal be diuersly revvarded in heauen and therfore that by their vvorkes proceding of grace they do deserue or merite heauen and the more or lesse ioy in the same for though the holy Scripture coÌ„monly vse not this vvord merite yet in places innumerable of the old and nevv Testament the very true sense of merite is conteined and so often as the vvord merces and the like be vsed they be euer vnderstood as correlatiues or correspondent vnto it for if the ioy of heauen be â—erribution repaiment hire vvages for vvorkes as in infinite places of holy Scripture then the vvorkes can be none other but the valure deseit price vvorth and merite of the same And in deede this vvord revvard vvhich in our English tonge may signifie a volutary or bountiful gift doth not so vvel expresse the nature of the * Latin vvord or the Greeke vvhich are rather the very stipend that the hired vvorkeman or iournieman couenanteth to haue of him vvhose vvorke he doth and is a thing equally
Irenaeus li. 3. c. 2. 3. 4. tried truth from falsehod and condemned old Heretikes prouing Marcion Valentine Cerdon Menander and such like false Apostles because they came in with their nouelties long after the Church was settled in former truth Sixthly This curse or execration pronounced by the Apostle toucheth not onely the Galatians or those of the Apostles time that preached othervvise then they did but it perteineth to al times preachers and teachers vnto the worldes end and it concerneth then as Vincentius Lirinensis saith that preach a new faith or change that old faith which they receiued in the vnitie of of the Catholike Church To preach any thing to Christian Catholike men saith he besides that vvhich they haue receiued neuer vvas it lavvful neuer is it nor neuer shal it be lavvful to say anathema to such it hath been and is and shal be alvvaies behooful So S. Augustine by this place holdeth al accursed that draw a Christian man from the societie of the whole Church to make the seueral part of any one sect that call to the hidden conuenticles of Heretikes from the open and knovven Church of Christ that allure to the priuate from the common finally al that draw with chatting curiositie the children of the Catholike Church by teaching any thing besides that they found in the church ep 48. Psal 103. Con. 2. mentioning also that a Donatist feined an Angel to haue admonished him to call his frende out of the Communion of the Catholike Church into his sect and he saith that if it had been an Angel in deede yet should he not haue heard him Lastly S. Hierom vseth this place wherein the Apostle giueth the curse or anáthema to al false teachers not once but tvvise to proue that the zeale of Catholike men ought to be so great tovvard al Heretikes and their doctrines that they should giue them the anáthema though they vvere neuer so deere vnto them In which case saith this holy Doctor I would not spare mine ovvne parents Ad Pammach c. 3. cont Io. Hieros 18. To see Peter In what estimation S. Peter was with this Apostle it appeareth seing for respect and honour of his person and of duety as Tertullian de praescript saith notvvithstanding his great affaires Ecclesiasticall he vvent so farre to see him not in vulgar maner but as S. Chrysostom noteth the Greeke word to import to behold him as men behold a thing or person of name excellencie and maiestie for vvhich cause and to fill him self with the perfect vew of his behauiour he abode with him fiftene daies See S. Hierom ep 10◠ad Paulinum to ◠who maketh also a mysterie of the number of daies that he taried with S. Peter See S. Ambrose in Comment huius loci and S. Chrysostome vpon this place and ho. 87 in Ioan. CHAP. II. He telleth furth the storie begonne in the last chapter and hovv he reprehended Peter 15 and then specially vrgeth the ensample of the Christian Ievves vvho sought vnto Christ for iustification and that by vvarrant also of their Lavv it self as also because othervvise Christs death had been needles verse 1 THEN after fourtene yeres I vvent vp againe to Hierusalem vvith Barnabas taking Titus also vvith me ✠verse 2 And I vvent vp according to reuelation and ″ cōferred with them the Gospel which I preach among the Gentiles but apart with thē that seemed to be something lest perhaps ″ in vaine I should runne or had runne ✠verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised ✠verse 4 but because of the false brethren craftely brought in vvhich craftely came in to espie our libertie that vve haue in Christ IESVS that they might bring vs into seruitude ✠verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you ✠verse 6 But of them that seemed to be something vvhat they vvere sometime it is nothing to me * God accepteth not the person of man for to me they that seemed to be something ″ added nothing ✠verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as ″ to Peter of the circumcision ✠verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils ✠verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers ″ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision ✠verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe ✠verse 11 And vvhen Cephas vvas come to Antioche ″ I resisted him in face because he vvas ″ reprehensible ✠verse 12 For before that certaine came from Iames he did eate vvith the Gentiles but vvhen they vvere come he vvithdrevv and separated him self fearing them that vvere of the circumcision ✠verse 13 And to his simulation cōsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation ✠verse 14 But vvhen I savv that they vvalked not rightly to the veritie of the Gospel I said to Cephas before them al If thou being a Ievve liuest Gentile-like not Iudaically hovv doest thou compel the Gentils to Iudaize ✠verse 15 Vve are by nature Ievves and not of the Gentils sinners ✠verse 16 But knovving that * man is not iustified by the vvorkes of the Lavv but by the faith of IESVS Christ we also beleeue in Christ IESVS that we may be iustified by the faith of Christ and not by the vvorkes of the Lavv for the vvhich cause by the workes of the Law no flesh shal be iustified ✠verse 17 But if seeking to be iustified in Christ our selues also be found sinners is Christ then a minister of sinne God forbid ✠verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour ✠verse 19 For I by the Lavv am dead to the Law that I may liue to God vvith Christ I am nailed to the crosse ✠verse 20 And I liue novv not I but Christ liueth in me And that that I liue novv in the flesh I liue in the faith of the sonne of God who loued me deliuered him self for me ✠verse 21 I cast not avvay the grace of God For if iustice be by the Lavv then Christ died in vaine ANNOTATIONS CHAP. II. ◠Conferred vvith them Though S. Paul vvere taught his Gospel of God and not of man and had an extraordinarie calling by Christ him self yet by reuelation he vvas sent to Hierusalem to conferre the said Gospel which he preached vvith his elders the ordinarie Apostles and Rulers of the Church to put both
Spirit of IESVS Christ ✠verse 20 according to my expectation hope because in nothing shal I be confounded but in al confidence as alvvaies novv also shal Christ be magnified in my body vvhether it be by life or by death ✠verse 21 For vnto me to liue is Christ and to die is gaine ✠verse 22 And if to liue in the flesh this vnto me be the fruit of the vvorke and vvhat I shal choose I knovv not ✠verse 23 And I am straitened of the tvvo hauing desire to be dissolued to be vvith Christ a thing much more better ✠verse 24 but to abide in the flesh necessarie ' for you ✠verse 25 And trusting this I know that I shal abide and continue vvith you al vnto your furtherance and ioy of the faith ✠verse 26 that your gratulation may abound in Christ IESVS in me by my comming againe to you ✠verse 27 Only * conuerse ye vvorthie of the Gospel of Christ that vvhether vvhen I come and see you or els be absent I may heare of you that you stand in one Spirit of one minde labouring together to the faith of the Gospel ✠verse 28 And in nothing be ye terrified of the aduersaries vvhich to them is cause of perdition but to you of saluation this of God ✠verse 29 for to you it is giuen for Christ not only that you beleeue in him but also that you suffer for him ✠hauing the same combat like as you haue seen in me and novv haue heard ' of me ANNOTATIONS CHAP. I. 2. Bishops and deacons Vviclesse and other Heretikes vvould proue by this that Priests are not here named and for that there could not be many Bishops of this one tovvne that there is no difference betvvixt a Bishop and a Priest vvhich vvas the old heresie of Aërius of vvhich matter in other places for this present it is ynough to knovv that in the Apostles time there vvere not obserued alvvaies proper distinct names of either function as they vvere quickly aftervvard though they vvere alvvaies diuers degrees distinct functions See S. Chrysostom Occupâ—enius Theophylactus and the rest of the Gracians vpon this place CHAP. II. He exhorieth them must instantly to keepe the vnitie of the Church and to humble them selues for that purpose one to an other â— by the example of the maruelous humilitie of Christ â— specially seing hovv maruelously he is novv exalted for it 13 Item to obedience feare and perseuerance 17 Insinuating left is should aftervvardes trouble them that be may be martyred at this time 19 Timothee he hopeth to send vvhom he highly commendeth 25 as also Epaphroditus vvhom he presently sendeth verse 1 IF therfore there be any consolation in Christ if any solace of charitie if any societie of spirit if any bovvels of commiseration ✠verse 2 fulfil my ioy that you be of one meaning hauing the same charitie of one minde agreing in one ✠verse 3 nothing by contentioÌ„ neither by vaine glorie but in humilitie * eche couÌ„ting other better then them selues ✠verse 4 * euery one not coÌ„sidering the things that are their owne but those that are other mens ✠verse 5 For this thinke in your selues vvhich also in Christ IESVS ✠verse 6 vvho vvhen he vvas in the forme of God thought it no robberie him self to be equal to God ✠verse 7 but he exinanited him self taking the forme of a seruant made into the similitude of men and in shape found as man ✠verse 8 He * humbled him self made obedieÌ„t vnto death euen the death of the crosse ✠verse 9 ″ For the vvhich thing God also hath exalted him and hath giuen him a name which is aboue al names ✠verse 10 that * in the ″ name of IESVS euery knee bovve of the celestials terrestrials and infernals ✠verse 11 and euery tongue coÌ„fesse that our Lord IESVS Christ is in the glorie of God the Father ⊢ ✠verse 12 Therfore my deerest as you haue alvvaies obeied not as in the presence of me only but much more novv in my absence ″ vvith feare and trembling vvorke your saluation ✠verse 13 For it is God that ″ vvorketh in you both to vvil and to accomplish according to his good vvil ✠verse 14 And doe ye al things vvithout murmurings and staggerings ✠verse 15 that you may be vvithout blame and the simple children of God vvithout reprehension in the middes of a crooked and peruerse generation among vvhom you shine as lightes in the vvorld ✠verse 16 conteining the vvord of life to my glorie in the daie of Christ because I haue not runne in vaine nor in vaine laboured ✠verse 17 But and if I be immolated vpon the ″ sacrifice and seruice of your faith I reioyce and congratulate vvith you al. ✠verse 18 And the self same thing doe you also reioyce and congratulate vvith me ✠verse 19 And I hope in our Lord IESVS to send Timothee vnto you quickly that I also may be of good comfort when I knovv the things pertaining to you ✠verse 20 For I haue no maÌ„ so of one minde that vvith sincere affection is careful for you ✠verse 21 For al seeke the things that are their ovvne not the things that are IESVS Christs ✠verse 22 And knovv ye an experiment of him that as a sonne the father so hath he serued vvith me in the Gospel ✠verse 23 This man therfore I hope to send vnto you immediatly as I shal see the things that concerne me ✠verse 24 And I trust in our Lord that my self also shal come to you quickly ✠verse 25 But I haue thought it necessarie to send to you Epaphroditus my brother and coadiutor and fellovv souldiar but your Apostle and minister of my necessitie ✠verse 26 Because in deede he had a desire tovvard you al and vvas pensife for that you had heard that he vvas sicke ✠verse 27 For in deede he vvas sicke euen to death but God had mercie on him and not only on him but on me also lest I should haue sorovv vpon sorovv ✠verse 28 Therfore I sent him the more spedily that seeing him you may reioyce againe and I may be vvithout sorovv ✠verse 29 Receiue him therfore vvith al ioy in our Lord and such intreate vvith honour ✠verse 30 because for the vvorke of Christ he came to the point of death yelding his life that he might fulfil that vvhich on your part vvanted tovvard my seruice ANNOTATIONS CHAP. II. 9. For the vvhich Caluin doth so abhorre the name of merite in Christian men tovvard their ovvne saluation that he vvickedly and vnlearnedly denieth Christ him self to haue deserued or merited any thing for him self though these vvordes vvhich he shamefully vvritheth from the proper and plaine sense to signifie a sequele and not a cause of his exaltation
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
a crovvne correspondent in heauen S. Augustine vpon these vvordes of the Apostle expresseth both breifely thus Hovv should be repay as a iust iudge vnles he had first giuen as a merciful father 〈◊〉 de grat lib. arbit c. 6. And vvhen you heare or read any thing in the Scriptures that may seeme to derogate from mans vvorkes in this case it is alvvaies meant of vvorkes considered in their ovvne nature and valure not implying the grace of Christ by vvhich grace it coÌ„meth not of the vvorke in it self that vve haue a right to heauen deserue it vvorthily vvhich the Apostle in the 6 to the Hebrues more then insinuateth saying these vvordes God is not vniust to forget your vvorke loue vvhich you haue shovved in his name c. As though he vvould say that he vvere vniust if he did forget to recompense their vvorkes * The parable also of the men sent into the vineyard proueth that heauen is our ovvne right bargained for and vvrought for and accordingly paid vnto vs as our hire at the day of iudgement for that is 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhereby the Scripture so often calleth it It is the goale the marke the price the hire of al striuing running labouring due both by promis and by couenant and right dette See a notable place in S. Augustine in Psal 83 in fine and 100 in initie ho. 14 c. 2. li. 50 hom S. Cyprian also and namely the later end of his booke de opere â—â—â—mosyna and thou shalt easily contemne the contrarie falshod vvhich doth not so much derogate from mans vvorkes as from Gods grace vvhich is the cause and ground of al vvorthines in mans merites S. Augustines vvordes be these Marke that he to vvhom our Lord gaue grace hath our Lord also his detter He found him a giuer in the time of mercie he hath him his detter in the time of iudgement See the place and the rest her coted vvhere he examineth and explicateth the matter at large THE ARGVMENT OF THE EPISTLE OF S. PAVL TO TITVS THAT Titus vvas a Gentil and not a Ievv and that he vvas in S. Paules traine at the least the 14 yere after his conuersion if not before vve vnderstand by the Epistle to the Galatians c. 2. And that he continued vvith him to the very end appeareth in the second to Timothee c. 4. Vvhere he maketh mention that he sent him from Rome into Dalmatia vvhen him self vvas shortly after to be put to death And therefore although S. Luke neuer name him in the Actes as neither him self yet no doubt he comprehendeth him commonly vvhen he speaketh thus in the first person plurall Forthvvith vve sought to goe into Macedonia Act 16. For S. Paul also sent him to Corinth betvvene the vvriting of his 1 2 to the Corinthians vvhich time concurreth vvith Act. 19 by occasion vvhereof he maketh much and honorable mention of him in the said second Epistle c 2. c. 7. and againe * he sent him vvith the same Epistle both times about great matters so that no doubt he vvas euen then also a Bishop and receiued accordingly of the Corinthians vvith feare and trembling 2. Cor. 7 v. 15. But the same is plainer in this Epistle to him self c. 1. v. 5. Vvhere the Apostle saith for this cause I left thee at Crete c. By vvhich vvordes it is manifest also that this Epistle vvas not vvritten during the storie of the Actes seing that no mention is there of S. Paules being in the I le of Crete but after his dismission at Rome out of his first trouble and before his second or last trouble there as is euident by these vvordes Vvhen I shall send to thee Artemas or Tychicus make hast to come to me to Nicopolis for there I haue determined to vvinter Tit. 3. Therefore he instructeth him and in him all Bishops much like as he doth Timothee vvhat qualities he must require in them that he shall make priests and Bishops in vvhat sort to preach and to teach al sortes of men to commend good vvorkes vnto them finally him self to be their example in all goodnes THE EPISTLE OF PAVL TO TITVS CHAP. I. Of vvhat qualitie the Priests and Bishops must be 9 namely learned considering the Iudaical seducers of that time 12 That the Cretensians must be roughly vsed 10 haue them continue sound in faith verse 1 PAVL the seruant of God and an Apostle of IESVS Christ according to the faith of the elect of God and knowledge of the truth vvhich is according to pietie ✠verse 2 into the hope of life euerlasting vvhich he promised that lieth not God * before the secular times ✠verse 3 but hath manifested in due times his vvord in preaching vvhich is coÌ„mitted to me according to the precept of our Sauiour God ✠verse 4 to Titus my beloued sonne according to the coÌ„mon faith grace and peace from God the father and Christ IESVS our Sauiour ✠verse 5 For this cause left I thee in Crete that thou shouldest reforme the things that are vvanting and shouldest ″ ordaine priestes by cities as I also appointed thee ✠verse 6 * if any be vvithout crime the husband ″ of one vvife hauing faithful children not in the accusation of riote or not obedient ✠verse 7 For a Bishop must be vvithout crime as the stevvard of God not proud not angrie not giuen to vvine no striker not couetous of filthy lucre ✠verse 8 but giuen to hospitalitie gentle sober iust holy continent ✠verse 9 embracing that faithful vvord vvhich is according to doctrine that he may be able to exhort in sound doctrine to reproue them that gainesay it ✠verse 10 For there be many disobedient vaine-speakers and seducers especially they that are of the Circumcision ✠verse 11 vvho must be controuled vvho subuert vvhole houses teaching the things they ought not for filthie lucre ✠verse 12 One of them said their ovâ—ne proper prophete The Cretensians alvvaies lierâ— naughtie beastes slouthful bellies ✠verse 13 This testimonie is true For the vvhich cause rebuke them sharpely that they may be sound in the faith ✠verse 14 not attending to Ievvish fables and commaundements of men auerting them selues from the truth ✠verse 15 * Al things are cleane to the cleane but to the polluted and to infidels nothing is cleane but polluted are both their minde and conscience ✠verse 16 They confesse that they knovv God but in their vvorkes they deny vvhereas they be abominable and incredulous and to euery good vvorke reprobate ANNOTATIONS CHAP. I. 5. Ordaine Priests Though Priests or Bishops may be nominated and elected by the Princes people or Patrons of places according to the vse of the time and diuersitie of Countries and fashions yet they can not be ordered and consecrated but by a Bishop vvho vvas him self rightly ordered or consecrated
be temporally chastised in the next life cannot be saued vvithout great vvatch feare and trembling and much labouring and chastisement And this is far contrarie to the Protestants doctrine that putteth no iustice but in faith alone maketh none iust in deede and in truth teacheth men to be so secure and assured of their saluation that he that hath liued vvickedly al his life if he onely haue their faith at his death that is if he beleeue stedfastly that he is one of the elect he shal be as sure of his saluation immediatly after his departure as the best liuer in the vvorld CHAP. V. He exhorteth Priests to feede their flockes onely for Gods sake and revvard of heauen vvithout al lordlines 5 the laie to obey al to be humble one toâ—ards an other 8 to be constant in the Catho faith considering it is not man but that lion the Diuel that persecuteth them 9 as he doth the vvhole Church also that God vvil after a vvhile make them secure in heauen verse 1 THE seniors therfore that are among you I beseche my self a fellovv senior vvith them and a vvitnesse of the passions of Christ vvho am also partaker of that glorie vvhich is to be reuealed in time to come ✠verse 2 feede the flocke of God vvhich is among you prouiding not by constrainte but vvillingly according to God neither for filthie lucre sake but voluntarily ✠verse 3 neither as â— ouerruling â— the Clergie but made examples of the flocke from the hart ✠verse 4 And vvhen the prince of pastors shal appeare you shal receiue the incorruptible crovvne of glorie ✠verse 5 In like maner ye yong men be subiect to the seniors And do ye al insinuate humilitie one to an other because God resisteth the proude and to the humble he giueth grace ✠verse 6 * Be ye humbled therfore vnder the mightie hand of God that he may exalt you in the time of visitation ✠verse 7 * casting al your carefulnes vpon him because he hath care of you ✠verse 8 Be sober and vvatch because your aduersarie the Deuil as a roaring lion goeth about seeking vvhom he may deuoure ✠verse 9 vvhom resist ye strong in faith knovving that the self same affliction is made to that your fraternitie vvhich is in the vvorld ✠verse 10 But the God of al grace vvhich hath called vs vnto his eternal glorie in Christ IESVS he vvil perfite you hauing suffered a litle and confirme and stablish you ✠verse 11 To him be glorie and empire for euer and euer Amen ⊢ ✠verse 12 By Syluanus a faithful brother to you as I thinke I haue breefely vvritten beseching and testifying that this is the true grace of God vvherein you stand ✠verse 13 The Church saluteth you â— that is in Babylon coëlect and Marke my sonne ✠verse 14 * Salute one an other in a holy kisse Grace be to al you vvhich are in Christ IESVS Amen ANNOTATIONS CHAP. V. 1. Seniors Though the Latin Senior be not appropriated to holy order by vse of speache neither in the Latin nor in our language yet it is plaine that the Greeke vvord Presbyter vvhich the Apostle here vseth is here also as commonly in other places of the new Testament a vvord of Ecclesiastical office and not of age and is as much to say as Priest or Bishop For the Apostle him self being of that order speaketh as by his vvordes it is plaine to such as had charge of soules saying Feedâ— the flocke of God vvhich is among you Because vve folow the vulgar latin translation vve say Seniors and Senior vvhereas othervvise vve might and should say according to the Greeke The Priests therfore I beseech my self a follovv-priest vvith them So doth S. Hierom read Presbyteros compresbyter and expound ep 85. So translateth Erasmus and Beza him self 3. Ouerruling Not superiority preeminence souerainty or rule on the one side not obedience subiection and inferiority on the other side be forebidden in the Clergie but tyrannie pride and ambitious domination be forbidden and humility meekenes moderation are commended in Ecclesiastical Officers the Greeke vvord here of ruling or ouerruling being the same that our Sauiour vseth in the Gospel of the tyrannical rule of secular Heathen Princes saying to his Apostles that it shal not be so among them according as here the prince of the Apostles teacheth his brethren the Ecclesiastical rulers 3. The Clergie Some of the English nevv translations turne it corruptly Parishes others heritages both to auoid the most knovven true and common vvord in al Christian languages to vvit Clergie a vvord by vse of al antiquity agreably to the holy Scriptures made proper to the Spiritualty or Clergie though in an other more vulgar acception it may agree to al Christs chosen heritage as vvel of lay people as Priests vvhich the Protestants had rather folovv because they vvill haue no difference betvvene the laity the Clergie But the holy fathers far othervvise euen from the beginning Vvhereof see S. Cyprian ep 4. 5. 6. c. And S. Hierom ep 2 to Nepotianus â— 5. vvhere he interpreteth this vvord Therfore saith he Clericus that is a Clergie man vvhich serueth the Church of Christ let him first interprete his name and the signification of the name being declared let him endeuour to be that vvhich he is called If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us in Greeke be called in Latin Sors therfore are they called Clerici that is Clergie men because they are of the lot of our Lord or because our Lord him self is the lot or portion of Clergie men c. Vvhich calling no doubt vvas taken out of the holy Scriptures Numer 18. and Deutero 18. vvhere God is called the inheritance lot and portion of the Priests and Leuites and novv vvhen men be made of the Clergie they say Dominus pars haereditatis meae that is Our Lord is the portion of mine inheritance but specially out of the nevv Testament Act. 1 17. 25. and 8 21. Vvhere the lot or office of the Ecclesiastical ministerie is called by this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us See in Venerable Bede the causes vvhy this holy state being seuered by name from the Laity doth vvearâ— also a crovvne on their head for distinction Lib. 5. hist Angl. c. 22. 4. Crovvne of glorie Aâ— life euerlasting shal be the revvard of al the iust so the preachers Pastors that doe vvel for their doing shal haue that revvard in a more excelleÌ„t degree expressed here by these vvordes Crovvne of glorie according to the saying of Daniel c. 12. They that sleepe in the dust of the earth shal avvake one sort to life euerlasting others to euerlasting rebuke but such as he learned shal shine as the brightnes of the firmament and such as instruct many to iustice shal be as starres
and in others that are partakers of the merite as of a sacrifice vvhich name it hath by a Metaphore Col. 4 14 ` â—vvil deliuer 2 Timo. 1 16. c This Linus vvas coadiutor with vnder â— Peter so counted secoÌ„d in the number of Popes The Apostle prophecied of our nevv delicate preachers Esa 30. v. 10. Vvorkes meritorious How heauen is due both of iustice and mercie It is not of vs but of Gods grace that vvorkes be meritorious Mat. 20. To such good vvorkes heaueÌ„ is due to say the contrarie is to derogate from Gods grace In Ps 100 2 Corinth 8. 2. Tim. 1 9. 1. Tim. 3 2. Epimenides ⸬ He speaketh not of the Churches abstaining from meates some times vvhich is not for any vncleannes in the creatures but for chastening their bodies but he meaneth the Ievvish superstition vvho novv being Christians vvould not cease to put difference of cleane and vncleane according to their old lavv See S. Augustine Cont. Faust li. 31. c. 4. Rom. 14 20. Priests must be consecrated by Bishops only The popular election of the Cleargie taken avvay The preemineÌ„ce of a Bishop aboue a Priest To put no differeÌ„ce betvvene them is Aërius heresie Heret translation Bigami excluded from holy Orders and the causes thereof The notable men of both TestameÌ„ts that liued coÌ„tineÌ„tly from vviues Only the Protestants complaine that they haue not the gift of chastitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicos Eph. 6 5. Col. 3 22. 1. Pet. 2 18. The Epistle at the first Masse on Christmas day and vpon the Circumcision of our Lord. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Bishops must be stout and coÌ„maund in Gods cause and the people must in no vvise disobey or contemne them b The Epistle at the 2 Masse on Christmas day and in the Votiue Masse of our B. Lady betvvene Christmas and Candlemas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1 9. ⸬ As before in the Sacrament of holy Orders 1. Tim. 4. and 2 Tim. 1 so here it is plaine that Baptisme giueth grace that by it as by an instrumental cause we be saued 1 Tim. 4. 2. Tim. 2 23. ⸬ These admonitions or correptions must be giuen to such as erre by our Spiritual Gouernours and Pastors to vvhom if they yeld not Christian men must auoid them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesse Vvho is proprely an Heretike vvho is not Description or markes hovv to knovv an Heretike vit Aug. c. 1â— The former markes agree to the Protestants Their bookes seruice preaching must be auoided Ep. 52. nu 7. The Church seeketh the amendement of the most obstinate Heretikes Heretikes cut them selues froÌ„ the Church ⸬ Faith and charitie commeÌ„ded alwais together both necessarie to make a complete ChristiaÌ„ man and to iustification saluation ⸬ The dueties of charitie and mercie done to Christes prisoners are exceding acceptable to God and al good men Col. 4 9. ⸬ Al Spiritual men ought to be exceding propense and ready to procure mens pardon and recoÌ„ciliation to al penitents ⸬ The great debt duetie that vve owe to such as be our spiritual parents in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and beleefe in Saincts 2. Tim. 1. 1. Tim. 2. 1. Pet. 1. * Yet vvas Christ head of the Gentils also So likevvise his vicar S. Peter notwithstaÌ„diÌ„g his more peculiar Apostleship ouer the Iewes Rom. 5. Heb. 1â— Heretical corruption * In the English Bible of the yerâ— 2579. The Epistle to the Hebrues is S. Paules The Epistle at the third masse on Christmas day Sap. 7 26. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellencie of Christ aboue Angels Ps 2 7. 2. reg 7 14. Ps 96 8. Ps 103 4. Ps 44 7. Ps 101 26. Ps 109 1 1. Cor. 15 25. ⸬ The holy Angels saith S. Augustine to the societie of vvhom vve aspire in this our peregrination as they haue eternitie to continue so also facilitie to knovv and felicitie to rest for they do helpe vs vvithout al difficultie because vvith their spiritual motions pure and free they labour or trauel not De Ciuis li. 11. c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament a figure and yet the true body The adoratioÌ„ of Christ in the B. Sacrament c As that vvhich runneth out of a broken vessel or that ruÌ„neth by is lost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 16 20. Ps 8 5. 1 Cor. 15 Eph. 1. Pâ—ilip 2 8. ⸬ This proueth against the Caluinists that Christ by his PassioÌ„ merited his owne glorification which they would not for shame deny of Christ but that they are at a point to deny al meritorious workes yea eueÌ„ in Christ also and therfore they translate also this senteÌ„ce heretically by transposing the wordes In the Bible printed the yere 1579. Ps 21 23 Ps 17 3. Es 8 18. Ose 13 14. 1 Cor. 15 54. c The dignitie of man in that Christ tooke our nature vnto his person in Deitie and not the nature of Angels The excellencie of Christ aboue Moyses Nu. 12 7 Ps 94 8 ⸬ Faith is the ground worke of our creatioÌ„ in Christ which if we hold not fast al the building is lost Nu. 14 37. 21 23. Ps 94 11 ⸬ If the Apostle had not euideÌ„tly here shewed that the Sabboths rest was a figure of the eternal repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or hovv can our Aduersaries now reprehend the like applicatioÌ„ manifoldly vsed in al holy auncient writers to the like end Gen. 2 2. Heb. 3 7. c So Iosue is called in Greeke ⸬ Whatsoeuer God threateneth by his vvord concerning the punishment of sinne and incredulitie shal be executed be the offense neuer so secrete deepe or hidden in our harts because Gods speach passeth easily and searcheth throughly euery part power and facultie of mans soul The Epistle in a Masse for the election of the Pope Scripture abused against inuocation of Saincts The Epistle for a Bishop that is a Confessor and for S. Thomas of Canterburie 2 Par. 26 18. 1 Par. 23 13. Ps 2 7. Ps 109 4. The descriptioÌ„ of a Priest and his office 3 Reg. 13. 2 Par. 26. 1 Reg. 13. The Princes temporal authoritie how far it extendeth There is a peculiar order calling of Priests of the new Testament Priests and sacrifice necessarie in the new Testament nothing derogatorie to Christs priesthod or sacrifice The difference and excellencie of Christs Priesthod Al true priests and preachers must be lawfully called thereto The dignitie function of Priesthod is not to be vsurped Christ both Priest king but his Priesthod more excellent of the two Psal 2. 109. Christ a Priest as he is man not as he is God 〈◊〉 pag. 89. The sacrifice on the Crosse vvas the principal acte of Christs priesthod Luc. 23. 46. Priests praiers more effectual Christs Priestly actions Notorious Heretical
word soundeth for vs Againe was he a Papist in these kinde of wordes onely and was he not in whole sentences as Tibi dabo claues c. Quicquid solueris in terrae erit solutum in coelis and Quorum remiseritis peccata remittuntur eis and Tunc reddet vnicuique secundum operasua and Nunquid poterit sides saluare eum Ex operibus iustificatur homo non ex fide tantùm and Nubere volunt damnationem habentes quia primam fidem irritam fecerunt and Mandata eius grauia non sunt and Aspexit in remunerationem Are al these and such like Papistical translations because they are most plaine for the Catholike faith which they call Papistrie Are they not word for word as in the Greeke and the very wordes of the holy Ghost And if in these there be no accusatiō of Papistical partiality vvhy in the other Lastly are the auncient fathers General Councels the Churches of al the west part that vse al these speaches phrases now so many hundred yeres are they al Papistical Be it so and let vs in the name of God folow them speake as they spake translate as they translated interprete as they interpreted because we beleeue as they beleeued And thus far for defense of the old vulgar Latin translation and why we translated it before al others Now of the maner of translating the same IN THIS OVR TRANSLATION because we wish it to be most sincere as becōmeth a Catholike translation and haue endeuoured so to make it we are very precise religious in folowing our copie the old vulgar approued Latin not onely in sense which we hope we alwaies doe but sometime in the very wordes also and phrases which may seeme to the vulgar Reader to common English cares not yet acquainted therewith rudenesse or ignorance but to the discrete Reader that deepely weigheth and considereth the importance of sacred wordes and speaches and how easily the voluntarie Translatour may misse true sense of the Holy Ghost we doubt not but our consideration and doing therein shal seeme reasonable and necessarie yea and that al sortes of Catholike Readers wil in short time thinke that familiar which at the first may seeme strange wil esteeme it more when they shal otherwise be taught to vnderstand it then if it were the common knowen English For example vve translate often thus Amen amen I say vnto you Vvhich as yet seemeth strange but after a while it wil be as familiar as Amen in the end of al praiers and Psalmes and euen as when we end with Amen it soundeth far better then So be it so in the beginning Amen Amen must needes by vse and custom sound far better then Verily verily Vvhich in deede doth not expresse the asseueration and assurance signified in this Hebrue word besides that it is the solemne and vsual word of our Sauiour to expresse a vehement asseueration and therfore is not changed neither in the Syriake nor Greeke nor vulgar Latin Testament but is preserued and vsed of the Euangelistes and Apostles them selues euen as Christ spake it propter sanctiorem authoritatem as S. Augustine saith of this and of Allelu-ia for the more holy and sacred authoritie thereof li. 2. Doct. Christ c. 11. And therfore do we keepe the word Allelu-ia Apoc. 19 as it is both in Greeke and Latin yea and in al the English translations though in their bookes of common praier they translate it Praise ye the Lord. Againe if Hosanna Raca Belial and such like be yet vntranslated in the English Bibles why may not we say Corbana and Parasceue specially when they Englishing this later thus the preparation of the Sabboth put three wordes more into the text then the Greek word doth signifie Mat 27 62. And others saying thus After the day of preparing make a cold translation and short of the sense as if they should trāslate Sabboth the resling for Parasceue is as solemne a word for the Sabboth eue as Sabboth is for the Iewes seuenth day and now among Christians much more solemner taken for Good-friday onely These wordes then we thought it far better to keepe in the text and to tel their signification in the margent or in a table for that purpose then to disgrace bothe the text them with translating them Such are also these wordes The Pasche The feast of Azymes The bread of Proposition Vvhich they translate The Passeouer The feast of svvete bread The shevv bread But if Pentecost Act. 2 be yet vntrāslated in their bibles and seemeth not strange why should not Pasche and Azymes so remaine also being solemne feastes as Pentecost was or why should they English one rather then the other specially whereas Passeouer at the first was as strange as Pasche may seeme now and perhaps as many now vnderstand Pasche as Passemer and as for Azymes when they English it the feast of svveete bread it is a false interpretatiō of the word nothing expresseth that which belongeth to the feast concerning vnleauened bread And as for their terme of shevv bread it is very strange and ridiculous Againe if Proselyte be a receiued word in the English bibles Mat. 23. Act. 2 why may not we be bold to say Neophyte 1 Tim. 3 specially when they translating it into English do falsely expresse the signification of the word thus a yong scholer Vvhereas it is a peculiar word to signifie them that were lately baptized as Catechumenus signifieth the newely instructed in faith not yet baptized who is also yong scholer rather then the other and many that haue been old scholers may be Neophytes by differring baptisme And if Phylacteries be allowed for English Mat. 23 we hope that Didragmes also Prepuce Paraclete and such like wil easily grow to be currant and familiar And in good sooth there is in al these such necessitie that they can not conueniently be translated as when S. Paul saith concisio non circumcisi◠how can we but folow his very wordes and allusion And how is it possible to expresse Euangelizo but as vve do Euangelize for Euangelium being the Gospel what is Euangelizo or to Euangelize but to shew the glad tydings of the Gospel of the time of grace of al Christs benefites Al which signification is lost by translating as the English bibles do I bring you good tydings Luc. 2 10. Therfore we say Depositum 2 Tim. 6. and He exinanited him self Philip. 2. and You haue reflorished Philip. 4. and to exhaust Hebr. 9 28 because vve can not possibly attaine to expresse these vvordes fully in English and vve thinke much better that the reader staying at the difficultie of them should take an occasion to looke in the table folovving or othervvise to aske the ful meaning of them then by putting some vsual English vvordes that expresse them not so