The Rheims New Testament (1582) — 1 Timothy

Saint Paul's First Epistle to Timothy, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The page gives the edition's argument of the book, all 6 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow every chapter.

The Argument

THE ARGVMENT OF THE FIRST EPISTLE OF S. PAVL TO TIMOTHEE.

AFTER the Epiſtles to the Churches, novv folovv his Epiſtles to particular perſon, as to Timothee, to Titus, vvho vvere Biſhops: and to Philémon.

Of Timothee vve reade Act. 16. hovv S. Paul in his viſitation tooke him in his traine at Lyſtra, circumciding him before, becauſe of the Ievves. he vvas then a Diſciple, that is to ſay, a Chriſtian man. Aftervvard the Apoſtle gaue him holy Orders, and conſecrated him Biſhop, as he teſtifieth in both theſe Epiſtles vnto him. 1. Tim. 4. v. 14. and 2. Tim. 1. v. 6.

He vvriteth therfore vnto him as to a Biſhop, and him ſelf expreſſeth the ſcope of his firſt Epiſtle, ſaying: Theſe things I vvrite to thee, that thou maieſt knovv hovv thou oughteſt to conuerſe in the Houſe of God, vvhich is the Church. And ſo he inſtructeth him (and in him, al Biſhops) hovv to gouerne both himſelf, & others. and touching himſelf, to be an example & a ſpectacle to al ſortes, in al vertue, as touching others, to prohibit al ſuch as goe about to preach othervviſe then the Catholike Church hath receiued, and to inculcate to the people the Catholike faith: to preach vnto yong and old, men and vvomen: to ſeruants, to the riche, to euery ſort conueniently. Vvith vvhat circumſpection to giue orders, & to vvhat perſons: for vvhom to pray: vvhom to admit to the vovv of vvidovvhod &c. [Margin: 1 Timoth. 3.]

This Epiſtle vvas vvritten, as it ſeemeth, after his firſt empriſonmēt in Rome, vvhen he vvas diſmiſſed and ſet at libertie and therevpon it is, that he might ſay here, I hope to come to thee quickly. to vvit vnto Epheſus, vvhere he had deſired him to remaine. although in his voiage to Hieruſalem, before his being at Rome, he ſaid at Milétum to the Clergie of Epheſus, vpō probable feare: And now behold I knovv, that you ſhal no more ſee my ⟨illegible⟩ace. [Margin: 1 Timoth. 3. · * 1 Tim. 1. Act. 20. v. 25. 38.]

Vvhere it vvas vvritten, it is vncertaine: though it be commonly ſaid, at Laodicia. Vvhich ſeemeth not, becauſe it is like he vvas neuer there, as may be gathered by the Epiſtle to the Coloſsians, vvritten at Rome in his laſt trouble, vvhen he vvas put to death. [Margin: Col. 2. v. 1.]

Chapter 1

He recommendeth vnto him, to inhibite certaine Ievves vvho iangled of the Lavv as though it vvere contrarie to his preaching. 11 Againſt vvhom he auoucheth his miniſterie, though he acknovvledge his vnvvorthines.

1 PAVL an Apoſtle of IESVS Chriſt according to the commaundement of God our ſauiour, and of Chriſt IESVS our hope:

2 to Timothee his beloued ſonne in the faith. Grace, mercie, and peace from God the father, and from Chriſt IESVS our Lord.

3 As I deſired thee to remaine at Epheſus vvhen I vvent into Macedonia, that thou ſhouldeſt denounce to certaine ″ not to teache othervviſe,

4 nor to attend ″ to fables and genealogies hauing no ende: vvhich miniſter ″ queſtions rather then the edifying of God vvhich is in faith.

5 But ″ the ende of the precept is charitie from a pure hart, and a good conſcience, and a faith not feined.

6 From the vvhich things certaine ſtraying, are turned into vaine talke,

7 ″ deſirous to be doctors of the Lavv, not vnderſtanding neither vvhat things they ſpeake, nor of vvhat they affirme.

8 But vve know that * the Lavv is good, if a man vſe it lavvfully:

9 knovving this that ″ the Lavv is not made to the iuſt man, but to the vniuſt, and diſobedient, to the impious and ſinners, to the vvicked and contaminate, to killers of fathers and killers of mothers, to murderers,

10 to fornicatours, to lyers vvith mākinde, to man-ſtealers, to liers, to periured perſons, and vvhat other thing ſoeuer is contrarie to ſound doctrine,

11 vvhich is according to the Goſpel of the glorie of the bleſſed God, vvhich is committed to me.

12 I giue him thankes vvhich hath ſtrengthened me, Chriſt IESVS our Lord, becauſe he hath eſteemed me faithful, putting me in the miniſterie.

13 vvho before vvas blaſphemous and a perſecutor & contumelious. but I obteined the mercie of God, becauſe I did it being ignorant in incredulitie.

14 And the grace of our Lord ouer-abounded vvith faith and loue, vvhich is in Chriſt IESVS.

15 A faithful ſaying, & vvorthie of al acceptatiō, that Chriſt IESVS came into this vvorld * to ſaue ſinners, of vvhom I am the cheefe.

16 But therfore haue I obtained mercie: that in me firſt of al Chriſt IESVS might ſhevv al patience, to the information of them that ſhal beleeue on him vnto life euerlaſting.

17 And to the king of the vvorldes, immortal, inuiſible, onely God, honour & glorie for euer and euer. Amen.

18 This precept I commend to thee ô Timothee: according to the prophecies going before on thee, that thou warre in them a good vvarfare,

19 hauing faith and a good conſcience, vvhich certaine repelling, haue made ſhipvvracke about the faith.

20 Of vvhom is Hymenaeus & Alexander: vvhom I haue ″ deliuered to Satan, that they may learne not to blaſpheme.

Marginal notes to Chapter 1

• v. 5 ⸬ S. Auguſtine ſaith, He that liſt to haue the hope of heauē let him looke that he haue a good cōſciēce. to haue a good conſcience, let him beleeue & vvorke vvel▪for that he beleueth ſhe hath of faith: that he vvorketh, he hath of charitie. Praefat. in Pſa. 31.
• v. 6 ᶜ ⟨non-Latin script⟩.
• v. 8 Ro. 7, 13▪
• v. 15 Mt. 9, 13.
• v. 15 Mr. 2, 17.
• v. 16 ᶜ ⟨non-Latin script⟩
• v. 18 ᶜ ⟨non-Latin script⟩ ▪
• v. 19 ⸬ Euil life and no good conſcience is often the cauſe that men fall to Hereſie from the faith of the Catholike Church. Againe, this plainely reproueth the heretikes falſe doctrine, ſaying, that no man can fall from the faith that he once truely had.

Annotations to Chapter 1

ANNOTATIONS CHAP. I.

3. Not to teach othervviſe.] The proper marke of Heretikes & falſe preachers, is, to teach othervviſe or contrarie to that vvhich they found taught and beleeued generally in the vnitie of the Catholike Church before their time: al doctrine that is odde, ſingular, new, differing from that vvhich vvas f⟨illegible⟩rſt planted by the Apoſtles, and deſcēded downe from them to al nations and ages folowing vvithout contradiction, being aſſuredly erroneous. The Greeke vvord vvhich the Apoſtle here vſeth, expreſſeth this point ſo effectually, that in one compound terme he giueth vs to vvit, that an Heretike is nothing els but an after-teacher, or teacher-otherwiſe. vvhich euen it ſelf alone is the eaſieſt rule euen for the ſimple to diſcerne a falſe Prophet or preacher by, ſpecially vvhen an hereſie firſt beginneth. Luther found al Nations Chriſtian at reſt and peace in one vniforme faith, and al preachers of one voice and doctrine touching the B. Sacrament and other Articles: ſo that vvhat ſo euer he taught againſt that vvhich he found preached and beleeued, muſt needes be an other doctrine, a later doctrine, an after-teaching or teaching -othervviſe, and therfore conſequently muſt needes be falſe. And by this admonitiō of S. Paul, al Biſhops are vvarned to take heede of ſuch, and ſpecially to prouide that no ſuch odde teachers ariſe in their dioceſes. [Margin: Teaching othervviſe then the doctrine receiued, is a ſpecial marke of Heretikes. · * ⟨non-Latin script⟩ ▪ · Luthers teaching othervviſe.]

4. To fables.] He ſpeaketh ſpecially of the Iewes after-doctrines and humane conſtitutions repugnant to the lawes of God, vvhereof Chriſt giueth warning Mt. 23 and in other places, vvhich are conteined in their Cabala and Talmud: generally of al heretical doctrines, vvhich in deede, how ſo euer the ſimple people be beguiled by thē, are nothing but fabulous inuentions, as vve may ſee in the Valentinians, Manichees, and o⟨illegible⟩hers of old: by the brethren of loue, Puritans, Anabaptiſtes, and Caluiniſtes of our time. For which cauſe Theodorete entitleth his booke againſt Heretikes, Hereticarum fabularum, Of Heretical fables. [Margin: Al heretical doctrine is fables.]

4. Queſtions.] Let our louing brethren conſider vvhether theſe contentious and curious queſtionings and diſputes in religion, vvhich theſe vnhappie hereſies haue in gendered, haue brought forth any increaſe of good life, any deuotion, or edification of faith and religion in our daies▪ and then ſhal they eaſily iudge of the truth of theſe new opinions, and the end that wil folovv of theſe innouations. In truth al the world now ſeeth they edifie to Atheiſme and no othervviſe. [Margin: Curious queſtioning in religion.]

5. The end Charitie.] Here againe it appeareth, that Charitie is the cheeſe of al vertues, and the end, conſummation, and perfection of al the law and precepts▪ and yet the Aduerſaries are ſo fond as to preferre faith before it, yea to exclude it from our iuſtification. Such obſtinacie there is in them that haue once in pride & ſtubbernes forſaken the euident truth. Charitie doubtles which is here commended, is iuſtice it ſelf, and the very formal cauſe of our iuſtification, as the vvorkes proceding thereof, be the vvorkes of iuſtice. Charitas incheata (ſaith S. Auguſtine) inchoata iuſtitia: Charitas prouecta, prouecta iuſtitia: Charitas magna, magna iuſtitia: Charitas perfecta, perfecta iuſtitia eſt. Charitie novv beginning, is iuſtice beginning: Charitie grovven or increaſed, is iuſtice grovven or increaſed: great Charitis, is great iuſtice: perfect Charitie, is perfect iuſtice. Li. de nat. & grat. c. 70. [Margin: Charitie the very formal cauſe of our iuſtification.]

7. Deſirous to be Doctors.] It is the proper vice both of Iudaical and of Heretical falſe teachers, to profeſſe knowledge and great ſkill in the Lavv and Scriptures, being in deede in the ſight of the learned moſt ignorant of the vvord of God, not knowing the very principles of diuinitie, euen to the admiration truely of the learned that reade their bookes or heare them preach. [Margin: Heretikes great boaſters, but vnlearned.]

9. The lavv not made to the iuſt.] By this place and the like, the Libertines of our daies vvould diſcharge them ſelues (vvhom they count iuſt) from the obedience of lawes. But the Apoſtles meaning is that the iuſt man doth vvel, not as compelled by lavv or for feare of puniſhment due to the tranſgreſſors thereof, but of grace & mere loue tovvard God & al goodnes, moſt vvillingly, though there were no law to commaund him. [Margin: Libertines alleage ſcripture.]

21. Deliuered to Satan.] Hymenaeus and Alexander are here excōmunicated for falling from their faith & teaching hereſie: an example vnto Biſhops to vſe their ſpiritual power vpon ſuch. In the primitiue Church, corporal affliction through the miniſterie of Satan vvas ioyned to excommunication. Vvhere we ſee alſo the diuels readines to inuade them that are caſt out by excommunication, from the fellowſhip of the faithful, and the ſupereminent povver of Biſhops in that caſe. Vvhereof S. Hierom (ep. 1. ad Heliod. c. 7) hath theſe memorable vvordes: God forbid (ſaith he) I ſhould ſpeake ſiniſtreuſly of them, vvho ſucceding the Apoſtles in degree, make Chriſtes body vvith their holy mouth, by vvhom vve are made Chriſtians: vvho hauing the k⟨illegible⟩is of heauen, do after a ſort iudge before the day of iudgement: vvho in ſ⟨illegible⟩brietie and Chaſtitie haue the keeping of the ſpouſe of Chriſt. And a litle after, They may deliuer me vp to Satan, to the deſtruction of my fleſh, that the ſpirit may be ſaued in the day of our Lord Ieſus. And in the old Lavv vvhoſoeuer vvas diſobedient to the Prieſts, was either caſt out of the campe and ſo ſtoned of the people, or laying dovvne his necke to the ſvvord, expiated his offenſe by his bloud: but novv the diſobedient is cut of vvith the ſpiritual ſvvord, or being caſt out of the Church, is torne by the furious mouth of Diuels. So ſaith he. Vvhich vvordes vvould God euery Chriſtiā man vvould vveigh. [Margin: Excommunication of Heretikes, and the effect thereof. · The Prieſts high authoritie of Excommunication. · The terrible effect thereof.]

Chapter 2

By his Apoſtolike authoritie he appointeth publike praiers to be made for al mē vvithout exception. 8 alſo men to pray in at places: 9 and vvomen alſo in ſemely attire, 11 to learne of men, and not to be teachers in any vviſe, but to ſeeke ſaluation by that vvhich to them belongeth.

1 I Deſire therfore firſt of al things that ″ obſecrations, praiers, poſtulations, thankesgeuings be made for al men,

2 for kings and al that are in preeminence: that vve may leade a quiet and a peaceable life in al pietie and chaſtitie.

3 For this is good and acceptable before our Sauiour God,

4 ″ vvho vvill al men to be ſaued, and to come to the knovvledge of the truth,

5 For there is one God. ″ one alſo mediatour of God and men, man Chriſt IESVS:

6 vvho gaue him ſelf a redemption for al, vvhoſe teſtimonie in due times is cōfirmed.

7 * vvherein I am appointed a preacher & an Apoſtle (I ſay the truth, I lie not) doctor of the Gentiles in faith and truth.

8 I vvil therfore that men pray in euery place: lifting vp pure handes, vvithout anger and altercation.

9 In like maner * vvomen alſo in comely attire: vvith demureneſſe and ſobrietie adorning them ſelues, not in plaited heare, or gold, or pretious ſtones, or gorgeous apparel,

10 but that vvhich becōmeth vvomen profeſſing pietie by good vvorkes.

11 Let a vvoman learne in ſilence, vvith al ſubiection.

12 But * to teach ″ I permit not vnto a vvoman, not to haue dominion ouer the man: but to be in ſilēce.

13 For * Adam vvas formed firſt: then Eue.

14 and Adam vvas not ſeduced: but the vvoman being ſeduced, vvas in preuarication.

15 Yet ſhe ſhal be ſaued by generation of children: if they' continue in faith & loue and ſanctification vvith ſobrietie.

Marginal notes to Chapter 2

• v. 2 ⸬ Euen for heathen kings & Emperours by vvhom the Church ſuffereth perſecution: much more for al faithful Princes & powers and people both ſpiritual and temporal, for vvhom as members of Chriſtes body, and therfore ioyning in praier & oblation vvith the miniſters of the Church, the Prieſtes more properly and particularly offer the holy Sacrifice. See S. Auguſtine de orig. anima li. 1. c. p.
• v. 6 2. Tim. 1, 11.
• v. 9 1. Pet. 3, 3.
• v. 11 1. Cor. 14, 34.
• v. 12 Gen. 1, 27. 3, 6.
• v. 15 ` ſhe

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

1. Obſecrations.] This order of the Apoſtle S. Auguſtine (ep. 59) findeth to be fulfilled ſpecially in the holy celebration of the Maſſe, vvhich hath al theſe kindes, expreſſed here in foure diuers vvordes pertaining to foure ſortes of praiers▪ the difference vvhereof he exactly ſeeketh out of the proper ſignification and difference of the Greeke vvordes. And he teacheth vs that the firſt kind of praiers vvhich here be called, obſecrations, are thoſe that the Prieſt ſaith before the conſecration: that the ſecond called, Praiers, be al thoſe vvhich are ſaid in and after the Conſecration, & about the Receiuing, including ſpecially the Pater noſter, vvherewith the vvhole Church (ſaith he) in maner endeth that part, as S. Hierom alſo affirmeth, that Chriſt taught his Apoſtles to vſe the Pater noſter in the Maſſe. Sic docuit, &c. So taught he hit Apoſtles, that daily in the Sacrifice of his body the faithful ſhould be bold to ſay, Pater noſter &c. Li. 3 cont. Pelag. cap. 5. where he alludeth to the very vvordes novv vſed in the preface to the ſaid Pater noſter in the ſaid Sacrifice, audemus dicere, Pater noſter. The third ſort called here in the text, Poſtulatiōs, be thoſe vvhich are vſed after the Cōmunion, as it vver for dimiſſing of the people vvith benediction, that is, vvith the Biſhops or Prieſts bleſſing. Finally the laſt kinde, vvhich is Thankes-giuings, concludeth al, vvhen the Prieſt and people giue thankes to God for ſo greate a myſterie then offered and receiued. Thus the ſaid holy father handleth this text ep. 59 to Paulinus. [Margin: The praiers & petitions in the Maſſe, deduced out of the Apoſtles vvordes by S. Auguſtine, & other fathers. · ⟨non-Latin script⟩. · ⟨non-Latin script⟩. · PATER NOSTER in the Maſſe. · ⟨non-Latin script⟩. · ⟨non-Latin script⟩. · * Theoph. in hunc loc.]

S. Epiphanius alſo inſinuateth theſe vvordes of the Apoſtle to pertaine to the Liturgie or Maſſe, vvhen he thus vvriteth to Iohn Biſhop of Hieruſalem. Vvhen vve accompliſh our praiers after the rite of the holy Myſteries, vve pray both for al others, and for thee alſo. ⟨illegible⟩p. 60 c. 2 ad Io. Hieroſolym. apud Hieronymum. And moſt of the other fathers expoūd the foreſaid vvordes, of publike praiers made by the Prieſt, vvhich are ſaid in al Liturgies or Maſſes both Greeke and Latin, for the good eſtate of al that be in high degnitie, as kings and others. See S. Chryſ. ho. 6. in 1 Tim. & S. Ambr. in hunc lo⟨illegible⟩ Proſper de vocat. li. 1. c. 4. So exactly doth the practiſe of the Church agree vvith the Precepts of the Apoſtle and the Scriptures, and ſo profoūdly do the holy fathers ſeeke out the proper ſenſe of the Scriptures, vvhich our Proteſtants do ſo prophanely, popularely, and lightly ſkimme ouer, that they can neither ſee nor endure the truth. [Margin: Praier in the Maſſe for kings and other.]

4▪ Vvho vvil al men] The periſhing or damnation of men muſt not be imputed to God, vvho delighteth not in any mans perdition, but hath prouided a general medicine & redemption to ſaue al from periſhing that vvil accept it, or that haue it applied vnto them by his Sacraments and other meanes by him ordained, and ſo vvould haue al ſaued by his conditional vvil and ordinance: that is, if men vvil them ſelues, by accepting, doing, or hauing done vnto them al things requiſite by Gods lavv. for God vſeth not his abſolute vvil or povver tovvardes al⟨illegible⟩ this caſe. But he that liſt ſee the manifold ſenſes (al good and true) that theſe vvordes may beare, let him ſee S. Auguſtine, Ad articul. ſibi falſe impoſ. reſp. ⟨illegible⟩. to. 7. E⟨illegible⟩ch. c. 103. Ep. 107. De cor. & grat. c. 15. and S. ⟨illegible⟩ li. 2. de orthod. fide ⟨illegible⟩. 29. [Margin: God vvil no mans perditiō but the ſaluation of al.]

5 One mediator.] The Proteſtants are to peuiſh and pitifully blind, that charge the Catholike Church & Catholikes, vvith making moe Mediators then one, vvhich is Chriſt our Sauiour, in that they deſire the Saincts to pray for them, or to be their patrones and interceſſors before God. Vve tel them therfore that they vnderſtand not vvhat it is to be a Mediator, in this ſenſe that S. Paul taketh the vvord, and in vvhich it is properly and onely attributed to Chriſt. For, to be thus a Mediator, is, by nature to be truely both God and man, to be that one eternal Prieſt and Redeemer, vvhich by his ſacrifice and death vpon the Croſſe hath reconciled vs to God, and paied his bloud as a full and ſufficient raunſom for al our ſinnes, him ſelf vvithout neede of any redemption, neuer ſubiect to poſſibilitie of ſinning: againe, to be the ſingular Aduocar and Patrone of mankind, that by him ſelf alone and by his ovvne merites procureth al grace & mercie to mankind in the ſight of his ⟨illegible⟩ather, none making any interceſſion for him, nor geuing any grace or force to his praiers, but he to al: none aſking or obtaining either grace in this life, or glorie in the next, but by him. In this ſort then (as S. Auguſtine truely ſaith, Cont. ep. Parm. li. 2. c. 8.) neither Peter nor Paul, no nor our B. Lady, nor any creature vvhatſoeuer, can be our Mediator. The aduerſaries thinke to baſely of Chriſtes mediation, if they imagine this to be his onely prerogatiue, to pray for vs, or that vve make the ſaincts our Mediators in that ſort as Chriſtis, vvhen vve deſire them to pray for vs. vvhich is ſo far inferior to the ſingular mediation of him, that no Catholike euer can or dare thinke or ſpeake ſo baſely vnto him, as to deſire him to pray for vs: but vve ſay, Lord haue mercie vpō vs, Chriſt haue mercie vpon vs: & not, Chriſt pray for vs, as vve ſay to our Ladie and the reſt. Therfore to inuocate Saincts in that ſort as the Catholike Church doth, can not make them our Mediators as Chriſt is, vvhom vve muſt not inuocate in that ſort. And as vvel make vve the faithful yet liuing, our Mediators (by the Aduerſaries arguments) vvhen vve deſire their praiers, as the departed Saincts. [Margin: Hovv there is but one Mediator, Chriſt: and vvhat it is to be ſuch a Mediator. · * Aug. li. 9. de Ciu. cap. 15. De fid. ad Pet. c. 2. · The different maner of praying to Chriſt, and to Saincts. · Kyrie eleiſon. · Chriſte eleiſon.]

But novv touching the vvord Mediator, though in that ſingular ſenſe proper to our Sauiour, it agreeth to no mere creature in heauen or earth, yet taken in more large and common ſort by the vſe of Scriptures, doctors, and vulgar ſpeach, not onely the Saincts, but good men liuing▪ that pray for vs and help vs in the vvay of ſaluation, may and are rightly called Mediators. As S. Cyril li. 22 Theſaur. c. 10 proueth, that Moyſes according to the Scriptures and Ieremie and the Apoſtles and others be Mediators. Read his ovvne wordes, for they plainely refute al the Aduerſaries cauillations in this caſe. And if the name of * fauiour and redeemer be in the Scriptures giuen to men, vvithout derogation to him that is in a more excellent and incomparable maner the onely Sauiour of the vvorld: vvhat can they ſay, vvhy there may not be many Mediators, in an inferior degree to the only and ſingular Mediator? S. Bernard ſaith, Opus eſt mediatore ad Mediatorem Chriſtum, nec alter nobis vtilior quam Maria. that is, We haue neede of a mediator to Chriſt the Mediator, and there is none more for our profite then our Ladie. Bernard. Ser. qui incipit, Signum magnum apparuit &c. poſt Ser. 5 de Aſſumpt. S. Baſil alſo in the ſame ſenſe, vvriting to Iulian the Apoſtata, deſireth the mediation of our Ladie, of the Apoſtles, Prophets, and Martyrs, for procuring of Gods mercie and remiſſion of his ſinnes. His vvordes are cited in Conc. Nic. 2. act. 4. pag. 110 & 111. Thus did and thus beleeued al the holy fathers, moſt agreably to the Scriptures, and thus muſt al the children of the Church do, be the Aduerſaries neuer ſo importunate and vvilfully blinde in theſe matters. [Margin: Hovv there be many mediators, as there be many ſauiours, and redeemers, euē in the Scriptures. · Iud. 3, 9. · 2 Eſd. 9, 27. Act. 7, 35.]

12. I permit not.] In times of licentiouſnes, libertie, and hereſie, vvomen are much giuen to reading, diſputing, chatting, and langling of the holy Scriptures, yea and to teach alſo if they might be permitted. but S. Paul vtterly forbideeth it, and the Greeke Doctors vpon this place note that the vvoman taught but once, that vvas vvhen after her reaſoning vvith Satan, ſhe perſuaded her huſband to tranſgreſſion, and ſo ſhe vndid al mankind. And in the Eccleſiaſtical vvriters vve find that vvomen haue been great promoters of euery ſort of hereſie (vvhereof ſee a notable diſcourſe in S. Hierom ep. ad Ct⟨illegible⟩ſiph. cont. Pelag. c. 2.) vvhich they vvould not haue done, if they had according to the Apoſtles rule, folovved pietie and good vvorkes, and liued in ſilence and ſubiection to their huſbands. [Margin: Women great talkers of Scripture, and promoters of hereſie. · * S. Chryſ. Ho. 9. in 1. Tim.]

Chapter 3

Of vvhat qualitie they muſt be, vvhom he ordaineth Biſhops, ⟨illegible⟩ and Deacons, 14 and the cauſe of his vvriting to be, the excellencie of the Catholike Church, and of Chriſt, vvho is the obiect of our religion.

1 A Faithful ſaying. If a man deſire a Biſhops office, he deſireth ″ a good worke.

2 * It behoueth therfore ″ a Biſhop to be irreprehenſible, the huſband ″ of one vvife, ſobre, vviſe, comely, chaſt, a man of hoſpitalitie, a teacher,

3 not giuen to vvine, no fighter, but modeſt, no quareler, not couetous.

4 vvel ruling his ovvne houſe, hauing his children ſubiect vvith al chaſtitie.

5 But if a man knovv not to rule his ovvne houſe: hovv ſhal he haue care of the Church of God?

6 ″ Not a neophyte: leſt puffed into pride, he fall into the iudgment of the Deuil.

7 And he muſt haue alſo good teſtimonie of them that are vvithout: that he fall not into reproch and the ſnare of the Deuil.

8 Deacons in like maner chaſt, not double tonged, not giuen to much vvine, not folovvers of filthie lucre:

9 hauing the myſterie of faith in a pure cōſcience.

10 And let theſe alſo be proued firſt: & ſo let them miniſter, hauing no crime.

11 The vvomen in like maner chaſt, not detracting, ſober, faithful in al things.

12 Let deacons be the huſbandes of one vvife: vvhich rule vvel their children, & their houſes.

13 For they that haue miniſtred vvel, ſhal purchaſe to them ſelues a good degree, and much confidence in the faith vvhich is in Chriſt IESVS.

14 Theſe things I vvrite to thee, hoping that I ſhal come to thee quickly.

15 but if I tary long, that thou maieſt knovv how thou oughteſt to conuerſe ″ in the houſe of God, which is the CHVRCH of the liuing God, ″ the piller and ground of truth.

16 And manifeſtly it is a great ſacrament of pietie, vvhich vvas manifeſted in fleſh, vvas iuſtified in ſpirit, appeared to Angels, hath beene preached to gentils, is beleeued in the vvorld, is aſſumpted in glorie.

Marginal notes to Chapter 3

• v. 1 Tit. 1, 6.
• v. 4 ᶜ He ſaith, hauing children, not, getting children. S. Ambr. Ep. 82.
• v. 6 ᵇ Neophytus is he that vvas lately chriſtened or nevvely planted in the myſtical body of Chriſt.
• v. 6 ᵇ ⟨non-Latin script⟩
• v. 8 ᶜ ⟨non-Latin script⟩

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

1. A good vvorke.] Nothing (ſaith S. Auguſtine) in this life, and ſpecially in this time, is eaſier, pleaſanter, or more acceptable to man, then the office of a Biſhop, Prieſt, or Deacon, if the thing be done onely for faſhion ſake and ⟨illegible⟩ringly but nothing before God more miſerable, more lamentable, more damnable. Againe, There is nothing in this life, and ſpecially at this time, harder, more laborious, or more dangerous, then the office of a Biſhop, Prieſt, or Deacon▪ but before God nothing more bleſſed, if they vvarre in ſuch ſort as our Captaine commaundeth. Auguſt. ep. 148. [Margin: The great charge, & great merite, of Eccleſiaſtical functions.]

2. A Biſhop.] That vvhich is here ſpoken of a Biſhop (becauſe the vvordes Biſhop & Prieſt in the nevv Teſtament be often taken indifferently for both or either of the tvvaine, as is noted in an other place) the ſame is meant of euery Prieſt alſo: though the qualities here required, ought to be more ſingular in the Biſhop▪ then in the Prieſt, according to the difference of their degrees, dignities, and callings. [Margin: The Apoſtle vnder the name of Biſhop inſtructeth Prieſtes alſo.]

⟨illegible⟩. Of one vvife.] Certaine Biſhops of Vigilantius ſect (vvhether vpon falſe conſtruction of this text, or through the filthines of their fleſhly luſt) vvould take none to the Cleargie, except they vvould be maried firſt, not beleeuing (ſaith S. Hierom aduerſ. Vigilant. c. 1.) that any ſingle man liueth chaſtly, ſhevving hovv holily they liue them ſelues, that ſuſpect il of euery man, and vvil not giue the Sacrament (of Order) to the Cleargie, vnl⟨illegible⟩s they ſee their vviues haue great bellies, and children vvalling at their mothers breaſtes. Our Proteſtants though they be of Vigilantius ſect, yet they are ſcarſe come ſo farre, to commaund euery Prieſt to be maried. Neuertheles they miſlike them that vvill not marrie, ſo much the vvorſe, and they ſuſpect il of euery ſingle perſon in the Church, thinking the gift of chaſtitle to be very rare among them, & they do not onely make the ſtate of mariage equal to chaſt ſingle life, vvith the Heretike Iouinian, but they are bold to ſay ſometimes, that the Biſhop or Prieſt may do his duety and charge better maried, then ſingle: expreſly againſt S. Paul, vvho affirmeth that the vnmaried thinke of the things that belong to God, and that the maried be diuerſely diſtracted and intangled vvith the vvorld. [Margin: The heretikes opinion cōcerning Prieſts mariage. · 1 Cor. 7.]

The Apoſtle then, by this place vve novv treate of, neither commaūdeth, nor counſeleth, nor vviſheth, nor vvould haue Biſhops or Prieſts to marrie, or ſuch onely to be receiued as haue been maried: but, that ſuch an one as hath been married (ſo it vvere but once, and that to a virgin) may be made Biſhop or Prieſt. Which is no more then an inhibition that none hauing been tvviſe maried or being bigamus, ſhould be admitted to that holy Order. And this expoſition onely is agreable to the practiſe of the vvhole Church, the definition of aūcient Councels, the doctrine of al the fathers vvithout exception, and the Apoſtles tradition. Vvhich ſenſe S. Chryſoſtom vvholy folovveth vpon the Epiſtle to Titus (though here he folovv not vvholy the ſame ſenſe.) Ho. 2 in ep. ad Tit. S. Ambroſe alſo vpon this place, and moſt plainely and largely in his 82 Epiſtle poſt med. giuing the cauſe why bigamus can not be made Biſhop or Prieſt, in fine affirmeth, not onely the Apoſtle but the holy Councel of Nice to haue taken order that none ſhould be receiued into the Cleargie, that vvere tvviſe maried. S. Hierom Ep. 83. ad Oceanum c. 2. & ep. ⟨illegible⟩. c. 18. ep. 11. ⟨illegible⟩. 2 expreſly vvriteth that the Cleargie is made of ſuch as haue had but one vvife, at leaſt after Baptiſme: for he thought that if one vvere often maried vvhen he vvas yet no Chriſtian, he might notvvithſtanding be ordered Biſhop or Prieſt. But S. Ambroſe ep. 82. S. Auguſtine de bono Coniug. c. 18. S. Innocentius the firſt ep. 2. c. 5. ⟨illegible⟩. to. 1. Concil. S. Leo, ep. 87⟨illegible⟩ S. Gregorie, & after them the vvhole Church, exclude thoſe alſo vvhich haue been tvviſe maried vvhen ſo euer. vvhereof S. Auguſtine giueth goodly reaſon and example in the place alleaged. S. Leo ep. 87 addeth further, & proueth that the mā is coūted bigamus, & not the huſband of one vvife, in reſpect of holy Orders, not onely if he hath had tvvo vviues, but if his one vvife vvere not a virgin. vvhich being obſerued in the high Prieſts of the old lavv, muſt needes be much rather kept novv. See alſo the booke de Eccleſiaſticis dogmatibus c. 72, in S. Auguſtines vvorkes. [Margin: S. Paules place, of one vvife, excludeth bigamos from holy Orders. · * li. 2▪ ep. 25. · Vvho are counted bigami. · Leuit. 21.]

And by theſe fevv you may ſee hovv ſhamefully the ſtate of the new heretical Cleargie of our time is fallen from the Apoſtolike and al the fathers practiſe and doctrine herein. Vvho do not onely take men once or twiſe maried before, but (vvhich vvas neuer heard of before in any perſon or part of the Catholike Church) they marie after they be Biſhops or Prieſts, once, tvviſe, and as often as their luſtes require. Whereas it vvas neuer lawful in Gods Church to marrie after Holy Orders. Neither is there one authentical example thereof in the world. For thoſe of vvhom Nice Councel ſpeaketh, vvere maried before, & were but tolerated onely to vſe their wiues: the fathers in the ſame Councel prouiding expreſly at the ſame time, that none from thence forth ſhould marrie after they came to holy Orders, and that according to the aūcient tradition of the Church, as Socrates and Sozomenus declare in moſt plaine vvordes. See Suidas in the vvord Paphnutius. And in vvhat countrie ſo euer they haue been permitted to haue carnal dealing euen vvith their vviues whom they had before, it was not according to the exact rule of the Apoſtles & Churches tradition, by vvhich al that be in holy Orders, ſhould wholy abſtaine, not onely from marying, but euen from their wiues before maried. Vvhereof thus vvriteth S. Epiphanius hareſ. 59 c⟨illegible⟩nt. Cathares. The holy preaching of God receiueth not, after Chriſt, them that marrie againe after their vviues departure, by reaſon of the great dignitie and honour of Prieſthod. And this the holy Church of God obſerueth vvith al ſinceritie. Yea ſhe doth not receiue the once maried perſon that yet vſeth his vvife and begetteth children: but onely ſuch an one ſhe taketh to be Deacon, Prieſt, Biſhop, or Subdeacō, as abſtaineth from his one vvife, or is a vvidovver, ſpecially vvhere the holy canō ⟨illegible⟩ be ſincerely kept. But thou vvilt ſay vnto me, that in certaine places Prieſts, Deacons, and Subdeacons do yet beget children (belike this holy father neuer heard of any Biſhop that did ſo, and therfore he leaueth out that order, vvhich he named vvith the other in the former part of the ſentence) but that is not done according to order and rule, but according to mans minde, vvhich by time ſlacketh, and for the great multitude (of Chriſtian people) vvhen there vvere not found ſufficient for the miniſterie, &c. the teſt of his vvordes be goodly for that purpoſe. [Margin: The Heretical clergie nothing regardeth the Apoſtles preſcription of one vvife. · None euer maried after holy Orders. · Socrat. li. 1 c. 8. · They that vvere made Prieſts of maried men, abſteined from their vviues. · Sozom. li. 1 c. ⟨illegible⟩2. · S. Epiphanius. · Mariage of Prieſts is contrarie to the aūcient canōs. · Euſebius.]

Euſebius alſo Euang. demonſt. li. 1. c. 9▪ ſaith, that ſuch as be conſecrated to the holy miniſterie, ſhould abſtaine vvholy from their vviues vvhich they had before. S. Hierom Apolog. ad Pammach. c. 8▪ proueth, that ſuch of the Apoſtles as were maried, did ſo, and that the Clergie ought to do the ſame by their example. Yea in his time he teſtifieth (Cont. Vigil. c. 1.) that they did liue ſingle in maner through the world, euē in the Eaſt Church alſo. What, ſaith he, ſhal the Churches of the Eaſt do, vvhat they of Aegypt, of the See Apoſtolike: vvhich take to the Clergie, either virgins, or the continent and vnmaried, or ſuch as if they haue vviues, ceaſe to be huſbands? And againe he ſaith in Apolog. ad Pāmach c. 3. (See alſo c. 8.) If maried men like not vvel of this, let them not be angrie vvith me, but vvith the holy Scriptures, vvith al Biſhops, Prieſts, Deacons, and the vvhole companie of Prieſts and Leuites, that knovv they can not offer ſacrifices if they vſe the act of mariage. S. Auguſtine de adult. Coniug. li. 2. c. 20. maketh it ſo plaine a matter that al Prieſts ſhould liue chaſt, that he writeth, that euen ſuch as vvere forced (as many vvere in the primitiue Church) to be of the Clergie, vvere bound to liue chaſt, yea and did it vvith great ioy and felicitie, neuer complaining of theſe neceſsities and intolerable burdens, or impoſsibilities of liuing chaſt, as our fleſhly companie of new Miniſters and Superintendents do novv, that thinke it no life vvhithout vvomen. much like to S. Auguſtine before his conuerſion, vvhen he vvas yet a Manichee, vvho (as him ſelf reporteth Confeſſ. li. 6. c. 3) admiring in S. Ambroſe al other his incomparable excellencies, yet counted al his felicities leſſe, becauſe he lacked a vvoman, vvithout vvhich he thought (in time of his infidelitie) no man could liue. But after his conuerſion thus he ſaid to God of S. Ambroſe: What hope he had, and againſt the tentations of his excellencie vvhat a ⟨illegible⟩ight he fel⟨illegible⟩, or rather vvhat a comfort and ſolace in tribulation, and his ſecrete mouth vvhich vvas vvithin in his hart, vvhat ſauourie and ſvveete ioyes it taſted of thy bread, neither could I coniecture, neither h⟨illegible⟩d I tried. [Margin: S. Hierom. · S. Auguſtine. · See S. Leo ep. 92. c. ⟨illegible⟩. · S. Ambroſe.]

See Tertullian li. 1 ad vxorem. S. Cyprian de ſingul⟨illegible⟩ ⟨illegible⟩ ▪ the firſt Councel of N⟨illegible⟩ce can. 3. Conc. Tolet. 2 can. 3. Conc. Aurelian. 3 can. 2. of Carthage the ſecond cap. 2. of Neocaeſarea cap. 1, of Ancyra cap. 10. and you ſhal find that this vvas generally the Churches order euen from the Apoſtles time, though in ſome places by the licentiouſnes of many, it vvas ſometime not ſo religiouſly looked vnto. Vvhereby you may eaſily refute the impudent clamors of Heretikes againſt Siricius, Gregorie 7, and others, vvhom they falſely make the authors of the Cleargies ſingle life. [Margin: Tertullian. · S. Cyprian. · Councels.]

⟨illegible⟩. Not a Neophyte.] That vvhich is ſpoken here properly and principally of the nevvly baptized (for ſo the vvord Neophyte doth ſignifie) the fathers extend alſo to al ſuch as be but nevvly ⟨illegible⟩etired from prophane occupations, ciuil gouernement, vvarfare, or ſecular ſtudies, of vvhom good trial muſt be taken before they ought to be preferred to the high dignitie of Biſhop or Prieſt. though for ſome ſpecial prerogatiue and excellencie, it hath in certaine perſons been othervviſe, as in S. Ambroſe and ſome other notable men. Tertullian (li. de praeſcript.) noteth Heretikes for their lightnes in admitting euery one vvithout diſcretion to the Cleargie. Their Orders (ſaith he) are raſh, light, incōſtant: novv they place Neophytes, then ſecular men, then our Apoſtataes, that they may tie them by glorie and preferment, Wh⟨illegible⟩m vvith the truth they can not. No vvhere may a man ſooner proſper and come forvvard, then in the cam⟨illegible⟩e of rebelles, vvhere to be onely, is to deſerue much▪ therfore or⟨illegible⟩ to day a Biſhop, to morovv ſomevvhat els: to day a Deacon, to morovv Lector, that is, a Reader: to day ⟨illegible⟩ Prieſt, to morovv a lay man▪ for to laie men alſo they enioyne the functions of Prieſtes. And S. Hierom ep. 83 ad Oceanum c. 4. ſaith of ſuch, Yeſterday a Ca⟨illegible⟩echumene or nevvly conuerted, to day a Biſhop: yeſterday in the theatre, to day in the Church: at night in the place of games and maiſteries, in the morning at the altar: a vvhile ago a great patrone of ſtageplaiers, novv a conſecrator of holy virgins. And in an other place, Out of the boſome of Plato and Ariſtophan⟨illegible⟩s they are choſen to a Biſhoprike, vvhoſe care is, not hovv to ſucke out the marovv of the Scriptures, but hovv to ſoothe the peoples cares vvith floriſhing declamations. Dialog. cont. Lucifer. c. 5. [Margin: None raſhly to be admitted to the Clergie▪ · Heretikes admit al ſortes vvithout exception.]

8. Deacons.] Vnder the name of Deacons are here conteined Subdeacons, as before vnder the name of Biſhop, Prieſt alſo vvere comprehended▪ for to theſe foure pertaineth the Apoſtles precept and order touching one vviſe, and touching continēcie and chaſtitie, as by the alleaged Councels and fathers (namely by the vvordes of S. Epiphanius) doth appeare. for they onely be in holy Orders, as ſeruing by their proper function about the Altar and the B. Sacrament: in reſpect vvhereof, the law of chaſtitie pertaineth to them, and not to the foure inferior Orders of Acolyti, Exorciſta, Lectores, and O⟨illegible⟩tiarij. Vvho neither by precept nor vovv be bound to perpetual chaſtitie, as the others of the holy and high Orders be bound, both by precept and promis or ſolemne aſſent made vvhen they tooke Subdeaconſhip. [Margin: The three holy orders, only bound to chaſtitie. · Leo ep. 92. c. 3. · Greg. li. 1, ep. 42. · The 4 inferiour orders not bound to chaſtitie.]

Al theſe degrees and orders to haue been euer ſince Chriſtes time in the Church of God, it might be proued by al antiquitie. but for as much as the Apoſtles purpoſe is not here to recken vp al the Eccleſiaſtical Hierarchie, it neede not be treated of in this place. But we vviſh the learned to reade the 3. 4. 5. 6. 7. 8. 9▪ chapters of the 4 Councel of Carthage, vvhereat S. Auguſtine vvas preſent: vvhere they ſhal ſee the expreſſe callings, offices, and maner of ordering or creating al the ſaid ſortes, and ſhal vvel perceiue theſe things to be moſt auncient and venerable. Let them read alſo Euſebius hiſtorie, the 35 Chapter of the 6 booke, vvhere for al theſe orders he reciteth Cornelius epiſtle to Fabius, concerning Nouatus. Likewiſe S. Cyprian in many places, namely ep. 55. nu. 1. where ſee the notes vpon the ſame. S. Hiero. ep. 2. c. 6. Of Subdeacon there is mention in S. Auguſtine. ep. 74 and ep. 20 de epiſtolis 22 in edit. Pariſ. S. Epiph. har⟨illegible⟩ 59. S. Cyprian ep. 24. S. Ignatius ep. 9▪ ad Antioch⟨illegible⟩nos, and in the 43 canon of the Apoſtles. Conc. Tolet. 2. can. 1 & 3. Conc. Laodicen. can. 21. Epiſt. Epiph. apud Hiero. 60. c. 1. [Margin: Al the ſeuen orders auncient, euē from Chriſt and the Apoſtles time.]

1⟨illegible⟩. In the houſe of God.] Al the vvorld being Gods, yet the Church onely is his houſe, the Rector or Ruler vvhereof at this day. (ſaith S. Ambroſe vpon this place) is damaſus. where let our louing brethren note vvel, how cleere a caſe it vvas then, that the Pope of Rome vvas not the Gouernour onely of one particular See, but of Chriſtes vvhole houſe, vvhich is the Vniuerſal Church, vvhoſe Rector this day is Gregorie the thirtenth. [Margin: S. Ambroſe calleth the B. of Rome Rector of the vvhole Church.]

15. The piller of truth.] This place pincheth al Heretikes vvonderfully, and ſo it euer did, and therfore they oppoſe them ſelues directly againſt the very letter and confeſſed ſenſe of the ſame, that is, cleane contrarie to the Apoſtle. ſome ſaying, the Church to be loſt or hidden: ſome, to be fallen avvay from Chriſt theſe many ages: ſome, to be driuen to a corner onely of the vvorld: ſome, that it is become a ſtewes and the ſeate of Antichriſt: laſtly the Proteſtants moſt plainely and directly, that it may and doth erre, and hath ſhamefully erred for many hundred yeres together. And they say herein like them ſelues, and for the credit of their ovvne doctrine, vvhich can not be true in very deede, except the Church erre, euen the Church of Chriſt, vvhich is here called the houſe of the liuing God. [Margin: The heretikes ſay directly cōtrarie to the Apoſtle, that the Church is not the piller of truth.]

But the Church vvhich is the houſe of God, whoſe Rector (ſaith S. Ambroſe) in his time was Damaſus, and novv Gregorie the thirtenth, and in the Apoſtles time S. Peter, is the piller of truth, the eſtabliſhement of al veritie: therfore it can not erre. It hath the Spirit of God to lead it into al truth till the vvorldes end: therfore it can not erre. It is builded vpon a rocke, hel gates ſhal not preuaile againſt it: therfore it can not erre. Chriſt is in it til the end of the vvorld, he hath placed in it Apoſtles, Doctors, Paſtors, and Rulers, to the conſummation and ful perfection of the whole body, that in the meane time we be not caried about vvith euery blaſt of doctrine: therfore it can not erre. He hath praied for it, that it be ſanctified in veritie, that the faith of the cheefe Gouernour therof faile not: it is his houſe, his ſpouſe, his body, his lotte, kingdom and inheritance, giuen him in this vvorld: he loueth it as his ovvne fleſh, and it can not be diuorced or ſeparated from him: therfore it can not erre. the nevv Teſtament, Scriptures, Sacraments, and ſacrifice can not be changed, being the euerlaſting dourie of the Church, continued and neuer rightly occupied in any other Church but in this our Catholike Church: therfore it can not erre. And therfore al thoſe pointes of doctrine, faith, and vvorſhip, vvhich the Arians, Manichees, Proteſtants, Anabaptiſtes, other old or new Heretikes, vntruely thinke to be errors in the Church, be no errors in deede, but them ſelues moſt ſhamfully are deceiued, and ſo ſhal be ſtill, til they enter againe into this houſe of God, vvhich is the piller and ground of al truth: that is to ſay, not onely it ſelf free from al error in faith and religion, but the piller and ſtay to leane vnto in al doubtes of doctrine, and to ſtand vpon againſt al hereſies and errors that il times yeld, without vvhich there can be no certaintie nor ſecuritie. And therfore the holy Apoſtles, and Councels of Nice and Conſtantinople, made it an article of our Creeds, to beleeue the CATHOLIKE and APOSTOLIKE CHVRCH. Vvhich is, not onely to acknowledge that there is ſuch a Church, as heretikes falſely ſay: but that that which is called the Catholike Church, & knovven ſo to be, and cōmunicateth vvith the See Apoſtolike, is the Church: and that vve muſt beleeue, heare, and obey the ſame, as the touch ſtone, piller, and firmament of truth. For, al this is compriſed in that principle, I beleeue the Catholike Church. And therfore the Coūcel of Nice ſaid, I beleeue in the Church, that is, I beleeue and truſt the ſame in al things. [Margin: That the Church is the piller of truth and can not erre, is proued by many reaſons. · Io. 14, 16. · Mat. 16. · Mat. 28. · Eph. 4. · Io. 17. · Luc. 22. · Pſal. 2. · Eph. 5. · The meaning of this article, I beleeue the Cath. Church. · ⟨non-Latin script⟩]

Neither can the Heretikes eſcape by fleing from the knovven viſible Church, to the hid congregation or companie of the Predeſtinate. For that is but a falſe phantaſtical apprehenſion of Vvicleffe and his folowers. The companie of the Predeſtinate maketh not any one Societie among them ſelues, many of them being yet vnborne, and many yet Infidels and heretikes, and therfore be not of the one houſe of God vvhich is here called, the piller of truth. And thoſe of the Predeſtinate that be already of the Church, make not a ſeueral companie from the knovven Catholike Church, but are baptized, houſeled, taught, they liue and die in the common Catholike viſible Church, or els they can neither receiue Sacraments, nor ſaluation. S. Paul inſtructeth not Timothee hovv to teach, preach, correct, and conuerſe in the inuiſible ſocietie of the Predeſtinate, but in the viſible houſe of God. So that it muſt needes be the viſible Church which can not erre. [Margin: It is the viſible Church that is the piller or truth and can not erre.]

If any make further queſtion, how it can be that any companie or ſocietie of men (as the Church is) can be void of error in faith, ſeing al men may erre: he muſt knovv that it is not by nature, but by priuilege of Chriſtes preſence, of the Holy Ghoſts aſsiſtance, of our Lordes promis and praier. See S. Auguſtine vpon theſe vvordes of the 118 Pſalme Cone. 13. Ne auferas de ore meo verbum veritatis vſqucquaque. Vvhere he hath goodly ſpeaches of this matter. For the ſame purpoſe alſo theſe vvordes of Lactantius are very notable. It is the Catholike Church onely, that keepeth the true vvorſhip of God, this is the fountaine of truth, this the houſe of faith, this the Temple of God: vvhither if any man enter not, or from vvhich if any man go out, he is an aliene and ſtranger from the hope of euerlaſting life and ſaluation. No man muſt by obſtinate contention flatter him ſelf, for it ſtandeth vpon life and ſaluation. &c. S. Cyprian ſaith, The Church neuer departeth fr⟨illegible⟩m that vvhich ſhe once hath knovven. Ep. 55 ad Cornel. nu. 3. S. Ireneus ſaith, That the Apoſtles haue laid vp in the Church as in a rich treaſurie, al truth. And, that ſhe keepeth wiſh moſt ſincere diligence, the Apoſtles faith and preaching. li. 3 c. 4. & 40. & li. 1. c. 3. It vvere an infinite thing to recite al that the fathers ſay of this matter, al counting it a moſt pernicious abſurditie to affirme, that the Church of Chriſt may erre in religion. [Margin: Vvhence the Church hath this priuilege neuer to erre. · S. Auguſtine. · Lactantius. · S. Cyprian. · S. Irenaeus.]

Chapter 4

He prophecieth that certaine ſhould depart from the Catholike faith, vvilling Timothee therfore to inculcate to the people thoſe articles of the ſaid faith. 7 Item to exerciſe him ſelf in ſpiritual exerciſe, 12 to gette authoritie by example of good life, 13 to ſtudie, to teach, to increaſe in the grace giuen him by holy orders.

1 AND the Spirit manifeſtly ſaith that in the laſt times certain ⟨illegible⟩ ſhal depart from the faith attending to ſpirites of errour, and doctrines of diuels,

2 ſpeaking lies in hypocriſie, and hauing their conſcience ſeared,

3 ⟨illegible⟩ forbidding to marie, to abſtaine from meates vvhich God created to receaue vvith thankes-giuing for the faithful, and them that haue knovven the truth.

4 For euery creature of God is good, and nothing to be reiected that is receiued ⟨illegible⟩ vvith thankes-giuing.

5 For it is ⟨illegible⟩ ſanctified by the vvord of God and praier.

6 Theſe things propoſing to the brethren, thou ſhalt be a good miniſter of Chriſt IESVS, nouriſhed in the vvordes of the faith and the good doctrine vvhich thou haſt attained vnto.

7 But foliſh and old vviues fables auoid: and exerciſe thy ſelf to pietie.

8 For corporal exerciſe is profitable to litle: but pietie is profitable to al things: hauing promiſſe of the life that novv is, and of that to come.

9 A faithful ſaying and vvorthie of al acceptation.

10 For to this purpoſe vve labour and are reuiled, becauſe vve hope in the liuing God vvhich is the Sauiour of al men, eſpecially of the faithful.

11 Commaund theſe things and teach.

12 Let no man contemne thy youth: but be an example of the faithful, in vvord, in conuerſation, in charitie, in faith, in chaſtitie.

13 Til I come, attend vnto reading, exhortation, doctrine.

14 Neglect not ″ the grace that is in thee: vvhich is giuen thee by prophecie, vvith impoſition of the handes ″ of prieſthod.

15 Theſe things doe thou meditate, be in theſe things: that thy profiting may be manifeſt to al.

16 Attend to thy ſelf, and to doctrine: be earneſt in them. For, this doing, thou ſhalt ″ ſaue both thy ſelf and them that heare thee.

Marginal notes to Chapter 4

• v. 1 2 Tim. 3▪
• v. 1 3 Pet. 3.
• v. 2 Iude v. 18.
• v. 4 ⸬ We ſee plainely by theſe vvordes ſuch abſtinence only to be diſalovved as condemneth the creatures of God to be naught by nature & creation.
• v. 7 1. Tim. 1, 4. Tit. 3, 9.
• v. 8 ⸬ Some (ſaith S. Chryſoſt.) expound this of faſting, but they are deceiued-for faſting is a ſpiritual exerciſe. See a goodly commentarie of theſe vvordes in S. Auguſt. li. de mor. Eccl. Cath. c. 33.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

1. Shal depart.] It is the proper deſcription of Heretikes, to forſake their former faith, and to be Apoſtataes, as the Greeke vvord importeth: to giue care to particular ſpirites of error & deception, rather then to the Spirit of Chriſt in his Church, to folovv in hypocriſie and ſhevv of vertue the pernicious doctrine of Diuels, vvho are the ſuggeſters and prompters of al Sectes, and are lying ſpirites in the mouthes of al Heretikes and falſe preachers: men that haue put their conſcience to ſilence and made it ſenſes to the holy (hurches admonition: the Apoſtle noting * once before alſo in this ſame Epiſtle, that Heretikes haue no conſcience, vvhich is the cauſe both of their fall and of their obduration in hereſie. [Margin: Al Heretikes are apoſtataes from the faith. · ⟨non-Latin script⟩ · cap. 1. 19.]

⟨illegible⟩. Forbidding to marrie.] He ſpeaketh (ſaith S. Chryſoſtom) of the Manichees, Encratites, and Marcioniſtes. h⟨illegible⟩. 12 in 1 Tim. S. Ambroſe vpon this place, addeth to theſe the Patritians alſo. S. Irenaeus li. 1 c. 30. S. Epiphanius har. 45. 26. 61. 30. S. Hierom 1 cont. louin. c. 1. & ep. 50 c. 1 & 3. S. Auguſtine har. 25. 40. and generally al antiquitie affirme the ſame both of them, and alſo of the Heretikes called Apoſtolici, Ebionitae, and the like. Their hereſie about mariage vvas, that to marrie or to vſe the act of matrimonie, is of Satan, as S. Irenaeus vvitneſſeth li. 1 c. 22: and that the diſtinction of male and femal and the creation of man and vvoman for generation, came of an il God. They taught their hearers, ſaith S. Auguſtine, that if they did vſe vvomen, they ſhould in any vviſe prouide that they might not conceiue or beare children, Clemens Alexandrinus (li. 3. Strom, in principie) vvriteth, that ſuch admit no mariage nor procreation of children, leſt they ſhould bring into the vvorld creatures to ſuffer miſerie and mortalitie. And this is the damnable opinion concerning mariage, noted here by the Apoſtle. [Margin: The old Hereſies againſt matrimonie. · * Aug. har. 46.]

For the ſecond point conſiſting in the prohibition of meates or vſe of certaine creatures made to be eaten, the ſaid Heretikes or diuers of them (for they vvere not al of one ſect touching theſe points) taught, that men might not eate certaine ſortes of meates, ſpecially of beaſtes and liuing creatures, for that they vvere not made (ſay they) of the good God, but of the euil. And vvine they called the gall of the Prince of darkenes, and not to be drunke at al, and the Vine vvhereof it came, to be of the Diuels creation. And diuers other creatures they cōdemned as things by nature and creation polluted and abominable. Auguſt. har. Manich. 46. & har. 25 Tatian. & toto libro de m⟨illegible⟩r. Manich. to. 1. Lo theſe vvere the Heretikes and their hereſies vvhich S. Paul here prophecieth of, that forbid mariage and meates as you haue heard, for vvhich they and their folovvers vvere condemned in diuers Councels. [Margin: The old Hereſies about abſtin⟨illegible⟩e from meates. · The Catholikes impudently charged vvith the ſaid old hereſies.]

Is it not novv an intolerable impudencie of the Proteſtants, vvho for a ſmal ſimilitude of vvordes in the eares of the ſimple, apply this text to the faſtes of the Church, and the chaſtitie of Prieſts and Religious? As though either by appointing or vſing ſome daies of abſtinence from certaine meates, the Church or any Catholike man condemned the ſaid meates, vnles the Rechabites Hierom. 35. or the Nazarites Num. 6. or the Niniuites Ion. 3. or Moyſes Exod. 34. or Elias 3 Reg. 19. or holy. Anna the vvidow Luc. 2 or Iohn Baptiſt Mat. 3 & 9. or Chriſt him. ſelf M⟨illegible⟩. 4. commending, vſing, and folovving a preſcript number of faſting daies, or God him ſelf that in the very beginning, in Paradiſe, preſcribed abſtinence from the fruite of one certaine tree, and after appointed ſo many faſtes in the Lavv, vnles he therfore, condēned his ovvne creatures, & the reſt, thoſe creatures from vvhich they abſtained. No, there be many good and lavvful cauſes to forbid ſome or to abſtaine frō ſome meates: as, for obedience, as in Paradiſe: for ſignificatiō, as the Ievves: for that they haue been offered to Idols, as in the Epiſtle to the Corinthians: for chaſtening the bodie and penance, for health alſo: and onely thoſe cauſes are vnlavvful for vvhich the Manichees and other Heretikes abſtained. [Margin: Abſtinence from certaine meates is no condemnation of the meates. · Diuers good cauſes of abſtinence.]

Concerning mariage likewiſe, they may as vvel charge God or the Church for forbidding the father to marrie the daughter, or the brother the ſiſter, or other prohibited perſons in the Lavv: as vvel might they charge Chriſt and the Apoſtle for prohibiting the man to marrie, during his vviues life: and appointing vvidowes that ſerue the Church, to liue vnmaried, and not admitting a maried woman as vvel as vvidovv, nor her that hath had moe huſbands, as vvel as her that hath beē maried but once: as they charge the Church for not admitting maried perſons to the altar, and for forcing them & Religious perſons to keepe their promis of chaſtitie. No, the holy Church is ſo farre from condemning wedlocke, that ſhe honoureth it much more then the Proteſtants, accounting it an holy Sacrament, vvhich they do not, who onely vſe it to iuſt as the Heathen doe, and not to religion. [Margin: Forbidding certaine perſons to marrie is no condemnation of matrimonie. · Catholikes eſteeme matrimonie more then the Proteſtants doe.]

But it is an old deceitful practiſe of Heretikes to charge Catholike men vvith old condemned hereſies. The Eutychians ſlaundered the Councel of Chalcedon and S. Leo to be Neſtorians, and to make two perſons in Chriſt, becauſe they ſaid there vvere tvvo natures. Vigilius li. 5. cont. Eu⟨illegible⟩ychen. Arius charged Alexander his Biſhop of Sabellianiſme, for auouching the vnitie of ſubſtance in Trinitie. Socrat. li. 1. c. 3. Iulianus accuſed S. Auguſtine of the hereſie of Apollinaris. li. 5. con⟨illegible⟩. Iulian. c. 15. Other Pelagians chalenged him for condemning mariage. Retrait. li. 2. c. 53. And that our Proteſtants bragge not to much of their goodly inuention, louinian the old Heretike, their Maiſter in this point, accuſed the holy doctors and Catholikes vpon this ſame place, to be Manichees, and to condemne meates and mariage, as both S. Hierom and S. Auguſtine do teſtifie. And they both anſwer to the Heretike, that the Church in deede & Catholikes do abſtaine frō ſome for euer, and ſome for certaine daies, and euery Chriſtian man lightly al the 40 daies of Lent faſt: not for that they thinke the meates vncleane, abominable, or of an il creation, as the Manichees do: but for puniſhment of their bodies and taming their concupiſcences. Hiero. li. 2. cont. Iouin. c. 11. Aug. cont. Adimantum c. 14. Li. de mor. Cath. Eo. Hiero. in c. 4. ad Galat. And as for mariage, the ſaid doctors anſwer, that no Catholike man condemneth it for vnlavvful, as the old Heretikes did, but onely preferreth virginitie and continencie before it, as a ſtate in it ſelf more agreable to God and more meete for the Cleargie. See S. Auguſtine againſt Fauſtus the Manichee li. 30 c. 5. 6. and har. 25 in the name, Apoſtolici. S. Hierom ep. 50. c. 1. & 3. Al this the Catholikes continually tel the Aduerſaries, and they can not but ſee it. Yet by accuſtomed audacitie and impudencie they beare it out ſtill. [Margin: The Proteſtants obiectōs anſwered long ago by S. Hierom and S. Auguſtine. · * Aug. li. 2 c. 5 de nupt. & c⟨illegible⟩ncupiſe.]

4. With thankes giuing.] By the moſt aūcient cuſtom of the faithful both before Chriſt and ſithence, men vſe to bleſſe their table and meates, by the hand and word of a Prieſt, if any be preſent, othervviſe by ſuch as can conueniently do it. And in huſbandmens houſes vvhere they haue no other meanes, they ſhould at leaſt bleſſe Gods giftes and them ſelues vvith a Pater noſter or the ſigne of the Croſſe: not onely to acknowledge from whom they haue their concinual ſuſtenauce, but alſo to bleſſe their meate and ſanctifie it. For the Greeke vvord vſed of S. Paul, by Eccleſiaſtical vſe, vvhē it cōcerneth meates, ſignifieth not onely thankes giuing, but bleſsing or ſanctifying the creatures to be receiued, as being al one vvith ⟨non-Latin script⟩, and in Engliſh vve call it grace, not onely that after meate, which is onely thankes to God, but that before meate, vvhich is alvvaies a benediction of the creatures, as it is plaine in the preſcript and vſual formes of grace. For vvhich cauſe a Prieſt ſhould euer do it rather then a lay man or any of inferior order in the Cleargie. In ſo much that S. Hierom (ep. 85) reprehendeth certaine Deacons vvhom he ſavv ſay grace or bleſſe the meate and the companie, in the preſence of a Prieſt. Vvho alſo recordeth (in the life of S. Paul the holy Eremite) the great curteſie and humilitie of him and S. Antonie, yelding one to the other the preeminence of bleſsing their poore dinner. For to bleſſe is a great thing, and a Prieſtly prerogatiue, as the Apoſtle vvitneſſeth, declaring the preeminence of Melchiſe dec in that he bleſſed Abraham. Read the note folowing. [Margin: Bleſsing of the table or of meates, ſpecially by a Prieſt. · ⟨non-Latin script⟩. · To bleſſe is a preeminence of the better perſon. · Hebr. 7.]

5. Sanctified.] Al creatures be of Gods creation, none of the Diuel, or of any other cauſe and beginning, as the Manichees blaſphemed: and therfore none are il, abominable, or vncleane by creation, nature, and condition, but al good and made for mans vſe, though al be not alike holy nor equally ſanctified. God made ſeuen daies, but he ſanctified onely one of them, he made al places, but he ſanctified none but the Temple and ſuch like deputed to his ſeruice, as the Arke, the altar, and the reſt vvhich vvere by ſacred vſe both holy them ſelues, and gaue alſo holines and ſanctification to things that touched them or vvere applied vnto them. So our Sauiour ſaith, that the Temple ſanctified the gold, and the altar the gift, and generally al creatures ſecured from common and profane vſe, to religion and vvorſhip of God, are made ſacred thereby. So the places and daies of Gods apparition or vvorking ſome ſpecial vvonders or benefites tovvard the people, vvere holy, as Bethel, Sinai, and others. And much more thoſe times and places of Chriſtes Natiuitie, Paſſion, burial, Reſurrection, Aſcenſion: vvhich is ſo plaine a caſe, that the h⟨illegible⟩l vvhere he vvas transfigured onely, is called therfore by S. Peter, the holy mount. [Margin: No creature il by nature, yea one more ſanctified then an other. · Holy times and places, & euery thing deputed to the ſeruice of God, holy. · Mat. 23. · 2 Pet. 1.]

Theſe therfore be holy memories and monuments of al ſortes ſanctified, beſides that creatures (as vve ſee here) be ſanctified alſo by the vvord of God and praier, that is to ſay, by benediction & inuocation of our Lordes holy name vpon them, ſpecially by the ſigne of the Croſſe, as S. Chryſoſtom noteth on this place, ho. 12 in 2 ad Tim. by the vvhich the aduerſarie povver of Satan vſurping vniuſtly vpon Gods creatures through mans ſinne, and ſeeking deceitfully in or by the ſame to annoy mans body or ſoule, is expelled, and the meates purged from him and made holeſom. S. Gregorie (li. 1 Dialog. c. 4.) recordeth that the Diuel entered into a certaine religious vvoman by eating the herbe letti⟨illegible⟩e vnbleſſed. And S. Auguſtine li. 18. de ciu. Dei ⟨illegible⟩. 18. ſhevveth at large, vvhat vvaies he hath by meates and drinkes and other vſual creatures of God, to annoy men: though is povver be much leſſe then it vvas before Chriſt but ſtill much deſire he hath on al ſides to moleſt the faithful by abuſing the things moſt neere and neceſſarie vnto them, to their hurt both bodily and Ghoſtly▪ for remedie vvhereof, this ſanctification vvhich the Apoſtle ſpeaketh of, is very ſoueraine, pertaining not onely to this common and more vulgar benediction of our meates and drinkes, but much more (as the proprietie of the Greeke vvord vſed by the Apoſtle for ſanctification, doth import) to other more exact ſanctifying and higher applying of ſome creatures, and bleſſing them to Chriſtes honour in the Church of God, and to mans ſpiritual and corporal benefites. [Margin: Creatures hallovved by the ſigne of the Croſſe. · The bleſſing of our meate vvhat a vertue it hath. · ⟨non-Latin script⟩ ▪]

For as S. Auguſtine vvriteth li. 2 de pe⟨illegible⟩. merit. c. 26. beſides this vſual bleſſing of our daily foode, the Cathecumens (that is, ſuch as vvere taught tovvard Baptiſme) are ſanctified by the ſigne of the Croſſe, and the bread (ſaith he) vvhich they receiue, thought it be not the body of Chriſt, yet is holy, and more holy then the vſual bread of the table. He meaneth a kinde of bread then halovved, ſpecially for ſuch as vvere not yet admitted to the B. Sacrament: either the ſame, or the like to our holy bread, vſed in the Church of England and France on Sundaies. And it vvas a common vſe in the primitiue Church to bleſſe loaues, and ſend them for ſacred tokens from one Chriſtian man to an other▪ and that not among the ſimple and ſuperſtitious (as the Aduerſaries may imagine) but among the holieſt, learnedſt, and vviſeſt. Such halovved breads did S. Paulinus ſend to S. Auguſtine and Alipius, and they to him againe, calling them bleſſings. Read S. Hierom in the life of Hila⟨illegible⟩ion (poſt medium:) hovv Princes and learned Biſhops & other of al ſortes came to that holy man for holy bread, panem benedictum. In the primitiue Church the people commonly brought bread to the Prieſts to be halovved. Author op. imp. ho. 14 in Mt. The 3 Coūcel of Carthage cap. 24. maketh mention of the bleſſing of milke, honie, grapes, and corne. See the 4 Canon of the Apoſtles. And not onely diuers other creatures vſed at certaine times in holy Churches ſeruice, as vvaxe, fire, palmes, aſhes, but alſo the holy oile, Chriſme, and the vvater of Baptiſme, that alſo vvhich is the cheefe of al Prieſtly bleſſing of creatures, the bread and vvine in the high Sacrifice, be ſanctified, for vvithout ſanctification, yea (as S. Auguſtine affirmeth tract. 118. in Ioan.) vvithout the ſigne of the Croſſe, none of theſe things can rightly be done. [Margin: Holy bread. · Auguſt. ep. 31. 34▪ 35. 36. · The ſigne of the croſſe vſed in bleſſing.]

Can any man novv maruel that the Church of God by this vvarrāt of S. Paules vvord expoūded by ſo long practiſe and tradition of the firſt fathers of our religion, doth vſe diuers elements and bleſſe them for mans vſe and the ſeruice of God, expelling by the inuocatiō of Chriſtes name, the aduerſarie povver from them, according to the authoritie giuen by Chriſt, Super omnia d⟨illegible⟩monia, ouer al Diuels: and by praier, vvhich importeth as the Apoſtle here ſpeaketh, deſire of help, as it vvere by the vertue of Chriſt to combat vvith the Diuel, and ſo to expel him out of Gods creatures, vvhich is done by holy exorciſme, and euer beginneth, Adiutorium noſtrum in nomine Domini, as vve ſee in the bleſſing of holy vvater and the like ſanctification of elements. Vvhich exorciſmes, namely of children before they come to Baptiſme, ſee in S. Auguſtine li. 6 cont. Iulian, c. 5. & de E⟨illegible⟩. dogmat. 6. 31. Denupt. & concupiſ. li. 1 6. 20. and of holy vvater, that hath been vſed theſe 1400 yeres in the Church by the inſtitution of Alexander the firſt, in al Chriſtian countries, and of the force thereof againſt Diuels, ſee a famous hiſtorie in Euſebius li. 5▪ c. 21. and in Epiphanius her. 30 Ebionitarum. See S. Gregorie to S. Auguſtine our Apoſtle, of the vſe thereof in halovving the Idolatrous temples to be made the Churches of Chriſt. apud Bedam li, 1 c. 30 hiſt. Angl. Remember hovv the Prophet Eliſeus applied ſalt to the healing and purifying of vvaters, 4 Reg. 2: hovv the Angel Raphael vſed the liuer of the fiſh to driue avvay the Diuel, Tob. 6. 8: hovv Dauids harp and Pſalmodie kept the euil ſpirit from Saul, 1 Reg. 16: hovv a peece of the holy earth ſaued ſuch a mans chamber from infeſtatiō of Diuels, Auguſt. de Ciuit. dei li. 22▪ c. 8: how Chriſt him ſelf, both in Sacramēts, & out of them, occupied diuers ſanctified elements, ſome for the health of the body, ſome for grace and remiſſion of ſinnes, and ſome to vvorke miracles by. See in S. Hierom againſt Vigilantius c. 2. hovv holy Relikes tormēt them. In the hiſtorie of Iulianus the Apoſtata, hovv the ſigne of the Croſſe: in the Actes (cap. 19) hovv the name of IESVS yea and of Paul putteth them to flight. [Margin: The Churches exorciſmes. · Luc. ⟨illegible⟩. · Holy vvater. · The force of ſanctified creatures. · The holy land. · Relikes. · theodoret. li. 36. 3. · The croſſe. · The name of IESVS.]

Furniſh your ſelues vvith ſuch examples and groundes of Scriptures and antiquitie, and you ſhal contemne the Aduerſaries cauillations and blaſphemies againſt the Churches practiſe in ſuch things, and further alſo finde, theſe ſacred actions and creatures, not only by increaſe of faith, feruor, and deuotion, to purge the impuritie of our ſoules, and procure remiſſion of our daily infirmities, but that the cheefe Miniſters of Chriſtes Church, by their ſoueraine authoritie graunted of our Lord, may ioyne vnto the ſame, their bleſſing and remiſſion of our venial ſinnes or ſpiritual dettes: as vve ſee in S. Iames, remiſſion of al ſinnes to be annexed to the vnction vvith holy oile, vvhich to the Catholikes is a Sacrament, but to the Proteſtants vvas but a temporal ceremonie, and to ſome of them not of Chriſtes inſtitution, but of the Apoſtles onely. In their ovvne ſenſe therfore they ſhould not maruel that ſuch ſpiritual effectes ſhould procede of the vſe of ſanctified creatures, vvhereas venial treſpaſſes be remitted many vvaies, though mortal ordinarily by the Sacraments onely. S. Gregorie did commonly ſend his benediction and remiſſion of ſinnes, in and vvith ſuch holy tokens as vvere ſanctified by his bleſſing and touching of the Apoſtles bodies and Martyrs Relikes, as novv his ſucceſſors do in the like halovved remembrances of religion. See his 7 booke, epiſtle 126: and 9 booke, epiſtle 60. Thus therfore and to the effectes aforeſaid the creatures of God be ſanctified. [Margin: Remiſſion of venial ſinnes annexed to halovved creatures. · Ia. c. 5. · S. Gregorie.]

If any man obiect that this vſe of creatures is like coniuration in Necromancie, he muſt knovv the difference is, that in the Churches ſanctifications and exorciſmes, the Diuels be commaunded, forced, and tormented by Chriſtes vvord and by praiers: but in the other vvicked practiſes, they be pleaſed, honoured, and couenanted vvithal: and therfore the firſt is godly and according to the Scriptures, but Necromancie abominable and againſt the Scriptures. [Margin: The difference betvvene the Churches exorciſmes & other coniurations.]

14. The grace.] S. Auguſtine declareth this grace to be the gift of the holy Ghoſt giuen vnto him by receiuing this holy Order, vvhereby he vvas made fitte to execute the office to his ovvne ſaluation and other mens. And note vvithal, that grace is not onely giuen in or vvith the Sacraments, by the receiuers faith or deuotion, but by the Sacrament, per impoſitionem, by impoſition of handes. for ſo he ſpeaketh 2 Tim. 1. which is here ſaid, cum impoſitione, vvith impoſition. [Margin: Grace giuen in the Sacramēt of Orders.]

14. With impoſition.] S. Ambroſe vpon this place, implieth in the vvord Impoſition of ⟨illegible⟩ands, al the holy action and ſacred vvordes done and ſpoken ouer him vvhen he vvas made Prieſt. Whereby (ſaith he) he vvas deſigned to the vvorke, and receiued authoritie, that he durſt offer ſacrifice in our Lordes ſteede vnto God. So doth the holy Doctor allude vnto the vvordes that are ſaid novv alſo in the Catholike Church to him that is made Prieſt: Accipe poteſtatem offerendi pro viuis & mortuis in nomine Domini, that is, Take or receiue thou authoritie to offer for the liuing and the dead in the name of our Lord. for the vvhich S. Hierom alſo (as is noted before) ſaith, that the ordering of Prieſts is, by impoſition of handes and imprecation of voice. [Margin: Conſecratiō of Prieſts by impoſition of handes. · In Eſa. c. 58.]

14. Of Prieſthod.] The practiſe of the Church giueth vs the ſenſe of this place, vvhich the auncient Councel of Carthage doth thus ſet dovvne. When a Prieſt taketh orders, the Biſhop bleſsing him and holding his hand vpon his head, let al the Prieſts preſent lay alſo their hands on his head by the Biſhops hands &c. Vvho ſeeth not novv, that holy Orders giuing grace by an external ceremonie and vvorke, is a Sacrament? So al the old Church counteth it. And S. Auguſtine (cont. ep. Parmen. li. 2 c. 13.) plainely ſaith that no man doubteth but it is a Sacrament, and leſt any man thinke that he vſeth not the vvord Sacrament proprely and preciſely, he ioyneth it is nature and name vvith Baptiſme. Againe vvho ſeeth not by this vſe of impoſition of hands in giuing Orders and other Sacraments, that Chriſt, the Apoſtles, and the Church may borovv of the Ievviſh rites, certaine conuenient ceremonies and Sacramental actions, ſeing this ſame (as * the Heretikes can not deny) vvas receiued of the maner of Ordering Aaron and the Prieſts of the old lavv or other heads of the people? See Exod. 39. Num. 27, 23. [Margin: Holy Orders a Sacrament. · Conc. Carth. 4 c. 3. · Beza in cap. 6. Act.]

16. Saue both thy ſelf.] Though Chriſt be our onely Sauiour, yet the Scriptures forbeare not to ſpeake freely and vulgarly and in a true ſenſe, that man alſo may ſaue him ſelf and others. But the Proteſtants notvvithſtanding folovv ſuch a captious kind of Diuinitie that if a man ſpeake any ſuch thing of our Lady or any Sainct in heauen, or other meane of procuring ſaluation, they make it a derogation to Chriſtes honour. Vvith ſuch hypocrites haue vve novv a daies to do. [Margin: Men alſo are called ſauiours vvithout derogatiō to Chriſt.]

Chapter 5

Hovv to behaue himſelf tovvardes yong and old. 3 to beſtovv the Churches oblations vpon the needy vvidovves, 9 and not to admitte the ſaid Churches vvidovves vnder threeſcore yeres old. 17 In diſtribution to reſpect vvel the Prieſts that are painful. 19 and hovv in his Conſiſtorie to heare accuſations againſt Prieſts. 22 to be ſtraite in examining before he giue Orders, to be chaſt, and to remitte ſomevvhat of his drinking vvater.

1 A Seniour rebuke not: but beſeeche as a father: yong men, as brethren:

2 old vvomen, as mothers: yong vvomen, as ſiſters, in al chaſtitie.

3 Honour vvidovves: vvhich are ″ vvidovves in deede.

4 But if any vvidovv haue children or nephevves: let her learne firſt to rule her ovvne houſe, and to render mutual dutie to her parents. for this is acceptable before God.

5 But ſhe that is a vvidovv in deede and deſolate: let her hope in God, and continue in obſecrations & praiers night and day.

6 For ſhe that is in deliciouſenes, liuing is dead.

7 And this commaund that they be blamleſſe.

8 But if any man haue not care of his ovvne, and eſpecially of his domeſticals, ″ he hath denied the faith, and is vvorſe then an infidel.

9 ″ Let a vvidovv be choſen of no leſſe thē three ſcore yeres, vvhich hath been the ″ vvife of one huſband,

10 hauing teſtimonie in good vvorkes, if ſhe haue brought vp her children, if ſhe haue receiued to harbour, if ſhe haue vvaſhed the Saincts feete, if ſhe haue miniſtred to them that ſuffer tribulation, if ſhe haue folovved euery good vvorke. ⊢

11 But the yonger vvidovves auoid. For vvhen they ſhal be ″ vvanton in Chriſt, ″ they vvil marie:

12 ″ hauing damnation, becauſe they haue made void ″ their firſt faith.

13 and vvithal idle alſo they learne to goe about from houſe to houſe: not only idle, but alſo ful of vvordes and curious, ſpeaking things vvhich they ought not.

14 ″ I vvil therfore the yonger to marie, to bring forth children, to be houſevviues: to giue no occaſion to the aduerſarie for to ſpeake euil.

15 For novv certaine are turned backe ″ after Satan.

16 If any faithful man haue vvidovves, let him miniſter to them, and let not the Church be burdened: that there may be ſufficient for them that are vvidovves in deede.

17 The prieſtes that rule vvel, let them be eſteemed vvorthie of double honour: eſpecially they that labour ″ in the vvord and doctrine.

18 For the Scripture ſaith: Thou ſhalt not mooſel the mouth to the oxe that treadeth out the corne and, The vvorke man is vvorthie of his h⟨illegible⟩re.

19 Againſt a prieſt receiue not accuſation: but vnder tvvo or three vvitneſſes.

20 Them that ſinne, reproue before al: that the reſt alſo may haue feare.

21 I teſtifie before God and Chriſt IESVS, and the elect Angels, that thou keepe theſe things vvithout preiudice, doing nothing by declining to the one part.

22 Impoſe hādes on no man lightly, neither do thou communicate vvith other mens ſinnes. Keepe thy ſelf chaſt.

23 Drinke not yet ″ vvater: but vſe a litle vvine for thy ſtomake, and thy often infirmities.

24 Certaine mens ſinnes be manifeſt, going before to iudgement: and certaine men they folovv.

25 In like maner alſo good deedes be manifeſt, & they that are othervviſe, can not be hidde.

Marginal notes to Chapter 5

• v. 3 The Epiſtle for holy vvidovves.
• v. 5 ⸬ Becauſe of this continual praier vvhich ſtandeth not vvith cōiugal & carnal actes of matrimonie (as the Apoſtle ſignifieth 1 Cor. 7, 5) therfore vvere theſe vvidovves to liue in the ſtate of perpetual continencie.
• v. 17 ᶜ Double honour and liuelihod due to good Prieſtes.
• v. 17 Deu. 25.
• v. 18 1. Cor. 9.
• v. 18 Mat. 10, 10.
• v. 19 ⸬ Here the Apoſtle vvil not haue euery light felovv to be heard againſt a prieſt. ſo S. Auguſtin for the like reuerence of prieſthod, admoniſheth P⟨illegible⟩ ̄carius that in no vviſe he admitte any teſtimonies or accuſations of Heretikes againſt a Catholike prieſt. ep. 212.
• v. 22 ⸬ Biſhops muſt haue great care that they giue not orders to any that is not wel tried for his faith; learning, and good behauiour.

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

3. Widovves in deede.] S. Ambroſe calleth them vvidovves and deſolate in deede, that might marie, but to make them ſelues better and more vvorthy of God, refuſe mariage, vvhich they knovv to be but once bleſſed, imitating * holy Anne, vvho in faſting and praiers ſerued God night and day, neuer knovving but one huſband. Such profeſſed vvidovves then are to be honoured and ſuccoured. Neither doth he ſpeake onely of the Churches vvidovves (of vvhom ſpecially aftervvard) but of al that by profeſſion kept their vvidovvhod, exhorting them to paſſe their time in praier and faſting, v. 5. Vvhich vvas an honorable and holy ſtate much vvritten of, and commended in the primitiue Church, namely by S. Ambroſe and by S. Auguſtine, vvho vvrote bookes intitled thereof, and make it next to virginitie. Ambr. de viduis. Auguſt. de bono viduitatis. [Margin: Ambr. in hunc loc. · Luc. c. 2, 37. · widowhod.]

8. He hath denied.] Not that by this or by any other deadly ſinne (except incredulitie or doubtfulnes in beleefe) they loſe their faith: but that their factes be not anſvverable to their faith and to Chriſtian religion, vvhich preſcribeth al ſuch duties.

9. Let a vvidovv be choſen.] Novv he ſpeaketh more particularly and ſpecially of ſuch vvidovves as vvere nouriſhed and found by the oblations of the faithful & the almes of the Church, and did vvithal ſome neceſſarie ſeruices about vvomen that vvere to be profeſſed or baptized, for their inſtruction and addreſſing to that and other Sacraments, and alſo about the ſicke and impotent: and vvithal ſometimes they had charge of the Church goods or the diſpoſition of them vnder the Deacons: in reſpect vvhereof they alſo and the like are called Diaconiſſae, Euſebius li 6 c 35 reciteth out of Cornelius Epiſtle, that in the Church of Rome there is one Biſhop, 40 Prieſts, ſixe Deacons, ſeuen Subdeacons, Acoluthi 42, Exorciſtes, Lectors, and Oſtiarij 52, vvidovves together vvith the poore 150, al vvhich God nouriſheth in his Church. See Act. Apoſt. c. 6. S. Chryſoſtom li. 3 de Sacerd⟨illegible⟩ip propius finem. S. Epiphanius in hareſi 79 Collyridianorum. Novv then, vvhat maner of vvomen ſhould be taken into the fellovvſhip of ſuch as vvere found of the Church, he further declareth. [Margin: widowes called Diaconiſſa, & their office. · Theſe widowes muſt haue had but one huſbād: wherof many Catholike cōcluſiōs are deduced.]

9. The vvife of one huſband.] If you vvould haue a plaine paterne of Heretical fraude, corruption, and adulteration of the natiue ſenſe of Gods vvord, and an inuincible demonſtration that theſe nevv Gloſers haue their conſciences feared and hartes obdurated, vvillingly peruering the Scriptures againſt that vvhich they knovv is the meaning thereof, to the maintenance of their ſectes: marke vvel their handling of this place about theſe vvidovves of the Church. S. Paul preſcribeth ſuch onely to be admitted as haue been the vviues of one huſband, that is to ſay, once onely maried, not admitting any that hath been tvviſe maried. By vvhich vvordes the Catholikes proue firſt, that the like phraſe * vſed before of Biſhops and Deacons, that they ſhould be the huſbands 1 of one vvife, muſt needes ſignifie that they can not be tvviſe maried, nor admitted to theſe and the like functions, if they vvere more then once maried before. 2 Secondly, vve proue by this place againſt the Aduerſaries, that the ſtate of vvidovvhod is more vvorthy, honorable, decent, and pure in reſpect of the ſeruice of the Church, and more to be relieued of the reuenues thereof, then the ſtate of maried folkes▪ and that not onely (as the Aduerſaries perhaps may anſvver) for their greater neceſſitie, or more leiſure, freedom, or expedition to ſerue, in that they be not combered vvith huſband and houſhold, but in reſpect of their vidual continencie, chaſtitie, and puritie, for els ſuch as vvere vvidovves vvith intention and freedom to marie aftervvard, might haue been admitted by the Apoſtle, as vvel as thoſe that vvere neuer to marie againe. [Margin: C. 3, 2.]

3 Thirdly, vve proue that ſecond mariage not onely after admiſſion to the almes or ſeruice of the Church, but before alſo, is diſagreable and a ſigne of incontinencie or more luſt and fleſhlines then is agreable or comely for any perſon belonging to the Church: and conſequently, that the Apoſtle in the laſt chapter treating of the holy functions of Biſhops, Prieſts, Deacons, and of the Churches refuſing generally bigamos or tvviſe maried perſons, muſt needes much more meane that no man tvviſe maried ſhould be receiued to holy Orders: and further, that as none vvere admitted to be vvidovves of the Church, that euer intended to marie againe, ſo none ſhould euer be receiued to miniſter the Sacraments (vvhich is a thing infinitely more, and requireth more puritie, and continencie, then the office or ſtate of the ſaid vvidovves,) that intended to marie againe. To receiue the body of Chriſt (ſaith S. Hierom in Apolog. pro lib. cont. Iouin. ep. 50. c. 6.) is a greater and holier thing then praier, and therfore Prieſts that muſt both continually pray and alſo be occupied about the receiuing or miniſtring the holy Sacrament daily, muſt liue continently.

4 Fourthly, vve proue that it is not vnlavvful to annexe, by precept or the parties promis, ſingle life or chaſtitle to a vvhole ſtate or order of the faithful, becauſe the Apoſtle & the vvhole Church 5 in his time ioyned to this ſtate of the Churches vvidovves, perpetual cōtinencie. Fifthly, vve proue hereby that to refuſe and not to accept the tvviſe maried or ſuch as vvil not liue ſingle, into the ſtate of vvidovves or holy Orders, is not to condemne or forbid ſecond mariage, or once & often marying, vvith the Manichees according to the doctrine of Diuels, as the Proteſtants (and before them the old condemned Iouinianiſtes) do blaſpheme the Church, for then did S. Paul allovv and teach doctrine of Diuels, vvho refuſeth a tvviſe maried vvoman, and bindeth others by their entering into this ſtate, neuer to marie againe: as no doubt he did the Cleargie men much more in the 3 chapter before. Thus loe vve Catholikes cōferre & conſter the Scriptures, & for this meaning vve haue al the Doctors vvithout exception. Vvhat ſhift then haue the Heretikes here? for marie and remarie they muſt, let the Scriptures & al the Doctors in the vvorld ſay nay to it. In truth they do not expound the vvord of God, but ⟨illegible⟩lee from the euidence of it, ſome one vvay & ſome an other.

And of al other, their extremeſt and moſt ſhameful tergiuerſation is, that the Apoſtle here forbiddeth * not the admiſſion of ſuch vvidovves as haue been tvviſe maried, but onely them that haue had tvvo huſbands at once. vvhich vvas a very vnprobable and extorted expoſition before, concerning Biſhops and Deacons, c. 3. and (as S. Hierom ſaith ep. 83.) malo n⟨illegible⟩do malus cuneus: but here that an exception ſhould be made onely againſt vvidovves that had had tvvo huſbands together (vvhich vvas a thing neuer lavvful no⟨illegible⟩ neuer heard of) that is a moſt intolerable impudencie, and a cōſtruction that neuer came to any vviſe mans cogitation before: and yet theſe their fanſies muſt be Gods vvord, and bigamus or bigamîa muſt againſt their old natures and vſe of al vvriters, be al one vvith Polygamus and Polygamia. They giue an example of ſuch vvidovves, in vvomen diuorced iuſtly from their huſbands in the old lavv. As though S. Paul here tooke order for the Ievves vvidovves onely, or that had been ſuch a cōmon caſe among the Ievves alſo, that the Apoſtle needed to take ſo careful order for it, finally, they let not to ſay that if the Apoſtle ſhould be vnderſtood to refuſe a vvidovv tvviſe maried at ſundrie times, it vvere vnreaſonable & iniurious to ſecond mariages, vvhich haue no more indecencie or ſigne of incontinencie (ſay they) then the firſt. Thus bold they are vvith the Apoſtle and al antiquitie. [Margin: Beza vpon this place. · The Caluiniſts moſt abſurd expoſition of the Apoſtles wordes. · Their blaſphemie againſt the plaine text.]

11. Wanton in Chriſt.] Vvidovves vvaxing vvarme, idle, and vvel fedde by the Church, Iuſt after huſbands, as alſo Apoſtate-Prieſts and Superintendents marie, ſpecially after they haue gotten good Eccleſiaſtical liuings. Which is to waxe vvanton in Chriſt, or againſt Chriſt. ⟨non-Latin script⟩. The Greeke vvord ſignifieth to caſt of the raines or bridle, that is, the bond or promis of continencie which they had put vpon them. [Margin: * ⟨non-Latin script⟩]

11. They vvil.] In the chaſtitie of vvidovvhod or Virginitie (ſaith S. Auguſtine) the excellencie of a greater gift is ſought for. Which being once deſired, choſen, and offered to God by vovv, it is not onely damnable to enter aftervvard into mariage, but though it come not actually to mariage, onely to haue the vvil to marie is damnable. Aug. li. de bono viduit. cap. 9. [Margin: The very vvil to breake the vovv of chaſtitie, is damnable.]

12. Hauing damnation.] It ſignifieth not blame, checke, or reprehenſion of men, as ſome to make the fault ſeeme leſſe, vvould haue it: but iudgement or eternal damnatiō, which is a heauy ſentence. God graunt al maried Prieſts and Religious may conſider their lamentable caſe. Vvhat a greuous ſinne it is, ſee S. Ambroſe ad virginem lapſam cap. 5 & 8. [Margin: * ⟨non-Latin script⟩]

12. Their firſt faith.] Al the auncient fathers that euer wrote commentaries vpon this Epiſtle, Greeke and Latin, as S. Chryſoſtom, Theodorete, Oecumenius, Theophylactus, Primaſius, S. Ambroſe, Ven. Bede, Haimo, Anſelme, and the reſt: alſo al others that by occaſion vſe this place, as the 4 Councel of Carthage ca. 104. and the 4 of Toleto c. 55. S. Athanaſius li. de virginitate. S. Epiphanius har. 48. S. Hierom cont. Iouinianum li. 1. c. 7. & in c. 44. Ezech. prope finem. S. Auguſtine in exceding many places: al theſe expound the Apoſtles vvordes of the vovv of Chaſtitie or the faith and promis made to Chriſt to liue continently. What is to breake their firſt faith ⟨illegible⟩ ſaith S. Auguſtine. They vovved, and performed not. In pſ. 75. prope fin⟨illegible⟩m. Againe in an other place, They breake their firſt faith, that ſtand not in that vvhich they vovved. Li. de Sancta virgin. c. 33. Againe he and a⟨illegible⟩ the fathers vvith him in Carthage Councel before named: If any vvidovves, how yong ſo euer they vvere left of their huſbands deceaſed, haue vovved them ſelues to God, left their laical habite, and vnder the teſtimonie of the Biſhop and Church haue appeared in religious vveede, and aftervvard go⟨illegible⟩ any more to ſecular mariage, according to the Apoſtles ſentence they ſhal be damned, becauſe they vvere ſo bold to make void the faith or promis of Chaſtitie which they vovved to our Lord. So ſaith he and 215 fathers moe in that Councel. [Margin: Breaking of their firſt faith, is (by the conſent of a antiquitie) vvhē they bre⟨illegible⟩ke their vovv of chaſtitie. · Why this vow is called faith or fidelitie.]

And this promis of chaſtitie is called, faith, becauſe the fidelitie betvvixt maried perſons is ordinarily called of holy writers, faith: and the vovv of chaſtitie made to God, ioyneth him & the perſons ſo vovving, as it vvere in mariage, ſo farre, that if the ſaid perſons breake promis, they are counted and called in the laſt alleaged Councel, Gods adulterers. In the 3 to the Romanes alſo and often els vvhere, faith is taken for promis or fidelitie. And that it is ſo taken here, the vvordes irritum facere (to fruſtrate and make void) do proue. for that terme is commonly vſed in matter of vovv, promis, or compacte. Gen. 17. Num. 30. This promis is called here prima fides (the firſt faith) in reſpect of the later promis vvhich vovvbreakers make to them vvith vvhom they pretend to marrie. So ſaith S. Auguſtine li. de bono viduit. c. 8. & 9. and Innocentius 1 ep. 2 ⟨illegible⟩ap. 13. to. 1. Con⟨illegible⟩. And this is the onely natiue, euident, and agreable ſenſe to the circumſtance of the letter. And the vaine euaſion of the Heretikes to ſaue the Apoſtate-Monkes, Friers, Nunnes, and Prieſts from damnation for their pretended mariages, is friuolous: to vvit, that firſt faith here ſignifieth the faith of Baptiſme or Chriſtian beleefe, & not the promis or vovv of Chaſtitie. But vve aſke them if this faith of Baptiſme be broken by mariage or no. For the text is plaine that by intending to marie, they breake their faith, and by breaking their faith they be damned, if they die vvithout repentance. In truth vvhich vvay ſo euer they writhe them ſelues to defend their ſacrilege or pretended mariages, they loſe their labour and ſtruggle againſt their ovvne conſcience and plaine Scripture. [Margin: Vvhy the firſt faith. · The heretikes expoſition of this firſt faith, impoſsible & againſt the text.]

14. I vvil the yonger.] He ſpeaketh of ſuch yong ones as vvere yet free. For ſuch as had already made vovv, neither could they vvithout damnation marie, vvere they yong or old, nor he vvithout ſinne commaund or counſel them to it. Neither (as S. Hierom proueth to Gerontia, and S. Chryſoſtom vpon this place) doth he preciſely commaund or counſel the yong ones that vvere free, to marie, or abſolutely forbid them to vovv chaſtitie: God for bid, ſay they. But his ſpeach conteineth onely a vviſe admonition to the frailer ſort, that it vvere farre better for them not to haue vowed at all, but to haue maried againe, then to haue fallen to aduoutrie and Apoſtaſie after profeſsion. Vvhich is no more but to preferre ſecond mariage before fornication: and a good warning, that they vvhich are to profeſſe, looke wel vvhat they do. S. Paules experience of the fall of ſome yong ones to mariage, cauſed him to giue this admonition here: as alſo that before, that none ſhould be receiued to the Churches almes vnder threeſcore yeres of age. Not forbidding the Church for euer, to accept any vovves of vvidowes or virgins til that age, as the Heretikes falſely affirme: but ſhewing vvhat vvas meete for that time and the beginning of Chriſtianitie, vvhen as yet there vvere no Monaſteries builded, no preſcript rule, no exact order of obedience to Superiors: but the profeſſed (as S. Paul here noteth) courſed & wandered vp and downe idly, as novv our profeſſed virgins or Nunn⟨illegible⟩s do not, neither can do. Of vvhom therfore, vvhere diſcipline is obſerued, there is no cauſe of ſuch danger. Beſides that vvidowes hauing had the vſe of carnal copulation before, are more dangerouſly tempted, then virgins that are brought vp from their tender age in pietie and haue no experience of ſuch pleaſures. See S. Ambroſe li. de viduis, prouing by the example of holy Anna, vvho liued a vvidow euen from her youth til 80 yeres of age, in faſting and praying night and day, that the Apoſtle doth not here without exception forbid al yong vvidowes to vow, yea he eſteemeth that profeſsion in the yonger women much more laudable, glorious, and meritorious. See his booke de Viduis in initio. [Margin: S. Paul meaneth not that vvidovves profeſſed ſhould marie. · * othervviſe Ag⟨illegible⟩ruchia ep. 11. · It is better for the frailer ſort, that are in danger of falling, to marie rather then to vow. · Yong vvomen may be profeſſed & taken into religion.]

15. After Satan.] Vve may here learne, that for thoſe to marie vvhich are profeſſed, is to turne backe after Satan. For he ſpeaketh of ſuch as vvere maried cōtrarie to their vow. And herevpon vve call the Religious that marie (as Luther, Bucer, Peter martyr and the reſt) Apoſtataes. More vve learne, that ſuch yong ones haue no excuſe of their age, or that they be vehemently tempted and burne in their concupiſcences, or that they haue not the gift of Chaſtitie. For notvvithſtanding al theſe excuſes, theſe yong profeſſed vvidowes if they marie, go backvvard after Satan, and be Apoſtataes, & damned, except they repent. For as for the Apoſtles vvordes to the Corinthians, It is better to marie then to burne, Vve haue before declared out of the fathers, and here vve adde, that it pertaineth onely to perſons that be free and haue not vowed to the contrarie. as S. Ambroſe li. ad virg. lapſ. c. 5. S. Auguſtine de bono vid. c. 8. and S. Hierom li. 1. cont. Iouin. c. 7. expound it. [Margin: To marie after the vovv of Chaſtitie, is to goe after Satan. · 1 Cor. 7.]

The Heretikes of our time thinke there is no remedie for fornication or burning, but mariage. and ſo did S. Auguſtine vvhen he was yet a Manichee. Puta⟨illegible⟩am me miſerum &c. I thought (ſaith he li. 6. Confeſ. c. 11.) that I ſhould be an vnhappie and miſerable man if I ſhould lacke the companie of a vvoman, and the medicine of thy mercie to heale the ſame infirmitie I thought not vpon, becauſe I had not tried it: and I imagined that continencie vvas in a mans ovvne povver and libertie, vvhich in my ſelf I did not feele: being ſo fooliſh not to vnderſtand that no man can be continent vnles thou giue it. Verely thou vvouldeſt giue it, if vvith invvard mourning I vvould knocke at thy ⟨illegible⟩, and vvith ſound faith vvould ⟨illegible⟩aſt my care vpon thee. [Margin: The heretikes only remedie againſt concupiſcence is mariage. · The vow of chaſtitie lawful, poſsible to be kept, more grateful to God.]

By al vvhich you may eaſily proue, that chaſtitie is a thing that may lavvfully be vowed, that it is not impoſsible to be fulfilled by praier, faſting, and chaſtiſement of mens concupiſcence, that it is a thing more grateful to God then the condition of maried perſons: for els it ſhould not be required either in the Cleargie or in the Religious. finally, that it is moſt abominable to perſuade the poore virgins or other profeſſed to ſuch ſacarilegious vvedlocke, which S. Auguſtine auoucheth to be vvorſe then aduoutrie. de b⟨illegible⟩n. vid⟨illegible⟩. ⟨illegible⟩. 4. 11. Iouinian vvas the firſt that euer made mariage equal vvith virginitie or chaſt life, for vvhich he vvas condemned of hereſie. Aug. in argumento li. de bon⟨illegible⟩ Coniugali. de pec. merit li. 3. c. 7. Li. de hareſ. har. 82. He vvas the firſt that perſuaded profeſſed virgins to marie, which S. Auguſtine ſaith vvas ſo clerely and vvithout queſtion vvicked, that it could neuer infect any Prieſt, but certaine miſerable Nunnes. Yea for this ſtrange perſuaſion he calleth Iouinian a monſter, ſaying of him thus Li. 2. R⟨illegible⟩tract. cap. 22. The holy Church that is there (at Rome) moſt faithfully and ſtoutly reſiſted this monſter. S. Hierom calleth the ſaid Heretike and his complices, Chriſtian epicures. li 2 cont. Iouin. c. 19. See S. Ambroſe ep. 82 ad v⟨illegible⟩c⟨illegible⟩llenſem epi⟨illegible⟩opum in initi⟨illegible⟩. But vvhat vvould theſe holy doctors haue ſaid, if they had liued in our doleful time, vvhen the Proteſtants go quite avvay vvith this vvickednes, and call it Gods vvord? [Margin: Iouinians hereſie in this point, cōdemned of old, is called of the Proteſtants, Gods vvord.]

17. In vvord and doctrine.] Such Prieſts ſpecially and Prelates are vvorthy of double, that is, of the more ample honour, that are able to preach and teach, and do take paines therein. Vvhere vve may note, that al good Biſhops or Prieſts in thoſe daies vvere not ſo vvel able to teach as ſome others, and yet for the miniſterie of the Sacraments, and for vviſedom and gouernement, vvere not vnmeete to be Biſhops and Paſtors. for though it be one high commendation in a Prelate, to be able to teach, as the Apoſtle before noted: yet al can not haue the like grace therein, and it is often recompenſed by other ſingular giftes not leſſe neceſſarie. S. Auguſtine laboured in vvorde and doctrine, Alipius and Valerius vvere good Biſhops, and yet had not that gift. Poſsid. in vit. Aug. c. 5. And ſome times and countries require preachers more then other. Al vvhich vve note, to diſcouer the pride of Heretikes, that contemne ſome of the Catholike Prieſts or Biſhops, pretending that they can not preach as they do, vvith meretricious and painted eloquence. [Margin: Many good & vvorthie Biſhops, that haue not the gift of preaching and teaching.]

⟨illegible⟩3. Wa⟨illegible⟩er.] You ſee hovv lavvful and hovv a holy a thing it is, to faſt from ſome meates or drinkes, either certaine daies, or alvvaies, as this B. Biſhop Timothee did: vvho vvas hardly induced by the Apoſtle to drinke a litle vvine vvith his vvater in reſpect of his infirmities. And marke vvithal, vvhat a calumnious and ſtale cauillation it is, that to abſtaine from certaine meates and drinkes for puniſhment of the body or deuotion, is, to condemne Gods creatures. See an homilie of S. Chryſoſtom vpon theſe vvordes, to. 5.

Chapter 6

Vvhat to teach ſeruants. 3 If any teach againſt the doctrine of the Church obſtinately, he doth it of pride and for lucre. 11 But the Catholike Biſhop muſt folovv vertu⟨illegible⟩, hauing his eie alvvaies to life euerlaſting and to the cōming of Chriſt. 17 Vvhat to commaund the riche. 20 Finally, to keepe moſt carefully the Catholike Churches doctrine, vvithout mutation.

1 WHOSOEVER are ſeruantes vnder yoke, let them counte their maiſters vvorthie of al honour: leſt the name of our Lord and his doctrine be blaſphemed.

2 But they that haue faithful maiſters, let them not contemne them becauſe they are brethren, but ſerue the rather, becauſe they be faithful and beloued, vvhich are partakers of the benefite. Theſe things teache and exhort.

3 If any man teach othervviſe, and conſent not to the ſound vvordes of our Lord IESVS Chriſt, and to that doctrine vvhich is according to pietie:

4 he is proude, knowing nothing, but ″ languiſhing about queſtions and ſtrife of vvordes: of vvhich riſe enuies, contentions, blaſphemies, euil ſuſpicions,

5 conflictes of men corrupted in their minde, and that are depriued of the truth, that eſteeme gaine to be pietie.

6 But pietie vvith ſufficiencie is great gaine.

7 For vve * brought nothing into this vvorld: doubtleſſe,

8 neither can vve take avvay any thing. But * hauing foode, and vvhervvith to be couered, vvith theſe vve are content.

9 For they that vvil be made riche, fall into tentation & the ſnare of the deuil, & many deſires vnprofitable and hurteful, vvhich drovvne men into deſtruction and perdition.

10 For the roote of al euils is couetouſenes: vvhich certaine deſiring haue erred from the faith, and haue intangled them ſelues in many ſorovves.

11 But thou, ô man of God, flee theſe things: and purſue iuſtice, pietie, faith, charitie, patience, mildenes.

12 Fight the good fight of faith: apprehend eternal life, ⊢ vvherein thou art called and haſt confeſſed a good confeſſion before many vvitneſſes.

13 I commaund thee before God vvho quickeneth al things, and Chriſt IESVS vvho * gaue teſtimonie vnder Pontius Pilate a good confeſſion:

14 that thou keepe the commaundement vvithout ſpotte, blameleſſe vnto the comming of our Lord IESVS Chriſt.

15 vvhich in due times the Bleſſed & onely Mightie vvil ſhevv, the * King of kings and Lord of lordes,

16 vvho only hath immortalitie, and inhabiteth light not acceſſible, * vvhom no man hath ſeen, yea neither can ſee, to vvhom be honour and empire euerlaſting. Amen. ⊢

17 Commaund the riche of this vvorld not to be high minded, nor to truſt in the vncertaintie of riches, but in the liuing God (vvho giueth vs al things aboundantly to enioy)

18 to doe wel, to become riche in good workes, to giue eaſily, to communicate,

19 to heape vnto them ſelues a good foūdation for the time to come, that they may apprehend the true life.

20 O Timothee, keepe the ″ depoſitum, auoiding the ″ profane nouelties of voices, & oppoſitions of ″ falſely called knovvledge.

21 Vvhich certaine promiſing, haue erred about the faith. Grace be vvith thee: Amen.

Marginal notes to Chapter 6

• v. 3 ᶜ See the an̄o⟨illegible⟩ation before cap. 1, 3. 4.
• v. 3 ⟨non-Latin script⟩
• v. 6 ᵇ The epiſtle for S. Alexius ⟨illegible⟩ul. 17.
• v. 7 Iob 1, 21.
• v. 8 Mat. 6, 25.
• v. 10 ⸬ ; As in the 1. chap. lacke of faith and good conſcience, ſo here couetouſnes or deſire of theſe temporal things, & in the end of this chap. preſumption, and boaſting of knowledge, are cauſes of falling from the faith: hereſie often being the puniſhmēt of former ſinner.
• v. 11 ᵇ The epiſtle for S. Timothee, Ian. 24.
• v. 13 Io. 18, 37▪
• v. 15 Apoc. 17, 14. 19, 16.
• v. 16 Io. 1, 18.
• v. 19 ⸬ Almes deedes and good workes laide for a foūdatiō and ground to attaine euerlaſting life. So ſay the doctors vpō this place.
• v. 20 ᶜ ⟨non-Latin script⟩.
• v. 21 S. Chryſoſtom.

Annotations to Chapter 6

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 ⟨illegible⟩ 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. [Margin: Depoſitum, is the Catholike truth deſcending from the Apoſtles by ſucceſsion of Biſhops, euen vnto the end. · The Proteſtāts can ſhew no ſuch depoſitum.]

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. [Margin: Prophane nouelties of vvordes how to be tried and examined.]

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. [Margin: Catholike termes not expreſly in the Scriptures, but in ſenſe, are no ſuch nouelties of vvordes.]

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. [Margin: Heretical nouelties of vvordes. · * ⟨non-Latin script⟩. · * ⟨non-Latin script⟩. · The Proteſtāts prophane nouelties of vvordes.]

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: Let vs auoid thoſe Nouelties of vvordes, according to the Apoſtles preſcript, and keepe the old termes, Penance, Faſting, Prieſt, Church, Biſhop, Maſſe, Mattins, Euenſong, the B. Sacrament, Altar, Oblation, Hoſt, Sacrifice, Alleluia, Amen, Lent, Palme-Sunday, Chriſimas, & the very vvordes vvil bring vs to the faith of our firſt Apoſtles, and condemne theſe nevv apoſtates nevv faith and phraſes. [Margin: Catholikes muſt abhorre from heretical phraſes and vvordes. · ⟨illegible⟩ Pſ. 132.]

20. Falſely called knovvledge.] It is the propertie of al Heretikes to arrogate to them ſelues great knovvledge, and to condemne the ſimplicitie of their fathers the holy Doctors and the Church▪ but the Apoſtle calleth their pretended ſkill, a knovvledge falſely ſo called, being in truth high and deepe blindnes. Such (ſaith S. Irenaeus li. 5 c. 17.) as forſake the preaching of the Church, argue the holy Prieſts of vnſkilfulnes, not conſidering hovv far more vvorth a religious idiote is, them a blaſphemous and impudent ſophiſter, ſuch as al Heretikes be. And againe Vincentius Lirinenſis ſpeaking in the perſon of Heretikes ſaith, Come ô ye foliſh and miſerable men, that are commonly called Catholikes, and learne the true faith vvhich hath been hid many ages heretofore, but is reuealed and ſhevved of late, &c. See his vvhole booke concerning theſe matters. [Margin: Heretikes arrogate knowledge falſely ſo called.]

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

The book's heading in the edition reads: "THE FIRST EPISTLE OF PAVL TO TIMOTHEE." The page title gives it in ordinary capitals and lower case, without other change.

On this page 100 places are marked ⟨illegible⟩ and 22 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

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