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PREVIOUS CHAPTER - HELP - GR VIDEOS - GR YOUTUBE - TWITTER - SD1 YOUTUBE  THE OLD FAITH FT1 Apish: trifling. Todd. FT2 Dizzards: idle fellows, blockheads. In the original desertes FT3 The Morrice or Moorish dance is said to have been first brought into England in Edward the Third’s time. The word is found in Milton, Comus, 116. FT4 Deed: indeed. FT5 Eusebii, Eccl. Hist. Lib. 1 c. 4:(page 15 Ed. Reading.) pa>ntav dj ejkei>vouv dikaiosu>nh| memarturhe>nous, ejx aujtou~ tou~ jAbraa>m ejpi< to FT6 Perhaps used in the sense of wrought for, as in John 6:27. Wicliffe renders, “Work ye not meat that perisheth.” Or possibly the right reading may be raught, the old preterite of reach: he reached, or reached after.
FT7 Romans 8:3. ‘ O qeo With respect to the quotations from scripture, which are found in Coverdale’s writings, it may be observed that he does not appear, either in his translated or his original works, to have adhered strictly to his own version of the Bible.
FT8 This was the error of the Docetoe. On the nature of the opinions entertained by these heretics, and the history of the persons by whom they were supported, see Irenaeus, Lib. 3 cap. 2: Clemens Alexandr.
Strom. Lib. 7, 3 fine; Tertullian de Praescriptione Haereticorum, cap. 33: etc. Much valuable information on this subject may be found in Bull. Defens. Fid. Nicen. sect. 3 cap. 6: Judicium Ecclesiastes Cathol. cap. 2. 4,5. Primitiva et Apostolica Traditio, cap. 1, sect. 9; and in Bishop Pearson, On the Creed, Art. III. 4; and particularly in his Vindiciae Ignatianae, Part 2 cap. 7. 8.
FT9 hcaj FT10 Compare Isaiah 4:2, Isaiah 11:1; Jeremiah 23:5, Jeremiah 33:16; Zechariah 3:8, Zechariah 6:12; Romans 15:12; Revelation 5:5, Revelation 22:16.
FT11 Hebrews 2:16. Ouj ga FT12 Is it, Ed. 1624.
FT13 Trouble, Ed. 1624.
FT14 1 Timothy 2:15. swqhsetai dia< th~v teknogoni>av. So Coverdale’s Bible: “Notwithstandynge thorow bearing of children she shal be saved.”
FT15 1 Thessalonians 4:6. ejn tw~| pra>gmati . Coverdale Bible: “In bargayninge.”
FT16 Hebrews hwj FT17 Hebrews 11:4. Plei>ona qusi>an “A more plenteous sacrifice.”
Coverdale Bible. “A better sacrifice.” Authorized version.
FT18 Tentation: an essaying; or inclination tempting him.
FT19 With this agrees the text of the authorized version. In the margin it is translated: “Then began men to call themselves by the name of the Lord.” And the passage, thus translated, admits of a meaning similar to that which is here given to it by Coverdale: “Then began men, i.e. the children of Seth, to call themselves by the name of the Lord; i.e. the servants or worshippers of the Lord, in distinction from the Cainites, and such profane persons as had forsaken him.” See Bishop Patrick, ad locum.
FT20 Coverdale here follows the chronology of the Hebrew text. With respect to the chronology of the Samaritan text and the LXX. see Shuckford’s Connection, Volume. 1. p. 30, etc. Ed. Oxf. 1810.
FT21 Matthew 3:17. “In whom is my delight.” Coverdale Bible.
FT22 The commencement of the kingdom of Assyria is fixed by Bishop Lloyd, about B.C. 2234, and that of Babylon rather later.
FT23 Harborous: hospitable. Harborage: shelter, entertainment. Johnson.
FT24 On this point, see Pearson on the Creed, Art. 6; also Augustin. Opera, Volume. 10. p. 169. De Tempore, Serra. LXXXIV. Ed. 1541.
FT25 One hundred and forty-four years, according to the chronology of Bishop Lloyd.
Ft26 1 Corinthians 10:2. eijv to FT27 See this subject pursued and illustrated with great learning from the writings of the Fathers, by Bishop Pearson on the Creed. Art. 2.
FT28 To check-mate: to defeat, overthrow. Spencer. But here to be “set checkmate” seems rather to bear the sense of “set equal to,” in which sense it is still in provincial use. So in King Henry’s Primer: “Neither was it meet to make them check with our Savior Christ, much less to make them checkmate. ” FT29 Amongst the various extravagant opinions attributed to the Manichees, there is no mention of this particular error, either by Augustine, or Eusebius, (Hist. Ecclesiastes Lib. 8. cap. 31. p. 365. ed.
Reading), or Socrates, (Hist. Ecclesiastes Lib. 1. cap. 22. p. 54, ib.)
Lardner, who has examined at great length all the principal authorities relating to them, does not mention their having held any such opinion, (Credibility of the Gospel History, part 2. chap. 63.); nor does Mosheim, (Do rebus Christianorum ante Constantinum Magnum, pp. 728, etc.), who has investigated the subject with great industry and learning. See also Beausobre, Hist. de Manicheisme. But it is probable that the Manichees and Anabaptists are here mentioned together, on account of their agreement in other fanatical opinions, which they held in common. For an account of the German Anabaptists, to whom allusion is here made, see particularly Seckendorf, Histor.
Lutheranismi, Lib. 1. Sect. 48, 118, pp. 192-194. Lib. 2. Sect. 4, ~ 4. pp. 10-14; also Mosheim, Cent. 16. Sect. 1. chap. 3. ~ 11, and Sect. 12. Part 2. chap. 3.
FT30 This verse is thus translated by Coverdale in his Bible: “In the daye of thy power shal thy people offre the frewill offeringes with an holy worship, ye dew of thy byrth is of the wombe of the mornynge.” This passage is referred also, as it is here by Coverdale, in its mystical interpretation, to the immaculate conception by Tertullian, adv.
Marcionem, Lib. 5. cap. 9; although in its literal meaning he under stands it of the birth of Christ in the night. “Ex utero generavi to, id est, ex solo utero, sine viri semine, carni deputans ex utero Spiritus:” which passage is thus explained by the editor Rigaltius: “Spiritus sanctus in eo Psalmo verba haec, ex utero, carni significandae deputavit.”
FT31 “He shall smite the head on the wide ground.” Hebrews .Coverdale Bible: “He shall smyte in sonder the heades over dyverse countres ;” and so the Bishops’ Bible, and theVersion of the Psalms contained in our Liturgy. The Authorized version has: “He shall wound the heads over many (marg. great) countries.” Chald. “he shall smite the heads of kings over the land of very many (people).”
FT32 The period of time which elapsed from the fourth year of the reign of Solomon to the first captivity, is (from A.C. 1012 to 606=) 406 years, and to the final captivity A.C. 588, 424 years, according to the chronology of Bishop Lloyd.
FT33 The passage which the author had in view, is found in the Prooemium in Esaiam Prophetam ad Eustochium virginem: “Si enim juxta Apostolum PaulumCHRISTUS Dei virtus est Deique Sapientia, et qui nescit scripturas nescit Dei virtutem ejusque sapientiam, ignoratio scripturarum ignoratio Christi est. Unde orationum tuarum fultus auxilio, quae diebus ac noctibus in Dei lege meditaris, et templum es Spiritus sancti, imitabor patrem-familias, qui de thesauro suo promit nova et vetera, et sponsam dicentem in Cantico Canticorum, nova et vetera, fratrualis meus, servavi tibi; sicque exponam Esaiam, ut\parILLUM NON SOLUM PROPHETAM,SED EVANGELISTAM etAPOSTOLUM doceam.” Hieronym. Opera, volume 4. Ed. Par. 1643.
FT34 With regard to the general question relating to the period of time which elapsed between the commencement of the Babylonian captivity and the birth of Christ, as well as to that which is connected with the interpretation of this prophecy of Daniel, it will be observed, that the opinion here adopted by Bishop Coverdale differs from those which are maintained by many eminent persons. The principal opinions relating to this prophecy of Daniel will be found detailed by Dean Prideaux, Connection of the Old and New Testament, Part 1. Book 5, and by Bishop Chandler, Defense of Christianity from the Prophecies of the Old Testament, Chapter 2.
FT35 In this Bishop Coverdale differs from the common calculation.
FT36 This is the reading of the edition of 1624; in the original edition of 1541, the sentence is as follows: “This full and perfect forgiveness is not therefore called the new testament, as though there had been no remission of sins promise made long afore unto the fathers, is now confirmed and renewed, and the old figures that represented the same are abrogate.”
MOST PRECIOUS PEARL FT37 1 The following account of this learned person is given in Simler’s Bibliotheca, p. 537: “Otho Vuerdmullerus Tigurinus scripsit de dignitate, usu, et methodo Philosophiae moralis, quam Aristoteles ad Nicomachum conscripsit, lib. 2. Hieron. Curio excudit Basileae, 1545: item Commentarium perquam eruditum in orationem Ciceronis ad equites Romanos antequam iret in exilium, editum sub nomine Myliandri Tigurini, Basileae spud Rob. Vuinter, 1539, una cum aliorum lucubrationibus in omnes orationes Ciceronis, et Parisiis apud Mich. Vascosan, seorsim, an. 1540; item Tiguri spud Proschoverum in 8. ex recognitione auctoris, et Basileae apud Oporinum, anno 1553, cure diversorum in omnes orationes commentariis. Idem scripsit de officio concionatoris Christiani sermones 3. excusos Tiguri a Frosehovero in 8. Item Germanice edidit De Justificatione, lib. 4.
Summare Christianae fidel De morte libellum. De affiictionibus.
Scripsit etiam commentaria in epistolam ad Galatas, quae nondum sunt edita. Librum de similibus ab animantibus desumptis, impressum Tiguri spud Gesneros. Item librum de bonis operibus. Obiit Tiguri anno 1551.”] FT38 The letter alluded to appears to be that of Pliny to Geminus, in which he mentions the affliction which his friend Macrinus had sustained in the loss of his wife. But in this, as also in other instances, the author appears to have quoted from memory: for although there are several letters from Pliny to Macrinus himself, in none of them does he make any allusion to his loss.PLINIUS GEMINO SUO S. Grave vulnus Macrinus noster accepit. Omisit uxorem singularis exempli, etiam si olim fuisset. Vixit cum hac 39. annis sine jurgio, sine offensa. * * * * Habet quidem Macrinus grande solatium, quod tantum bonum tamdiu tenuit: sed hoc magis exacerbatur, quod amisit: nam fruendis voluptatibus crescit carendi dolor. Ero ergo suspensus pro homine amicissimo, dum admittere avocamenta et cicatricem pati possit; quam nihil toque ac necessitas ipsa, et dies longa, et satietas doloris inducit.—Lib. 8. Ep. 5.
FT39 Peterborough copy: and receiveth them.
FT40 To jerk: to lash.
FT41 Peterborough copy: to do good to mankind.
FT42 “Unde scimus, quod nobiscum sit (Deus scil.) in tribulatione? Ex eo utique quod in ipsa tribulatione nos sumus. Quis enim sustineret, quis subsisteret, quis persisteret sine eo?” Sancti Bernardi Opera, in Psalm 90. (91.) Serm. 16. Volume. 1. p. 880. E. Ed. Bened. 1719.
FT43 Peterborough copy: Forasmuch as.
FT44 Nonce: occasion, purpose.
FT45 The author does not mention from what part of the works of Augustine this passage is taken: the following is probably the place referred to: Videamus ergo hic quid admoneamur, et unde gratulemur, et unde gemamus, et unde auxilium postulemus, unde deseramur, unde nobis subveniatur, quid simus per nos, quid per misericordiam Dei, quomodo nostra supcrbia conteratur,—ut illius gratia glorificetur. * * * Et audiamus jam, fratres, quonam ducitur iste populus Dei, quid hic agatur in congregatione omnium gentium redempta per Christum.
August. Enarrat. in Psalm 106 prop. init. Volume. 8. p. 272, D. Ed.
Par. 1541.
FT46 Litherly: indolent.
FT47 frembde: strange, foreign.
FT48 Ecce ruinosus est mundus, ecce tantis calamitatibus replevit Deus mundum, ecce amarus est mundus, et sic amatur: quid faceremus, si dulcis esset? O munde immunde, teneri vis perlens: quid faceres, si maneres? Quem non deciperes dulcis, si amarus alimenta meritiris?
Augustin. de Symbolo, ad Catechumenos. Lib. 4. Cap. I. Opera. Tom. 9. p. 246, G. Ed. Paris. 1541.
FT50 Peterborough copy: nothing well.
Ft51 Bonum mihi, Domine, tribulari, dummodo ipse sis mecum, quam regnare sine te, epulari sine te, sine te gloriari. Bonum mihi, Domine, in tribulatione magis amplecti te, in camino habere to mecum, quam esse sine te vel in coelo. — Sti Bernardi Opera. In Psalm. 90 (91) Serm. 16 vers. 17. Volume. 1 p. 883. E. Ed. Bened. 1719.
Ft52 ure: use, practice.
Ft53 ajne>cou kai< ajpe>cou.
Ft54 The author appears to state the substance of the opinion of Aristotle on this subject. In the first book of his Ethics, Aristotle thus states his opinion with regard to happiness: Le>gwmen . . . ejpeidh< pa~sa gnw~siv kai< proai>resiv ajgaqou~ tinov ojre>getai, ti> ejstin . . . to< pa>ntwn ajkro>taton tw~n praktw~n ajgaqo>n. — jOno>mati me The subject of c. 5. is, o[ti hJ eujdaimoni>a oujk e]stin hJdonh<, h\ timh<, h\ plou~tov : which proposition he proves, after his manner, in each particular; and then in the tenth chapter arrives at this conclusion: ku>riai eijsi Ft55 The learned author appears here to have had in view the following passage, of which, according to his manner, he has given the substance, without any attempt at accurate citation: ta< de< mega>la kai< polla< (scil. events of life) gino>mena me Ft56 The sentiments contained in the above statements are of frequent occurrence in the philosophical writings of Cicero. The substance of them is found, amongst other passages, in the thirteenth chapter of the second book of the Tusculan Questions; where having stated the celebrated axiom of the Stoics, — “nihil bonum, nisi quod honestum; nihil malum, nisi quod turpe,” — he proceeds: Optare hoc quidem est, non docere. Illud et melius et verius: omnia, quae natura aspernetur, in malis esse; quae asciscat, in bonis. Hoc posito, et verborum concertatione sublata, tantum tamen excellet illud, quod recte amplexantur isti, quod honestum, quod rectum, quod decorum appellamus, quod idem virtutis nomine amplectimur, ut omnia praeterea, quae bona corporis et fortuntae putantur, perexigua et minuta videantur: ne malum quidem ullum, nec si in unum locum collata omnia sint, cum turpitudinis malo comparanda. — Tuscul.
Quaest. Lib. 2 cap. 13.
Ft57 The following passage exhibits the substance of the quotation: Quid? eorum qui avaritiae serviunt, ant amatores sunt voluptatum, seu vanas sectantur hominum laudes, nonne et ipsorum insatiabilia desideria arguunt nos negligentiae et tepiditatis? Pudeat certe spiritualium nos bonorum minus cupidos inveniri. Erubescat anima conversa ad Dominum minori affectu sectari justitiam, quam iniquitatem antea sectaretur. Est enim causa quoque valde dissimilis. Stipendium quippe peccati mors; fructus autem Spiritus vita aeterna. Pudeat proinde negligentius nunc in vitam, quam prius in mortem ire, et minori studio salutis acquirere quam perditionis augmentum. S. Bernardi Epist. Volume. 1. p. 344. F. Ed. Bened. 1719.
Ft58 The concluding words of this sentence are wanting in the Peterborough copy.
Ft59 Enjoyed. Peterborough copy: had.
Ft60 The Peterborough copy reads in addition: “for the devil’s sake, and to have great dishonor and confusion thereby.”
Ft61 This paragraph is different in the Peterborough copy; in which also the reference to the book of Judith is erroneous.
Ft62 The Peterborough copy has “meritorious.”
Ft63 Peterborough copy: faith and religion of Christ.
Ft64 To these words is added in the Peterborough copy: “in commonwealths, and heresics in the church of God”; and this sentence is succeeded by the following paragraph. “For Marius, as he came again to Rome, and could not refrain himself through his unpatientness, wrought great tyranny, and showed much cruelness, causing divers principal people of the contrary part that held against him most cruelly to be murdered and put to death, whereupon did follow and ensue much inconvenience. Also Arius, because he could not obtain his purpose, nor bring his device to effect, for very frowardness and impatiency he vexed and disquieted the church of Christ with horrible heresies. In like manner through our unpatientness,” etc.
Ft65 “Unpatientness in the cross and adversity,” Peterborough copy.
Ft66 To these words is added in the Peterborough copy: “and as though there were no better life after this.”
Ft67 This concluding paragraph stands rather differently in the Peterborough copy: “Wherefore we ought to arm and prepare ourselves to all manner of adversity in time, while we are here in good wealth and prosperity, and not to depend and hang overmuch upon transitory goods and prosperity, that whensoever need shall require, we may be content with patience to forego and forbear them, and continue steadfast in the true faith, wherein whosoever shall continue unto the end shall be saved.” Matthew 24:13. Amen. To God only be all honor and praise.
FRUITFUL LESSONS Ft68 The following passage seems to be that referred to: Videte nomina duarum istarum civitatum, Babylonis et Hierusalem. Babylon confusio interpretatur, Hierusalem visio pacis…. Possumus tamen et aliquid afferre, quantum Dominus donat, unde distinguantur pii fideles, etiam hoc tempore cives Hierusalem a civibus Babyloniae. Duas istas civitates faciunt duo amores. Hierusalem facit amor Dei, Babyloniam facit amor seculi. Interroger ergo se quisque, quid amet, et inveniet unde sit civis; et si se invenerit civem Babyloniae, extirpet cupiditatem, planter caritatem. Enarratio in Psalmum 74. Opera, Volume. 8 p. 144, A. B. Ed. 1541. See also Expos. in Apocalypsim Joannis. Hom. Opera, Volume. 9 p. 148, E. F.
Ft69 This classification of the members of the christian church does not appear in troy single part of the works of Augustine, although it agrees with his general opinions on the subject. 1. With regard to the first class (who are described under the character of Penitents), the opinions of Coverdale will be found to harmonize in general with those of Augustine, as they axe detailed in his general works, where he treats on the subject of repentance. 2. With regard to the second, who are described by him under the character of Reformers, the doctrine of Augustine is contained in his Treatise De Trinitate, c. 16, 17. Opera.
Volume. 3 p. 99, 1. p. 100, A. B. Ed. Par. 1541. 3. Of the third class of persons, namely, those who are called Perfect, Augustine speaks in different parts of his writings, but more especially in his discourse, “De perfectione justitiae contra Celestium ;” and in the following remarks on those passages of the old and new Testament, which speak of the attainment of holiness, and contain exhortations to it; e.g. Deuteronomy 18:13; Matthew 5:48, etc.: “Horum testimoniorum aliqua currentes exhortantur, ut perfecte currant, aliqua ipsum finem commemorant quo currendo pertendant. Ingredi autem sine macula non absurde ille dicatur, non qui jam perfectus est, sed qui ad ipsam perfectionem irreprehensibiliter curtit.” Augustin. Opera, Volume. 7. p. 307, L.
The expression to< te>leion is also used with reference to the Eucharist,* as it is frequently called in the canons of the ancient councils. (Concil. Ancyrani Canones. Can. 4, 5, 6, apud Routh, Rel.
Sacr. Volume. 3 pp. 405, etc.; Suicer. Thes. p. 1259; Bingham, Orig.
Ecclesiastes Lib. 1. c. 4:3.) But the terms te>leiov, teleio>w, telei>wsiv , are also used by some of the Fathers, and particularly those of the Alexandrian school, to denote the religious condition of the more advanced Christian, (Suicer. Thes. pp. 1256-9; Routh, Volume. 3 p. 227); as may be seen in the writings of Clemens Alexandrinus, in whom the following passage occurs, remarkably illustrating the opinions of bishop Coverdale in this passage: oJ de< ejn tw~| sw>mati kaqarismo Ft69a Isaiah Casaubonus Exercit. 16:48. adv. Baronium: “to< te>leion , perfectio aut consummario, est ipsa Eucharistia, quae etiam Dionysio dicitur telei>wsiv , ut ante observabamus: quia conjunctioni nostrae cum Christo, cujus instrumenta sunt verbum Dei et sacramenta, veluti colophonem imponit participatio corporis et sanguinis Christi in coena Dominica: nullus enim restat alius modus, quo in terris versarites arctius cum Christo capite nostro conjungamur.”
Ft70 cods: husks.
Ft71 Proponed: propounded.
Ft72 An error probably for purified.
Ft73 To aread, or areed: to judge, to pronounce. Spenser and Milton.
Ft74 Perlous: perilous. Spenser.
Ft75 Ed. 1593, saying .
Ft76 Villany: slavery.
Ft77 Harborough: harbour. Spenser.
Ft78 The language here used by Bishop Coverdale implies his approval of the opinion, which has been held by many persons, that Mary Magdalene is the person of whom mention is made in that chapter, as having anointed the head and feet of our Savior. That however they were entirely distinct persons, has been maintained by others, whose opinion is entitled to great respect. See the question stated in "A letter to Jonas Hanway, esq., in which some reasons are assigned, why houses for the reception of penitent women, who have been disorderly in their lives, ought not to be called Magdalen houses." Lardner's works, Volume. v. pp. 459 - 464. Ed. 1815.
Ft79 The author appears to have had the following passage of Chrysostom in view: Kai< ti> dh>pote tou II. in Nov. Test. Ed. Paris. 1636.
Ft80 Eusebius, Hist. Ecclesiastes Lib. II. cap. xxv. p. 83. Ed. Reading, 1720; also Caii Fragm. apud Routh. Rel. Sacr. Volume. I. pp. 168. 179 - 80:
Ft81 Ed. 1593, them.
Ft82 Old edition, thy .
Ft83 Perhaps by or in these.
Ft84 What Catechism is here referred to, is very doubtful.
Ft85 Loretto.
Ft86 See above, p. 407.
Ft87 A word is here wanting in the original edition.
Ft88 After together the old edition repeats in one body .
Ft89 Old edition, that there .
TREATISE ON THE SACRAMENT Ft90 Denique jam exponit, quomodo id fiat quod loquitur, et quid sit manducare ejus corpus, et sanguinem ejus bibere. Qui manducat carnem meam , et bibit meum sanguinem , in me manet , et ego is illo .
Hoc est ergo manducare illam escam, et bibere illum potum, in Christo manere, et illum manentem in se habere. Ac per hoc qui non manet in Christo, et in quo non manet Christus, proculdubio nec manducat spiritaliter carnem ejus, nec bibit ejus sanguinem, licet carnaliter et visibiliter premat dentibus sacramentum corporis et sanguinis Christi: sed magis tantae rei sacramentum ad judicium sibi manducat et bibit, quia immundus praesumpsit ad Christi accedere sacramenta. Augustin.
Expositionis in Evang. Joannis Tractatus XXVI, de Cap. 6. Tom. 9, p. 50. G. H. Ed. 1541.
Ft91 Hujus rei sacramentum, id est, unitatis corporis et sanguinis Christi, alicubi quotidie, alicubi certis intervallis dierum in dominica mensa praeparatur, et de dominica mensa sumitur quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa, cujus et sacramentum est, omni homini ad vitam, nulli ad exitium, quicumque ejus particeps fuerit. Ib.
F.
Ft92 For a full account of these works, see Strype’s Life of Cranmer, Book 2, Chap. 35; also Memorials. 2. 1, p. 52; also Cranmer’s Writings and Disputations relative to the Sacrament of the Lord’s Supper; Hooper’s Answer to the Bishop of Winchester’s Book; Early Writings of Bishop Hooper, pp. 97, etc. P.S. Ed. Bishop Ridley’s Works, pp. 307, etc.
Ft93 Tit. Liv. Histor. Lib. 1, cap. 54.
Ft94 Old edition aute , but the Latin is, Culpa non minima est .
Ft95 The sentiment contained in this passage appears to be borrowed from Augustine, Expos. in Evang. Joannis Tractatus 26, de cap. 6. Opera, Tom. 9, p. 50. G. Ed. 1541. See above, pp. 419-20.
Ft96 Old edition, swoloyng . Latin, teneamus et sequamur .
Ft97 Latin, requirentes .
Ft98 Old edition, as it must be taken away and condemned devilish . The Latin, tollenda ipsa et ut diabolica damnanda est.
Ft99 So Augustine: Sacrificium ergo visibile invisibilis sacrificii sacramentum, id est, sacrum signum est. Augustin. de Civitate Dei.
Lib. 10, cap. 5. Opera. Volume. 5, p. 82. C. Ed. 1541; and also Chrysostom, in Epist. ad Hebr. Hom. 17: Ti>ou=n hJmei~v kaq eJka>sthn hJme>ranouj prosfe>roumen prosfe>romen me Tom. 6, p. 856, Ed. 1663. And that this is the doctrine of the ancient liturgies, is shewn by Mede, Christian Sacrifice, chap. 9. Works. pp. 478, etc.
Ft100 Neque possum… excusare , is the Latin. Perhaps we should read, Neither can I but blame .
Ft101 With regard to the necessity of the intention of the priest to the essence of the sacraments, this opinion was delivered by pope Eugenius, in the council of Florence, in the year 1438, and adopted by the council of Trent. See Sess. 7. Can. 11, 12, and Sess. 14, chap. 6; and the Catechism, Part 2, 23; and Hey and Burnet on the twenty-sixth Article.
Ft102 That this was the practice in the African churches as early as the third century, we have the testimony of Cyprian, who thus writes: Quando autem stamus ad orationem, fratres dilectissimi, vigilare et incumbere ad preces toto corde debemus. Cogitatio omnis carnalis et secularis abscedat, nec quidquam tunc animus quam id solum cogitet quod precatur: ideo et sacerdos, ante orationem praefatione praemissa, parat fratrum mentes dicendo, Sursum corda ; ut dum respondet plebs, Habemus ad Dominum , admoneatur nihil aliud se quam Dominum cogitate debere. Cyprian. de Orat. Dom. p. 152, Oper. ed. Fell. And Augustine, at the beginning of the fifth century, speaks of these words as being used in all the churches: Quotidie per universum orbem humanum genus una pene voce respondet, Sursum corda se habere ad Dominum. Augustin. de Vera Relig. c. 3. Opera. Volume. 1, p. 158, C. Ed. 1541. The same thing is true of the liturgies of Antioch and Caesarea, Constantinople and Rome, Africa, Gaul, and Spain; and from them these sentences have descended into our own Liturgy. See Palmer’s Origines Liturgicae, Volume 2.
Ft103 Old edition, discovered . Latin, distinxisset .
Ft104 Quare non ait, Mundi estis propter baptismum, quo loti estis; sed ait, Propter verbum quod locutus sum vobis; nisi quia et in aqua verbum mundat? Detrahe verbum, et quid est aqua, nisi aqua? Accedit verbum ad elementum, et fit sacramentum, etiam ipsum tanquam visibile verbum... Unde ista tanta virtus aquae, ut corpus tangat, et cor abluat, nisi faciente verbo? Non quia dicitur, sed quia creditur.” Expos. in Evang. Joannis. Tract. 80 de Cap. 15. Tom. 9, p. 96.
Ft105 Signa veram substantiam suam retinere: their substance .
Ft106 On-live: alive. Old edition, on lyue .
ORDER OF THE CHURCH IN DENMARK Ft107 The following is the original of this ancient hymn, a translation of which was adopted in the service of the Ordination of Priests in the first Liturgy of Edward the Sixth, and afterwards, in the shorter form in which it is now found, on the review of the Liturgy in the reign of Charles the Second: Veni, Creator Spiritus, Mentem tuorum visita:
Imple superna gratia Quae tu creasti pectora. Qui Paraclitus diceris, Donum Dei altissimi, Fons vivus, ignis, caritas, Et spiritalis unctio. Tu septiformis munere, Dextrae Dei tu digitus; Tu rite promissum Patris, Sermone ditans guttura. Accende lumen sensibus, Infunde amorem cordibus, Infirma nostri corporis Virtute firmans perpetim. Hostem repellas longius, Pacemque dones protinus. Ductore te sic praevio Vitemus omne noxium. Per te sciamus da Patrem, Noscamus atque Filium: Te utriusque Spiritum Credamus onmi tempore. Sit laus Patri cum Filio, Sancto simul Paraclito; Nobisque mittat Filius Charisma Sancti Spiritus. Amen.
Ft108 Old edition, whe (when ).
Ft109 Old edition, word .
Ft110 Old edition, for taken . Compare pp. 470, 480.
Ft111 preasing, or pressing, Nares: but qu. preaching . Old edition, paceing .
Ft112 ‘Had I wist,’ a colloquial expression of doubt and uncertainty: q.d. ‘If I had known, I would have told it;’ which would imply that he did not know.
Ft113 Old edition, God .
ABRIDGEMENT OF THE ENCHIRIDION OF ERASMUS Ft114 The following is the inscription of the dedication referred to: “Roverendo in Christo Patri ac D. D. Paulo Volsio religiosissi: Abbati Monasterii, quod vulgo dicitur Curia-Hagonis, D. Erasmus Rotero.”
Ft115 Old edition, though. Erasmus, Ut ad institutum revertamur.
Ft116 Dazing: dazzling, confusion.
Ft117 The passage, to which allusion is here made, is found in the Timaeus, c. 44; in which Plato, after stating that the Deity, having himself first of all created the heavenly beings, committed to them the creation of mortals, adds: oiJ de< mimou>menoi, paralabo>ntev ajrch Nam adorare quis potest et sine affectu; deservire vero ejus est, quem constringit affectus. Deservit ergo apostolus Deo, non in corpore, neque in anima, sed in meliore sui parte, id est, in spiritu. Haec enim tria esse in homine designat ad Thessalonicenses scribens, [ Thessalonians 5:23.], cum dicit: Ut integrum corpus vestrum , et anima , et spiritus in die Domini nostri servetur . Origen.
Commentariorum in Epistolam ad Romanos, Lib. 1. Opera, Tom. 4, p. 468, col. 2. Ed. Paris. 1759. See also ib. p. 473, col. 2.
Ft119 The following is the language of the original, which the statement contained in this passage is intended to express: In mundo visibili quoniam peregrini sumus, nusquam oportet conquiescere; sed quicquid occurrit sensibus, id apta quadam collatione vel ad mundum angelicum, vel (quod est utilius) ad mores, et ad illi respondentem hominis partem, referre... Ergo quicquid in eo vides, immo quicquid in hoc crassiore mundo, qui constat ex elementis, quem nonnulli a reliquis distinxere; denique quicquid in crassiore tui parte, id assuescas ad Deum atque invisibilem tui portionem referre. Ita fiet, ut quicquid usquam se sensibus objecerit, id tibi fiat occasio pietatis. Militis Christiani Enchiridion, Canon 5, p. 51.
F120 See Chapter 3, section Doctrine and Fruit.
Ft121 Old edition, to us . Original, Ut amicum explorat .
Ft122 Lightly: easily. Original, facile .
Ft123 eysil: vinegar.
Ft124 Original: Hominem homini nocere non posse, si nolit, nisi in his quae sunt extraria bona.
TREATISE ON THE LORD’S SUPPER Ft125 Old edition, this .
Ft126 Old edition, be . WRITINGS COVERDALE INDEX & SEARCH
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