Chapter 19 of 22

4Amen, Alleluia. These two Hebrew words (as otherwhere) both in the Greek and Latin text are kept religiously, and not translated, unless it be once or twice in the Psalms. Yea and the Protestants themselves keep them in the text of their English Testaments in many places. and marvel it is why they use them not in all places, but sometimes turn, Amen, into, verily, whereof see the Annotation John 8, v. 54. and in their Service book they translate, Alleluia, into, Praise our Lord: and by often repetition the Church also useth, namely in Easter time even till Whitsuntide, for the joy which (as S. Augustine declareth ep. ad Januarium) was the general use of making a greater mystery and matter of it, than our Protestants now do: yea also he saith it was sung in some Churches, but not in all. and S. Jerome noteth the heresies of Vigilantius, That Alleluia could not be sung but at Easter. The truth is, by the use of the Scriptures it hath more in it than, Praise, with laud, glorifying, and praising of God, a great rejoicing withal, much heart in the singers thereof. and that is the cause why the holy Church useth Praise be to thee O Lord, in Lent and times of penance and mourning, but not the Alleluia (as S. Augustine also declareth) is a term of signification and mystery, joined with joy and used specially in the Church of God, when she representeth to us in heaven the beatitude of the next life: which is done specially at Easter, by the joyful celebration of our Lord's glorious Resurrection and Ascension, after the penal time of Lent which remembreth this life. See S. Augustine Ser. 1. and 5. c. 9, and 6. c. 9 de Diversis to. 10. and his explication upon the Psalm. for in the titles and ends of divers holy Psalms this Alleluia is of great signification. Where we must ask the Protestants, why they have left it in the Hebrew, saying neither Alleluia, nor, Praise ye the Lord, in the Bible in the six last Psalms. Moreover the said holy Doctor (li. 2 de doct. Christ. c. 11) affirmeth that Alleluia is not translated into any other language, propter sanctiorem authoritatem, for the holy authority of the words so remaining. and ep. 178. he saith that it is not lawful to translate it. Nam sciendum est &c. for it is to be known (saith he) that all nations do sing this in the Hebrew words, which neither the Latin man nor the Barbarous may translate. See S. Jerome also epist. 137. And namely for our Nation, S. Gregory witnesseth that our country received the word Alleluia with their Christianity, saying, Lingua Britannia quæ nihil aliud noverat quàm barbarum frendere, jamdudum in divinis laudem coepit resonare Alleluia, that is, The Britain tongue, which knew not to sound any thing but barbarously, hath begun of late in God's divine lauds and praises to sound the Hebrew Alleluia. S. Jerome ep. 17. c. 7 writeth, that the husbandmen at the plough sang it, and made then their vulgar speech. Yea he saith that in Monasteries the singing of it, was as a bell to call them together ad Collectam. in Epitaph. Paulæ c. 10. This word is a sacred, Christian, mystical, and Angelical song. and in their Service book it is turned into, Praise ye the Lord, and Alleluia is quite gone, being such a word as agreeth with the Church of God, nor with the use of holy Scriptures, no nor with their own translations. but no marvel, that they cannot sing the song of our Lord and of Alleluia, that is, out of the Catholic Church, in the captivity of schism and heresy: ask them whether it be all one to say Matt. 21. Hosanna, and, Save us we beseech thee: withal a word of exceeding congratulation and joy which they express not, no nor even so Alleluia hath another manner of sense and signification in it, than their Praise ye the Lord. Margin: Amen, Alleluia (אמן הללויה) not translated. — vsed in the Church, specially in Easter time. — It signifieth more than (as the Protestants translate it) praise ye the Lord. — False translation. — Amen and Alleluia should not be translated into vulgar tongues. — All nations in the Primitive Church sang Amen and Alleluia. — The Protestants profane this word by translating it, and diminish the signification thereof.Amen, Alleluia. These two Hebrew words (as otherwhere) both in the Greek and Latin text are kept religiously, and not translated, unless it be once or twice in the Psalms. Yea and the Protestants themselves keep them in the text of their English Testaments in many places. and marvel it is why they use them not in all places, but sometimes turn, Amen, into, verily, whereof see the Annotation John 8, v. 54. and in their Service book they translate, Alleluia, into, Praise our Lord: and by often repetition the Church also useth, namely in Easter time even till Whitsuntide, for the joy which (as S. Augustine declareth ep. ad Januarium) was the general use of making a greater mystery and matter of it, than our Protestants now do: yea also he saith it was sung in some Churches, but not in all. and S. Jerome noteth the heresies of Vigilantius, That Alleluia could not be sung but at Easter. The truth is, by the use of the Scriptures it hath more in it than, Praise, with laud, glorifying, and praising of God, a great rejoicing withal, much heart in the singers thereof. and that is the cause why the holy Church useth Praise be to thee O Lord, in Lent and times of penance and mourning, but not the Alleluia (as S. Augustine also declareth) is a term of signification and mystery, joined with joy and used specially in the Church of God, when she representeth to us in heaven the beatitude of the next life: which is done specially at Easter, by the joyful celebration of our Lord's glorious Resurrection and Ascension, after the penal time of Lent which remembreth this life. See S. Augustine Ser. 1. and 5. c. 9, and 6. c. 9 de Diversis to. 10. and his explication upon the Psalm. for in the titles and ends of divers holy Psalms this Alleluia is of great signification. Where we must ask the Protestants, why they have left it in the Hebrew, saying neither Alleluia, nor, Praise ye the Lord, in the Bible in the six last Psalms. Moreover the said holy Doctor (li. 2 de doct. Christ. c. 11) affirmeth that Alleluia is not translated into any other language, propter sanctiorem authoritatem, for the holy authority of the words so remaining. and ep. 178. he saith that it is not lawful to translate it. Nam sciendum est &c. for it is to be known (saith he) that all nations do sing this in the Hebrew words, which neither the Latin man nor the Barbarous may translate. See S. Jerome also epist. 137. And namely for our Nation, S. Gregory witnesseth that our country received the word Alleluia with their Christianity, saying, Lingua Britannia quæ nihil aliud noverat quàm barbarum frendere, jamdudum in divinis laudem coepit resonare Alleluia, that is, The Britain tongue, which knew not to sound any thing but barbarously, hath begun of late in God's divine lauds and praises to sound the Hebrew Alleluia. S. Jerome ep. 17. c. 7 writeth, that the husbandmen at the plough sang it, and made then their vulgar speech. Yea he saith that in Monasteries the singing of it, was as a bell to call them together ad Collectam. in Epitaph. Paulæ c. 10. This word is a sacred, Christian, mystical, and Angelical song. and in their Service book it is turned into, Praise ye the Lord, and Alleluia is quite gone, being such a word as agreeth with the Church of God, nor with the use of holy Scriptures, no nor with their own translations. but no marvel, that they cannot sing the song of our Lord and of Alleluia, that is, out of the Catholic Church, in the captivity of schism and heresy: ask them whether it be all one to say Matt. 21. Hosanna, and, Save us we beseech thee: withal a word of exceeding congratulation and joy which they express not, no nor even so Alleluia hath another manner of sense and signification in it, than their Praise ye the Lord. Margin: Amen, Alleluia (אמן הללויה) not translated. — vsed in the Church, specially in Easter time. — It signifieth more than (as the Protestants translate it) praise ye the Lord. — False translation. — Amen and Alleluia should not be translated into vulgar tongues. — All nations in the Primitive Church sang Amen and Alleluia. — The Protestants profane this word by translating it, and diminish the signification thereof.

8Justifications of Saints. Here the Heretics in their translations corrupt justifications into ordinances, or constitutions, as they did falsely in the first chapter, the Annotation there vers. 6. but they are forced to say in Latin, justificationes, or righteousness, (for justifications they will not say in any case for fear of encouraging good works) cannot deny but these justifications be the good works of saints. but this gloss, that they be so called, because they are the fruits or effect of faith, and that we have by only faith, it is most evidently false, and against the very text, for there is no cause why any thing should be called a man's justification, but for that it maketh him just. so that, justifications, be the virtues of faith, hope, charity, and good works, making a man just, and not effects of justification. neither faith only, but all these are the very ornaments and inward garments, beauty, and justice of the soul. Margin: Justifications are good works, not as the effects of faith justifying, but because themselves also with faith justify a man.Justifications of Saints. Here the Heretics in their translations corrupt justifications into ordinances, or constitutions, as they did falsely in the first chapter, the Annotation there vers. 6. but they are forced to say in Latin, justificationes, or righteousness, (for justifications they will not say in any case for fear of encouraging good works) cannot deny but these justifications be the good works of saints. but this gloss, that they be so called, because they are the fruits or effect of faith, and that we have by only faith, it is most evidently false, and against the very text, for there is no cause why any thing should be called a man's justification, but for that it maketh him just. so that, justifications, be the virtues of faith, hope, charity, and good works, making a man just, and not effects of justification. neither faith only, but all these are the very ornaments and inward garments, beauty, and justice of the soul. Margin: Justifications are good works, not as the effects of faith justifying, but because themselves also with faith justify a man.

10And I fell. The Protestants abuse this place, and the example of S. John to adore him being but his fellow servant, and appointing him to adore God, against the honour, reverence, and adoration of Angels, Saints, and other sanctified creatures, to whom religious worship ought to be done unto them. But in truth it maketh nothing for them, for the Angel only warneth us that Divine honour and the adoration due to God alone, is not to be given to any Angel or other creature. S. August. de vera relig. cap. ultimo. And who can think that so great an Apostle, as John was, could not be ignorant of that point, as to give divine honour unto an Angel (for so he had been an Idolater) and therefore that he was forbidden? Therefore they might much better have learned of S. Augustine (q. 61 in Genes.) how this fact of S. John was corrected by the Angel, and wherein the error was. In effect it is thus, That the Angel being so glorious and full of majesty, presenting Christ's person, and in his name using divers words proper to God, as, I am the first and the last, and alive and was dead, and such like, might well be taken of S. John, by error of his person, to be Christ himself, and that the Apostle presuming him to be so indeed, adored him with Divine honour: which the Angel correcting, told him he was not God, but one of his fellows, and therefore that he should not so adore him, but God. Thus then we see, John was neither so ignorant, to think that any undue honour might be given to any creature: nor so ill, to commit idolatry by doing undue worship to any Angel in heaven: and therefore was not culpable at all in his fact, but only erred materially (as the Schoolmen call it) that is, by mistaking one for another, thinking that which was an Angel, to have been our Lord: because he knew that our Lord (who himself is also called an Angel, and Lord) hath often appeared in the visions of the faithful. And the like is to be thought of the Angel appearing in the 22 of the Apocalypse, whether it were the same or another. for that also did so appear, that John could not tell whether it were Christ himself or no, till the Angel told him. Once this is certain, that John did not formally (as they say) commit idolatry, nor sin at all herein, knowing all duties of a Christian man, no less than an Angel of heaven, being also in as great honour with God, yea and in more than many Angels. Which perhaps may be the cause (and consequently another explication of this place) that the Angel knowing his great graces and merits before God, would not accept any worship or submission at his hands, though John again of like humility did it, as also immediately afterward chap. 22. which belike he would not have done, if he had been precisely advised by the Angel but a moment before, of error and undutifulness in the fact. Howsoever that be, this is evident, that this the Angel's refusing of adoration, taketh not away the due reverence and respect we ought to have to Angels or other sanctified persons and creatures. and so these words, See thou do it not, signify rather an earnest refusal, than any signification of crime to be committed thereby. And marvel it is that the Protestants making themselves so sure of the true sense of every doubtful place by conference of other Scriptures, follow not here the conference and comparing of Scriptures that themselves so much or only require. We will give them occasion and a method so to do, thus. He that doubteth of this place, findeth out three things of question, which must be tried by other Scriptures. The first, whether there ought to be or may be any religious reverence or honour done to any creatures. taking the word religion or religious worship not for that special honour which is properly and only due to God, as S. Augustine sometimes useth it, but for reverence due to any thing that is holy by sanctification or application to the service of God. The second thing is, whether by use of Scriptures, that honour be called adoration in Latin, or by a word equivalent in other languages, Hebrew, Greek, or English. Lastly, whether we may by the Scriptures fall down prostrate before the things, or at the feet of the persons that we so adore. For of civil duty done to our Superiors by capping, kneeling, or other courtesy, I think the Protestants will not stand with us: though indeed, their arguments make as much against the one as the other. But for religious worship of creatures (which we speak of) let them see in the Scriptures both old and new: first, whether the Temple, the tabernacle, the Ark, the propitiatory, the Cherubins, the altar, the bread of proposition, the Sabbath, and all their holies, were not reverenced by all signs of devotion and religion: whether the Sacraments of Christ, the Priests of our Lord, the Prophets of God, the Gospel, Scriptures, the name of JESUS, such like (which be by use, signification, or sanctification made holy) are not now to be reverenced: and they shall find all these things to have been reverenced of all the faithful, without any dishonour of God, and much to his honour. Secondly, that this reverence is named adoration in the Scriptures, these speeches do prove it. Ps. 98. Adore ye his footstool, because it is holy. and Hebr. 11. He adored the top of his rod. Thirdly, that the Scriptures also warrant us (as the nature of the word adoration giveth in all three tongues) to bow down our bodies, to fall flat on the ground at the presence of such things, and at the feet of holy persons, (specially Angels, as John doth here, these examples prove. Abraham adored the Angels that appeared to him, Moses also the Angel that showed himself out of the bush, who were creatures, representing God's person, as this Angel here did, that spake to S. John. Balaam adored the Angel that stood before him with a sword drawn. Num. 22. Josue adored falling flat down before the Angel. Elizeus, is plain: where they perceiving that the double grace and spirit of Elias was given to him, fell flat down at his feet and adored. So did the Sunamite. to omit that Achior adored Judith, falling at her feet, as a woman blessed of God, and infinite other places. All which things, by comparing the Scriptures, our Adversaries should have found to be lawfully done to men, and Angels, and sovereign holy creatures. Whereby they might convince themselves, and perceive, that that thing could not be forbidden S. John to do to the Angel, which they pretend: though the Angel for causes might refuse even that which S. John did lawfully unto him, as S. Peter did refuse the honour given him by Cornelius, according to S. Chrysostom's opinion. ho. 23 in c. 10 Act. yea even in the third chapter of this book (if our Adversaries would look no further) they might see where this Angel prophesieth and promiseth that the Jews should fall down before the feet of the Angel of Philadelphia and adore. See the Annot. there. Margin: S. John's adoring of the Angel, explicated against the Protestants abusing the same. — Aug. de vera relig. c. 55. — Apoc. c. 1. Esay 9 in Greek. Malach. 3. — S. John erred only in the person, mistaking the Angel to be Christ himself, and so adoring him as God. — S. John sinned not in this adoration. — Another explication of this place. — The Protestants by conference of Scriptures might find religious adoration of creatures. — Three points herein examined and proved by Scriptures (השתחוה προσκυνεῖν). — 1 Religious worship of creatures. — 2 The same is called adoration. — 3 Falling prostrate before the persons or things adored. — Ps. 5. 137. Dan. 6. 3 Kings 8. Jos. 7. Ps. 98. 131. — Adoring of Angels. — Gen. 18. Exod. 3. — Josue 5. — 4 Kings 4. Judith. 13.And I fell. The Protestants abuse this place, and the example of S. John to adore him being but his fellow servant, and appointing him to adore God, against the honour, reverence, and adoration of Angels, Saints, and other sanctified creatures, to whom religious worship ought to be done unto them. But in truth it maketh nothing for them, for the Angel only warneth us that Divine honour and the adoration due to God alone, is not to be given to any Angel or other creature. S. August. de vera relig. cap. ultimo. And who can think that so great an Apostle, as John was, could not be ignorant of that point, as to give divine honour unto an Angel (for so he had been an Idolater) and therefore that he was forbidden? Therefore they might much better have learned of S. Augustine (q. 61 in Genes.) how this fact of S. John was corrected by the Angel, and wherein the error was. In effect it is thus, That the Angel being so glorious and full of majesty, presenting Christ's person, and in his name using divers words proper to God, as, I am the first and the last, and alive and was dead, and such like, might well be taken of S. John, by error of his person, to be Christ himself, and that the Apostle presuming him to be so indeed, adored him with Divine honour: which the Angel correcting, told him he was not God, but one of his fellows, and therefore that he should not so adore him, but God. Thus then we see, John was neither so ignorant, to think that any undue honour might be given to any creature: nor so ill, to commit idolatry by doing undue worship to any Angel in heaven: and therefore was not culpable at all in his fact, but only erred materially (as the Schoolmen call it) that is, by mistaking one for another, thinking that which was an Angel, to have been our Lord: because he knew that our Lord (who himself is also called an Angel, and Lord) hath often appeared in the visions of the faithful. And the like is to be thought of the Angel appearing in the 22 of the Apocalypse, whether it were the same or another. for that also did so appear, that John could not tell whether it were Christ himself or no, till the Angel told him. Once this is certain, that John did not formally (as they say) commit idolatry, nor sin at all herein, knowing all duties of a Christian man, no less than an Angel of heaven, being also in as great honour with God, yea and in more than many Angels. Which perhaps may be the cause (and consequently another explication of this place) that the Angel knowing his great graces and merits before God, would not accept any worship or submission at his hands, though John again of like humility did it, as also immediately afterward chap. 22. which belike he would not have done, if he had been precisely advised by the Angel but a moment before, of error and undutifulness in the fact. Howsoever that be, this is evident, that this the Angel's refusing of adoration, taketh not away the due reverence and respect we ought to have to Angels or other sanctified persons and creatures. and so these words, See thou do it not, signify rather an earnest refusal, than any signification of crime to be committed thereby. And marvel it is that the Protestants making themselves so sure of the true sense of every doubtful place by conference of other Scriptures, follow not here the conference and comparing of Scriptures that themselves so much or only require. We will give them occasion and a method so to do, thus. He that doubteth of this place, findeth out three things of question, which must be tried by other Scriptures. The first, whether there ought to be or may be any religious reverence or honour done to any creatures. taking the word religion or religious worship not for that special honour which is properly and only due to God, as S. Augustine sometimes useth it, but for reverence due to any thing that is holy by sanctification or application to the service of God. The second thing is, whether by use of Scriptures, that honour be called adoration in Latin, or by a word equivalent in other languages, Hebrew, Greek, or English. Lastly, whether we may by the Scriptures fall down prostrate before the things, or at the feet of the persons that we so adore. For of civil duty done to our Superiors by capping, kneeling, or other courtesy, I think the Protestants will not stand with us: though indeed, their arguments make as much against the one as the other. But for religious worship of creatures (which we speak of) let them see in the Scriptures both old and new: first, whether the Temple, the tabernacle, the Ark, the propitiatory, the Cherubins, the altar, the bread of proposition, the Sabbath, and all their holies, were not reverenced by all signs of devotion and religion: whether the Sacraments of Christ, the Priests of our Lord, the Prophets of God, the Gospel, Scriptures, the name of JESUS, such like (which be by use, signification, or sanctification made holy) are not now to be reverenced: and they shall find all these things to have been reverenced of all the faithful, without any dishonour of God, and much to his honour. Secondly, that this reverence is named adoration in the Scriptures, these speeches do prove it. Ps. 98. Adore ye his footstool, because it is holy. and Hebr. 11. He adored the top of his rod. Thirdly, that the Scriptures also warrant us (as the nature of the word adoration giveth in all three tongues) to bow down our bodies, to fall flat on the ground at the presence of such things, and at the feet of holy persons, (specially Angels, as John doth here, these examples prove. Abraham adored the Angels that appeared to him, Moses also the Angel that showed himself out of the bush, who were creatures, representing God's person, as this Angel here did, that spake to S. John. Balaam adored the Angel that stood before him with a sword drawn. Num. 22. Josue adored falling flat down before the Angel. Elizeus, is plain: where they perceiving that the double grace and spirit of Elias was given to him, fell flat down at his feet and adored. So did the Sunamite. to omit that Achior adored Judith, falling at her feet, as a woman blessed of God, and infinite other places. All which things, by comparing the Scriptures, our Adversaries should have found to be lawfully done to men, and Angels, and sovereign holy creatures. Whereby they might convince themselves, and perceive, that that thing could not be forbidden S. John to do to the Angel, which they pretend: though the Angel for causes might refuse even that which S. John did lawfully unto him, as S. Peter did refuse the honour given him by Cornelius, according to S. Chrysostom's opinion. ho. 23 in c. 10 Act. yea even in the third chapter of this book (if our Adversaries would look no further) they might see where this Angel prophesieth and promiseth that the Jews should fall down before the feet of the Angel of Philadelphia and adore. See the Annot. there. Margin: S. John's adoring of the Angel, explicated against the Protestants abusing the same. — Aug. de vera relig. c. 55. — Apoc. c. 1. Esay 9 in Greek. Malach. 3. — S. John erred only in the person, mistaking the Angel to be Christ himself, and so adoring him as God. — S. John sinned not in this adoration. — Another explication of this place. — The Protestants by conference of Scriptures might find religious adoration of creatures. — Three points herein examined and proved by Scriptures (השתחוה προσκυνεῖν). — 1 Religious worship of creatures. — 2 The same is called adoration. — 3 Falling prostrate before the persons or things adored. — Ps. 5. 137. Dan. 6. 3 Kings 8. Jos. 7. Ps. 98. 131. — Adoring of Angels. — Gen. 18. Exod. 3. — Josue 5. — 4 Kings 4. Judith. 13.