Next in Iconium they preach, where many being conuerted of both sortes, the obstinate Iewes
raise persecution. 6. Then in the townes of Lycaonia, where the Heathen first seing that Paul had
healed one borne lame, are hardly persuaded but they are Gods. 18. But afterward, by the instigation
of the malitious Iewes, they stone Paul, leauing him for dead. 20. And so hauing done their circuit,
they returne the same way confirming the Christians, and making Priests for euery Church. 25. And being
come home to Antioche in Syria, they report al to the Church there.
1. AND it came to passe at Iconium that they entred together into the Synagogue of the Iewes, and so spake, that a very great multitude of Iewes and of the Greekes did beleeue.
2. But the Iewes that were incredulous, stirred vp and incensed the hartes of the Gentils to anger against the Brethren.
3. A long time therfore they abode, dealing confidently in our Lord, who gaue testimonie to the word of his grace, granting signes and wonders to be done by their hands.
4. And the multitude of the citie was deuided: and certaine of them indeed were with the Iewes, but certaine with the Apostles.
5. And when the Gentils and the Iewes with their Princes had made an assault, to vse them contumeliously, and to stone them,
6. vnderstanding it, they fled to the cities of Lycaonia, Lystra and Derbe, and the whole countrie about, and there they were euangelizing.
7. And a certaine man at Lystra impotent of his feet sate there, lame from his mothers womb, that neuer had walked.
8. This same heard Paul speaking. Who looking vpon him, and seeing that he had faith for to be saued,
9. he said with a loud voice: Stand vp right on thy feet. And he leaped & walked.
10. And the multitudes when they had seen what Paul had done, lifted vp their voice in the Lycaonian tongue, saying: Gods made like to men, are descended to vs.
11. And they called Barnabas, Iupiter: but Paul Mercurie, because he was the cheefe speaker.
12. The Priest also of Διὸς τοῦ ὄντος Iupiter that was before the citie, bringing oxen and garlands before the gates, They would Sacrifice.
This loe is the diuine worship, consisting in external Sacrifice, and in acknowledging the parties worshipped to be Gods: which *may be done to no man nor creature. And therfore the Apostles refuse it with al possible diligence, and al the Angels and Saints in Heauen refuse that adoration by Sacrifice. The Catholike Church suffereth no Priest nor other so to worship any Saint in Heauen or earth. She hath but one external Sacrifice, which is in the holy Masse, of Christs body and bloud: that she offereth to God alone; & **neither to Peter nor to Paul (saith S. Augustine) though the Priest that sacrificeth, standeth ouer their bodies, & offereth in their memories.
But other kindes of honours and dueties, interiour without al comparison (how great soeuer they be) to this, we doe, as the Scriptures & Nature teach vs, to al Superiours in Heauen and earth, according to the degrees of grace, honour, and blessednes that God hath called them vnto, from our B. Ladie, Christs owne mother, to the least seruant he hath in the world. For which the Heretikes would neuer accuse Christian people of Idolatrie, if they had either grace, learning, faith, or natural affection.
*Aug. li. 10. de Ciu. Dei c. 1.
**Aug. li. 8. de Ciu. Dei c. 27. would with the people Sacrifice.
13. Which thing when the Apostles Barnabas and Paul heard, renting their coates, they leaped forth into the multitudes, crying
14. and saying: Ye men, why doe you these things? We also are mortal men like vnto you, preaching to you for to conuert from these vaine things, to the liuing God that made the Heauen, and the earth, and the sea, and al things that are in them:
15. who in the Generations past suffred al the Gentils to goe their owne waies.
16. Howbeit he left not himself The Heathen might by the daily benefites of God haue knowen him at the least to haue been their Creatour and only Lord, though the mysterie of our Redemption were not opened to them. without testimonie, being beneficial from Heauen, giuing raines, and fruitful seasons, filling our hartes with food and gladnes.
17. And speaking these things, they scarse appeased the multitudes from sacrifising to them.
18. But there came in certaine Iewes from Antioche and Iconium: and perswading the multitudes, and 2. Corinth. 11,25. stoning Paul, they drew him out of the citie, thinking him to be dead.
19. But the Disciples compassing him round about, he rising vp, entred into the citie, and the next day he went forth with Barnabas vnto Derbe.
20. And when they had euangelized to that citie, & had taught many, they returned to Lystra and Iconium, and to Antioche:
21. confirming the hartes of the Disciples, and exhorting them to continue in the faith; and that by many tribulations we must enter into the Kingdom of God.
22. And when We see by this, first that SS. Paul & Barnabas were Bishops, hauing here authoritie to giue Holy Orders: secondly that there was euen then a difference betwixt Bishops and Priests, though the name in the primitiue Church was often vsed indifferently: lastly, that alwayies fasting and praying were preparatiues to the giuing of holy Orders. they Had ordained.
Heretical translation against holy orders.
The Heretikes, to make the world beleeue that al Priests ought to be chosen by the voices of the people, and that they need no other Ordering or Consecration by Bishops, pressing the profane vse of the *Greeke word more then the very natural signification requireth & Ecclesiastical vse beareth, translate thus, Ordained by election. Whereas indeed this word in Scripture signifeth, Ordering by imposition of hands, as is plaine by other wordes equiualent, Act. 6,13. 1. Tim. 4,5. 2. Tim. 1. Where the Ordering of Deacons, Priests, & others is called **Imposition of hands, not of the people, but of the Apostles. And this to be the Ecclesiastical vse of the word, appeareth by S. Hierome saying (as is before alleaged) that χειροτονία is the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand.
**έπίθεσως τῶν χειρῶν.
***Hiero. in 38. Esa. had ordained to them Priests.
Heretical translation against Priesthood.
Euen so here also, as before, flying from the proper, apt, & known word, which is most precisely correspondent to the very Greeke in our tongue and al Nations, they translate for Priest, Elder, that is, for a calling of Office, a word of age: for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers, appropriated to holy Order, a vulgar, common and profane terme. With as litle grace as if they should translate Pontificem, a bridgemaker, the Maior, of London, the Bigger of London. And thus you see within three wordes compasse they flye guilefully from the Latin to the Greeke, & againe guilefully from the Greeke to the vulgar English. Such corruption of Scriptures their hatred of Priesthood driueth them vnto. If they had translated it so when the Scriptures were first written, (at which time the word was but newly receiued into the special and Ecclesiastical signification, & when it was yet taken sometimes in a common profane sort, as 1. Tim. 5. or there only where our ancient Latin version turneth Presbyter into Senior, because the word was not yet wholy and only appropriated to holy Orders, as afterward by vse of many hundred yeares it was and is) their dealing might haue had some colour of honestie and plainnesse, which now can not be but of plaine falsehood and corruption, and that of further purpose then the simple can see. Which is to take away the office of Sacrificing and other functions of Priests, proper in the new Testament to such as the Apostles often, and the posteritie in manner altogether cal Priests, Presbyteros.
If Sacerdos be Priest, much more Presbyter.
Which word doth so certainely imply the authoritie of sacrificing, that it is by vse made also the only English of Sacerdos, the Aduersaries themselues as wel as we, so translating it in al the old and new Testament: though they can not be ignorant that Priest commeth of Presbyter, and not of Sacerdos: and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos, but to shew that Presbyter is in the new Law, that which Sacerdos was in the old: The Apostles abstaining from this and other like old names at the first; and rather vsing the wordes, Bishops, Pastours, and Priests, because they might be distinguished from the Gouernours and sacrificers of Aarons order, who as yet in the Apostles time did their old functions stil in the Temple. And this to be true, and that to be a Priest, is to be a man appointed to sacrifice, the Heretikes themselues calling Sacerdos alwaies a Priest, must needes be driuen to confesse.
Presbyter. Priest. Prebstre. Preti.
Although their folly is therein notorious, to apply willingly the word Priest to Sacerdos, and to take it from Presbyter whereof it is properly deriued, not only in English, but in other languages both French & Italian. Which is to take away the name that the Apostles and Fathers gaue to the Priests of the Church, and to giue it wholy and only to the order of Aaron, which neuer had it before our Priesthood began. Neuer did these Heretikes stand so much vpon doubtful deriuations and descant of wordes as these Protestants doe, and yet neuer men behaued themselues more fondly in the same: as whosoeuer marketh the distinction of their Elders, Ministers, Deacons, and such like, shal perceiue.
Priests in euery Church, and had prayed with fastings, they commended them to our Lord in whom they beleeued.
23. And passing through Pisidia, they came into Pamphylia,
24. and speaking the word of our Lord in Perge, they went downe into Attalia:
25. and from thence they sailed to Antioche, Act. 13,2. whence they had been deliuered to the grace of God vnto the worke which they accomplished.
26. And when they were come, and had assembled the Church, they reported what great things God had done with them, & that he had opened a doore of faith to the Gentils.
27. And they abode no litle time with the Disciples.