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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16049	The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes; Bible. N.T. English. Douai.	Martin, Gregory, d. 1582.	1582 (1582)	STC 2884; ESTC S102491	1,123,479	852

vnlike to the Protestants our Aduersaries vvhich make no scruple to leaue out the name of Paul in the title of the Epistle to the Hebrues though it be in euery Greeke booke vvhich they translate And their most authorised English Bibles leaue our Catholike in the title of S. Iames Epistle and the rest vvhich vvere famously knovven in the primitiue Church by the name of Catholicae Epistolae Euseb hist Eccl. li. 2 c. 22. Item vve giue the Reader in places of some importance an other reading in the margent specially vvhen the Greeke is agreable to the same as Io. 4. transiet de morte ad vitam Other Latin copies haue transiit and so it is in the Greeke Vve binde not our selues to the pointes of any one copie print or edition of the vulgar Latin in places of no controuersie but folovv the pointing most agreable to the Greeke and to the fathers commentaries As Col. 1 10. Ambulantes dignè Deo per omnia placentes Vvalking vvorthy of God in al things pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1 17. Vve point thus Deus Domini nostri Iesu Christi pater gloriae as in the Greeke and S. Chrysostom S. Hierom both in text and commentaries Vvhich the Catholike reader specially must marke lest he finde fault vvhen he seeth our translation disagree in such places from the pointing of his Latin Testament Vve translate sometime the word that is in the Latin margent and not that in the text when by the Greeke or the fathers we see it is a manifest fault of the writers heretofore that mistooke one word for an other As In fine not in side 1. Pet. 3. v. 8. praesentiam not praescientiam 2 Pet. 1. v. 16. Heb. 13. latuerunt not placue●unt Thus we haue endeuoured by al meanes to satisfie the indifferent reader and to helpe his vnderstanding euery way both in the text and by Annotations and withal to deale most sincerely before God and man in translating and expounding the most sacred text of the holy Testament Fare wel good Reader and if we profit the any whit by our poore paines let vs for Gods sake be partakers of thy deuout praiers together with humble and contrite hart call vpō our Sauiour Christ to cease these troubles stormes of his derest spouse in the meane time comforting our selues with this saying of S. Augustine That Heretikes vvhen they receiue povver corporally to afflict the Church doe exercise her patience but vvhen they oppugne her onely by their euil doctrine or opinions then they exercise her vvisedom De ciuit Dei li. 18. ca. 51. THE SIGNIFICATION OR MEANING OF THE NVMBERS AND MARKES vsed in this Nevv Testament THe numbers in the inner margent of the text shevv the number of verses in euery Chapter The numbers in the Arguments before euery Chapter point to the same numbers of verses in the text treating of the same matter The numbers in the beginning of the Annotatiōs signifie that the Annotation is vpon such a verse of the text The numbers in the inner margent or els vvhere ioyned to the citations of Scripture if they be vvritten thus Gen. 4 16. the first is the chapter the second is the verse If thus Gen. 4. 16. both are the Chapters If thus Gen. 4 16. 17. 18. the first is the chapter al the rest the verses If thus Gen. 4 16. 5 7. it signifieth chap. 4. vers 16. and chap. 5. vers 7. ✝ This crosse signifieth the beginning of euery verse ″ This marke in the text signifieth that there is an Annotation vpon that vvord or vvordes vvhich folovv the said marke * This starre in the text or in the Annotations signifieth the allegations cited ouer against the same in the margent or some other thing ansvvering therevnto ` ’ This marke shevveth an other reading in the margent And if there be nothing in the margent it signifieth that those vvordes are not in some copies a b These notes in the text referre the reader to the self same in the margent Mt. for Matthevv Mr. for Marke ⊢ This marke signifieth the ending of Gospels and Epistles Their beginning is knovven by the margent vvhere directly at the beginning of them is set The Gospel or The Epistle vpon such a day And if it could not be so set directly because of other marginal notes then b is the marke of their beginning And if some fevv by ouersight be not noted in the margent it is supplied in the table of Epistles and Gospels at the end of this booke ❧ THE BOOKES OF THE NEVV Testament according to the counte of the Catholike Churche 4 GOSPELS The Gospel of S. Matthevv The Gospel of S. Marke The Gospel of S. Luke The Gospel of S. Iohn The ACTES of the Apostles S. PAVLES EPIST. 14. The Epistle to the Romanes The 1 Epistle to the Corinthians The 2 Epistle to the Corinthians The Epistle to the Galatians The Epistle to the Ephesians The Epistle to the Phillppians The Epistle to the Colossians The 1 Epist to the Thessalonians The 2 Epistle to the Thessaloniās The 1 Epistle to Timothee The 2 Epistle to Timothee The Epistle to Titus The Epistle to Philemon The Epistle to the Hebrevves THE 7 CATHOL EPISTLES The Epistle of S. Iames. The 1 Epistle of S. Peter The 2 Epistle of S. Peter The 1 Epistle of S. Iohn The 2 Epistle of S. Iohn The 3 Epistle of S. Iohn The Epistle of S. Iude. The APOCALYPSE of S. Iohn 1 The infallible authoritie and excellencie of them aboue al other writings S. Augustine li. II. cont Faustum cap. 5. THe excellencie of the Canonical authoritie of the old and new Testament is distincted from the bookes of later writers which being confirmed in the Apostles times by the succession of Bishops and propagations of Churches is placed as it were in a certaine throne on high wherevnto euery faithful godly vnderstanding must be subiect and obedient There if any thing moue or trouble thee as absurd thou maiest not say The author of this booke held not the truth but either the copie is faultie or the Translatour erred or thou vnderstandest not But in the workes of them that wrote afterward which are conteined in infinite bookes but are in no case equal to that most sacred authoritie of CANONICAL SCRIPTVRES in which soeuer of them is found euen the same truth yet the authoritie is far vnequal 2 The discerning of Canonical from not Canonical and of their infallible truth and sense commeth vnto vs only by the credite vve giue vnto the CATHOLIKE CHVRCHE through vvhose cōmendation vve beleeue both the Gospel and Christ him self Vvhereas the Sectaries measure the matter by their fantasies and opinion S. Augustine cont Epist fundamenti cap. 5. I for my part vvould not beleeue the Gospel vnles the authoritie of the CATHOLIKE CHVRCH moued me They therfore whom I obied saying Beleeue the Gospel vvhy should I not beleeue them saying Beleeue

lame vvalke the lepers are made cleane the deafe heare the dead rise againe to the poore the Gospel is preached ✝ verse 6 and blessed is he that shal not be scandalized in me ✝ verse 7 And vvhen they vvent their vvay IESVS began to say to the multitudes of Iohn ″ What vvent you out ″ into the desert to see a reede shaken vvith the vvinde ✝ verse 8 But vvhat vvent you out to see a man clothed in soft garments Behold they that are clothed in soft garments are in Kinges houses ✝ verse 9 But vvhat vvent you out to see a Prophet yea I tel you and more then a Prophet ✝ verse 10 For this is he of vvhom it is vvritten Behold I send mine angel before thy face vvhich shal prepare thy vvay before thee ⊢ ✝ verse 11 Amen I say to you there hath not risen among the borne of vvomen a greater then Iohn the Baptist yet he that is the lesser in the kingdom of heauen is greater then he ✝ verse 12 And * from the dayes of Iohn the Baptist vntil novv the kingdom of heauen suffereth violence and the violent beare it avvay ✝ verse 13 For al the Prophets and the Lavv prophecied vnto Iohn ✝ verse 14 and if you vvil receiue it he is * ″ Elias that is for to come ✝ verse 15 He that hath eares to heare let him heare ✝ verse 16 And * vvherevnto shal I esteeme this generation to be like It is like to children sitting in the market-place vvhich crying to their companions ✝ verse 17 say we haue piped to you and you haue not daunced vve haue lamented and you haue not mourned ✝ verse 18 For * Iohn came neither ″ eating not drinking and they say He hath a diuel ✝ verse 19 The Sonne of man came eating and drinking and they say Behold a man that is a glotton and a vvinedrinker a frende of Publicans and sinners And vvisedom is iustified of her children ✝ verse 20 Then * began he to vpbraide the cities vvherein vvere done the most of his miracles for that they had not done penance ✝ verse 21 Wo be to thee Corozain vvo be to thee Beth-saida for if in Tyre Sidon had been vvrought the miracles that haue been vvrought in you they had done″ penance in hearecloth and ashes long agoe ✝ verse 22 But neuerthelesse I say to you it shal be more tolerable for Tyre and Sidon in the day of iudgement then for you ✝ verse 23 And thou Capharnaum shalt thou be exalted vp to heauen thou shalt come dovvne euen vnto hel for if in Sodom had been vvrought the miracles that haue been wrought in thee perhaps it had remained vnto this day ✝ verse 24 But notvvithstanding I say to you that it shal be more tolerable for the land of Sodom in the day of iudgement then for thee ✝ verse 25 At that time IESVS ansvvered and said * I confesse to thee O Father lord of heauen and earth because thou hast hid these things from the vvise and prudent and hast reuealed thē to ″ litle ones ✝ verse 26 Yea Father for so hath it vvel pleased thee ✝ verse 27 Al things are deliuered me of my Father And no man knovveth the Sonne but the Father neither doth any knovv the Father but the Sonne and to vvhom it shal please the Sonne to reueale ✝ verse 28 Come ye to me al that labour and are burdened and I vvil refresh you ✝ verse 29 Take vp my yoke vpon you and learne of me because I am meeke and humble of hart and you shal finde rest to your soules ✝ verse 30 For my″ yoke is svveete and my burden light ⊢ ANNOTATIONS CHAP. XI 3. Art thou he Iohn him self doubted not for he baptized him and gaue great testimonie of him before Io. 1. But because his disciples knewe him not nor esteemed of him so much as of Iohn their owne Maister therfore did he send them vnto Christ that by occasion of Christes answer he might the better instruct them what he was and so make them Christes disciples proferring them to a better Maister 7. What went you out High commendation of Iohns holinesse as wel for his fasting rough attire solitary life and constancie as for the dignitie of his function 7. Into the desert The faythful people in al ages resorted of deuotion into wildernes to see men of special and rare holynes Prophets Eremites Anchorites c. to haue their prayers or ghostly counsel See S. Hierom de vitae Hilarionis 14. Elias As Elias shal be the messenger of Christes later coming so was Iohn his messenger and Praecursor at his former coming and therfore is he called Elias because of his like office and like spirit Luc. 1. Grego ho. 7. in Euang. 18. Eating and drinking The wicked quarrellers of the world misconstre easely al the actes and life of good men If they be great fasters and austere liuers they are blasphemed and counted hypocrites if they conuerse with other men in ordinary maner then they be counted dissolute 21. Penance in sackcloth By this sackcloth and ashes added here and in other places wee see euidently that Penance is not only leauing of former sinnes and chaunge or amendement of life past no nor bare sorowfulnes or recounting of our offenses already committed but requiteth punishement and chastisemēt of our persons by these and such other meanes as the Scriptures do els where set forth and therfore concerning the worde also it is rather to be called Penance as in our translation then as the Aduersaries of purpose auoyding the word Repentance or Amendement of life and that according to the very vsual signification of the * Greeke word in the most ancient Ecclesiastical Greeke writers who for Poenitentès which in the Primitiue Churche did publike penance say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Men that are doing penance And concerning that part of penance which is Cōfession the Ecclesiastical historie calleth it by the same Greeke word and the penitents comming to confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. li. 7 c. 16. Socrat. li. 5 c. 19. 25. Litle ones These litle ones doe not signifie here only the vnlearned as though Coblers and weauers and wemen and girles had this reuelation and therfore do vnderstand al Scriptures and are able to expound them but here are signified the humble whether they be learned or vnlearned as when he sayth Vnles you become as litle ones you shal not enter into the Kingdom of heauen And so also the greatest Doctors who as they were most learned so most humbled them selues to the iudgement of the Catholike Churche are these litle ones and Heretikes who although vnlearned yet vaunt their knowledge and their spirit of vnderstanding aboue al ancient fathers and the whole Churche can not be of these litle and humble ones 30. Yoke sweete What is this light burden and sweete yoke

vvhiles he ″ blessed them he departed from them and vvas caried into heauen ✝ verse 52 And they adoring vvent backe into Hierusalem vvith great ioy ✝ verse 53 and they vvere alvvaies in the temple praising and blessing God ANNOTATIONS CHAP. XXIIII 30. Tooke bread The Fathers in diuers places take this to be meant of the B. Sacrament Author operis imperf ho. 17. S. Augustine li. 39 de consensu Euang. c. 25 ser 140 de temp ep 59 ad Paulinum q. 1● Paulinus him self in the next epistle before that among S. Augustines Venerable Bede also vpon this place Theophylacte vpon this place And that it should be meant of the holy Sacrament the forme of solemne taking the bread into his handes blessing it breaking it and reaching it to his disciples exceding proper to the consecration and common to none other vulgar benediction nor any where vsed but in Christs miraculous multiplying the loaues and the singular effecte in notifying Christ vnto them do proue And if it be the Sacrament as it is most probable then is it an euident example and vvarrant of ministration in one kinde 46. Penance to be preached He shevved vnto them out of the Scriptures not onely the things that were now accomplished in himself but also that were yet to come about his Church as where it should begin to vvit at Hierusalem and hovv farre it should goe to vvit to al nations that he might not suffer vs saith S. Augustine to erre neither in the bridegrome nor in the bride For this maketh manifestly against al Heretikes and Schismatikes that set vp nevv churches in particular countries dravving the people from the foresaid onely true Church vvhich from Hierusalem so grovveth ouer al nations til the end of the vvorld come 50. Blessed them Christ our high priest prefigured specially therein by Melchisedec often gaue his blessing to his somtimes by vvordes as Peace be to you somtimes by imposing his handes and now here by lifting vp his hands ouer his Disciples as it vvere for his farewel In vvhat forme the Scripture doth not expresse but very like it is that in forme of the crosse as Iacob the Patriarch blessed his nephewes for signification of Christs benediction for now the crosse began to be glorious among the faithful and the Apostles as it is most certaine by the fathers vvhich call it an ancient tradition vsed that signe for an external note of benediction Yea S. Augustine saith in Ps 30. Conc. 3 that Christ him self not without cause would haue his signe to be fixed in our foreheads as in the feate of shame fastnes that a Christian man should not be ashamed of the reproche of Christ and what forme can a Christian man vse rather to blesse him self or others then that which was dedicated in Christs death and is a conuenient memorial of the same Howsoeuer it be that the Bishops and Priests of Gods Church blesse with an external signe no man can reprehend being warranted by Christs owne example and action ❀ THE ARGVMENT OF S. IOHNS GOSPEL S Iohns Gospel may be diuided into foure partes The first part is of the actes of Christ before his solemne manifestation of himselfe vvhile Iohn Baptist vvas yet baptizing Chap. 1. 2. 3. 4. The second of his Actes in Iurie hauing novv begonne his solemne manifestation in Galilee Mat. 4 12 the second Easter or Pasche of his preaching Chap. 5. For of the first pasche we had in the first part chap. 2 13 And the pasche of the Iewes was at hand And that feast vvhereof vve haue in this second part chap. 5 1 After this there was a festiual day of * the Iewes is thought of good Authors to be the feast of Pasche The third part is of his Actes in Galilee and in Iurīe about the third Pasche and after it cap. 6 to the 12. For so vve haue chap. 6 4 And Pasche the festiual day of * the Iewes was at hand The fourth part is of the fourth pasche vvhich vve haue in the end of the chap. 11 55 And the pasche of * the Iewes was at hand that is to say of the Holy vveeke of his Passion in Hierusalem chap. 12. vnto the end of the booke By vvhich diuision it is manifest that the intent of this Euangelist vvriting after the other three vvas to omit the Actes of Christ in Galilee because the other three had vvritten them at large and to reporte his Actes done in Iurie vvhich they had omitted And this he doth because Iurie vvith Hierusalem and the Temple beeing the principal parte of the Countrey there abode the principal of the Ievves both for authoritie and also for learning in the lavv or knovvledge of the Scriptures and therfore that vvas the place vvhere our Lord IESVS finding in the Head it selfe and in the leaders of the rest such vvilful obstinacie and desperate resistance as the Prophets had foretold did by this occasion much more plainely then in Galilee both say and proue at sundry times euen euery yere of his preaching himselfe to be the CHRIST that had bene so lōg promised vnto them expected of them the same CHRIST to be not onely a man as they imagined but also the natural consubstantial coëternal Sonne of God the Father vvho novv had sent him Therfore these vvere the vvordes and deedes that serued best the purpose of this Euangelist being to shevv the glorie excellencie of this person IESVS that thereby the Gētils might see hovv vvorthily Hierusalem the Ievves vvere reprobated vvho had refused yea crucified such an one and hovv vvel to their ovvne saluation themselues might doe to receiue him and to beleeue in him For this to haue bene his purpose him selfe declareth in the end saying These are written that you may beleeue that IESVS is CHRIST the Sonne of God and that beleeuing you may haue life in his name And herevpon it is that S. Hierome vvriteth thus in his life Iohn the Apostle whom IESVS loued very much the sonne of Zebedee the brother of Iames the Apostle whom Herod after our Lords Passion beheaded last of al wrote the Gospel at the request of the Bishops of Asia against Cerinthus and other Heretikes and specially against the assertion of the Ebionites then rising who say that Christ was not before MARIE Wherevpon also he was compelled to vtter his Diuine Natiuitie Of his three Epistles and of his Apocalypse shal be said in their ovvne places It folovveth in S. Hierome that In the Second persecution vnder Domitian fourtene yeres after the persecution of Nero he was exiled into the ile Patmos But after that Domitian was slaine and his actes for his passing crueltie repealed by the Senate vnder Nerua the Emperour he returned to Ephesus and there continuing vnto the time of Traiane the Emperour he founded and gouerned al the Churches of Asia and