temporal commodities sake either coiâ—ath or folovveth nevv opinions S. August li. de Vtil â—red cap. 1. And lastly by the resemblance they haue vvith the auncient and notorious Schismatike Corè and his companions vvho forsooke the ordinarie Priesthod appointed by God and would needes doe sacrifice them selues without lavvful calling Such in deede be al Heretikes and such be al their sacraments seruice and offices in their Church as Cores vvere in his schismatical tabernacles And as pride vvas the cause of his reuolting from the obedience of Moyses and Aaron his Priests and true Gouernours so is intolerable pride the cause of al Heretikes forsaking their lavvful Pastors and Rulers and namely of forsaking Christes owne Vicar in earth our true Aaron as S. Bernard calleth him De consid li. 2. cap. 8. To al such forsakers the Apostle here giueth the curse and Va due to the said three Cain Balaam and Corè and telleth them that the storme of darkenes and eternal damnation is prouided for them most liuely describing al Heretikes as in some vve to our woe haue experience by their maners in our daies in al this passage euen to the end of the epistle 19. These are they vvhich segregate them selues The conditions in the later daies that is euer since Christs time not of these onely of our age For there were many that forsooke Gods Church and segregated them selues from the fellowship of the faithful euen in the primitiue Church that vve may the lesse maruel at these mens segregating them selues and going out from the rest into seueral sectes which S. Augustine therfore calleth Segregations THE ARGVMENT OF THE APOCALYPSE OF S. IOHN THAT vvhich the old Testament foretold of Christ him self the Apostles could report the fulfilling thereof in the nevv Testament by vvay of an historie euen from his Conception to his Glorification But of his Church they could not doe the like because in their time it did but beginne being to continue long after them euen to the end of the vvorld and then at length to be glorified as Christ her Spouse alreadie is Herevpon God vvould haue S. Luke to report in the Actes of the Apostles the storie of the Churches beginning and for the rest of it to the end that vve might receiue this benefite also by the Apostles handes he vvould S. Iohn to tell vs of it in this booke by vvay of a prophecie Of vvhich booke S. Hierome saith The Apocalypse of S. Iohn hath as many sacrament or mysteries as vvordes Yea more then that In euery vvord there are hid manifold and sundrie senses Therfore it is very litle that can here be noted in respect Yet to giue the good Catholike vvhose comfort is here some litle helpe the booke may be deuided into fiue partes The first after the Proâ—â—me conteineth seuen Epistles from Christ novv in glorie to seuen Churches of Asia or for these he maketh al one to the seuen Bishops of those Churches meaning no to those only but to al his Churches Bishops throughout the vvorld saying therefore in euery one of them to al in general He that hath an eare let him heare vvhat the Spirit saith to the Churches As also in euery one he exhorteth vs to fight manfully in this spiritual vvarfare of ours against sinne for the victorie and in euery one accordingly promiseth vs a revvard in heauen But before this in the beginning of euery one be partly commendeth partly reprehendeth and exhorteth to penance Vvhere this is much to be noted and feared that among so many he reproueth somevvhat in al saue only in tvvo vvhich are the second the sixt In the beginning also of euery one he taketh some peece out of the apparition going before to frame thereof his slyle agreably to the matter of eche Epistle After this admonition to Pastors and their flockes the second part folovveth vvherein the Church and vvhole course thereof from the beginning to the end is expressed in the opening of a booke in Gods hand and the seuen seales thereof by Christ for the vvhich he seeth praise sung novv in heauen and earth not only to the Godhead as before but also after a nevv manner to Christ according to his Manhod And here vvhen he is come to the opening of the last seale signifying Domesday he letteth that matter alone for a vvhile and to speake more fully yet of the said course of the Church he bringeth in an other pagent as it vvere of seuen Angels vvith seuen Trumpets The effect of both the Seales Trumpets in this That the Church beginning and proceding there should be raised against it cruel persecutions and pestilent heresies and at length after al heresies a certaine most blasphemous Apostasie being the next preparatiue to the comming of Antichrist After al vvhich Antichrist him self in person shal appeare in the time of the sixt seale and sixt trumpet persecuting and seducing for the short time of his reigne more then al before him The Church notvvithstanding shal still continue and vvade through al because Christ her Spouse is stronger then al these aduersaries vvho also straight after the said sixt time shal in the seuenth come in maiestie and iudge al. Of the vvhich iudgement differring yet a vvhile to speake at large he doth first in the third part intreate more fully of the Deuils vvorking by Antichrist and his companie against the Church that the iustice of Christ aftervvard in iudging may be more manifest At length therefore in the fourth part he commeth to the seuen last plagues the seuenth of them conteining the final damnation of the vvhole multitude societie or corps of the vvicked from the beginning of the vvorld to the end Vvhich multitude in the Gospel and first Epistle of this same S. Iohn as also in the other Scriptures commonly is often called Mundus the vvorld and here he calleth it partly Meretricem a vvhore or harlot because vvith her concupiscence she entiseth the carnal and earthly men avvay from God partly Ciuitatem Babylon the Citie of Babylon because it maketh vvarre against Hierusalem the Citie of God and laboureth to hold Gods people captiue in sinne as it vvas shadovved in Nabuchodonosor his Babylonias leading and holding the Ievves vvith their Hierusalem in captiuitie vntil Cyrus in figure of Christ deliuered them But vvhether al these seuen plagues should be vnderstood as the seuenth of Domesday it self it is hard to define More like it is that the first sixe are to goe before Domesday but vvhether corporally and literally so as Moyses plagued Egypt or rather spiritually it is more hard to define Yet it seemeth more easie to vnderstand them corporally as also the plagues vvherevvith Elias and his fellovv shal in the time of Antichrist plague the vvicked vvhich peraduenture shal be the same last plagues vvhere of vve reade in this booke c. 11. v. 6. But not content to haue described
Const li. 7 c. 44 reporteth certaine coÌ„stitutions of the Apostles touching the same S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles And the most auÌ„cient Martyr S. Fabian â—p 2 ad omnes Orientales Episcopos in initio to 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. SacrameÌ„t of the Altar And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu 1. telling the excellent effects and graces of this Sacrament and vvhy this kinde of oile and balsme vvas taken of the old Lavv vsed in the Sacraments of the nevv Testament Vvhich thing the Heretikes can vvith lesse cause obiect against the Church seeing they confesse that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments from the Ievves maner of consecrating their hostes deputed to sacrifice To conclude neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme but knovven Heretikes S. Cornelius that B. Martyr so much praised of S. Cyprian ep ad Fabium apud Euseb li. 6 c. 35 affirmeth that Nouatus fel to Heresie for that he had not receiued the Holy Ghost by the conâ—ignation of a Bishop Vvhom al the Nouatians did folovv neuer vsing that holy Chrisme as Theodorete vvriteth li 1 Fabul Haer. And Optatus li. 2 cont Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists to conculcate the holy oile But al this is nothing to the sauage disorder of Caluinists in this point 17. And they receiued the Holy Ghost The Protestants charge the Catholikes that by approuing and commending so much the Sacrament of Confirmation and by attributing to it specially the gift of the Holy Ghost they diminish the force of Baptisme chalenging also boldly the auÌ„cient Fathers for the same As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for If they diminish the vertue of Baptisme then did Christ so appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost vertue from aboue then did the Apostles iniurie to Baptisme in that they imposed hands on the baptized and gaue them the Holy Ghost And this is the Heretikes blindnes in this case that they can not or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes life and sanctification in Confirmation for force strength and corroboration to fight against al our spiritual enemies and to stand constantly in confession of our faith euen to death in times of persecution either of the Heathen or of Heretikes vvith great increase of grace And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church vvhen it is plaine that not only the Gouerners but al that vvere baptized receiued this grace both men and vvomen Some that it vvas no internal grace but only the gift of diuers languages Vvhich is very false the gift of Tongues being but a sequele and an accident to the grace and an external token of the invvard gift of the Holy Ghost and our Sauiour calleth it vertue from aboue Some say that vvhatsoeuer it vvas it vvas but a miraculous thing and dured no longer then the gift of the Tongues ioyned therevnto by vvhich euasion they deny also the Sacrament of Extreme Vnction and the force of Excommunication because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it ceaseth and so may they take avvay as they meane to do al Christs faith or religion because it hath not the like operation of miracles as in the beginning But S. Augustine toucheth this point fully Is there any man saith he of so peruerse an hart to deny these Children on vvhom vve novv imposed hands to haue receiued the Holy Ghost because they speake not vvith Tongues c. Lastly some of them make no more of Conâ—irmation or the Apostles facte but as of a doctrine instruction or exhortation to continevv in the saith receiued Vvherevpon they haue turned this holy Sacrament into a Catechisme There are also that put the baptized coÌ„ming to yeres of discretioÌ„ to their ovvne choise vvhether they vvil coÌ„tinevv ChristiaÌ„s or no. To such diuelish and diuers inuentions they fall that vvill not obey Gods Churche nor the expresse Scriptures vvhich tel vs of praier of imposition of hands of the Holy Ghost of grace and vertue from aboue and not of instruction vvhich might and may be done as vvel before Baptisme by others as by Apostles and Bishops to vvhom only this Holy function pertaineth in so much that in our Countrie it is called Bishoping 18. Offered money This vvicked sorcerer Simon is noted by S. Irenaeus li 1 c. 20. and others to haue been the first Heretike father of al Heretikes to come in the Church of God He taught only faith in him vvithout good life and vvorkes to be ynough to saluation â—e gaue the onset to purchase vvith his money a spiritual function that is to be made a Bishop for to haue povver to giue the Holy Ghost by imposition of haÌ„des is to be a Bishop as to bye the povver to remitte sinnes or to consecrate Christs body is to bye to be a Priest or to bye Priesthod and to bye the authoritie to minister Sacraments to preach or to haue cure of soules is to bye a benefice and likevvise in al other spiritual things vvhereof either to make sale or purchase for money or money vvorth is a great horrible sinne called Simonie and in such as thinke it lavvful as here Simon iudged it it is named Simoniacal Heresie of this detestable man vvho first attempted to bie a spiritual function or office D. Greg. apud â—oan Diac. in vit li. â— c. 2. â— 4. 5. 22. Doe penance S. Augustine ep 108 vnderstanding this of the penance done in the Primitiue Church for heinous offenses doth teach vs to translate this and the like places 2 Cor. 12 21. Apoc. 9 21 as vve doe and as it is in the vulgar Latin and consequently that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie so much Yea vvhen he addeth that very good men doe daily penance for venial sinnes by fasting praier and almes he vvarranteth this phrase and translation through out the nevv Testament specially him self also reading so as it is in the vulgar Latin and as vve translate 22. If perhaps You may see great penance is here required for remission of sinne
And the God of peace be vvith you all Amen CHAP. XVI 〈…〉 and him self to many there by name 〈◊〉 he declareth the doctrine vvhich the Romanes had learned to be the touchstone is knovv Seducers 21 he doth vnto them the commendations of al the Churches and of certaine persons by names â—5 and concludeth verse 1 AND I commend to you Phoebè our sister vvho is in the ministerie of the Church that is in Cenchris ✠verse 2 that you receiue her in our Lord as it is vvorthie for saincts and that you assist her in whatsoeuer busines she shal neede you for she also hath assisted many and my self ✠verse 3 Salute Prisca and Aquila my helpers in Christ IESVS ✠verse 4 vvho for my life haue laid dovvne their neckes to vvhoÌ„ not I only giue thankes but also al the Churches of the Gentiles ✠verse 5 and their domestical Church Salute Epaenetus my beloued vvho is the first fruite of Asia in Christ ✠verse 6 Salute Marie vvho hath laboured much about vs. ✠verse 7 Salute Andrónicus and` Iulia ' my cosins and fellovv captiues vvho are noble among the Apostles vvho also before me vvere in Christ ✠verse 8 Salute Ampliátus my best beloued in our Lord. ✠verse 9 Salute Vrbánus our helper in Christ IESVS and Stachys my beloued ✠verse 10 Salute Apelles approued in Christ Salute them that are of Aristóbolus house ✠verse 11 Salute Herodion my kinsman Salute them that are of Narcissus house that are in our Lord. ✠verse 12 Salute Tryphaena and Tryphósa vvho labour in our Lord. Salute Persis the beloued vvho hath much laboured in our Lord. ✠verse 13 Salute Rufus the elect in our Lord and his mother and mine ✠verse 14 Salute Asyncritus Phlegon Hermas Pátrobas Hermes and the brethren that are vvith them ✠verse 15 Salute Philólogus and Iulia Nereus and his sister and Olympias and al the saincts that are vvith them ✠verse 16 ″ Salute one an other in a ″ holy kisse Al the churches of Christ salute you ✠verse 17 And I desire you brethren ″ to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoid them ✠verse 18 For such doe not serue Christ our Lord ″ but their ovvne belly and by svveete speaches and benedictions seduce the hartes of innocents ✠verse 19 For ″ your obedience is published into euery place I reioyce therfore in you But I vvould haue you to be vvise in good and simple in euil ✠verse 20 And the God of peace crush Satan vnder your feete quickely The grace of our Lord IESVS Christ be vvith you ✠verse 21 Timothee my coadiutor saluteth you and Lucius and Iason and SosÃpater my kinsmen ✠verse 22 I Tertius salute you verse 23 that vvrote the epistle in our Lord. Caius mine host and the whole Churches saluteth you Erastus the Cofferer of the citie saluteth you and Quartus a brother ✠verse 24 The grace of our Lord IESVS Christ be vvith al you Amen ✠verse 25 And to him that is able to confirme you according to my Gospel and preaching of IESVS Christ according to the reuelation of the mysterie from eternal times kept secrete ✠verse 26 vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God to the obedieÌ„ce of faith knovven in al Gentiles ✠verse 27 to God the only vvise through IESVS Christ ⊢ to vvhom ' be honour glorie for euer and euer Amen ANNOTATIONS CHAP. XVI 14. Salute one an other Neuer Sectmaisters made more foule or hard shifts to proue or defend falsehood then the Protestants but in tvvo points about S. Peter specially they passe euen them selues in impudencie The first is that they hold he vvas not preferred before the other Apostles vvhich is against al Scriptures most euidently The second is that he vvas neuer at Rome vvhich is against al the Ecclesiastical histories al the Fathers Greeke and Latine against the very sense and sight of the monuments of his Seate Sepulcher doctrine life and death there Greater euidence certes there is thereof and more vveighty testimonie then of Romulus Numas Caesars or Ciceros being there yet vvere he a very brutish man that vvould deny this to the discredite of so many vvriters and the vvhole vvorld Much more monstruous it is to heare any deny the other Theodorete saith he vvas there vvriting vpon this chapter Prosper also carmine de ingratis in principio S. Leo de natali Petri S. Augustine to 6 c. 4. cont ep fund Orosius li. 7 c. 6. S. Chrysostome in ps 48. S. Epâ—phanius haer 27. Prudentius in hymno 2. S. Laurentij hymno 12. Optatus li. 2. contra Donatistas S. Hierome in Catalogo Lactantius li. 4. c. 21 de vera sapientia Eusebius hist Eccl. li. 2 c. 13 15. S. Athanasius de fuga sua S. Cyprian ep 55. nu 6 Tertullian de prascriptionibus nu 14. and li 4 contra Marcionem nu 4. Origen in Genes apud Euseb li. 3 c. 1. Irenaeus li. 3 c. â— Hegesippus li. 3. c. 2 de excid Hierosolym Caius and Papias the Apostles ovvne scholers and Dionysius the B. of Corinth alleaged by Eusebius li. 2 c. 14. 24. Ignatius ep ad Romanos The holy Councel of Chalcedon and many other affirme it yea Peter him self according to the iudgement of the auÌ„cient Fathers confesseth he vvas at Rome calling it Babylon 1. ep c. 5. Euseb li. 2. c. 14. hist. Ec. Some of these tel the time and cause of his first going thither some hovv long he liued there some the maner of his death there some the place of his burial and al that he vvas the first Bishop there Hovv could so many of such vvisedom and spirit so neere the Apostles time deceiue or be deceiued how could Caluin and his after fiftene hundred yeres knovv that vvhich none of them could see Some great argument must they needes haue to controule the credite of the vvhole vvorld This of truth is here their argument neither haue they a better in any place to vvit If S. Peter bad bene at Rome S. Paul vvould haue saluted him as he did others here in the end of his letter to the Romanes Is not this a high point to disproue al antiquitie by Any man of discretion may straight see that S. Peter might be knovven vnto S. Paul to be out of the Citie either for persecution or busines vvhen this epistle vvas written for he went often out as S. Epiphanius declareth so the omitting to salute him can proue no more but that then he vvas not in Rome but it proueth not so much neither because the Apostle might for respect of his dignitie and other the Churches affaires write vnto him special letters and so had no cause to salute him in his common Epistle Or hovv knovv they
THE NEVV TESTAMENT OF IESVS CHRIST TRANSLATED FAITHFVLLY 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 ARGVMENTS of bookes and chapters ANNOTATIONS and other necessarie helpes for the better vnderstanding of the text and specially for the discouerie of the CORRVPTIONS of diuers late translations and for cleering the CONTROVERSIES in religion of these daies IN THE ENGLISH COLLEGE OF RHEMES Psal 118. Da mihi intellectum scrutabor legem tuam custodiam illam in toto corde meo That is Giue me vnderstanding and I vvil searche thy lavv and vvil keepe it vvith my vvhole hart S. Aug. tract 2. in Epist Ioan. Omnia qua leguntur in Scripturis sanctis ad instructionem salutem nostram intentè oportes audire maxime tamen memoria commendanda sunt qua aduersus Hareticos valent plurimùm quorum insidia infirmiores quosque negligentiores circumuenire non cessant That is Al things that are readde in holy Scriptures vve must heare vvith great attention to our instruction and saluation but those things specially must be commended to memorie vvhich make most against Heretikes vvhose deceites cease not to circumuent and beguile al the vveaker sort and the more negligent persons PRINTED AT RHEMES by Iohn Fogny 1582. CVM PRIVILEGIO THE CENSVRE AND APPROBATION CVM huius versionis ac aeditionis authores nobis de fide eruditione sint probè cogniti aliiue S. Theologiae linguae Anglicanae peritissimi viri contestati sint nihil in hoc opere reperiri quod non sit Catholicae Ecclesiae doctrinae pietati consentaneum vel quod vllo modo potestati ac paci ciuili repugnet sed omnia potius veram fidem Reip. bonum vitaeue ac morum probitatem promouere ex ipsorum fide censemus ista vtiliter excudi publicari posse PETRVS REMIGIVS Archidiaconus maior Metropolitana insignis Ecclesia Rhemensis Iuris Canonici Doctor Archiepiscopatus Rhemensis generalis Vicarius HVBERTVS MORVS Rhemensis Ecclesiae Decanus Ecclesiastes in sacratissimae Theologiae facultate Doctor IOANNES LE BESGVE Canonicus Rhemensis Doctor Theologus Cancellarius Academiae Rhemensis GVLIELMVS BALBVS Theologiae professor Collegij Rhemensis Archimagister S. August lib. 1. c. 3. de serm Do. in monte Paupertate spiritus peruenitur ad ScripturaruÌ„ cognitionem vbi oportet hominem se mitem praebere ne peruicacibus concertationibus indocilis reddatur Vve come to the vnderstanding of Scriptures through pouertie of spirit vvhere a man must shevv himself meeke-minded lest by stubburne contentions he become incapable and vnapt to be taught THE PREFACE TO THE READER TREATING OF THESE THREE POINTS OF THE TRANSLATION OF HOLY SCRIPTVRES INTO THE vulgar tongues and namely into English of the causes vvhy this nevv Testament is translated according to the auncient vulgar Latin text of the maner of translating the same THE holy Bible long since translated by vs into English and the old Testament lying by vs for lacke of good meanes to publish the vvhole in such sort as a vvorke of so great charge and importance requireth vve haue yet through Gods goodnes at length fully finished for thee most Christian reader all the NEVV TESTAMENT vvhich is the principal most profitable comfortable peece of holy vvritte and as vvel for all other institution of life and doctrine as specially for deciding the doubtes of these daies more propre and pregnant then the other part not yet printed Vvhich translation vve doe not for all that publish vpon erroneous opinion of necessitie that the holy Scriptures should alvvaies be in our mother tonge or that they ought or vvere ordained by God to be read indifferently of all could be easily vnderstood of euery one that readeth or heareth them in a knovven language or that they vvere not often through mans malice or infirmitie pernicious and much hurtful to many or that vve generally and absolutely deemed it more conuenient in it self more agreable to Gods word and honour or edification of the faithful to haue them turned into vulgar tonges then to be kept studied only in the Ecclesiastical learned languages Not for these nor any such like causes doe vve translate this sacred booke but vpon special consideration of the present time state and condition of our countrie vnto vvhich diuers thinges are either necessarie or profitable and medicinable novv that othervvise in the peace of the Church vvere neither much requisite nor perchance vvholy tolerable In this matter to marke onely the vvisedom moderatioÌ„ of holy Church and the gouernours thereof on the one side and the indiscerete zeale of the popular and their factious leaders on the other is a high point of prudence These later partly of simplicitie partly of curiositie and specially of pride and disobedience haue made claime in this case for the common people vvith plausible pretences many but good reasons none at all The other to vvhom Christ hath giuen charge of our soules tho dispensing of Gods mysteries and treasures among vvhich holy Scripture is no smale store and the feeding his familie in season vvith foode fit for euery sort haue neither of old nor of late euer vvholy condemned all vulgar versions of Scripture nor haue at any time generally forbidden the faithful to reade the same yet they haue not by publike authoritie prescribed commaunded or authentically euer recommended any such interpretation to be indifferently vsed of all men The Armenians say they haue the Psalter and some other peeces translated by S. Chrysostom into their language vvhen he vvas banished among them and George the Patriarch in vvriting his life signifieth no lesse The Saluonians affirme they haue the Scriptures in their vulgar tongue turned by S. Hierom and some vvould gather so much by his ovvne vvordes in his epistle to Sophronius but the place in deede proueth in not Vulpilas surely gaue the Scriptures to the Gothes in their ovvne tonge and that before he vvas an Arrian It is almost three hundred yeres since Iames Archbishop of Genua is said to haue translated the Bible into Italian More then tvvo hundred yeres agoe in the daies of Charles the fifth the Frenche king vvas it put forth faithfully in Frenche the sooner to shake out of the deceiued peoples haÌ„des the false heretical translations of a secte called Vvaldenses In our ovvne countrie notwithstanding the Latin tonge vvas euer to vse Venerable Bedes vvordes common to all the prouinces of the same for meditation or studie of Scriptures and no vulgar translation commonly vsed or occupied of the multitude yet they vvere â—xtant in English euen before the troubles that Vvicleffe and his folovvers raised in our Church as appeareth as well by some peeces yet remaining as by a prouincial Constitution of Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford vvhere straite
many other vvomen that came vp together vvith him to Hierusalem ✠verse 42 And vvhen euening vvas come because it vvas the Parasceue vvhich is the Sabboth-eue ✠verse 43 came Ioseph of Arimathaea a noble Senatour vvho him self also vvas expecting the kingdom of God and he vvent in boldly to Pilate and asked the body of IESVS ✠verse 44 But Pilate marueled if he vvere novv dead And sending for the Centurion asked him if he vvere novv dead ✠verse 45 And vvhen he vnderstoode by the Centurion he gaue the body to Ioseph ✠verse 46 And Ioseph ″ bying sindon and taking him dovvne vvrapped him in the sindon and laid him in a monument that vvas hevved out of a rocke And he rolled a stone to the doore of the monument ✠verse 47 And Marie Magdalene and Marie of Ioseph beheld vvhere he vvas laid ANNOTATIONS CHAP. XV. 11. Cheefe Priests Heretikes abuse the ignorant people with these naughtie Priests of the old Testament to make that name odious and to discredite the Priests of Christ in the new Testament But for these Priests thou maist not maruel that they are so busy against Christ * partly because they were such as were intruded by the secular power of the Roman Emperour and from yere to yere by bribery and frendship not by succession according to the Law of Moyses partly because the time was now come when the old Priesthod of Aaron should cease and the new begin according to the order of Melchife dec and for these causes cod suffered their former priueleges of wisedom and iudgemeÌ„t and discretion to decay in these later vsurpers and that according to the Prophet saying The Law shal perish from the Priest and counsel from the Ancients But the Priesthod of the new Testament is to continew vnto the end of the world and hath as being the principal part of the Church the assistaÌ„ce of the Holy Ghost for euer promised to teach it al truth and for Peter the cheefe Priest thereof vnder Christ our Sauiour praied That his faith should not faile and to the rest he said He that heareth you heareth me â—â— To satisfie the people Pilate should haue suffered death rather then by other mens prouocation or commaundement haue executed an innocent as a Christian iudge should rather suffer al extremitie then giue sentence of death against a Catholike man for his faith â—6 Bying sindon This dutie done to Christes body after his departure was exceding meritorious and is therfore by holy write so often commended for an example to faithful men to vse al honour and deuotion towards the bodies of Saincts and holy persons CHAP. XVI The third day to three vvomen at his Sepulcher an Angel telleth that he is risen and vvil as he promised Mar. 14 28. shevv him self in Galileâ— 9 The same day he appeareth to Marie Magdalene aftervvard to tvvo Disciples yet the Eleuen vvil not beleeue it vntil to them also he appeareth 15 To vvhom hauing giuen commission into al nations vvith povver also of Miracles he ascendeth and they plant his Church euery vvhere verse 1 AND vvhen the Sabboth vvas past Marie Magdalene and Marie of Iames and Salôme ″ bought spices that comming they might anoint IESVS ✠verse 2 And very early the first of the Sabboths they come to the monument the sunne being novv risen ✠verse 3 And they said one to an other Vvho shal roll vs backe the stone from the doore of the monument ✠verse 4 And looking they savv the stone rolled backe for it vvas very great ✠verse 5 And entring into the monument they savv a yong man sitting on the right hand couered vvith a vvhite robe and they vvere astonied ✠verse 6 Vvho saith to them Be not dismaied you seeke IESVS of Nazareth that vvas crucified he is risen he is not here behold the place vvhere they laid him ✠verse 7 But goe tel his Disciples and Peter that he goeth before you into Galilee there you shal see him * as he told you ⊢ ✠verse 8 But they going forth fled from the monument for trembling and feare had inuaded them and they said nothing to any body for they vvere afraid ✠verse 9 And he rising early the first of the Sabboth * appeared first to Marie Magdalene * out of vvhom he had cast seuen deuils ✠verse 10 She vvent and told them that had been vvith him that vvere mourning and vveeping ✠verse 11 And they hearing that he vvas aliue and had been seen of her did not beleeue ✠verse 12 And * after he appeared in an ″ other shape to tvvo of them vvalking as they vvere going into the countrie ✠verse 13 and they going told the rest neither them did they beleeue ✠verse 14 Last * he appeared to those eleuen as they sate at the table and he exprobrated their incredulity and hardnes of hart because they did not beleeue them that had seen him risen againe ✠verse 15 And he said to them * Going into the vvhole vvorld preach the Gospel to al creatures ✠verse 16 He that ″ beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned ✠verse 17 And them that beleeue ″ these signes shal folow In my name shal they cast out deuils They shal speake vvith nevv tonges ✠verse 18 Serpents shal they take avvay And if they drinke any deadly thing it shal not hurt them They shal impose hands vpon the sicke and they shal be vvhole ✠verse 19 And so our Lord IESVS after he spake vnto them * vvas assumpted into heauen and sate on the right hand of God ✠verse 20 But they going forth preached euery vvhere our Lord working vvithal and confirming the vvord vvith signes that folovved ⊢ ANNOTATIONS CHAP. XVI 1. Bought spices As she did bestow and consume a costly ointment vpon his body being yet aliue c. 14 3 Christ him self defending and highly commending the fact against Iudas and other who accounted it to be superfluous and better to be bestowed otherwise So not without great deuotion and merite she and these other women seeke to anoint his body dead though Heretikes or other simple persons may pretend such things to be better bestowed vpon the poore and therfore * she first before al other * and they next saw him after his Resurrection 12. In an other shape Christ though he haue but one corporal shape natural to his person yet by his omnipotencie he may be in whatsoeuer forme and appears in the likenesse of any other man or creature as he list Therfore let no man thinke it strange that he may be vnder the forme of bread in the B. Sacrament 16. He that beleeueth Note wel that whereas this Euangelist mentioneth only faith and baptisme as though to beleeue and to be baptized were
Holy Ghost ruled the penne of holy vvriters that they might not erre yet did they vse humane meanes to search out and find the truth of the things they wrote of Euen so doe Councels and the President of them Gods vicar discusse and examine al causes by humane meanes the assistance of the Holy Ghost concurring and directing them into al truth according to Christes promise Io. 16 13 as in the very first Councel of the Apostles them selues at Hierusalem is manifest Act. 15 7 and 28. Againe here vve haue a familiar preface of the Author as to his frende or to euery godly Reader signified by Theophilus cōcerning the cause and purpose and maner of his vvriting and yet the very same is confessed Scripture vvith the vvhole booke folovving Maruel not then if the Author of the second booke of the Machabees * vse the like humane speaches both at the beginning and in the later end neither do thou therfore reiect the booke for no Scripture as our Heretikes doe or not thinke him a sacred vvriter 6. Iust before God Against the Heretikes of this time here it is euident that holy men be iust not only by the estimation of men but in deede and before God 6. In al the commaundements Three things to be noted directly against the Heretikes of our time first that good men doe keepe al Gods commaundements which they say are impossible to be kept Againe that men be iustified not by only imputation of Christes iustice nor by saith alone but by walking in the commaundements Againe that the keeping and doing of the commaundements is properly our iustification 6. Iustifications This word is so vsual in the Scriptures namely in the Psal 118 to signifie the commaundements of God because the keeping of them is iustification and the Greeke is alwaies so fully correspōdent to the same that the Heretikes in this place otherwise pretending to esteeme much of the Greeke blush not to say that they auoid this word of purpose against the iustification of the Papists And therfore one vseth Tullies word forsooth in Latin constituta and his scholers in their English Bibles say Ordinances 14. Ioy and exultation This was fulfilled not only when he was borne but now also through the whole Church for euer in ioyful celebrating of his Natiuitie 2◠He departed In the old Law saith S. Hierom they that offered hostes for the people were not only not in their houses but were purified for the time being separated from their wiues and they dranke neither wine nor any strong drinke which are wont to prouoke concupiscence Much more the Priests of the new Law that must alwaies offer sacrifices must alwaies be free from matrimonie Li. 1 c. 19. adu louin and ep 50 c. 3. See S. Ambrose in 1 Tim. 3. And therfore if there were any religion in Caluins Communion they would at the least giue as much reuerence in this point as they in the old Law did to their sacrifices and to the loaues of proposition 1 Reg. 21. 28. Haileful of grace Holy Church and al true Christian men doe much and often vse these wordes brought from heauen by the Archangel as wel to the honour of Christ and our B. Ladie as also for that they were the wordes of the first glad tidings of Christs Incarnation and our Saluation by the same and be the very abridgement and summe of the whole Gospel In so much that the Greeke Church vsed it daily in the Masse 28. Ful of grace Note the excellent prerogatiues of our B. Lady and abhorre those Heretikes which make her no better then other vulgar women and therfore to take from her fulnes of grace they say here Haile freely beloued contrarie to al significations of the Greeke word which is at the lest endued with grace as S. Paul vseth it Ephes 1. by S. Chrysostoms interpretation or rather ful of grace as both * Greeke and Latin fathers haue alwaies here vnderstood it and the Latines also read it namely S. Ambrose thus wel 〈◊〉 she only called ful of grace vvho only obteined the grace vvhich no other vvoman deserued to be replenished with the author of grace And if they did as wel know the nature of these kind of Greeke wordes as they would seeme very skilful they might easily obserue that they signifie fulnes as when them selues translate the like word Luc. 1◠20 ful of sores Beza vlcerosus 14. I know not man These wordes declare saith S. Augustine that she had now vowed virginitie to God For otherwise neither would she say How shal this be done nor haue added because I know not man Yea if she had said only the first wordes How shal this be done It is euident that she would not haue asked such a question hovv a vvoman should beare a sonne promised her if she had married meaning to haue carnal copulation c. 4 de virgin As if he should say If she might haue knovven a man and so haue had a childe she vvould neuer haue asked How shal this be done but because that ordinarie way vvas excluded by her vow of virginitie therfor she asketh How And in asking How The plainly declareth that she might not haue a childe by knowing man because of her vow See S. Grego Nyssene de sancta Christi Natiuitate 36. Elisabeth thy Cosin By this that Elisabeth and our Lady were cosins the one of the tribe of Leui the other of Iuda is gathered that Christ came of both tribes Iuda and Leui of the kings and the priests him self both a king and a priest and the Anointed to vvit by grace spiritually as they vvere vvith oile materially and corporally August 2 de Consens Euang. c. 1. 42. Blessed art thou At the very hearing of our Ladies voice the infant and she vvere replenished vvith the Holy Ghost and she sang praises not only to Christ but for his sake to our B. Lady calling her blessed and her fruite blessed as the Church doeth also by her vvordes and example in the AVE MARIE 43. Mother of my Lord. Elizabeth being an exceding iust and blessed vvoman yet the vvorthines of Gods mother doth so far excel her and al other vvomen as the great light the litle starres Hiero. Praef. in Sophon 48. Shal call me blessed This Prophecie is fulfilled when the Church keepeth her Festiual daies and when the faithful in al generations say the AVE MARIE and other holy Antems of our Lady And therfore the Caluinistes are not among those generations which call our Lady blessed 63. Iohn is his name wee see that names are of signification and importance God him self changing or giuing names in both Testaments as Abraham Israel Peter and the principal of al others IESVS and here IOHN vvhich signifieth Gods grace or mercie or God vvil haue mercie For he vvas the Precursor and Prophet of the mercie
the Gentiles to be innumerable c The elect of the Gentiles ⸬ Boughes of the palme tree be tokens of triumph and victorie The Epistle for many Martyrs The glorie of Martyrs Esa 49 10. Es 25 8. Apo. 21 4. THE 4 VISION ⸬ The Priest standing at the altar praying offering for the people in the time of the high mysteries Christ him self also being present vpon the altar is a figure of this thing therevnto he alludeth c If this be S. Michael or any Angel and not Christ him self as some take it Angels offer vp the praiers of the faithful as the 24 Elders did chap. 5. for this vvvord Saincts is taken here for the holy persons on earth as often in the Scripture though it be not against the Scriptures that the inferior Sainct or Angel in heaueÌ„ should offer their praiers to God by their superiors there But hereby vve coÌ„clude against the Protestants that it derogateth not from Christ that Angels or Saincts offer our praiers to God as also it is plaine of Raphael Tob. 12 12. Most vnderstand al this of Heretikes ⸬ The fall of an Arch heretike as Arius Luther Caluin out of the Church of God Which haue the key of Hel to open bring forth al the old condemned heresies buried before in the depth c Innumerable peâ—y heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English Destroier c Pagans Infidels and sinful impenitent Catholikes must be condemned also ⸬ This phrase being the like both in greeke and latin signifieth such sorowful penal repentance as causeth a man to forsake his former sinnes and depart from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the same phrase c. 2 21 22. Act. â— v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herâ—t translation CHRIST the valiant Angel is here described ` pillers ⸬ Many great mysteries and truthes are to be preserued in the Church vvhich for causes knovven to Gods prouidence are not to be vvritten in the booke of holy Scripture Dan. 12 7. c This vvas the maner of taking an othe by the true God as 〈◊〉 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌ„mauÌ„deth workes of penance and suffering of tribulatioÌ„s ⸬ Three yeres and a halfe vvhich is the time of Antichrists reigne and persecution ⸬ The great Antichrist c He meaneth Hierusalem named Sodom and Aegypt for the imitatioÌ„ of theÌ„ in wickednes So that we see his cheefe reigne shal be there though his tyrannie may extend to al places of the vvorld ⸬ The wicked reioyce vvhen holy men are executed by the tyrants of the vvorld because their life and doctrine are hurdenous vnto them ⸬ The kingdoÌ„ of this world vsurped before by Satan Antichrist shal aftervvard be Christes for euer ⸬ To repay the hire or wages for so both the Greeke vvord and the latin signifie due to holy men proueth against the protestaÌ„ts that they did truely merite the same in this life Enoch Elias yet aliue shal preach in the time of Antichrist THE 3 PART ⸬ This is properly principally spoken of the Church and by allusion of our B. Lady also The Dragons incredulous persecuting multitude and Antichrist the cheefe head thereof c The great Diuel Lucifer ⸬ The spirites that fall from their first state into Apostasie vvith him and by his meanes c The Diuels endeuour agaiÌ„st the Churches children and specially our B. Ladies onely sonne the head of the rest Ps 2 9. Apoc. 2 27. ⸬ Vvhen the Angels or vve haue the victorie vve must knovv it is by the bloud of Christ and so al is referred alvvaies to him ⸬ This often insinuatioÌ„ that Antichrists reigne shal be but three yeres a halfe Dan. 7 25. Apoc. 12 2. 3. in this chap. v. 6. c. 13 5. proueth that the heretikes be excedingly blinded vvith malice that hold the Pope to be Antichrist who hath ruled so many ages The Church shal flee as to a desert in Antichrists time but not decay or be vnknowen no not for so short a time S. Michael fighting vvith the dragon Antichrists atteÌ„pts to draw from the true faith ⸬ They that now folow the simplest grossest heretikes that euer were without seeing miracles vvould then much more folow this great seducer working miracles ⸬ No heretikes euer liker Antichrist theÌ„ these in our daies specially in blasphemies against Gods Church Sacraments Saincts ministers and al sacred thinges Apoc. 3. 5 Gen. 9 6 Mt. 26 52. ⸬ An other false prophet inferior to Antichrist shal vvorke vvonders also but al referred to the honour of his maister Antichrist So doth Caluin other Arch-heretikes peruert the world to the honour of Antichrist and so do their scholers also for the honour of them Many mysteries expounded Great persecution by Antichrist and his ministers Their blessednes that continue coÌ„stant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts by abolishing of Christes image crosse and irreuereÌ„ce to the name IESVS make a ready vvay to the honour of Antichrist Io. 14 29. Antichrists name secrete Antichrist shal be one special man and of a peculiar name The Pope can not be Antichrist Al scaming of letters to expresse Antichrists name is vncertaine Irem li. 5 in fine The Epistle vpoÌ„ S. Innocents day in Christmas ⸬ Christ and the same number of elect that were signed chap. 7. ` learne 〈◊〉 ⸬ One state of life more excelleÌ„t then an other and virgins for their puritie passing the rest alwaies accompanying Christ according to the Churches hymne out of this place Quecunque pergis virgines sequuntur c. c This the Church applieth to the holy Innocents that died first for Christ Ps 145. Act. 14. Esa 21. ⸬ The citie of the diuel which is the vniuersal societie of the wicked misbeleuers il liuers in the vvorld Ier. 51. Apo. 18. ⸬ The great damnatioÌ„ that shal folovv them that forsake Christ the Church worship Antichrist or his image ⸬ Faith is not ynough to saluatioÌ„ without fulfilling of Gods coÌ„mauÌ„dements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacuÌ„ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius in Lexico THE 4 PART Of the 7 last plagues final damnatioÌ„ of the vvicked The tribulations about the day of iudgement c Baptisme ⸬ The song of Moyses and Christ is the new TestameÌ„t and the old ` Saincts THE EIETH VISION linen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬