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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

71. 124. nu 14. pag. 558. Mediator See Sainctes Hovv Christ is the onely mediator 568. Merite and Meritorious 72 marg It hath correspondēce and relation to merces hire or revvard 13. 16. 112 marg 430. 719 mar 744 marg 543 marg Both the meaning and word are in the scriptures 197 m. 198. 430. 639 m. 537 m. 705 m. 553 m. Vvhēce the merite of workes riseth 72 marg 402. 411. 430. 594. 470. Difference of merites 58. 37. 486. 430. 193 m. Vve merite not our first iustification See Iustification To be worthie to merite is al one 198. 197 m. 705. marg 537 marg 553 mar The time of meriting is in this life only 245 m. See vvorkes The Protestants auoid the word merite 639. The Caluinists deny Christs owne merites 529. 708 m. Miracles necessarie to cofirme new doctrine 27. nu 1. p. 263. nu 24. p. 298. nu 82. p. 492. nu 12. True miracles only in the Cath. Church 50. nu 19. 20. p. 124. nu 22. Vvhen Heretikes may worke true miracles p. 112. nu 38. Forged or lying miracles 7● nu 84. p. 559. nu 9. p. 722 marg Miracles vvrought by application of creatures by the name of IESVS of the Apostles other holy men by Saincts and their relikes S. Peters shadovv S. Paules napkin 112. 104. nu 13 231. 261 298. 304. 312. 326. 350. 372. By touching Christ and vvhatsoeuer belonged to him 93 marg 106. 108. Miracles in one place and at one time more then in other 147. 231. 456 marg Peculiar to certaine countries 370 m. 372. The Protestants as faithles to beleeue such miracles as the old Pagans 261. They attribute them to the Diuel as the heathen did p. 24 in marg They pretend Pharisaically Gods honour in derogating from the miracles of Saincts 246 marg The gift of miracles in the Church for edification 132. Christs miracles significatiue 247 m. Monkes Monastical life Vvhether they should worke with their handes 561. 562. They were shauen în the primitiue Church and Nunnes clipped of their heare 562. See Exemites Religious N NAmes of CHRISTIANS 323. of the authors of sectes ibid. of the first instituters of seueral religious orders ibidem Neuters 33. 706. Nouelties of wordes phrases 584. not al new that are not in Scriptures ibid. How they are to be tried nouelties of vvordes ibid. Numbers mystical 94. 700. The Protestants rashnes in condemning numbers of praiers fastes Masses c. 700. O ORiginal sinne See Sinne. Orders The three holy orders boūd to chastitie 571. Bigami excluded from holy orders 570. 579. 596. Al seuen orders haue been from the Apostles time 572. The institution and office of Deacons 305. Holy orders is a Sacrament 577. instituted by Christ at his last supper 204. 452. giuen by imposition of handes 330. 332. 577. 586 marg by a Bishop not by the peoples voices 332. It giueth grace 586 marg none to be admitted vvithout good examination 579 marg Praier and fasting at the time of giuing holy Orders 154. 332. marg See Imber daies Othes that are vnlavvful must not be kept pag. 38 marg 361. P PArdons or indulgences grounded vpon Christs ovvne vvordes 474. vpon his example 210. 474. vpon his merites and the mutual satisfaction of one for an other pag. 538. practised by S. Paul 473. 474. by the holy Bishops of the primitiue Church 474. A pardon is only a remission of temporal punishment due for sinne 473. 474. 475. Vvhy pardons more common now then in old time ibid. to whom this auctoritie of pardoning pertaineth 47. nu 19. pag. 473. 474. 475. 538. Al pardons are giuen in the vertue and name of Christ 474. Parents The duety tovvard them 142. 106. Carnal parents frendes in what cases lesse esteemed 159 marg 176 mar 181 marg duty tovvard our spiritual parents 600 marg See Priests Penance is perfect repentance that is not only amendemēt of life but implying also confession sorowful contrition and paineful satisfaction pag. 8. 30. 167 marg That the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie this penāce p. ● 30. 171 marg 177 marg 716 marg 492 m. S Iohn Baptist first then Christ and his Apostles preached penance 7. 8. 88 marg 143 marg 295 marg 352 marg 366 marg S. Iohn Baptists penance 8. 156 marg Marie Magdalens penance 157 marg The great penance in the primitiue Church 475. 492 marg The old Canonical discipline ib. S. Paules chastening of his body by penance 444. Temporal paine remaineth due vvhen the sinne is remitted 635. Satisfaction or workes of Penance pag. 8. nu 8. 143 marg 195. 314. 454. 473. 482. 630. 645. nu ●3 717 marg They derogat nothing from Christs satisfaction but are requisite because of the same 402. 473. 538. 611. The body chastised by penance is a grateful sacrifice to God 413. The Sacrament of Penance handled at large 276. The necessitie thereof as of Baptisme pag. 277. it is secunda tabula post naufragium 277. The contempt thereof a sinne against the holy Ghost 33. nu 31. The partes thereof Contrition Confession Satisfaction 276. Vvhat is Contrition 483. 294 marg Luthers heresie of Contrition 483. It worketh saluation ibidem Vve are bound to confesse 276. See Confession Al sinnes may be remitted by this Sacrament 613. 629. It is the old heresie of the Nouatians to deny that Confession to a Priest is necessarie and his Absolution 276. 277. See Absolution Priests Gods wōderful mercy toward penitent sinners 183 marg Penance before Baptisme 295 marg Perfection double one in this life an other in the life to come 532. The state of perfection See Monastical life Religious Permission of some things that are not allowed or approued 116. Toleration of the euil 256. Persecution Catholike mens comfort in persecution 26 marg 154. 163 m. 202 m. 663. nu 17. pag. 702 m. 723. nu 7. Their secret assembling in persecutiō 71. Their praise in vvhose houses such Assemblies are kept 325 marg 342 marg 421 marg There shal be great persecution of Catholike men tovvard the end of the vvorld 122. and 199. marg 727 marg Constancie in persecution necessarie ibidem marg 706. highly commended 702. marg 723. To looke backe vpon their losses is dangerous 166. To forsake al rather then the Cathol faith is necessarie 181 and 182 m. The better men most afflicted in this life 663. The Church persecuted by Heretikes and cōtrariewise 505 m. Fleeing in time of persecution 325 marg wise euasions to escape dāgers by S. Paules example 358. nu 25. 359 mar 341. nu 37. pag. 364 marg Not to forsake our Pastors emprisoned 529 marg Happie Gailers that shew mercie to their Catho prisoners 341 marg The courtesie of heathen officers in this case 359 m. To consent by any meanes to the persecution of such is a great offence 357 marg Persecutiō an occasion of much good 310 marg The Church

and Icónium and persvvading the multitudes and * stoning Paul they drevv him out of the citie thinking him to be dead ✝ verse 19 But the disciples compassing him round about he rising vp entred into the citie and the next day he vvent forth vvith Barnabas vnto Derbè ✝ verse 20 And vvhen they had euangelized to that citie and had taught many they returned to Lystra and Icónium and to Antioche ✝ verse 21 confirming the hartes of the disciples and exhorting them to continue in the faith and that by many tribulations vve must enter into the kingdom of God ✝ verse 22 And vvhen they ″ had ordained to them ″ Priests in euery Church and had praied vvith fastings they commended them to our Lord in vvhom they beleeued ✝ verse 23 And passing through Pisidia they came into Pamphylia ✝ verse 24 and speaking the vvord of our Lord in Pergé they vvent dovvne into Attalia ✝ verse 25 and from thēce they sailed to Antioche * vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished ✝ verse 26 And vvhen they vvere come and ●ad assembled the Church they reported vvhat great things God had done vvith them that he had opened a doore of faith to the Gentils ✝ verse 27 And they abode no litle time vvith the disciples ANNOTATIONS CHAP. XIIII 12. They vvould sacrifice This loe is the diuine vvorship consisting in external sacrifice and in acknovvledging the parties vvorshipped to be gods vvhich * may be done to no man nor creature and therfore the Apostles refuse it vvith al possible diligence and al the Angels and Saincts in heauen refuse that adoration by sacrifice The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth She hath but one external Sacrifice vvhich is in the holy Masse of Christs body and bloud that she offereth to God alone and neither to Peter nor to Paul saith S. Augustine though the Priest that sacrificeth standeth ouer their bodies and offereth in their memories But other kindes of honours and dueties inferior vvithout al comparison hovv great so euer they be to this vve do as the Scriptures and Nature teache vs to al Superiors in heauen and earth according to the degrees of grace honour and blessednes that God hath called them vnto from our B. Ladie Christs ovvne mother to the lest seruant he hath in the vvorld for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie if they had either grace learning faith or natural affection ●● Had ordained The Heretikes to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people and that they neede no other Ordering or Consecration by Bishops pressing the pro●ane vse of the * Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth translate thus Ordained by election Vvhereas in deede this vvord in Scripture signifieth Ordering by imposition of hands as is plaine by other vvordes equiualent Act. 6 13. 1 Tim. 4. ● 2 Tim. 1. Vvhere the Ordering of Deacons Priests and others is called * Imposition of hands not of the people but of the Apostles And this to be the Ecclesiastical vse of the vvord appeareth by S. Hierom saying as is before alleaged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand ●● Priests Euen so here also as before fleing from the proper apt knovven vvord vvhich 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 vvord 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 Vvith as litle grace as if they should translate Pontificem a bridgemaker the Maior of London the Bigger of London And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke and againe guilefully from the Greeke to the vulgar English Such corruption of Scriptures their hatred of Priesthod driueth them vnto If they had translated it so vvhen the Scriptures vvere first vvritten at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification and vvhen it vvas yet taken sometimes in common profane sort as 1 Tim. 5. or there only vvhere our aūcient Latin version turneth Presbyter into Senior because the vvord vvas not yet vvholy and only appropriated to holy Orders as aftervvard by vse of many hundred yeres it vvas and is their dealing might haue had some colour of honest●e and plainesse vvhich novv can not be but of plaine falshod and corruption and that of further purpose then the simple can see Vvhich is to take avvay the office of Sacrificing and other functions of Priests proper in the nevv Testamēt to such as the Apostles often and the posteritle in maner altogether call Priests Presbyteros Vvhich vvord doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of Sacerdos the Aduersaries them selues as vvel as vve so translating it in al the old and nevv 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 shevv that Presbyter is in the nevv Lavv that vvhich Sacerdos vvas in the old the Apostles abstaining from this and other like old names at the first and rather vsing the vvordes Bishops Pastors and Priests because they might be distinguished from the Gouernours and sacrificers of Aarons order vvho as yet in the Apostles time did their old functions still in the Temple And this to be true and that to be a Priest is to be a man appointed to sacrifice the Heretikes them selues calling Sacerdos alvvaies a Priest must needes be driuen to confesse Although their folly is therein notorious to apply vvillngly the vvord Priest to Sacerdos and to take it from Presbyter vvhereof it is properly deriued not only in English but in other languages both french and Italian Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church to giue it vvholy onely to the order of Aaron vvhich neuer had it before our Priesthod began Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do and yet neuer men behaued them selues more fondly in the same as vvhosoeuer marketh the distinction of their Elders Ministers Deacons and such like shal perceiue CHAP. XV. Some of those Ievves also that vvere Christians do fall and are authors of the Heresie of Iudaizing 2 They referre the matter to Councel 7 Wherein after great disputation Peter striking the stroke

his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth pro●oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod ● and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke

Catholike Church in the captiuitie of schisme heresie Lastly vve might aske them vvhether it be al one to say Mat. 21 Hosanna Saue vs vve beseeche thees vvhereas Hosanna is vvithal a●vvord of exceding congratulation and ioy vvhich they expressed tovvard out Sauiour euen so Alleluia hath an other maner of sense and signification in it then can expressed by Praise ye the Lord. 8. Iustifications of Saincts Here the Heretikes in their translations could not alter the vvord iustifications into ordinances or constitutions as they did falsely in the first of S. Luke vvhereof see the Annotatiō there vers 6. but they are forced to say in Latin iustificationes as Beza and in English righteousnes for iustifications they vvil not say in any case for fea●e of inconuenience yea and they can not deny but these iustifications be the good vvorkes of saincts but vvhere * they make this glose that they be so called because are the fruites of effect of faith and of the iustice vvhich vve haue by onely faith it is most euidently false against the very text and nature of the word for there is no cause vvhy any thing should be called a mans iustification but for that it maketh him iust so that iustifications be the vertues of faith hope charitie and good deedes iustifying or making a man iust and not effectes of iustification neither faith onely but they al together be the very ornaments and invvard garments beauty and iustice of the soule as here it is euident 10. And I fel. The Protestants abuse this place and the example of the Angels forbidding Iohn to adore him being but his fellow seruant and appointing him to adore God against al honour reuerence and adoration of Angels Saincts or other sanctified creatures teaching that no religious vvorship ought to be done vvto them But in truth it maketh for no such purpose but only vvarneth vs that Diuine honour and the adoration due to God alone may not be giuen to any Angel or other creature S. August de vera relig cap. vltimo And vvhen the Aduersaries replie that so great an Apostle as Iohn vvas could not be ignorant of that point not vvould haue giuen diuine honour vnto an Angel for so he had been an Idolater and therfore that he vvas not reprehended for that but for doing any religious reuerence or other honour vvhatsoeuer to his fellovv-seruant 〈◊〉 ve ansvver that by the like reason S. Iohn being so great an Apostle if this later kinde of reuerence had been vnlavvful and to be reprehended as the Protestants hold it is no lesse then the other could not haue been ignorant thereof not vvould haue done it Therfore they might much better haue learned of S. Augustine q. 61 in Genes hovv this facte of S. Iohn vvas corrected by the Angel and vvherein he errour vvas In effect it is thus That the Angel being so glorious and ful of maiestie presenting Christs person and in his name vsing diuers vvordes proper to God as I am the first and the last and aliue and vvas dead and such like might vvel be taken of S. Iohn by errour of his person to be Christ him self and that the Apostle presuming him to be so in deede adored him vvith Diuine honour vvhich the Angel correcting told him he vvas not God but one of his fellovves and therfore that he should not so adore him but God Thus then vve see Iohn vvas neither so ignorant to thinke that any vndue honour might be giuen to any creature not so il to commit idolatrie by doing vndue vvorship to any Angel in heauen and therfore vvas not culpable at al in his facte but onely erred materially as the Scholemen call it that is by mistaking one for an other thinking that vvhich vvas an Angel to haue been our Lord because he knevve that our Lord him self is also * called an Angel and 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 vvhether it vvere the same or an other for that also did so appeare that Iohn not tell vvhether it vvere Christ him self or no til the Angel told him Once this is certaine that Iohn did not formally as they say commit idolatrie not sinne at al herein knovving al dueties of a Christian man no lesse then an Angel of heauen being also in as great honour vvith God yea and in more then many Angels Vvhich perhaps may be the cause and consequently an other explication of this place that the Angel knovving his great greaces and merites before God vvould not accept any vvorship or submission at his handes though Iohn againe of like humilitie did it as also immediatly aftervvard chap. 22. vvhich belike he vvould not haue done if he had been precisely aduised by the Angel but a moment before of errour vnduetifulnes in the facte Hovvsoeuer that be this is euident that this the Angels refusing of adoration taketh not avvay the due reuerence and respect vve ought to haue to Angels or other sanctified persons and creatures and so these vvordes See thou doe it not signifie rather an earnest refusal then any signification of crime to be committed thereby And maruel it is that the Protestants making them selues so sure of the true sense of euery doubtful place by conference of other Scriptures folow not here the conference and comparing of Scriptures that them selues so much of onely require Vve vvil giue them occasion and a methode so to doe thus He that doubteth of this place findeth out three things of question vvhich must be tried by other Scriptures The first vvhether there ought to be or may be any religious reuerence or honour done to any creatures taking the vvord religion or religious vvorship not for that special honour vvhich is properly and onely due to God as S. Augustine sometimes vseth it but for reuerence due to any thing that is holy by sanctification or application to the seruice of God The second thing is vvhether by vse of Scriptures that honour be called adoration in latin or by a vvord equiualent in other languages Hebrue Greeke or English Lastly vvhether vve may by the Scriptures fall downe prostrate before the things or at the feete of the persons that vve so adore ●or of ciuil duetie done to our Superiors by capping kneeling or other courtesie I thinke the Protestants vvil not stand vvith vs though in deede their arguments make as much against the one as the other But for religious vvorship of creatures vvhich vve speake of let them see in the Scriptures both old and nevv first vvhether the Temple the tabernacle the Arke the propitiatorie the Cherubins the altar the bread of proposition the Sabboth and al their holies vvere not reuerenced by al signes of deuotion and religion vvhether the Sacraments of Christ the Priests of