The Holy BiblePart 16 out of 16Armagedon. . .That is, the hill of robbers. 16:17. And the seventh angel poured out his vial upon the air. And there came a great voice out of the temple from the throne, saying: It is done. 16:18. And there were lightnings and voices and thunders: and there was a great earthquake, such an one as never had been since men were upon the earth, such an earthquake, so great. 16:19. And the great city was divided into three parts: and the cities of the Gentiles fell. And great Babylon came in remembrance before God, to give her the cup of the wine of the indignation of his wrath. 16:20. And every island fled away: and the mountains were not found. 16:21. And great hail, like a talent, came down from heaven upon men: and men blasphemed God, for the plague of the hail: because it was exceeding great. Apocalypse Chapter 17 The description of the great harlot and of the beast upon which she sits. 17:1. And there came one of the seven angels who had the seven vials and spoke with me, saying: Come, I will shew thee the condemnation of the great harlot, who sitteth upon many waters: 17:2. With whom the kings of the earth have committed fornication. And they who inhabit the earth have been made drunk with the wine of her whoredom. 17:3. And he took me away in spirit into the desert. And I saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 17:4. And the woman was clothed round about with purple and scarlet, and gilt with gold and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication. 17:5. And on her forehead a name was written: A mystery: Babylon the great, the mother of the fornications and the abominations of the earth. A mystery. . .That is, a secret; because what follows of the name and title of the great harlot is to be taken in a mystical sense. Babylon. . .Either the city of the devil in general; or, if this place be to be understood of any particular city, pagan Rome, which then and for three hundred years persecuted the church; and was the principal seat both of empire and idolatry. 17:6. And I saw the woman drunk with the blood of the saints and with the blood of the martyrs of Jesus. And I wondered, when I had seen her, with great admiration. 17:7. And the angel said to me: Why dost thou wonder? I will tell thee the mystery of the woman and of the beast which carrieth her, which hath the seven heads and ten horns. 17:8. The beast which thou sawest, was, and is not, and shall come up out of the bottomless pit and go into destruction. And the inhabitants on the earth (whose names are not written in the book of life from the foundation of the world) shall wonder, seeing the beast that was and is not. The beast which thou sawest. . .This beast which supports Babylon, may signify the power of the devil: which was and is not, being much limited by the coming of Christ, but shall again exert itself under Antichrist. The seven heads of this beast are seven mountains or empires, instruments of his tyranny; of which five were then fallen. (See chap. 13.1, and below, ver. 10.) The beast itself is said to be the eighth, and is of the seven; because they all act under the devil, and by his instigation, so that his power is in them all, yet so as to make up, as it were, an eighth empire, distinct from them all. 17:9. And here is the understanding that hath wisdom. The seven heads are seven mountains, upon which the woman sitteth: and they are seven kings. 17:10. Five are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time. 17:11. And the beast which was and is not: the same also is the eighth, and is of the seven, and goeth into destruction. 17:12. And the ten horns which thou sawest are ten kings, who have not yet received a kingdom: but shall receive power as kings, one hour after the beast. Ten kings. . .Ten lesser kingdoms, enemies also of the church of Christ: which, nevertheless, shall be made instruments of the justice of God for the punishment of Babylon. Some understand this of the Goths, Vandals, Huns, and other barbarous nations, that destroyed the empire of Rome. 17:13. These have one design: and their strength and power they shall deliver to the beast. 17:14. These shall fight with the Lamb. And the Lamb shall overcome them because he is Lord of lords and King of kings: and they that are with him are called and elect and faithful. 17:15. And he said to me: The waters which thou sawest, where the harlot sitteth, are peoples and nations and tongues. 17:16. And the ten horns which thou sawest in the beast: These shall hate the harlot and shall make her desolate and naked and shall eat her flesh and shall burn her with fire. 17:17. For God hath given into their hearts to do that which pleaseth him: that they give their kingdom to the beast, till the words of God be fulfilled. 17:18. And the woman which thou sawest is the great city which hath kingdom over the kings of the earth. Apocalypse Chapter 18 The fall of Babylon. Kings and merchants lament over her. 18:1. And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory. 18:2. And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird: 18:3. Because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; And the merchants of the earth have been made rich by the power of her delicacies. 18:4. And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues. 18:5. For her sins have reached unto heaven: and the Lord hath remembered her iniquities. 18:6. Render to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her. 18:7. As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her. Because she saith in her heart: I sit a queen and am no widow: and sorrow I shall not see. 18:8. Therefore, shall her plagues come in one day, death and mourning and famine. And she shall be burnt with the fire: because God is strong, who shall judge her. 18:9. And the kings of the earth, who have committed fornication and lived in delicacies with her, shall weep and bewail themselves over her, when they shall see the smoke of her burning: 18:10. Standing afar off for fear of her torments, saying: Alas! alas! that great city, Babylon, that mighty city: for in one hour is thy judgment come. 18:11. And the merchants of the earth shall weep and mourn over her: for no man shall buy their merchandise any more. 18:12. Merchandise of gold and silver and precious stones: and of pearls and fine linen and purple and silk and scarlet: and all thyine wood: and all manner of vessels of ivory: and all manner of vessels of precious stone and of brass and of iron and of marble: 18:13. And cinnamon and odours and ointment and frankincense and wine and oil and fine flour and wheat and beasts and sheep and horses and chariots: and slaves and souls of men. 18:14. And the fruits of the desire of thy soul are departed from thee: and all fat and goodly things are perished from thee. And they shall find them no more at all. 18:15. The merchants of these things, who were made rich, shall stand afar off from her, for fear of her torments, weeping and mourning, 18:16. And saying: Alas! alas! that great city, which was clothed with fine linen and purple and scarlet and was gilt with gold and precious stones and pearls. 18:17. For in one hour are so great riches come to nought. And every shipmaster and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off, 18:18. And cried, seeing the place of her burning, saying: What city is like to this great city? 18:19. And they cast dust upon their heads and cried, weeping and mourning, saying: Alas! alas! that great city, wherein all were made rich, that had ships at sea, by reason of her prices. For, in one hour she is made desolate. 18:20. Rejoice over her, thou heaven and ye holy apostles and prophets. For God hath judged your judgment on her. 18:21. And a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: With such violence as this, shall Babylon, that great city, be thrown down and shall be found no more at all. 18:22. And the voice of harpers and of musicians and of them that play on the pipe and on the trumpet shall no more be heard at all in thee: and no craftsman of any art whatsoever shall be found any more at all in thee: and the sound of the mill shall be heard no more at all in thee: 18:23. And the light of the lamp shall shine no more at all in thee: and the voice of the bridegroom and the bride shall be heard no more at all in thee. For thy merchants were the great men of the earth: for all nations have been deceived by thy enchantments. 18:24. And in her was found the blood of prophets and of saints and of all that were slain upon the earth. Apocalypse Chapter 19 The saints glorify God for his judgments on the great harlot. Christ's victory over the beast and the kings of the earth. 19:1. After these things, I heard as it were the voice of much people in heaven, saying: Alleluia. Salvation and glory and power is to our God. 19:2. For true and just are his judgments, who hath judged the great harlot which corrupted the earth with her fornication and hath revenged the blood of his servants, at her hands. 19:3. And again they said: Alleluia. And her smoke ascendeth for ever and ever. 19:4. And the four and twenty ancients and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen. Alleluia. 19:5. And a voice came out from the throne, saying: Give praise to our God, all ye his servants: and you that fear him, little and great. 19:6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying: Alleluia: for the Lord our God, the Almighty, hath reigned. 19:7. Let us be glad and rejoice and give glory to him. For the marriage of the Lamb is come: and his wife hath prepared herself. 19:8. And it is granted to her that she should clothe herself with fine linen, glittering and white. For the fine linen are the justifications of saints. 19:9. And he said to me: Write: Blessed are they that are called to the marriage supper of the Lamb. And he saith to me: These words of God are true. 19:10. And I fell down before his feet, to adore him. And he saith to me: See thou do it not. I am thy fellow servant and of thy brethren who have the testimony of Jesus. Adore God. For the testimony of Jesus is the spirit of prophecy. I fell down before, etc. . .St. Augustine (lib. 20, contra Faust, c. 21) is of opinion, that this angel appeared in so glorious a manner, that St. John took him to be God; and therefore would have given him divine honour had not the angel stopped him, by telling him he was but his fellow servant. St. Gregory (Hom. 8, in Evang.) rather thinks that the veneration offered by St. John, was not divine honour, or indeed any other than what might lawfully be given; but was nevertheless refused by the angel, in consideration of the dignity to which our human nature had been raised, by the incarnation of the Son of God, and the dignity of St. John, an apostle, prophet, and martyr. 19:11. And I saw heaven opened: and behold a white horse. And he that sat upon him was called faithful and true: and with justice doth he judge and fight. 19:12. And his eyes were as a flame of fire: and on his head were many diadems. And he had a name written, which no man knoweth but himself. 19:13. And he was clothed with a garment sprinkled with blood. And his name is called: THE WORD OF GOD. 19:14. And the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean. 19:15. And out of his mouth proceedeth a sharp two-edged sword, that with it he may strike the nations. And he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God the Almighty. 19:16. And he hath on his garment and on his thigh written: KING OF KINGS AND LORD OF LORDS. 19:17. And I saw an angel standing in the sun: and he cried with a loud voice, saying to all the birds that did fly through the midst of heaven: Come, gather yourselves together to the great supper of God: 19:18. That you may eat the flesh of kings and the flesh of tribunes and the flesh of mighty men and the flesh of horses and of them that sit on them: and the flesh of all freemen and bondmen and of little and of great. 19:19. And I saw the beast and the kings of the earth and their armies, gathered together to make war with him that sat upon the horse and with his army. 19:20. And the beast was taken, and with him the false prophet who wrought signs before him, wherewith he seduced them who received the character of the beast and who adored his image. These two were cast alive into the pool of fire burning with brimstone. 19:21. And the rest were slain by the sword of him that sitteth upon the horse, which proceedeth out of his mouth: and all the birds were filled with their flesh. Apocalypse Chapter 20 Satan is bound for a thousand years. The souls of the martyrs reign with Christ in the first resurrection. The last attempts of Satan against the church. The last judgment. 20:1. And I saw an angel coming down from heaven, having the key of the bottomless pit and a great chain in his hand. 20:2. And he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him for a thousand years. Bound him, etc. . .The power of Satan has been very much limited by the passion of Christ: for a thousand years; that is, for the whole time of the New Testament; but especially from the time of the destruction of Babylon or pagan Rome, till the new efforts of Gog and Magog against the church, towards the end of the world. During which time the souls of the martyrs and saints live and reign with Christ in heaven, in the first resurrection, which is that of the soul to the life of glory; as the second resurrection will be that of the body, at the day of the general judgment. 20:3. And he cast him into the bottomless pit and shut him up and set a seal upon him, that he should no more seduce the nations till the thousand years be finished. And after that, he must be loosed a little time. 20:4. And I saw seats. And they sat upon them: and judgment was given unto them. And the souls of them that were beheaded for the testimony of Jesus and for the word of God and who had not adored the beast nor his image nor received his character on their foreheads or in their hands. And they lived and reigned with Christ a thousand years. 20:5. The rest of the dead lived not, till the thousand years were finished. This is the first resurrection. 20:6. Blessed and holy is he that hath part in the first resurrection. In these the second death hath no power. But they shall be priests of God and of Christ: and shall reign with him a thousand years. 20:7. And when the thousand years shall be finished, Satan shall be loosed out of his prison and shall go forth and seduce the nations which are over the four quarters of the earth, Gog and Magog: and shall gather them together to battle, the number of whom is as the sand of the sea. 20:8. And they came upon the breadth of the earth and encompassed the camp of the saints and the beloved city. 20:9. And there came down fire from God out of heaven and devoured them: and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast 20:10. And the false prophet shall be tormented day and night for ever and ever. 20:11. And I saw a great white throne and one sitting upon it, from whose face the earth and heaven fled away: and there was no place found for them 20:12. And I saw the dead, great and small, standing in the presence of the throne. And the books were opened: and another book was opened, which was the book of life. And the dead were judged by those things which were written in the books, according to their works. 20:13. And the sea gave up the dead that were in it: and death and hell gave up their dead that were in them. And they were judged, every one according to their works. 20:14. And hell and death were cast into the pool of fire. This is the second death. 20:15. And whosoever was not found written in the book of life was cast into the pool of fire. Apocalypse Chapter 21 The new Jerusalem described. 21:1. I saw a new heaven and a new earth. For the first heaven and the first earth was gone: and the sea is now no more. The first heaven and the first earth was gone. . .being changed, not as to their substance, but in their qualities. 21:2. And I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 21:3. And I heard a great voice from the throne, saying: Behold the tabernacle of God with men: and he will dwell with them. And they shall be his people: and God himself with them shall be their God. 21:4. And God shall wipe away all tears from their eyes: and death shall be no more. Nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. 21:5. And he that sat on the throne, said: Behold, I make all things new. And he said to me: Write. For these words are most faithful and true. 21:6. And he said to me: It is done. I am Alpha and Omega: the Beginning and the End. To him that thirsteth, I will give of the fountain of the water of life, freely. 21:7. He that shall overcome shall possess these things. And I will be his God: and he shall be my son. 21:8. But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death. 21:9. And there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come and I will shew thee the bride, the wife of the Lamb. 21:10. And he took me up in spirit to a great and high mountain: and he shewed me the holy city Jerusalem, coming down out of heaven from God, 21:11. Having the glory of God, and the light thereof was like to a precious stone, as to the jasper stone even as crystal. 21:12. And it had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. 21:13. On the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates. 21:14. And the wall of the city had twelve foundations: And in them, the twelve names of the twelve apostles of the Lamb, 21:15. And he that spoke with me had a measure of a reed of gold, to measure the city and the gates thereof and the wall. 21:16. And the city lieth in a four-square: and the length thereof is as great as the breadth. And he measured the city with the golden reed for twelve thousand furlongs: and the length and the height and the breadth thereof are equal. 21:17. And he measured the wall thereof an hundred forty-four cubits, the measure of a man, which is of an angel. The measure of a man, i.e., According to the measure of men, and used by the angel. . .This seems to be the true meaning of these words. 21:18. And the building of the wall thereof was of jasper stone: but the city itself pure gold like to clear glass. 21:19. And the foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper: the second, sapphire: the third; a chalcedony: the fourth, an emerald: 21:20. The fifth, sardonyx: the sixth, sardius: the seventh, chrysolite: the eighth, beryl: the ninth, a topaz: the tenth, a chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst. 21:21. And the twelve gates are twelve pearls, one to each: and every several gate was of one several pearl. And the street of the city was pure gold, as it were, transparent glass. 21:22. And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb. 21:23. And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it: and the Lamb is the lamp thereof. 21:24. And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it. 21:25. And the gates thereof shall not be shut by day: for there shall be no night there. 21:26. And they shall bring the glory and honour of the nations into it. 21:27. There shall not enter into it any thing defiled or that worketh abomination or maketh a lie: but they that are written in the book of life of the Lamb. Apocalypse Chapter 22 The water and tree of life. The conclusion. 22:1. And he shewed me a river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. 22:2. In the midst of the street thereof, and on both sides of the river, was the tree of life, bearing twelve fruits, yielding its fruits every month: the leaves of the tree for the healing of the nations. 22:3. And there shall be no curse any more: but the throne of God and of the Lamb shall be in it. And his servants shall serve him. 22:4. And they shall see his face: and his name shall be on their foreheads. 22:5. And night shall be no more. And they shall not need the light of the lamp, nor the light of the sun, because the Lord God shall enlighten then. And they shall reign for ever and ever. 22:6. And he said to me: These words are most faithful and true. And the Lord God of the spirits of the prophets sent his angel to shew his servant the things which must be done shortly. 22:7. And: Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book. 22:8. And I, John, who have heard and seen these things. And, after I had heard and seen, I fell down to adore before the feet of the angel who shewed me the things. 22:9. And he said to me: See thou do it not. For I am thy fellow servant, and of thy brethren the prophets and of them that keep the words of the prophecy of this book. Adore God. 22:10. And he saith to me: Seal not the words of the prophecy of this book. For the time is at hand. For the time is at hand. . .That is, when compared to eternity, all time and temporal things vanish, and are but of short duration. As to the time when the chief predictions should come to pass, we have no certainty, as appears by the different opinions, both of the ancient fathers and late interpreters. Many think that most things set down from the 4th chapter to the end, will not be fulfilled till a little time before the end of the world. Others are of opinion, that a great part of them, and particularly the fall of the wicked Babylon, happened at the destruction of paganism, by the destruction of heathen Rome, and its persecuting heathen emperors. Of these interpretations, see Aleazar, in his long commentary; see the learned Bossnet, bishop of Meaux, in his treatise on this Book; and P. Alleman, in his notes on the same Apocalypse, tom. 12, who in his Preface says, that this, in a great measure, may be now looked upon as the opinion followed by the learned men. In fine, others think that St. John's design was in a mystical way, by metaphors and allegories, to represent the attempts and persecutions of the wicked against the servants of God, the punishments that should in a short time fall upon Babylon, that is, upon all the wicked in general: the eternal happiness and reward, which God had reserved for the pious inhabitants of Jerusalem, that is, for his faithful servants, after their short trials and the tribulations of this mortal life. In the mean time we meet with many profitable instructions and admonitions, which we may easily enough understand: but we have no certainty when we apply these predictions to particular events: for as St. Jerome takes notice, the Apocalypse has as many mysteries as words, or rather mysteries in every word. Apocalypsis Joannis tot habet Sacramenta quot verba--parum dixi, in verbis singulis multiplices latent intelligentiae. Ep. ad Paulin, t. 4. p. 574. Edit. Benedict. 22:11. He that hurteth, let him hurt still: and he that is filthy, let him be filthy still: and he that is just, let him be justified still: and he that is holy, let him be sanctified still. Let him hurt still. . .It is not an exhortation, or license to go on in sin; but an intimation, that how far soever the wicked may proceed, their progress shall quickly end, and then they must expect to meet with proportionable punishments. 22:12. Behold, I come quickly: and my reward is with me, to render to every, man according to his works. 22:13. I am Alpha and Omega, the First and the Last, the Beginning and the End. 22:14. Blessed are they that wash their robes in the blood of the Lamb: that they may have a right to the tree of life and may enter in by the gates into the city. 22:15. Without are dogs and sorcerers and unchaste and murderers and servers of idols and every one that loveth and maketh a lie. 22:16. I, Jesus, have sent my angel, to testify to you these things in the churches. I am the root and stock of David, the bright and morning star. 22:17. And the spirit and the bride say: Come. And he that heareth, let him say: Come. And he that thirsteth, let him come. And he that will, let him take the water of life, freely. 22:18. For I testify to every one that heareth the words of the prophecy of this book: If any man shall add to these things, God shall add unto him the plagues written in this book. 22:19. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from these things that are written in this book. 22:20. He that giveth testimony of these things, saith: Surely, I come quickly: Amen. Come, Lord Jesus. 22:21. The grace of our Lord Jesus Christ be with you all. Amen. APPENDICES These texts come from the 1582 Rhemes printing of the New Testament (see the 'History' section at the top of the e-text). The primary sources provide a glimpse both into the history of the Douay-Rheims version and the English language itself. The reader will quickly notice that the letter 'j' does not appear in the texts, rather 'i' functions either as a vowel or a consonant. Likewise 'u' is not a distinct letter; it is employed typographically in the lower-case in place of 'v' where not starting a word. The letters 'u' and 'v' both function either as vowels or consonants. The word 'vniuersity' demonstrates this rule. The letter 'w' is sometimes employed, but in most cases the earlier form of a double-v (vv) appears instead. The transcriber has done his best to render the text accurately. Note the relaxed spelling standards of the time; many variants appear. While the errata section from the 1610 edition observed: "We haue also found some other faultes of lesse importance; and feare there be more. But we trust the reader may easely correct them, as they occurre." only obvious errors have been amended. Where the transcriber has doubt between whether an irregular spelling is either an error and a variant, the printed text stands. 7-bit ASCII cannot fully represent the typographical standards of the sixteenth and seventeenth centuries, and many special characters have been replaced with modern equivalents. Where verse numbers stand in the margins of the printed texts, they have been transferred to the body. BOOK FOR COMPARISON THE CATHOLIKE EPISTLE OF IVDE THE APOSTLE. He exhorteth them to stand to their old faith, shevving them by examples, that it is damnable not to continue and be constant: 8 inueighing against the lecherie, blasphemie, apostasie, banketing of the heretikes, 14 and that their damnation vvas long foretold. 17 Catholikes therfore to be vnmoueable, to reproue the obstinate, to recouer al not desperate, to confirme the vveake, and to liue them selues vertuously and vvithout mortal sinne, vvhich by Gods grace they may doe. IVDE the seruant of IESVS Christ, and brother of Iames: to them that are in God the Father beloued, and in IESVS Christ preserued, and called. 2 Mercie to you, and peace and charitie be accomplished. 3 My deerest, taking al care to vvrite vnto you of your common saluation, I thought it necessarie to vvrite vnto you: beseeching you to contend for the faith once deliuered to the sainctes. 4 For there are certaine men secretely entred in (vvhich vvere long ago prescribed vnto this iudgement) impious, transferring the grace of our God into riotousnes, and denying the onely Dominator, and our Lord IESVS Christ. 5 But I vvil admonish you, that once knovv al things, that IESVS, sauing the people out of the land of AEgipt, secondly destroied them vvhich beleeued not. 6 But the Angels vvhich kept not their pricipalitie, but forsooke their owne habitation, he hath reserued vnder darkenesse in eternal bondes vnto the iudgement of the great day. 7 As Sodom and Gomorrhe, and the cities adioyning in like maner hauing fornicated, and going after other flesh, vvere made an example, sustaining the paine of eternal fire. 8 In like maner these also defile the flesh, and despise dominion, & blaspheme maiestie. 9 Vvhen Micheal the Archangel, disputing vvith the Diuel, made altercation for the body of Moyses: he durst not inferre iudgment of blasphemie, but said, Our Lord 'commaund' thee. 10 But these, vvhat things so euer certes they are ignorant of, they blaspheme: and vvhat things so euer naturally, as dumme beastes, they knovv, in those they are corrupted. 11 Vvo vnto them, 'vvhich' haue gone in the vvay of Cain: and vvith the errour of Balaam, haue for revvard povvred out them selues, and haue perished in the contradiction of Core. 12 These are in their bankets, spottes, feasting together vvithout feare, feeding them selues, cloudes vvithout vvater vvhich are caried about of vvindes, trees of autumne, vnfruitful, tvvise dead, plucked vp by the rootes, 13 raging vvaues of the sea, foming out their ovvne confusions, vvandering starres: to vvhom the storme of darkenesse is reserued for euer. 14 And of these propheceied Enoch, the seuenth from Adam, saying, Behold our Lord is come in his holy thousandes, 15 to doe iudgement against al, and to reproue al the impious, of al the vvorkes of their impietie vvherby they haue done impiously, and of al the hard thinges vvhich impious sinners haue spoken against him. 16 These are murmurers, ful of complaintes, vvalking according to their ovvne desires, and their mouth speaketh pride, admiring persons for gaine sake. 17 But you my deerest, be mindeful of the vvordes vvhich haue been spoken before by the Apostles of our Lord IESVS Christ, 18 vvho told you, that in the last time shal come mockers, according to their ovvne desires vvalking in impieties. 19 These are they vvhich segregate them selues, sensual, hauing not the Spirit. 20 But you my deerest, building your selues vpon 'our' most holy faith, in the holy Ghost, praying, 21 keepe your selues in the loue of God, expecting the mercie of our Lord IESVS Christ vnto life euerlasting. 22 And these certes reproue being iudged: 23 but them saue, pulling out of the fire. And on other haue mercie in feare: hating also that vvhich is carnal, the spotted cote. 24 And to him that is able to preserue you vvithout sinne, and to sette you immaculate before the sight of his glorie in exultation in the comming of our Lord IESVS Christ, 25 to the onely God our Sauiour by IESVS Christ our Lord be glorie and magnificence, empire and power before al worldes, and novv and for al vvorldes euermore. Amen. SUPPLEMENTAL MATERIAL As recorded in the title, the Douay-Rheims version is a translation primarily from the Latin Vulgate. A brief selection from the preface to the 1582 edition explains the reasons for this approach. Together with the glossary the text shows the translators scholarly motivations, but also provides a glimpse into the charged climate of the period. The transcriber hopes he did a tolerable job in transliterating the Greek words in the preface. The glossary contains words newly used in the language of the day. Some were later dropped from the Challoner revision, others have found common usage today. THE PREFACE TO THE READER Treating of the causes vvhy this nevv Testament is translated according to the auncient vulgar Latin text. 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 vvrite: 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. NOVV TO GIVE thee also intelligence in particular, most gentle Reader, of such thinges as it behoueth thee specially to knovv concerning our Translation: Vve translate the old vulgar Latin text, not the common Greeke text, for these causes. 1. It is so auncient, that it vvas vsed in the Church of God aboue 1300 yeres agoe, as appeareth by the fathers of those times. 2. It is that (by the common receiued opinion and by al probabilitie) vvhich S. Hierom aftervvard corrected according to the Greeke, by the appointment of Damasus then Pope, as he maketh mention in his preface before the foure Euangelistes, vnto the said Damasus: and 'in Catalogo in fine,' and 'ep. 102.' 3. Consequently it is the same vvhich S. Augustine so commendeth and allovveth in an Epistle to S. Hierom. 4. It is that, vvhich for the most part euer since hath been vsed in the Churches seruice, expounded in sermons, alleaged and interpreted in the Commentaries and vvritings of the auncient fathers of the Latin Church. 5. The holy Councel of Trent, for these and many other important considerations, hath declared and defined this onely of al other latin translations, to be authentical, and so onely to be vsed and taken in publike lessons, disputations, preachings, and expositions, and that no man presume vpon any pretence to reiect or refuse the same. 6. It is the grauest, sincerest, of greatest maiestie, least partialitie, as being vvithout al respect of controuersies and contentions, specially these of our time, as appeareth by those places vvhich Erasmus and others at this day translate much more to the aduantage of the Catholike cause. 7. It is so exact and precise according to the Greeke, both the phrase and the word, that delicate Heretikes therfore reprehend it of rudenes. And that it follovveth the Greeke far more exactly then the Protestants translations, beside infinite other places, we appeale to these. Tit. 3,14. 'Curent bonis operibus praeesse.' 'proissasthai.' Engl. bib. 1577, 'to mainteine good vvorks.' and Hebr. 10, 20. 'Viam nobis initiauit,' 'enekainisen.' English Bib. 'he prepared.' So in these vvordes, 'Iustificationes,' 'Traditiones,' 'Idola' &c. In al vvhich they come not neere the Greeke, but auoid it of purpose. 8. The Aduersaries them selues, namely Beza, preferre it before al the rest. (Inpraefat. no. Test an. 1556.) And againe he saith, that the old Interpreter translated very religiously. (Annot. in 1. Luc. v. 1.) 9. In the rest, there is such diuersitie and dissension, and no end of reprehending one an other, and translating euery man according to his fantasie, that Luther said, If the vvorld should stand any long time, vve must receiue againe (which he thought absurd) the Decrees of Councels, for preseruing the vnitie of faith, because of so diuers interpretations of the Scripture. And Beza (in the place aboue mentioned) noteth the itching ambition of his fellovv-translators, that had much rather disagree and dissent from the best, then seeme them selues to haue said or vvritten nothing. And Bezas translation it self, being so esteemed in our countrie, that the Geneua English Testaments be translated according to the same, yet sometime goeth so vvide from the Greeke, and from the meaning of the holy Ghost, that them selues which protest to translate it, dare not folow it. For example, Luc. 3,36. They haue put these wordes, 'The sonne of Cainan,' which he wittingly and wilfully left out: and (Act. 1,14.) they say, 'Vvith the vvomen,' agreably to the vulgar Latin: where he saith, 'Cum vxoribus,' 'vvith their vviues.' 10. It is not onely better then al other Latin translations, but then the Greeke text it self, in those places where they disagree. The proofe hereof is euident, because most of the auncient Heretikes were Grecians, & therfore the Scriptures in Greeke were more corrupted by them, as the auncient fathers often complaine. Tertullian noteth the Greeke text which is at this day (1 Cor. 15,47) to be an old corruption of Marcion the Heretike, and the truth to be as in our vulgar latin, 'Secundus homo de caelo caelestis,' 'The second man from heauen heauenly.' So reade other auncient fathers, and Erasmus thinketh it must needes be so, and Caluin him self folovveth in 'Instit. li. 2. c. 13. parag. 2.' Againe S. Hierom noteth that the Greeke text (1 Cor. 7, 33) which is at this day, is not the 'Apostolical veritie' or the true text of the Apostle: but that which is in the vulgar Latin, 'Qui cum vxore est, solicitus est quae sunt mundi, quomodo placeat vxori, & diuisus est.' 'He that is vvith a vvife, is careful of vvorldly things, hovv he may please his vvife, and is deuided or distracted.' The Ecclesiastical historie called the Tripartite, noteth the Greeke text that now is (1 Io. 4, 3) to be an old corruption of the auncient Greeke copies, by the Nestorian Heretikes, & the true reading to be as in our vulgar Latin, 'Omnis spiritus qui soluit IESVM, Ex Deo non est.' 'Euery spirit that dissolueth IESVS, is not of God:' and Beza confesseth that Socrates in his Ecclesiastical historie readeth so in the Greeke. But the proofe is more preganant out of the Aduersaires them selues. They forsake the Greeke text as corrupted, and translate according to the vulgar Latin, namely Beza and his scholers the English translatours of the Bible, in these places. Hebr. chap. 9. vers. 1. saying, 'The first couenant,' for that vvhich is in the Greeke. 'The first tabernacle.' vvhere they put, 'couenant,' not as of the text, but in an other letter, as to be vnderstood, according to the vulgar Latin, vvhich most sincerely leaueth it out altogether, saying, 'Habuit quidem & prius iustificationes &c.' 'The former also in deede had iustifications &c.' Againe, Ro. 11, vers. 21. They translate not according to the Greek text, 'Tempori seruientes,' 'seruing the time,' vvhich Beza sayth must needes be a corruption: but according to the vulgar Latin, 'Domino seruientes,' 'seruing our Lord.' Againe, Apoc. 11, vers. 2. they translate not the Greeke text, 'Atrium quod intra templum est,' 'the court vvhich is vvithin the temple:' but cleane contrarie, according to the vulgar Latin, vvhich Beza saith is the true reading, 'Atrium quod est foris templum,' 'the court vvhich is vvithout the temple.' Onely in this last place, one English Bible of the yere 1562, folovveth the errour of the Greeke. Againe, 2 Tim. 23 vers. 14. they adde, 'but,' more then is in the Greeke, to make the sense more commodious and easie, according as it is in the vulgar Latin. Againe, Ia. 5, 12. they leaue the Greeke, and folovv the vulgar Latin, saying, 'lest you fall into condemnation.' "I doubt not (saith Beza) but this is the true and sincere reading, and I suspect the corruption in the Greeke came thus &c." It vvere infinite to set dovvne al such places, vvhere the Aduersaries (specially Beza) folovv the old vulgar Latin and the Greeke copie agreable therevnto, condemning the Greeke text that novv is, of corruption. HARD VVORDES EXPLICATED The explication of certaine vvordes in this translation, not familiar to the vulgar reader, vvhich might not conueniently be vttered otherwise. A Abstracted. Dravven avvay. [James 1:14] Acquisition. Getting, purchasing. [Eph 1:14] Aduent. The comming. [Matt 24:27] Adulterating. Corrupting. [2 Cor 2:17] The Greeke vvord signifieth to to make commoditie of the vvord of God, as vulgar Vinteners do of their vvine. Vvhereby is expressed the peculiar trade of al Heretikes, and exceding proper to the Protestants, that so corrupt Scriptures by mixture of their ovvne phantasies, by false translations, glosses, colorable and pleasant commentaries, to deceiue the tast of the simple, as tauerners and tapsters do, to make their vvines salable by manifold artificial deceites. The Apostles contrarievvise, as all Catholikes, deliuer the Scriptures and vtter the vvord of God sincerely and entirely, in the same sense and sort as the fathers left them to the Church, interpreting them by the same Spirit by vvhich they vvere vvritten or spoken. Agnition. Knovvledge or acknovvledging. [Philemon 1:6] Allegorie. A Mystical speache, more then the bare letter. [Gal 4:24] Here vve learne that the holy Scriptures haue beside the litteral sense, a deeper spiritual and more principal meaning: which is not only to be taken of the holy vvordes, but of the very factes and persons reported: both the speaches and the actions being significatiue ouer and aboue the letter. Amen. What is it vvhen our Lord saith, Amen, amen? He doth much commend and vrge the thing he so vttereth, doubling it. Amen in Hebrue signifieth verum, a truth. [John 8:34] Anathema. By vse of Scripture is either that vvhich by separation from profane vse, and by dedication to God, is holy, dreadful, and not vulgarly to be touched: or contrarievvise, that which is reiected, seuered or abandoned from God, as cursed and detested, and therfore is to be auoided. [Rom 9:3] Archisynagogue. Cheefe gouerner of a Synagogue. [Mark 5:22] Assist. Signifieth the Angels standing and attending, alvvaies readie to doe their ministerie. [Luke 1:19] Assumption. Christs departure out of this vvorld by his death and Ascension. [Luke 9:51] Azymes. Vnleauened bread. [Matt 26:17] C Calumniate. By this vvord is signified violent oppression by vvord or deede. [Luke 3:14] Catechizeth, and, Catechized. He catechizeth that teacheth the principles of the Christian faith: and they that heare and learne, are catechized, and are therfore called often in the Annotations, Catechumens. [Gal 6:6] Character. A marke or stampe. [Apoc 13:16] Commessations. Immoderate bankets, and belly cheere, vvith vvanton riotousnes. [Gal 5:21] Condigne. Comparable. [Rom 8:18] Contristate. This vvord signifieth to make heauie and sad. [Eph 4:30] Cooperate. Signifieth vvorking vvith others, likevvise Cooperation, Cooperatours. [Rom 8:28] Corbana. This Corbana was a place about the Temple, which receiued the peoples gifts or offerings. [Matt 27:6] D Depositum. The vvhole doctrine of our Christianity being taught by the Apostles, and deliuered to their successors, and comming dovvne from one Bishop to an other, is called the Depositum, as it vvere a thing laid into their hands, and committed vnto them to keepe. Vvhich because it passeth from hand to hand, from age to age, from Bishop to Bishop vvithout corruption, change, or alteration, is al one vvith Tradition, and is the truth giuen vnto the holy Bishops to keepe, and not to lay men. [1 Tim 6:20] It may signifie also, Gods graces giuen vs to keepe. A great comfort to al Christians, that euery of their goode deedes and sufferings for Christ, and al the vvorldly losses susteined for defense or confession of their faith, be extant vvith God, and kept as depositum, to be repaied or receiued againe in heauen. [2 Tim 1:12,14] Didrachme. These didrachmes were peeces of money which they payed for tribute. [Matt 17:23,24] Dominical day. Sunday. [Apoc 1:10] It is to be marked, that this holy day by the Apostles tradition also, vvas named Dominicus dies, our Lordes day, or the Dominike, vvhich is also an old Ecclesiastical vvord in our language, for the name Sunday is a heathenish calling, as al other of the vveeke daies be in our language. Donaries. Giftes offered to God for his Temple, &c. [Luke 21:5] E Euacuated from Christ. That is, Made voide and hauing no part vvith him. [Gal 5:4] The scandal of the crosse euacuated, that is, made voide, cleane taken avvay. [Gal 5:11] Euangelize. Signifieth such preaching of good tidinges, as concerneth the Gospel. How is it possible to expresse Euangelizo, but as vve do, Euangelize? for Euangelium being the Gospel, what is, Euangelizo or to Euangelize, but to shew the glad tydings of the Gospel, of the time of grace, of al Christs benefites? Al which signification is lost, by translating as the English bibles do, "I bring you good tydings." Eunuches. Gelded men. Euro-aquilo. A north-eastvvinde. [Acts 27:14] Exinanited. Abased excedingly. [Phil 2:7] G Gratis. An vsual vvord to signifie, for nothing, freely, for Godamercie, vvithout desert. H Holocauste. A kinde of sacrifice vvhere al vvas burnt in the honour of God. [Hebr 10:6] Hostes. Sacrifices. [1 Cor 10:18] I Inuocated. Called vpon, praied vnto. [Acts 9:21] Hereof vve say, Inuocation of Saincts, and to inuocate. Issue. Good euent. [1 Cor 10:13] Iustice. Taken in the nevv Testament, not as it is contrarie to vvrong or iniurie, but for that qualitie vvhereof a man is iust and iustified. [Rom 4:9] N Neophyte. Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ. [1 Tim 3:6] P Paraclete. By interpretation is either a comforter, or an aduocate: and therfore to translate it by any one of them only, is perhaps to abridge the sense of this place. [John 14:16] Parasceue. The Ievves Sabboth-eue, Good friday. [Mark 15:42] Parasceue is as solemne a word for the Sabboth eue, as Sabboth is for the Iewes seuenth day, and now among Christians much more solemner, taken for Good-friday onely. These wordes then we thought it far better to keepe in the text, and to tel their signification in the margent or in a table for that purpose, then to disgrace bothe the text and them with translating them. Pasche. Easter, and the Paschal lambe. [Luke 22:1] Pentecost. Vvhitsuntide, &, the space of fiftie daies. Prefinition. A determination before. [Eph 3:11] Prepuce. The foreskinne not circumcised, & therfore signifieth the Gentiles: as circumcision, the Ievves and their state. [Rom 2:25] Prescience. Foreknovvledge. [Acts 2:23] Preuaricatour. Transgressor: and preuarication, transgression. [Rom 2:25] Loaues of Proposition. So called, because they vvere proposed and set vpon the table in the Temple, before God. [Matt 12:4] R Repropitiate the sinnes. That is, make a reconciliation for them. [Heb 2:17] Resolution. The separation of the body and the soule, the departing out of this life. [2 Tim 4:6] Resuscitate the grace. That is, Raise, quicken, renew and reviue the grace vvhich othervvise languisheth and decaieth. [2 Tim 1:6] S Sabbatisme. A time of resting and ceasing from labours. [Heb 4:9] Sacrament. For mysterie. [Eph 1:9] Sancta Sanctorum. The holie of holies, that is, the inmost and holiest place of the Ievves Temple, as it vvere the Chauncel. [Heb 9:3] Superedified. Builded vpon Christ the principal stone. [1 Pet 2:5] T Tetrarch. Gouernour or Prince of the 4 part of a countrie. [Matt 14:1] Thrones. An higher order of Angels. [Col 1:16] V Victims. Sacrifice. [Acts 7:42]
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