Original Douay–Rheims AnnotationsRevelation 19
English College of Douai–Rheims
Read Revelation 19 in the BibleRevelation 19:8
Justifications of Saints.
Here the Heretics in their translations could not alter the word justifications into ordinances, or constitutions, as they did falsely in the first of S. Luke, whereof see the Annotation there verse. 4. but they are forced to say in Latin, justificationes as Beza: and in English, righteousness, (for justifications they will not say in any case for fear of inconvenience.) yea and they cannot deny but these justifications be the good works of saints. [1] But where [2] they make this gloss, that they be so called, because they are the fruits or effect of faith and of the justice which we have by only faith, it is most evidently false, & against the very text, and nature of the word. For there is no cause why any thing should be called a man's justification, but for that it maketh him just. So that, justifications, be the virtues of faith, hope, charity, and good deeds, justifying or making a man just, and not effects of justification. Neither faith only, but they all together be the very ornaments and inward garments, beauty, and justice of the soul, as here it is evident.
- 1 Justifications are good works, not as the effects of faith justifying, but because themselves also with faith justify a man.
- 2 Beza.
Revelation 19:10
And I fell.
The Protestants abuse this place, and the example of the Angel's forbidding John to adore him being but his fellow servant, and appointing him to adore God, against all honour, reverence, and adoration of Angels, Saints, or other sanctified creatures, teaching that no religious worship ought to be done unto them. [1] But in truth it maketh for no such purpose, but only warneth us that Divine honour and the adoration due to God alone, may not be given to any Angel or other creature. S. August. de vera relig. cap. ultimo. And when the Adversaries reply that so great an Apostle, as John was, could not be ignorant of that point, nor would have given divine honour unto an Angel (for so he had been an Idolater) and therefore that he was not reprehended for that, but for doing any religious reverence or other honour whatsoever to his fellow-servant: [2] we answer that by the like reason, S. John being so great an Apostle, if this later kind of reverence had been unlawful and to be reprehended, as the Protestants hold it is no less than the other, could not have been ignorant thereof, nor would have done it.
- 1 S. John's adoring of the Angel, explicated against the Protestants abusing the same.
- 2 The Protestants are refelled by their own reason.
Therefore they might much better have learned of S. Augustine (q. 61 in Genes.) how this fact of S. John was corrected by the Angel, and wherein the error was. In effect it is thus, That the Angel being so glorious and full of majesty, presenting Christ's person, [1] and in his name using diverse words proper to God, as, I am the first and the last, and alive and was dead, [2] and such like, might well be taken of S. John, by error of his person, to be Christ himself, and that the Apostle presuming him to be so indeed, adored him with Divine honour: which the Angel correcting, told him he was not God, but one of his fellows, and therefore that he should not so adore him, but God. Thus then we see, John was neither so ignorant, to think that any undue honour might be given to any creature: nor so ill, to commit idolatry by doing undue worship to any Angel in heaven: and therefore was not culpable at all in his fact, but only erred materially (as the Schoolmen call it) that is, by mistaking one for another, thinking that which was an Angel, to have been our Lord: because he knew that our Lord himself is also [3] 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, whether it were the same or another. [1] For that also did so appear, that John could not tell whether it were Christ himself or no, till the Angel told him. Once this is certain, that John did not formally (as they say) commit idolatry, nor sin at all herein, knowing all duties of a Christian man, no less than an Angel of heaven, being also in as great honour with God, yea and in more than many Angels. [2] Which perhaps may be the cause (and consequently another explication of this place) that the Angel knowing his great graces and merits before God, would not accept any worship or submission at his hands, though John again of like humility did it, as also immediately afterward chap. 22. which belike he would not have done, if he had been precisely advised by the Angel but a moment before, of error & undutifulness in the fact. Howsoever that be, this is evident, that this the Angels refusing of adoration, taketh not away the due reverence and respect we ought to have to Angels or other sanctified persons and creatures. And so these words, See thou do it not, signify rather an earnest refusal, than any signification of crime to be committed thereby. And marvel it is that the Protestants making themselves so sure of the true sense of every doubtful place by conference of other Scriptures, follow not here the conference and comparing of Scriptures that themselves so much or only require. [1] We will give them occasion and a method so to do, thus. [2] He that doubteth of this place, findeth out three things of question, which must be tried by other Scriptures. The first, whether there ought to be or may be any religious reverence or honour done to any creatures, taking the word religion or religious worship not for that special honour which is properly and only due to God, as S. Augustine sometimes useth it, [3] but for reverence due to any thing that is holy by sanctification or application to the service of God. The second thing is, whether by use of Scriptures, that honour be called adoration in Latin, or by a word equivalent in other languages, Hebrew, Greek, or English. [4] Lastly, whether we may by the Scriptures fall down prostrate before the things, or at the feet of the persons that we so adore. For of civil duty done to our Superiors by capping, kneeling, or other courtesy, I think the Protestants will not stand with us: though indeed, their arguments make as much against the one as the other.
- 1 S. John sinned not in this adoration.
- 1 The Protestants by conference of Scriptures might find religious adoration of creatures.
- 2 Another explication of this place.
- 2 Three points herein examined and proved by Scriptures.
- 3 Aug. de vera relig. c. 55.
- 4 השתחות προσκυνεῖν.
But for religious worship of creatures (which we speak of) let them see in the Scriptures both old and new: [1] [2] first, whether the Temple, the tabernacle, the Ark, the propitiatory, the Cherubins, the altar, the bread of proposition, the Sabboth, and all their holies, were not reverenced by all signs of devotion and religion: whether the Sacraments of Christ, the Priests of our Lord, the Prophets of God, the Gospel, Scriptures, the name of Jesus, such like (which be by use, signification, or sanctification made holy) are not now to be reverenced: and they shall find all these things to have been reverenced of all the faithful, without any dishonour of God, and much to his honour. [3] Secondly, that this reverence is named adoration in the Scriptures, these speeches do prove Ps. 98. Adore ye his footstool, because it is holy, and Hebr. 11. He adored the top of his rod. [4] Thirdly, that the Scriptures also warrant us (as the nature of the word adoration giveth in all three tongues) to bow down our bodies, to fall flat on the ground at the presence of such things, and at the feet of holy persons, specially Angels, as John doth here, these examples prove. [5] Abraham adored the Angels that appeared to him, [6] Moyses also the Angel that shewed himself out of the bush, who were creatures, though they presented God's person, as this Angel here did, that spake to S. John. Balaam adored the Angel that stood before him with a sword drawn. Num 22. [7] Josue adored falling flat down before the feet of the Angel, [8] calling him his Lord, knowing by the Angel's own testimony, that it was but an Angel. Who refused it not, but required yet more reverence, commanding him to pluck off his shoes, because the ground was holy, no doubt so made by the presence only of the Angel.
Yea not only to Angels, [1] but even to great Prophets this devotion was done, as to [2] Daniel by Nabuchodonosor, who fell flat upon his face before him, and did other great offices of religion, which the Prophet refused not, because they were done to God rather than to him, as S. Hierom defendeth the same against Porphyrie, who charged Daniel with intolerable pride therein, and the said holy doctor allegeth the fact of Alexander the great, that did the like to [3] Joiadas the high priest of the Jews. Howsoever that be (for of the sacrifice there mentioned there may be some doubt, which the Church doth always immediately to God, and to no creature) the fact of the prophets (4 Reg. 2) to Elizeus, is plain: where they perceiving that the double grace and spirit of Elias was given to him, fell flat down at his feet and adored. So did [4] the Sunamite. To omit that Achior adored Judith, falling at her feet, as a woman blessed of God, and infinite other places.
All which things, by comparing the Scriptures, our Adversaries should have found to be lawfully done to men, and Angels, and sovereign holy creatures. Whereby they might convince themselves, & perceive, that that thing could not be forbidden S. John to do to the Angel, which they pretend: though the Angel for causes might refuse even that which S. John did lawfully unto him, as S. Peter did refuse the honour given him by Cornelius, according to S. Chrysostom's opinion. ho. 23 in c. 10 Act. yea even in the third chapter of this book (if our Adversaries would look no further) they might see where this Angel prophesieth & promiseth that the Jews should fall down before the feet of the Angel of Philadelphia and adore. See the Annot. there.
- 1 Adoring of Prophets and holy persons.
- 2 Dan. 2.
- 3 * or, Iaddus.
- 4 4. Reg. 4. Iudith. 13.
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Revelation 19:4
Amen, Alleluia.
[1] These two Hebrew words (as other elsewhere) both in the Greek & Latin text are kept religiously, & not translated, [2] unless it be once or twice in the Psalms. Yea and the Protestants themselves keep them in the text of their English Testaments in many places: and marvel it is why they use them not in all places, but sometimes turn, Amen, into verily, whereof see the Annotation Joan. 8. v. 34: and in their Service book they translate, Alleluia, into, Praise ye the Lord. as though Alleluia had not as good a grace in the act of serving God, (where it is indeed properly used) as it hath in the text of the Scripture.
The Church Catholic doth often and specially use this sacred word, to join with the Church triumphant, consisting of Angels and Saints, who here are said to laud and praise God with great rejoicing, by this word Alleluia, [1] and by often repetition thereof: as the Catholic Church also useth, namely in Easter time even till Whitsuntide, for the joy of Christ's resurrection, which (as S. Augustine declareth ep. ad Ianuarium ) [2] was the general use of the Primitive Church, making a greater mystery and matter of it, than our Protestants now do. At other times of the year also he saith it was sung in some Churches, but not in all. And S. Hierom numbereth it among the heresies of Vigilantius, that Alleluia could not be sung but at Easter. Advers. Vigilant. c. 1.
The truth is, by the use of the Scriptures it hath more in it than, Praise ye the Lord, [1] signifying with laud, glorifying, and praising of God, a great rejoicing withal, mirth, and exultation of heart in the singers thereof. And that is the cause why the holy Church saith, Laus tibi Domine, Praise be to thee o Lord, in Lent and times of penance and mourning, but not Alleluia. which (as S. Augustine also declareth) is a term of signification and mystery, joined with that time, and then used specially in the Church of God, when she representeth to us in her Service, the joys and beatitude of the next life: which is done specially at Easter, by the joyful celebrating of Christ's glorious Resurrection and Ascension, after the penal time of Lent which representeth the misery of this life. See S. Augustine Ser. 1 & 5. c. 9. & 6. c. 9 de Diversis to. 10. and his enarration upon the 148 Psalm. For in the titles and ends of diverse holy Psalms this Alleluia is full of mystery & sacred signification. Where we must ask the Protestants, why they have left it out altogether, being in the Hebrew, saying neither Alleluia, nor, Praise ye the Lord, in the Bible 1577: [2] & that nine times in the six last Psalms.
Moreover the said holy Doctor (li. 2 de doct. Christ. c. 11) affirmeth that Amen & Alleluia be not translated into any other language, [1] propter sanctiorem authoritatem, for the more sacred authority of the words so remaining. And ep. 178. he saith that it is not lawful to translate them. Nam sciendum est &c. for it is to be known (saith he) that all nations do sing Amen and Alleluia in the Hebrew words, which neither the Latin man nor the Barbarous may translate into his own language. See S. Hierom also epist. 137. And namely for our Nation, S. Gregory will bear us witness that our country received the word Alleluia with their Christianity, [2] saying thus li. 27 Moral. c. 6 Lungua Britannia quæ nihil, aliud nonerat quam barbarum frendere, iamdudum in Divinis laudibus Hebræum coepit resonare Alleluia. that is, The Britan tongue, which knew nothing else but to mutter barbarously, hath begun of late in God's divine lauds and praises to sound the Hebrew Alleluia. And for Jury, S. Hierom ep. 17. c. 7 writeth, that the husbandmen at the plough sang Alleluia, which was not then their vulgar speech. Yea he saith that in Monasteries the singing of Alleluia was in stead of a bell to call them together ad Collectam. in Epitaph. Paulæ c. 10.
This word is a sacred, Christian, mystical, and Angelical song, and yet in the new service book it is turned into, Praise ye the Lord, and Alleluia is quite gone, [1] because they list neither to agree with the Church of God, nor with the use of holy Scriptures, no nor with their own translations. But no marvel, that they cannot sing the song of our Lord and of Angels in a strange country, [2] that is, out of the Catholic Church, in the captivity of schism & heresy. Lastly, we might ask them whether it be all one to say Mat. 21, Hosanna, &, Save us we beseech thee? Whereas Hosanna is withal a word of exceeding congratulation and joy which they expressed toward our Saviour. Even so Alleluia hath another manner of sense and signification it it, than can be expressed by, Praise ye the Lord.