Upon Easter day his body is missed in the Sepulcher, first by M. Magdalene, 3 secondly by Peter also and John, the winding clothes yet remaining. 11 Then to M. Magdalene, after she had seen two Angels, JESUS also himself appeareth. 18 She having told to the Disciples, he appeareth to them also the same day, and sendeth them as himself was sent, giving them the Holy Ghost to remit and to retain sins. 26 Again upon low Sunday he appeareth to them, letting Thomas see, that he might believe, and commending such as not seeing yet do believe. 30 The effect of this book.Vpon Easter day his body is missed in the Sepulcher, first by M. Magdalene, 3 secondly by Peter also and Iohn, the winding clothes yet remayning. 11 Then to M. Magdalene, after she had seen two Angels, IESVS also him self appeareth. 18 She hauing told to the Disciples, he appeareth to them also the same day, and sendeth them as him self was sent, giuing them the Holy Ghost to remitte and to reteine sinnes. 26 Againe vpon low Sunday he appeareth to them, letting Thomas see, that he might beleeue, and commending such as not seeing yet do beleeue. 30 The effect of this booke.
And the first of the Sabbath, Marie Magdalene cometh early, when it was yet dark, unto the monumentum: the tomb, the sepulchre: and she saw the stone taken away from the monument.AND the first of the Sabboth, Marie Magdalene commeth early, when it was yet darke, vnto the monument: and she saw the stone taken away from the monument.Una autem sabbati, Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum : et vidit lapidem sublatum a monumento.
2She ran therefore and cometh to Simon Peter, and to the other disciple whom JESUS loved, and saith to them, They have taken our Lord out of the monument, and we know not where they have laid him.She ranne therfore and commeth to Simon Peter, and to the other disciple whom IESVS loued, and saith to them, They haue taken our Lord out of the monument, and we know not where they haue laid him.Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum, quem amabat Jesus, et dicit illis : Tulerunt Dominum de monumento, et nescimus ubi posuerunt eum.
3Peter therefore went forth and that other disciple, and they came to the monument.Peter therfore went forth and that other disciple, and they came to the monument.Exiit ergo Petrus, et ille alius discipulus, et venerunt ad monumentum.
4And both ran together, and that other disciple did out-run Peter, and came first to the monument.And both ranne together, and that other disciple did out-runne Peter, and came first to the monument.Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum.
5And when he had stooped down, he saw the linen clothes lying: but yet he went not in.And when he had stouped downe, he saw the linnen clothes lying: but yet he went not in.Et cum se inclinasset, vidit posita linteamina : non tamen introivit.
6Simon Peter therefore cometh, following him, and went in to the monument, and saw the linen clothes lying,Simon Peter therfore commeth, folowing him, and went in to the monument, and saw the linnen clothes lying,Venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita,
7and the sudarium: the face-cloth that bound the head of the dead that had been upon his head, not lying with the linen clothes, but apart, wrapped up into one place.and the napkin that had been vpon his head, not lying with the linnen clothes, but apart, wrapped vp into one place.et sudarium, quod fuerat super caput ejus, non cum linteaminibus positum, sed separatim involutum in unum locum.
8Then therefore went in that other disciple also which came first to the monument: and he saw, and believed.Then therfore went in that other disciple also which came first to the monument: and he saw, and beleeued.Tunc ergo introivit et ille discipulus qui venerat primus ad monumentum : et vidit, et credidit :
9For as yet they knew not the scripture, that he should rise again from the dead.For as yet they knew not the scripture, that he should rise againe from the dead.nondum enim sciebant Scripturam, quia oportebat eum a mortuis resurgere.
10The disciples therefore departed again to themselves.The disciples therfore departed againe to them selues.Abierunt ergo iterum discipuli ad semetipsos.
11But Marie stood at the monument foris: outside, weeping. Therefore as she was weeping, she stooped down, & looked into the monument:But * Marie stoode at the monument without, weeping. Therfore as she was weeping, she stouped downe, & looked into the monument:Maria autem stabat ad monumentum foris, plorans. Dum ergo fleret, inclinavit se, et prospexit in monumentum :
12and she saw two Angels in white, sitting, one at the head, and one at the feet, where the body of JESUS had been laid.and she saw two Angels in white, sitting, one at the head, and one at the feete, where the body of IESVS had been laid.et vidit duos angelos in albis sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Jesu.
13They say to her, Woman, why weepest thou? She saith to them, Because they have taken away my Lord, and I know not where they have put him.They say to her, Woman, why weepest thou? She saith to them, Because they haue taken away my Lord, and I know not where they haue put him.Dicunt ei illi : Mulier, quid ploras ? Dicit eis : Quia tulerunt Dominum meum : et nescio ubi posuerunt eum.
14When she had said thus, she turned backward, and saw JESUS standing: and she knew not that it is JESUS.When she had said thus, she turned backward, and saw IESVS standing: and she knew not that it is IESVS.Hæc cum dixisset, conversa est retrorsum, et vidit Jesum stantem : et non sciebat quia Jesus est.
15Jesus saith to her, Woman, why weepest thou? whom seekest thou? She thinking that it was the gardener, saith to him, Sir, if thou hast carried him away, tell me where thou hast laid him: & I will take him away.IESVS saith to her, Woman, why weepest thou? whom seekest thou? She thinking that it was the gardiner, saith to him, Sir, if thou hast caried him away, tel me where thou hast laid him: & I wil take him away.Dicit ei Jesus : Mulier, quid ploras ? quem quæris ? Illa existimans quia hortulanus esset, dicit ei : Domine, si tu sustulisti eum, dicito mihi ubi posuisti eum, et ego eum tollam.
16Jesus saith to her, Marie. She turning saith to him, Rabboni (which is to say, Master.)IESVS saith to her, Marie. She turning saith to him, Rabbóni (which is to say, Maister.)Dicit ei Jesus : Maria. Conversa illa, dicit ei : Rabboni (quod dicitur Magister).
17Jesus saith to her, Do not Noli me tangere: do not cling to me, hold me not, for I am not yet ascended me, for I am not yet ascended to my Father: but go to my brethren, and say to them, I ascend to my Father and your Father, my God and your God.IESVS saith to her, Do not touche me, for I am not yet ascended to my Father: but goe to my brethren, and say to them, I ascend to my Father and your Father, my God and your God.Dicit ei Jesus : Noli me tangere, nondum enim ascendi ad Patrem meum : vade autem ad fratres meos, et dic eis : Ascendo ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum.
18Marie Magdalene cometh and telleth the disciples, That I have seen our Lord, and thus he said unto me.Marie Magdalene commeth and telleth the disciples, That I haue seen our Lord, and thus he said vnto me.Venit Maria Magdalene annuntians discipulis : Quia vidi Dominum, et hæc dixit mihi.
19Therefore when it was late that day, the first of the sabbatorum: the first day of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews, JESUS came and stood in the midst, and saith to them, Peace be to you.Therfore when it was * late that day, the first of the Sabboths, and the doores were shut, where the disciples were gathered together for feare of the Iewes, IESVS came and stoode in the middes, and saith to them, Peace be to you.Cum ergo sero esset die illo, una sabbatorum, et fores essent clausæ, ubi erant discipuli congregati propter metum Judæorum : venit Jesus, et stetit in medio, et dixit eis : Pax vobis.
20And when he had said this, he shewed them his hands and side. The disciples therefore were glad when they saw our Lord.And when he had said this, he shewed them his handes and side. The disciples therfore were glad when they saw our Lord.Et cum hoc dixisset, ostendit eis manus et latus. Gavisi sunt ergo discipuli, viso Domino.
21He said therefore to them again, Peace be to you. As my Father hath sent me, I also do send you.He said therfore to them againe, Peace be to you. As my Father hath sent me, I also doe send you.Dixit ergo eis iterum : Pax vobis. Sicut misit me Pater, et ego mitto vos.
22When he had said this, he breathed upon them: and he saith to them, Receive ye the Holy Ghost:When he had said this, he breathed vpon them: and he saith to them, Receiue ye the Holy Ghost:Hæc cum dixisset, insufflavit, et dixit eis : Accipite Spiritum Sanctum :
23Whose sins you shall remiseritis: shall remit, absolve by the priestly power here given (the Sacrament of Penance), not a mere declaring that God has pardoned, they are forgiven them: and whose you shall retinueritis: shall withhold absolution from, bind, not remit, not "keep, hold in memory", they are retained.WHOSE SINNES YOV SHAL FORGIVE, THEY ARE FORGIVEN THEM: AND WHOSE YOV SHAL RETEINE, THEY ARE RETEINED.quorum remiseritis peccata, remittuntur eis : et quorum retinueritis, retenta sunt.
24But Thomas one of the Twelve, who is called Didymus, was not with them when JESUS came.But Thomas one of the Twelue, who is called Didymus, was not with them when IESVS came.Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus.
25The other disciples therefore said to him, We have seen our Lord. But he said to them, Unless I see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side: I will not believe.The other disciples therfore said to him, We haue seen our Lord. But he said to them, Vnles I see in his handes the print of the nailes, and put my finger into the place of the nailes, and put my hand into his side: I wil not beleeue.Dixerunt ergo ei alii discipuli : Vidimus Dominum. Ille autem dixit eis : Nisi videro in manibus ejus fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus ejus, non credam.
26And after eight days, again his disciples were within: and Thomas with them. JESUS cometh the doors being shut, and stood in the midst, and said, Peace be to you.And after eight daies, againe his disciples were within: and Thomas with them. IESVS commeth the doores being shut, and stoode in the middes, and said, Peace be to you.Et post dies octo, iterum erant discipuli ejus intus, et Thomas cum eis. Venit Jesus januis clausis, et stetit in medio, et dixit : Pax vobis.
27Then he saith to Thomas, Put in thy finger hither, and see my hands, and bring hither thy hand, and put it into my side: & be not incredulus: unbelieving, wanting in faith, not "astonished, sceptical" in the modern sense but faithful.Then he saith to Thomas, Put in thy finger hither, and see my handes, and bring hither thy hand, and put it into my side: & be not incredulous but faithful.Deinde dicit Thomæ : Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum : et noli esse incredulus, sed fidelis.
28Thomas answered, & said to him, My Lord, & my God.Thomas answered, & said to him, My Lord, & my God.Respondit Thomas, et dixit ei : Dominus meus et Deus meus.
29Jesus saith to him, Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen & have believed.IESVS saith to him, Because thou hast seen me, Thomas, thou hast beleeued: blessed are they that haue not seen & haue beleeued.Dixit ei Jesus : Quia vidisti me, Thoma, credidisti : beati qui non viderunt, et crediderunt.
30Many other signs also did JESUS in the sight of his disciples, which are not written in this book.* Many other signes also did IESVS in the sight of his disciples, which are not written in this booke.Multa quidem et alia signa fecit Jesus in conspectu discipulorum suorum, quæ non sunt scripta in libro hoc.
31And these are written, that you may believe that JESUS is CHRIST the son of God: and that believing, you may have life in his name.And these are written, that you may beleeue that IESVS is CHRIST the sonne of God: and that beleeuing, you may haue life in his name.Hæc autem scripta sunt ut credatis, quia Jesus est Christus Filius Dei : et ut credentes, vitam habeatis in nomine ejus.
Annotations
19The doors were shut. Such Heretics as deny Christs body to be or that it can be in the B. Sacrament, for that it is in heaven, and can not be in two places at once, nor without the natural manner of the quantity, space or place agreeable to the condition of his humanity, be invincible refuted by Christs entering into the Disciples, the doors shut: and by that that his true natural body, whole and perfect in all his limbs, length, breadth, and thickness, distinct and divers from the substance and corpulence of the wood, was in the same proper place that the wood was in, and passed through the same: as he also came out of his mothers womb, the clausure not stirred: and passed through the stone, out of his Sepulcher. By all which the Heretics being plainly reproved, and convinced of infidelity, they boldly deny the plain Scriptures, or so fondly shift themselves from the evidence thereof, that their impudency is specially to be marked in this point.
21As my Father. As when he gave them commission to preach and baptize through the world, he made mention to his own power therein: so here before he institute the Sacrament of Penance, and give them authority to remit sins, lest the wicked should ask afterward, by what right they do such great functions, he sheweth his Fathers commission given to himself, and then in plain termes most amply imparteth the same to his Apostle: that whosoever deny the Apostles & their successors, the Priests of Gods Church, to have right to remit sins, should deny consequently Christ as man to have authority to do the same.
22He breathed. He giveth the Holy Ghost in and by an external sign, to his Apostles, not visibly and to all such purposes as afterward at whitsuntide, but for the grace of the Sacrament of Orders, as S. Augustine saith, and that none make doubt of the Priests right in remission of sins, seeing the Holy Ghost is purposely given them to do this same. In which case if any be yet contentious, he must deny the Holy Ghost to be God, and not to have power to remit sins. It is not absurd (saith S. Cyril) that they forgive sins, which have the Holy Ghost. For when they remit or retain, the Holy Ghost remitteth retaineth in them; and that they do two ways, first in Baptism, and then in Penance. As S. Ambrose also (li. 1 c. 7 de poenitentia) restlling the Novatians (a Sect of old Heretics which pretending Gods glory as our new Sectaries do, denied that Priests could remit sins in the Sacrament of Penance) asketh, why it should be more dishonour to God, or more impossible or inconvenient for men, to forgive sins by Penance then by Baptism, seeing it is the Holy Ghost that doeth it, by the Priests office and ministry in both.
23Whose sins. Power to offer Sacrifice which is the principal function and act of Priesthood, was given them at the institution of the B. Sacrament: the second and next special faculty of Priesthood, consisting in remitting sins, is here bestowed on them. And withal the holy Sacrament of Penance implying Contrition, Confession, and Satisfaction in the Penitent, and absolution on the Priests part, is instituted, for in that, that express power and commission is given to Priests to remit or retain all sins; and in that, that Christ promiseth, whose sins soever they forgive, they be of God forgiven also: and whose sin they retain, they be retained before God: it followeth necessarily, that we be bound to submit ourselves to their judgment for release of our sins. For, this wonderful power were given them in vain, if none were bound to seek for absolution at their hands. Neither can any rightly seek for absolution of them, unless they confess particularly at least all their mortal offences, whether they be committed in mind, heart, will and congitation only, or in word, and work, for, Gods priests being in this Sacrament of Penance constituted in Christs stead as judges in causes of our conscience, can not rightly rule our cases without full and exact cognition and knowledge of all our sins, and the necessary circumstances and differences of the same, which can not otherwise be had of them being mortal men, then by our simple, sincere, and distinct utterance to them of our sins, with humble contrite heart, ready to take and to do penance according to their injunction. For that authority to retain sins, consisteth specially in enjoining satisfaction and penitential works of praying, fasting, alms, and such like. All which Gods ordinance whosoever condemneth or contemneth, as Heretics do, or neglecteth, as some careless Catholics may perhaps do: let them be assured they can not be saved. Neither must any such Christian man pretend or look to have his sins after Baptism, remitted by God only, without this Sacrament: (which was the old Heresy of the Novatians Ambr. li. 1. de poenit. c. 2. Socrat. li. 7 Ec. hist. c. 25.) more then any may hope to be saved or have his original or other sins before Baptism, forgiven by God without the same Sacrament. Let no man deceive himself, this is the second table or board after shipwreck, as S. Hierom calleth it. Whosoever take not hold of it, shall perish without all doubt, because they contemn Gods counsel and order for their salvation. And therefore S. Augustine (ep. 180) joining both together, saith it is a pitiful case, when by the absence of Gods Priests, men depart this life, aut non regenerati, aut ligati. that is, either not regenerated by Baptism, or fast bound, and not absolved by the Sacrament of penance and reconciliation ⸬ because they shall be excluded from eternal life, and destruction followeth them. And S. Victor (li. 2 de persecut, Vandalica) telleth the miserable lamentation of the people, when their Priests were banished by the Arian Heretics. Who (say they) shall baptize these infants? Who shall minister penance unto us, & loose us from the bands of sins &c? And therefore S. Cyprian very often (namely ep. 54) calleth it great cruelty, & such as Priests shall answer for at the later day, to suffer any man that is poenitent of his sins, to depart this life without this reconciliation and absolution: because (saith he) the Lawmaker himself (Christ) hath granted, that things bound in earth, should also be bound in heaven: and that those things might there be loosed, which were loosed before here in the Church. And it is a world to see, how the Heretics wrastle with this so plain a commission of remitting sins, referring it to preaching, to denouncing Gods threats upon sinners, and to we can not tell what else. though to our English Protestants this authority seemeth so cleere, that in their order of visiting the sick, their Ministers acknowledge & challenge the same, using a formal absolution according to the Churches order, after the special confession of the party. But to conclude the matter, let every one that list to see the true meaning of Christs words, and the Priests great power and dignity given them by the same words and other, mark well these words of S. Chrysostome. For, saith he, they that dwell on the earth, and conversion it, to them is commission given to dispense those things that are in heaven. to them is it given to have the power which God would not to be given neither to Angels nor Archangels, for, neither to them was it said, whatsoever you shall bind in earth, shall be bound in heaven: and whatsoever you shall loose in earth, shall be loosed in heaven. The earthly Princes in deed have also power to bind, but the bodies only: but that bond of Priests which I speak of, toucheth the very soul is self and reacheth even to the heavens: in so much that whatsoever the Priests shall do beneath, the self same God doth ratify above, and the sentence of the servants the Lord doth confirme, for in deed what else is this, then that the power of all heavenly things is granted them of God? Whose sins so ever, saith he, you shall retain, they are retained. What power (I beseech you) can be greater then this one? The Father gave all power to the Son: but I see the same power altogether delivered by the Son unto them. And as this concerneth the Priests high authority to absolve, so thereupon concerning confession also to be made unto them, the ancient Fathers speak in this sort. S. Cyprian de Lapsis nu. 11. They (saith he) that have greater faith and fear of God, though they did not fall in persecution, yet because they did only think it in their mind, this very cogitation they confess to Gods Priests sorrowfully and plainly, opening their conscience, uttering and discharging the burden of their mind, and seeking wholesome medicine for their wounds though but small and little. And a little after. Let every one (my brethren) I beseech you, confess, his sin, whiles he is yet alive, whiles his confession may be admitted, whiles satisfaction and remission made by the Priests is acceptable before God. S. Cyril (or as some think, Origen) li. 2 in Levit. calleth it a great part of penance, when a man is ashamed, and yet openeth his sins to our Lords Priest. See also Tertul. li. de Poenit. S. Hiero. in c. 10 Ecclesiastae. S. Basil. in Regulis breu. quaest. 229. Who compare sinners that refuse to confess, to them that have some disease in their secret parts, and are ashamed to shew it to the Physician or Surgeon, that might cure it. Where they must needs mean secret confession to be made to them that may absolve. And S. Leo ep. 80 most plainly (as before S. Cyril) expressly nameth Priests. That confession is sufficient which is made first to God, then to the Priest also. And again, It is sufficient that guiltiness of mens consciences be uttered to the Priests only by the secrecy of confession. S. Hierome in 16 Mat. saith, that Priests loose or bind, audita peccatorum varietate, having heard the variety and differences of sins. S. Paulinus writeth. of S. Ambrose, that as often as any confessed his sin unto him for too receive penance, he so wept for compassion, that thereby he caused the penitent to weep also. He addeth moreover, that this holy Doctor was so secret in this case, that no man knew the sins confessed, but God and himself. And S. Augustine ho. 49 de 50 homilijs to. 10. saith thus, Do penance such as is done in the Church, Let no man say, I do it secretly, I do it to God. in vain then was it said, Whatsoever you shall loose in earth, shall be loosed in heaven. See S. Ambrose de poenitentia. through out. S. Cyprian de Lapsis, the book de vera & falsa panit. in S. Augustine, beside all antiquity which is full of these speeches concerning absolution, and confession.