143–146 Plato. . .goodes: Van der Noot’s marginal gloss again misleads, for Plato’s discussion of the way riches estrange men from virtue and so threaten the oligarchical state may be found in Book VIII of the Republic, not Book X. (Plato’s account of the avarice of the oligarchical character may be found at VIII.553a-e; for Plato’s account of how greed dooms oligarchy to collapse into democracy, see Republic VIII.555b-d.) In fact, van der Noot seems to be referring, not to the Republic, but to the Laws: at 5.742e-743c, Plato argues that virtue is necessary to happiness and that great riches are inimical to great goodness.

148 withoute . . . Saluation: The gloss in Het Theatre refers the reader here to Augustine, De ordine, 1.1.

151–155 Therefore sayth Christ . . . hir: Luke 10:41-42.

152 Luke. 10. [marginal gloss]: Luke 10:41-42

157–158 laye vp oure treasure in Heauen: Matt 6:19-20.

162 Tullie reherseth in hys Paradoxes: Referring perhaps to Cicero’s Stoic Paradoxes, 1.6. But Van der Noot may have jumbled his references, for he here seems to be quoting Juvenal’s 14th satire, to which he refers in the next sentence: ‘Tantis parta malis cura maiore metuque / servanturis’ (Sat 5.14.303-4). See the next note.

164 Iuuenal: Here, in fact, van der Noot quotes the conclusion of the last of Cicero’s six Stoic Paradoxes, Quod solus sapiens dives (‘only the wise man is rich’): ‘avari . . . non modo non copiosi ac divites, sed etiam inopes ac pauperes existimandi sunt’ (‘neither fulfilled nor rich, the greedy instead end up seeming wretched and beggarly’; Parad. Stoic. 52).

165–169 When the rustical . . . dayntinesse: A version of the Aesopian fable ‘The Country Mouse and the City Mouse’ (Perry, 352) appears in Horace, Satires II.vi.

172 Math. 19. [marginal gloss]: Matt 19:24

178–187 Ixion . . . Ixionides: After noticing Ixion’s attempts to seduce Juno, Jupiter created a simulacrum of Juno out of a cloud, with which Ixion mistakenly coupled and produced the race of centaurs. Jupiter bound him to a fiery wheel as punishment. While Pindar recounts the story in Pythian Odes II.20-49, and Ovid refers to it briefly Met. 12.494-526, Van der Noot here follows Plutarch’s interpretation of the story. Plutarch associates Ixion, in his passion for Juno, with vain lovers of glory, ‘for such men, consorting with glory, which we may call an image of virtue, produce nothing that is genuine and of true lineage, but much that is bastard and monstrous’ (Plutarch, Agis 10.1.1).

191 Lib. Ethi. ca.13. and li. 10. cap. 8.: Another instance of careless transmission of the glosses taken from the French version, which in this case reads ‘7. liure. des Ethi. C. 13. & liure 10. Chap.8.’, i.e. Nicomachean Ethics, 7.13 and 10.8. In the former chapter Aristotle considers whether pleasure is mankind’s chief good, and treats in passing of the contribution of external goods to pleasure; in the latter chapter, on the contemplative life, Aristotle briefly considers the limited contribution of external goods to the life of contemplation.

192 would not . . .one: Does not stipulate that a man must be rich to be happy and blessed.

197 S. Augustine . . . saying: A transmissional error: the gloss in Het Theatre correctly refers to sermon ‘35’; the marginal gloss from Le Théatre reads ‘.5.’ and was so taken over into English. Van der Noot adduces Augustine’s commentary on “the Mammon of Iniquity” of Luke 16:9: Pecunia est, quam nomine divitiarum appellat iniquitas. Si enim veras divitias quaeris, aliae sunt (‘Money is that which the wicked call riches, but if you seek the true riches, they are different’, Sermones 113:4. [The canonical numbering system for Augustine’s sermons has changed, with 35 having become 113]). While several of Augustine’s observations on Luke 16:9 would have been accessible to van der Noot in Aquinas’ commentary on Luke 16 from the Catena Aurea, van der Noot seems to have taken the reference from a treatise on voluntary poverty by Pierre Crespet, who condemns the ‘inique qui estime les richesses estre digne du nom de bien’ (‘the wicked who judge riches worthy of the name “good”’; Le jardin de plaisir Vv7v).

200 they: i.e., the worldly goods. The personification here prepares for Van der Noot’s discussion of Fortune.

201–205 Fortune . . . she: As part of his project to expose the evils of worldly attachments, Van der Noot here portrays Fortune as an unreliable companion and renames her Plagaria, ‘Misfortune’.

203 Plagarius: In classical Latin, a plagiarius is one who kidnaps the child or slave of another. Van der Noot seems to believe the common noun to have been eponymous in origin.

207 Some other become thorough riches: Some others through riches become . . .

208 the Dragon . . . Hesperide: The golden apples that Hercules was sent to fetch from the garden of the Hesperides were guarded by an immortal dragon; see Hesiod Theog. 333, Ovid Met 4.642, 9.190.

210 In his apologie. ca. 40: Apologeticus 40.7. The reference to ‘ca. 29’ in the copy text (which is also found in the Dutch and French versions) is mistaken. It bears observing that Tertullian is not discussing empty allurements when he refers to the ashen apples of Sodom and Gomorrah in the Apology; he is instead refuting the charge that natural and political disasters are punishments visited on Christians by the outraged gods of the nations. More pertinent to the context, in fact, are the observation on the apples of Sodom in Flavius Josephus, Wars of the Jews 4.8.4.

215–216 They are thornes . . . fructifie: The glosses direct the reader towards Matt 13:3-8 and 22, Mark 4:3-8 and 18-19, and Luke 8:5-8 and 14.

215 Math. 13. . . . Luke. 8. [marginal glosses]: Matt 13:3-8 and 22, Mark 4:3-8 and 18-19, and Luke 8:5-8 and 14.

216 Exod. 32. [marginal gloss]: Exod 32:2-6

218 which being consumed . . . drinke: Exod 32:20

219 In . . . women: This gloss, indicating van der Noot’s source in De Cultu Feminarum 2:13:5-6, is displaced further down the page in the original English edition as in the Dutch and French versions; we have restored it to its proper position here. The emendation corrects the repetition of the earlier gloss, ‘In his apologie. ca. 29.’: this repetition in the Theatre reproduces a simple manifestation of eyeskip in Het Theatre (duly taken over into Le Théatre), in which the original gloss has been anchored next to two instances of Tertullian’s name.

222 Abac. 3. [marginal gloss]: Hab 3:15. Cf. also Hab 2:6, which describes the covetous man as one ‘that ladeth him self with thicke claye’.

223 It is dong . . . . etc.: Van der Noot's reference to St. Chrysostom’s Homily on 1 Cor 10 (Hom. 23:8), Het is mesch daer de schietwreuels in wuelen ende heur in wentelen, seyt S. Chrystostomus (‘It is the manure in which dungbeetles wallow and writhe, says St. Chrystostom’) is not truncated in Het Theatre (D4r), as it is here. It may be that Roest was stymied by the vocabulary of his source: copy for the English text here seems to have been left incomplete and the reference to Chrysostom is removed from the body of the text and replaced with the sketchy marginal gloss, ‘Chrysost.’.

223–227 Crates . . . ouerwhelme me: Crates of Thebes, a Cynic philosopher, reportedly was persuaded by Diogenes to throw his money into the sea (Diogenes Laertius, Lives of Eminent Philosophers 6.5.87; Jerome, ‘Letter to Julian’, Letters, 118.5).

227–228 Martiall . . . Numa: Epigrams 11:5.3-4. Croesus was a king of Lydia renowned for his wealth; Numa was the famously virtuous second king of Rome, who ‘banished from his house all luxury and extravagance’ (Plutarch, Numa 3.2).

228–229 I made . . . lost al: Zeno of Citium, Stoic philosopher, became Crates’ pupil after being shipwrecked in Athens, about which he reportedly said, ‘I made a prosperous voyage when I suffered shipwreck’ (Diogenes Laertius Lives of Eminent Philosophers 7.1.2-4).

228 he disputeth . . . himselfe: As printed, the gloss seems to be indicate the subject of Martial’s epigram, but Martial’s poem has nothing to say concerning the Stoic moral principle adduced in the gloss. Indeed Le Théatre does not specify the principle as Martial’s, but because the references to Crates, Martial, and Zeno crowd the text, whoever prepared the glosses for the English version unhelpfully offered the specifying ‘Mart.’ We therefore relocate this portion of the gloss: the radical self-sufficiency described in the gloss is the central theme of Diogenes Laertius’ ‘Life of Zeno’, the source for the anecdote concerning Zeno’s shipwreck. The gloss to Het Theatre directs the reader appropriately to ‘Laertius inden 7 boeck.’, that is to the Lives of the Eminent Philosophers 7.1.30 (and cf. the principle elaborated by Zeno’s pupil Cleanthes at 7.1.89).

229–231 Riches are copwebs . . .come to nothing: The emphasis on hurtful ephemera brings the Declaration especially close to the rhetoric of the sonnets and epigrams with which the Theatre begins.

231 1. Tim 6. [marginal gloss]: 1 Tim 6:9-10

231 Prouerb. 23. [marginal gloss]: Prov 23:4-5

231 Math. 13. [marginal gloss]: Matt 13:22

234–235 The Foole . . . they were not: ‘The fool denigrates things that truly are, as if they did not exist, whereas those other things that do not exist at all, he desires, as if they indeed existed.’ Van der Noot quotes here from the widely disseminated ‘Legend of Barlaam and Josaphat’, a saint’s life attributed to John of Damascus (‘Damascene’). A slightly abridged version of the tale is included in the Legenda Aurea, but van der Noot seems to be citing from chapter 2 of a longer version, possibly one of the recent translations of Jacques de Billy, either the Latin version of 1577 or the French one of the following year; see the Histoire de Barlaam (1578), B3-B3v.

241 man . . . pursue: Roest introduces the error in agreement.

243 Horace: Epistles 2.2.126-54

251 Luke. 12. [marginal gloss]: Luke 12:20-1

254 Psalm. 38. [marginal gloss]: Het Theatre and Le Théatre gloss the passage more heavily, although without making reference to Prov 28:11., which van der Noot is in fact quoting. The relevant passage from Psalms is 39:6 in the Masoretic numbering. (Here, as in most of the glosses referring to Psalms in the first half of his commentary, van der Noot employs the Vulgate numbering.) Le Theatre also directs the reader to Jer 17:11; a marginal gloss in Het Theatre also adduces ‘Eccle. 11’ a misrepresentation of Ecclesiasticus (or Sirach) 11:17-19.

255 riche in their own conceits: Prov 28:11.

258–267 Plutarke . . . than the other: Plutarch, Demosthenes 26.42.

267 Li. 8. de trinita. cap. 85.: The gloss in Het Theatre (translated in Le Théatre) is inaccurate, and the printing of the gloss in Le Théatre, difficult to read, has been incorrectly transmitted. The proper source is Augustine, De Trinitate, 8.7.11.

269 diuersitie . . . estates: ‘extreme difference between the status of God and man’. Van der Noot is rendering Augustine’s intervallis locorum, distance between places.

272–274 The Gyauntes . . .themselues.: The Giants of Greek myth, sons of Gaia, the Earth, piled mountains upon each other and climbed them in an attempted assault on the gods of Mt. Olympus; see, for example, Od. 11.305-8).

275–276 as Saincte Ambrose . . . Heauen: In his treatise on Noah and the ark, St. Ambrose distinguishes the giants of Gen 6:4 from those described by pagan poets as sons of Earth, but then likens both sets of giants to men who fail to esteem their souls and, over-estimating their bodily power, seek to conquer heaven by concentrating on worldly efforts (terrenis operibus incubantes; Liber de Noe et Arca, 4.8).

276 Sainct Cyprian: see note below on 281 gl.

279 Epist. 2. lib. Episto.: Although the gloss indicates a later letter, van der Noot seems to be referring to a passage from the first of Cyprian’s epistles, a letter to Donatus: Quos honores putas esse, quos fasces, quam affluentiam in divitiis, quam potentiam in castris, in magistratu purpurae speciem, in principatu licentiae potestatem, malorum blandientium virus occultum est et arridentis nequitiae facies quidem laeta, sed calamitatis abstrusae illecebrosa fallacia; instar quoddam veneni, ubi, in lethales succos dulcedine aspersa calliditate fallendi sapore medicato, poculum videtur esse quod sumitur; ubi epota res est, pernicies hausta grassatur. Quippe illum vides qui, amictu clariore conspicuus, fulgere sibi videtur in purpura. Quibus hoc sordibus emit ut fulgeat. (As for those things that you believe to be honors, that you regard as the signs of force, that you think of as the affluence in riches, that you consider to be military power, the glory of purple robes in magistracy, and the leader’s power of license—they have a virus of attractive ills, and an appearance of grinning wickedness, certainly happy, but it is the treacherous deceit of concealed disaster. Like some poison, in which the taste, having been salved with sweetness, cunningly tempering its deadly juice, seems to be a normal drink, but when it is swallowed, the destruction that you have drunk attacks you. Surely you see that man made conspicuous by his gorgeous robes, shining, as he thinks, in his purple; with what sordid things has he purchased this glamour? [ed.trans.]; Epistolae, 1.11).

280 Vpon the 106. psalme.: Augustine, Enarrationes in Psalmos, 106.7. Worldly honor is the last of the four temptations that Augustine distinguishes in middle verses of this psalm (107 in the Masoretic numbering).

280 Aristophanes the Poet: Greek comic dramatist (446-386 BCE). The title character of his Plutus is the god of Wealth; for the fearfulness of this god, see Plutus, 202-7.

283–290 For to get . . . forfaite: Cf. line 164 above. Van der Noot is returning to a paraphrase of Cicero, Paradox 6 here; see Stoic Paradoxes, 6.43-4 and 46-7.

291 Saty. 10.: Juvenal, Satire 4.10.12-14; Juvenal offers examples of the dangers that haunt wealth in the following lines.

293–297 Seneca . . . rocks: Epistulae Morales, Epistle 8.3-4.

305 Treasurers: As the gloss indicates, the passage seems to refer, albeit somewhat enigmatically, to the prophetic account of the reign of Antiochus IV in Dan 11, who will have ‘power over the treasures of golde and of silver, and over all the precious thyngs of Egypt, and of the Lybians.’

305 Daniell. 11. [marginal gloss]: Dan 11:43, but see also the fourth king, Xerxes, of Dan 11:2, ‘farre richer then they all’.

307 Plato: A transmissional error: Van der Noot is citing Plautus’ Cistellaria 1.1.69-70; the error is introduced in Le Théatre, which reads ‘Plato’ (E6r).

310–315 And these things . . . and other lyke: Van der Noot abridges a longer list of the troubles of love in Plautus, Mercator 1.1.18-31.

316–318 Vlisses . . . countrey: Od 12.36-110, 165-200.

326 Terence: Eunuchus 1.1.72-3).

330–331 those three: Greed, lust, ambition.

332 as witnesseth . . . Epistles: 1 John 2:15-17.

334–335 For all . . . of the eyes: Both the French and Dutch sources as well as the verse from 1 John that they render (2:16) strongly support the emendation here. Either someone preparing a fair copy of Roest’s translation or the compositor who set it seems to have compressed his copy, reducing the first two of the three vices to a single one—‘the luste of the eyes’—in a straightforward instance of eye-skip. The compositor may have fumbled the line further, since his copy may have read ‘as the lust, etc.’ (which would translate ‘ascavoir la concupiscence, etc.’), yet because ‘is the lust’ corresponds to the syntax of the passage in the Vulgate, we have allowed the syntactically difficult ‘is’ to stand. It may be worth remarking that, at this juncture, both the French and English texts expand on the Dutch original by quoting more extensively from 1 John.

351 incorporated: For the incorporation of believers into the body of Christ, see Eph 5:30 and Rom 12:5; for the identity of the Church with that body, see Col 1:24.

354–356 turned . . . mire: Both proverbs are marshalled at 2 Pet 2:22.

362 Omne . . . dulci: Ars Poetica, 343.

369 .xxj. yeares: The 211th poem in Petrarch’s Rime sparse establishes the year of Petrarch’s enamourment as 1327; the 336th poem establishes the year of Laura’s death as 1348. Petrarch gives both dates again in an obituary he inscribes in his manuscript of Virgil.

372 ten yeares: In the 364th of the 366 poems of the Rime sparse, Petrarch recalls the twenty-one years during which he loved Laura prior to her death and marks the occasion of the poem as the tenth anniversary of her death.

375 Brabants speache: In effect, Dutch: in the middle of the 16th-c the central region of the Netherlands, the region straddling the Rhine, was more influential politically than the Frisian region to the north, and the dialect spoken in Brabant seemed on the verge of becoming a more widely accepted trans-regional standard. As is observed in the introduction above, the Declaration here misrepresents the genesis of the translations of the poems: the poems were translated from Marot’s French version as printed the previous year, probably with occasional reference to the Italian original.

383 vnderstode: The word is used similarly below at 394. The sense of the term as used here—not an unfamiliar one in Spenser’s period— suggests a semantic peculiarity central to visionary poetry. If we think of Petrarch as a passive witness to these visions, this understanding may be taken as his interpretation of that visionary experience (OED ‘understand’ 5a); if we think of Petrarch as the inventor of these visions, this understanding may be taken as the meaning he intends for us to derive from his description of those visions (OED ‘understand’ 5b). The dual sense of ‘understand’ thus anticipates the very similar dual sense of ‘read’ in Spenser’s mature poetry.

392 Holly: Neither Petrarch’s poem nor van der Noot’s commentary warrants the suggestion that a holly has bloomed from a laurel. Roest seems to be translating directly from the ‘heylige tacxkens’ of the Dutch commentary (D7v), for ‘holly’ seems to be an error based on the compositor’s misreading of ‘holy’ in his copy, although the precise wording of the original copy is difficult to determine. The Dutch commentary accurately renders Petrarch’s ‘rami santi’ and Marot’s ‘divins rameaux’ (l. 1), whereas the phrasing of the French commentary (‘belles branchettes’, E7v) does not.

399 notifying: While the spelling in the 1569 reading is not unprecedented, it is so rare that we regard it (like comparable contemporary instances of ‘y-[consonant]-i-i’) as a compositorial error.

406 hir departure (as it is sayde): I.e., her so-called ‘departure’.

406 so long a time: The Dutch commentary is equally vague, whereas the passage in Le Théatre stipulates that, having loved Laura for forty years, Petrarch mourned her for seven (E8r).

417 Dodonian tree: An oak; see above n. to 5.1.

419 Vimiall . . . Vimiel: There is considerable transmissional muddle here. The English text does little to improve the erroneous reading in Het Theatre, which uses effectively the same name for the second and sixth hills (‘Vimialischen berch . . . Vimialis . . .’ D8r), both of which are distorted renderings of the Collis Viminalis. Both the French and English translations make imperfect corrections of the error: Le Théatre offers Viminel and Viniel for the third and sixth hills in its list (E8r); Roest simply corrects the repetition, replacing Vimialis with Vimiel. The learned reader would expect to see the Aventine listed as the sixth hill.

423–424 the shee wolfe . . . Romains: This symbol (‘Armes’) was widely circulated on Roman coins from as early as the third century B.C.E. Cicero mentions that a statue of the she-wolf suckling Romulus and Remus was damaged by a lightning strike in 65 B.C.E. (In Catilinem, 3.19).

428–429 Typheus daughter: The poem refers, in fact, to ‘Typhæus sister’, for which see the note at 11.4 above. Different authors attribute various daughters to Typhaon/Typhoeus: the Chimera, the Sphinx, the Harpies, and the Lernaean Hydra, none of whom have attributes that correspond securely to those of the central figure in Du Bellay’s poem.

430–438 With all . . . Lupa: The sentence summarizes the two themes of the sequence: the transitory character of earthly achievements and satisfactions, and the specific humiliation of Rome, the rise of which was motivated by covetousness and a desire for authority consistent with the wolvishness of its founders’ upbringing.

433 and that: I.e. and that destruction.

438 Lupa: The name is simply the Latin word for ‘she-wolf’, although it was also used to mean ‘prostitute’ or any unclean woman.

438–439 Oute . . . beastlynesse: In The Boke Named the Governour (1537, B7v) Sir Thomas Elyot remarks on the antiquity of the idea that character could be transmitted by breast-milk; in The Boke of Children (1546), Jean Goeurot adduces a number of classical authors from Plato to Pliny on this point, particularly citing Aeneid IV.365-7, where Virgil’s Dido attributes Aeneas’ cruelty ‘unto the gyver of the mylke’ (S1v-S2v).

441 cast . . . teeth: The famous anti-Roman remark of Mithridates VI is recorded in Justin’s Epitome of the Philippic History of Pompeius Trogus, XXXVIII.6.8.

442 bloud: An outlier in the series, the term is dropped in the French commentary. Its absence there contributes to complicating the heading to the Declaration (0.6), where Roest is said to have translated from the French.

466–467 Nero . . . Maxence: The inclusion of Trajan (ruled 98-117) in this list may seem anomalous, since both Aquinas and Dante include him among the virtuous pagans, but van der Noot seems to be drawing on Augustine’s list of the ten persecutions of the early Church that stand as preliminary to the eleventh and final persecution under the aegis of the Antichrist (City of God, 18.52): Augustine lists Trajan’s persecution as the third of these ten. He gives Nero’s (54-68) and Domitian’s (81-96) as the first two, Aurelian’s (270-5) as the ninth and Diocletian’s (284-305) and Maximian’s (286-305) as the tenth. Van der Noot may have meant to include Maximian (Maximian Herculius) in this list and not his son, Maxentius—Maxence (306-12). Maxentius had, in fact, practiced a policy of toleration towards Christians, although because of his rivalry with the Christian Constantine, he earned an undeserved post-antique reputation for hostility to Christians.

469 theirs: The gods of the Romans.

473–476 have been . . . are . . . rysen: The shift to the present tense captures the typological historical sense at the core of the Theatre: the punishment of ancient anti-Christian Rome is imagined as meted out in the present, so that the early persecutors merge with the pope and his bishops and the early Christian martyrs dissolve into modern Protestants.

480–481 O worldly . . .passe: Eccles 1:2-3

483–484 Chaldes: People of the short-lived Neo-Babylonian Empire which took the Israelites captive; on their fall see Jer 50:1-3 and 51:24-35 and Isa 43:14, 47:5, and 48:14.

484 Carthage: See Polybius, Histories, ‘Excidium Carthaginis’, 38.7-8, 20-22, on the fall of Carthage.

484–491 So Rome . . . worde: In accordance with traditional typology, van der Noot identifies Rome’s fall with the future apocalyptic punishment he anticipates for the ungodly.

492–493 Romaine . . .Charlemayn: Romulus Augustus, the last Emperor of Rome, was deposed in 476, marking the fall of the Roman Empire. Frankish King Charlemagne was crowned Emperor of the Romans (Imperator Romanorum) in 800, beginning the Holy Roman Empire.

494–496 Bishop of Rome . . . true pastoure: A conventional complaint against Papal authority. Cf. Luther’s A faithful admonition of a certeyne true pastor . . . Now translated into English (1554).

498 King Pepin: King of the Franks and father of Charlemagne, founded the first Carolingian empire, see line 494 above, ‘since Augustus until Charlemayn’; Van der Noot’s implication is that the Pope replaced the Emperors after the fall of Rome. Pepin defended papal interests, and was anointed by Pope Stephen II and given the title ‘Patrician of the Romans (patricius Romanorum).

501–533 For the feruent . . . purpose: The commentary reflects Bale’s exegesis of the events following upon the opening of the third seal (Image, 106-7), although here, as elsewhere, van der Noot relies on de Coninck’s translation of Bale’s; de Coninck, Bilde, I4r-I5v.

506–507 Sigebertus. Geniblacen.: Sigebert of Gembloux, a medieval historian who favored limiting papal authority. Although the marginal glosses in the Theatre tend to derive from the Le Theatre, most of the glossing in the immediately ensuing pages are based on those in Het Theatre. The glossing is conspicuously light in these pages of the French version and, indeed, the text proper in the French is defective: there is no French equivalent for lines 513-41. Whoever prepared the glosses for English Theatre seems to have turned to Het Theatre for guidance in the glossing; in the present case, the glossing here is taken over from Het Theatre E2r.

508 Carolus Boiuillus: Charles de Bovelles, late 15th-early 16th C. canon and intellectual. Van der Noot’s source, Bale’s Image, draws on de Bovelles chronographic work, Aetatum mundi, for its spiritual periodization.

511–512 confessors . . . Martirs: Bale opposes the lassitude of hearing confession with the spiritual vigor of martyrdom, and suggests that confession is simply another institutionalization of worldly greed, another sign of preferring ‘to take, than to give’ (506). (Cf Image 154.)

513–514 (as . . . perish): Prov 29:18: ‘Where there is no vision’, glossed in GB ‘Where there are not faithful ministers of the worde of god’, ‘the people decay’.

515–516 Sabellians . . . Eutichians: Van der Noot’s list of heretical groups, taken over from Bale’s Image (107), concentrates on sects that were heretical in their interpretation of the trinity or of the nature of Christ, the outlier being the Priscillians, an ascetic group with Manichaean affiliations.

519 Pelagians: This rehearses Augustine’s representation of Pelagianism. See Augustine Retractiones 2.68 and A Treatise Against Two Letters of the Pelagians I.6, ‘Grace is Not Given According to Merits’.

522–527 Liberius . . . Gregorie: Van der Noot reproduces Bale’s list of popes and antipopes whose authority was strenuously challenged; many of the Popes listed were opponents of the heretical sects mentioned above (Image, 107).

522 Hieronymus . . . Shedel.: The list of Church fathers and other authorities included in the margins of Het Theatre is taken over from De Coninck’s translation of Bale (Bilde, I5r-5v; Image, K6r). Bale has taken his information on crises in the history of the papacy from the De viris illustribus of Jerome (‘Hieronymus’), the Chronographia of Sigebert of Gembloux (‘Sigebertus. Geniblacensis.’),; the Speculum Historiale of Vincent of Beauvais (‘Vincentius’), the Vitae Pontificum of Bartlomeo Platina (‘Plantina’), the Supplementum Chronicarum of Jacobus Bergomensis (‘Bergensis’), the Nuremberg Chronicle Hartmann Schedel (‘Hermannus Shedell.’), and the Ursperger Chronicle, much of which was written by two successive abbots of the monastery at Ursperg. The ‘Anthonius’ to whom the margin refers is probably Antoninus of Florence, author of a universal history, the Chronicon, for Bale refers to his source as ‘Antoninus’, but the source could possibly be Antonio Sabellico, whose Enneades, also a universal history, was more widely consulted and is elsewhere cited in Bale.

522–523 Liberius and Felicius: Pope Liberius was exiled by Emperor Constantius in 355 and replaced by Felicius. While most of the Roman clergy acknowledged Felicius as pope, the laity considered his consecration invalid.

524 Damasius and Vrcisius: When Pope St. Damasus I was elected pope in 366, erstwhile adherents of Liberius rejected his election and consecrated Ursinus as their chosen pope.

524 Boniface and Aulatius: After the death of Pope Zosimus, partisans of Eulalius (whose name is mistransmitted on Het Theatre E2v as ‘Aulatium’) occupied the Lateran basilica insisting on his consecration. Boniface was elected by a majority of the priests on the day before Eulalius’ consecration, and Boniface appealed to Emperor Honorius who recognized him as the rightful pope.

524–525 Simache and Laurence: Symmachus was elected pope in the Constantinian basilica on the same day in 498 on which Laurentius was elected pope at the church of St. Mary’s. King Theodric recognized Symmachus’ election, yet there were later allegations that Symmachus obtained this ruling by bribery.

525 Boniface and Dioscore: In 530 Pope Felix IV selected Boniface to succeed him, but Dioscorus was elected, only to die three weeks later at which time he was replaced by Pope Boniface II.

525 Constantine and Philip: In 768, Pope Constantine II was forcibly deposed and Philip installed in his place for a single day until the election was declared invalid; he was replaced by Pope Stephen III.

526 Eugenius and Sisine: From 824 to 827, Pope Eugene II required the support of the son of the Frankish emperor to maintain his position, in the face of plebeian support for Zinzinnus. (The reference to Zinzinnus as ‘Sisine’ originates with Bale, who may have confused him with Pope Sisinnius, who reigned in 708 for only 20 days.)

526 Formosie and Stephen: In the infamous Cadaver Synod of 897, Pope Stephen VII exhumed the body of his predecessor, Formosus, and tried and convicted him of illegal accession to the papacy.

526 Sergie and Christopher: Christopher, considered an antipope on the grounds of improper accession, was allegedly murdered while in prison (c. 904) at the order of Pope Sergius III.

527 Benedict and Leo: At the insistence of Emperor Otto I Pope John XII was deposed in 963 and Leo VIII was elected. In the following year, when the election was challenged as invalid, John was reinstated and Leo deposed, but John died suddenly in 964, leading to the election of Pope Benedict V. Otto I then lay siege to Rome, compelled the acceptance of Leo VIII as pope, and Benedict was deposed.

527 Gregorie: Probably referring to one of the two antipopes: the Gregory who claimed the papacy, as Gregory VI, in 1012 or Maurice Bourdain who claimed the title of Gregory VIII in 1118.

533–536 After this sorte . . . abolished: Cf. de Coninck, Bilde, I8v (translating Bale, Image, 110).

537 hairen cloath: Sackcloth, coarse cloth [Heb. saq] made of goat’s hair, often used to make garments for mourning, submission, or ritual penance.

538–575 For they dayly . . . haue sayde: de Coninck, Bilde, I8v (translating Bale, Image, 110-1).

543–544 Iohn . . . Patriarkes: Even before the accession of John Nesteutes to the office of Archbishop of Constantinople, as John IV, in 582, the Council of Constantinople (381) had declared that the Bishop of Constantinople should have primacy of honour after the Bishop of Rome and the Council of Chalcedon (451) had established Constantinople as a patriarchate. But it was only when John IV began styling himself Ecumenical Patriarch and, it was alleged, claimed that it was a title to be restricted to his own see, that he provoked protests from Pope Pelagius II and his successor, Gregory the Great. Calvin treats Gregory as the hero of this struggle, ascribing to him a general resistance to episcopal primacy (Institutes IV.vii.21).

544–545 Boniface the third: During his brief service as pope, Boniface reasserted papal primacy, claiming the title of Universal Bishop.

546–547 Mahomet . . . afterward: Chronology is crucial to the logic of this discussion of John, Boniface, and Mohammed: John IV served as Archbishop of Constantinople from 582 to 595, Boniface’s brief papacy took place in 606, and Mohammed experienced his first revelation in 610 and took up the public work of prophecy in 613.

548–550 So that . . . dispearsed: Although van der Noot follows his source fairly closely in these pages, he here drops Bale's reference to the division of Christ's seamless garment (de Coninck, Bilde, K1r; Bale, Image, 110.

551 Talmuith: The status of the Talmud within Judaism had been a central object of dispute in the pamphlet war that passed between Johann Reuchlin on the one hand and Johnannes Pfefferkorn and his Dominican supporters on the other during the years 1507 and 1521, but the claim that Jews regarded the Talmud as having greater authority than the Bible may be traced to the letters that Gregory IX issued in 1239 condemning the Talmud.

551–552 Sarazens their Alcorane: This distorts the Qur’anic principle of taḥrīf, the idea that the Hebrew Bible and the New Testament corrupt the revelation that the Qur’an embodies. This particular distortion was given its most influential articulation in the work of Ricoldo da Monte di Croce, whose major thirteenth-century treatise on the Qur’an Luther translated and who claimed that Moslems believed that the Gospel, in its uncorrupted original form, contained a prophecy of the coming of Muhammed.

552 Decretals: The pseudo-Isidorean Decretals, part of a large Frankish collection of spurious documents, were woven into a larger collection of authentic canons, the so-called Hispana sometime in the middle of the ninth century. Nicholas of Cusa subjected these documents to critical scrutiny in the middle of the fifteenth century, and Erasmus and du Moulin elaborated Cusanus’ criticism in the century that followed.

553–554 that false . . . Europe: Van der Noot drops Bale's reference to Prester John as one of the deceiving leaders who have set themselves up during the dispersal of the Church; de Coninck, Bilde, K1r (Bale, Image, 110).

555 traditions: see note to 558 below.

558 traditions of men: While traditions can be used to designate authoritative convention passed down orally, it can also connote dubitable legends and rules, as it does here. The ensuing account of the ‘traditions of men’ is a condensed summary of those aspects of Catholic doctrine and worship to which the Reformers were most vehemently opposed, characterized as traditions of men (with the same disapproving connotations of the word, ‘traditions’, as are intended two sentences earlier) to distinguish them from those aspects of doctrine of worship that, the Reformers contended, could be securely founded on Scripture. Van der Noot continues to follow de Coninck’s translation of Bale’s Image (Bilde, K1r-K1v; Image, 110), while slightly elaborating his list of the sensuous and spectacular apparatus of worship (the use of bells, incense, candles, instrumental music), the doctrine of purgatorie and the practices intended to intercede on behalf of those abiding there (masses for al soules, obsequies, indulgences), an array of related practices aimed to secure the intercession of saints (Pilgrimages, the veneration of relikes), and several practices of self-deprivation thought to substitute for faith itself and a dependence of divine grace (Lenten abstentions and, for the clergy, celibacy).

560 bells: The use of bells in Catholic worship was a frequent object of Reformation attack. Various uses of bells—to announce imminent death, to call the faithful to worship, and to accompany the elevation of the host at Mass—were subjected to criticism, but the practice of dedicating new bells by prayers, washing, and unction was considered especially egregious.

561 diriges: The word can be used specifically to denote Matins for the Dead or, more generally, any chanting or reading of the Office of the Dead, whether for a funeral or for a memorial service. The word, which develops into the modern dirge, is the first word in the antiphon for the first nocturn of Matins.

561 obsequies: Sometimes used as a synonym for dirige, sometimes to refer more generally to the Offices of the Dead (comprising both the Placebo and the Dirige, i.e. Vespers and Matins for the Dead), and sometimes, most generally, to denote all burial rites and ritual commemoratives for the dead.

563

church holy days: Like most of the criticism in this passage, the attack on the multitude of Catholic holidays might have come from any of the Reformers, but Calvinists like van der Noot were especially fervent in their sabbatarianism and in their strict abridgement in the number of holidays celebrated: many mid-century Calvinist churches celebrated only the Sabbath, Christmas, Easter, and Whitsunday, and there was a brief period in Geneva when even the celebration of Christmas was proscribed.

The item marks a departure from Bale, who refers at this juncture to ‘halowynge of churches’ instead of to the proliferation of holidays (Image, 110-1; Bilde, K1v). Bale’s Image continues to inspire the next few sentences, but van der Noot improvises by providing more piquantly specific enormities than Bale offers.

563 Rogation dayes: Though the Catholic Church formally recognized a Major Rogation on 25 April and three Minor Rogations, on the Monday, Tuesday, and Wednesday before Ascension Day, the Sunday before Ascension Day also came to be known as Rogation Sunday. All Rogation days were associated with penance and fasting, but the Minor Rogations—and, by association, Rogation Sunday—were especially distinguished by outdoor processions and prayers for agricultural prosperity.

564 coales . . . broyled: These relics were among the treasures of Rome’s church of San Lorenzo in Panisperna.

564 Iosephs hosen: Since the ninth century relics said to be Jesus’ swaddling clothes were housed at Aachen; the legend that St. Joseph had fashioned these swaddling clothes from his stockings is of a later date.

565 S. Cornelis: Relics of St. Cornelius, patron saint of cattle, were widely distributed across northern Europe, and especially in the Low countries: an important collection of relics were housed at an abbey in Ninove, 40 miles SW of Antwerp. But van der Noot may have been thinking of another collection of relics near Aachen: St. Cornelius’ head was preserved at Kornelimünster a few miles SE of Aachen.

567 images: While the veneration of images is a central object of Protestant criticism, van der Noot’s iconoclastic engagements are hardly abstract. Van der Noot had fled to England because of the punitive repression that followed the sacking of Antwerp churches and defacing of their images in the summer of 1566.

568 foreseing . . . Maosin: Van der Noot refers here to the notoriously difficult verse, Dan 11:38, ‘But in hys place’ -- that is, instead of ‘the God of his fathers’ (11:37) -- ‘shal he honour the God Mauzzim’, where ‘he’ is ‘the King’ of 11:36, usually understood as the Antichrist. Modern translations render ‘Mauzzim’ as ‘forces’ or ‘fortresses’, while Luther identifies ‘Mauzzim’ with the mass; the gloss to the Geneva version is closer to the spirit of van der Noot’s allusion, for it characterizes the Mauzzim as ‘the god of riches and power.’ On Maosin, see also 2222.

575–589 Of these . . . seduced by them.: Cf. Bale (Image, 111). de Coninck K2r-K2v

577 seuenth seale: An error. Both the Dutch and French sources are correct: van der Noot is describing the vision of the opening of the fourth seal.

576 Revel. 6. [marginal gloss]: Rev 6:7-8.

579–580 copper faces: An unusual locution, possibly comparable to brazen-faced. Het Theatre reads ‘opgheblasen tronien, cermousynen, ende ghecarbonckelde neusen’ (‘puffy faces, crimson and carbuncled noses’; E3v). While ‘copper’ may render ‘cermousynen’, the English formulation may be meant to indicate acne rosacea, sometimes referred to as ‘copper-nose’.

584 Rom. 6. . . . Math. 6. [marginal glosses]: Our emendation of the reference to Romans brings the gloss into accord with that in Le Théatre: the relevant passage from Romans, on the extension of Christ’s offer of a spiritual life even to those dead in the body, is 8:10. The chapters from Luke and Matthew contain the two versions of the Sermon on the Mount, both concerned with the life conferred by Christ. But each of the Gospel chapters takes up different themes of concern to van der Noot: Luke 12:4-5 focuses on the eternal death to which van der Noot imagines his papist adversaries as condemned; several verses in Matt 6 concentrate on the empty devotional shows of hypocrisy.

589–590 Esay. 5., Prouerb. 5. [marginal glosses]: Isa 5:14, Prov 5:3-6.

589 seduced by them: Although the seductress of Prov 5:3-6 is less potent than the Whore of Rev, ‘her steppes take holde on hel.’ Still, the reference may be a misprint: the gloss in the French Theatre gives ‘Pro 2.’ (following the gloss in van der Noot, and in his source, de Coninck, Bilde, K2v), referring the reader to the comparable seductress at 2.16-19.

589 Daniel and Paule: It was customary among the Reformers to associate the fourth beast in Dan 7 with Rome (7:7, explicated at 7:19-23) and to understand the little horn of the beast (7:8, explicated at 7:24-6) not only as the Antichrist, the man of sin of 2 Thess 2:3-8, but also as the pope. Tertullian is the first to have argued that the lawlessness of the Antichrist (2 Thess 2:3) would be unleashed only when the Roman Empire fell (De Resurrectione Carnis, 24).

593 holy ghost by S. Iohn: Cf. Bale, Image, 36-7 (de Coninck, Bilde, ☨4r-☨4v). But the language here may also reflect the influence of the headnote to Rev in the Geneva Bible, which, like Bale’s Image, describes the book as the Holy Ghost’s own compendium of apocalyptic prophecies, emphasizes the theme of punishment of hypocrisy, and focuses on enargeia: ‘Herein therefore is lively set forth the Divinitie of Christ’ and ‘the livelie description of Antichrist is set forth’.

594–777 I saw . . . and corporally: This long passage on Rev 13:1-2 is all but lifted from de Coninck's rendering of Bale (Bilde, Cc3v-Dd2; Image, 214-8).

594 Reuel. 13. [marginal gloss]: Rev 13:1-2.

595 congregation . . . hypocrites: Job 15:34; versions of this formulation make up a steady refrain in Bale’s Image.

596 Ceder . . . Libanus: Cf. de Coninck, Bilde, Cc3v; Bale, Image, 214. For the cedars of Lebanon as a figure for a punishable pride, see Isa 2:12-13 and Ps 37:35

597 Elmas: Acts 13:6-12.

602 Apoc. 6. [marginal gloss]: Rev 6:7-8

602 beast . . . horns: The defect in 1569 can be reconstructed by reference to Le Théatre ‘Ceste beste auoit sept chefz & dix cornes, signifiant les abundantes, dommageables & pestilentieles erreurs, etc.’ (F4r)

603 Apoc. 9. [marginal gloss]: I.e., Rev 9:3 and 9:17. The gloss in the Geneva Bible to the locusts (van der Noot’s ‘Grashoppers’) that vex the earth in Rev 9 is pertinent: ‘Locustes are false teachers, heretikes, and worldlie suttil Prelates, with Monkes, Freres Cardinals Patriarkes, Archebishops, Bishops, Doctors Bachelors & masters which forsake Christ to mainteine false doctrine.’

606 their heads . . . and their hornes: Rev 13:1

610–612 but . . . congregation: We emend here, as economically as possible, by dropping the printed ‘from.’ Our copy text reads ‘but in this point differ the dragon and the beast, from the divell and his membres, Sathan and his carnal and beastly congregation’ which misrepresents both the Dutch and French versions of the passage, both of which unfold as a series of slightly irregular contrastive pairs: ‘den draeck ende de beeste: de duyuel ende sijn lidtmaten, Sathan van sijn vleeschelycke vergaderinghe’ (‘the dragon and the Beast, the devil and his members, Satan from his carnal assembly’ [emphases mine]; E4v ). The confusion in the English printed version seems to derive from Roest’s struggle with this variation. (It may be observed that the series in van der Noot’s source text, de Coninck’s translation of Bale, is far more regular, with all three pairings entailing distinctions ‘van’; Bilde, Cc4v.) We conjecture that Roest originally translated his copy literally as ‘Sathan from’ and then decided to eliminate the irregularity; in striking out the from and replacing it with a clarifying and, he left his copy messy and the confused compositor (or the scribe who prepared copy for the press) relocated the from instead of dropping it. It is worth noting that van der Noot equates the congregation of Satan (Rev 2:9 and 3:9) with the congregation of the hypocrites (Job 15:34) mentioned a few lines earlier.

613 their ten heads: In fact, the beast of Rev 13:1, to which the dragon of 12:3 defers, has only seven heads, although it wears a crown on each of its ten horns.

614–615 that which . . . haue they: Whereas the draconic Satan has only instigated the thyng, the bestial congregation has achieved it. Roest takes care in this passage not to specify the work of the Beast, referring to it as the thyng or, merely, it.

617 he is but able . . . inspiration: He can only incite the bestial congregation to imagine performing it.

624–626 purgatorie . . . seruice: Although van der Noot offers this as a list of erroneous doctrines that the bestial congregation enforces as dogma, he follows Bale in augmenting the list of erroneous beliefs (purgatorie, transubstantiation) with several corrupt practices.

624 auricular confession: Compulsory confession ‘into the ear of’ a priestly-confessor. Calvin offers a sustained critique of the practice in Institutes, III.iv.

625 transubstantiation: Mentioned neither in Bale nor in the French Theatre at this juncture.

627 father of all lies: See John 8:44.

629 written: In both the Dutch and French commentaries, van der Noot here departs from Bale, whose use of the phrase ‘unwritten veritie’ (Image, 215, faithfully reproduced as ‘ongheschreuen waerheyt’ in de Coninck, Bilde, Cc5r) stipulates the unauthorized character of these dogmatic impositions.

632 more wickednesse: It is worth observing the culminative force here. Van der Noot has steadily distinguished Satan and his ministers, making Satan the figure of lesser wickedness: whereas Satan instigates, they achieve and violently maintain; whereas he plays, they seriously compel; what he invents, they institute as dogma. This will culminate in the assertion that follows, that Satan is impotent without his popish ministers.

634 Iudas . . . entred: Luke 22:3, John 13:27

635 bishops and Scribes: Van der Noot’s formulation has polemical force: it adapts the gospel pairing, ‘chief Priests and Scribes’ from Matt 2:4 (and see also Luke 23:10 and the more frequent pairing of scribes and Pharisees, which is employed throughput the gospels and serves as the anaphoric matrix of Jesus’ address to the multitude in Matt 23). By referring to Jerusalem’s chief priests as bishops, van der Noot sharpens the typological relationship between the modern Roman clerics and the priestly enemies of Jesus himself and so prepares for the double assertion in the next sentence: first, that the Apostles, tru ministers and other witnesses of Christ were persecuted and are again persecuted at this present and, second, that, by persecuting the present witnesses of Christ, these popish prelates . . . fulfil the mesure of their fathers. De Coninck’s pairing ‘Bisschoppen ende gheleerden’ ( ‘bishops and the learned’, Bilde Cc5v) is more muted than Bale’s more sharply satiric typology, which transmutes priests and scribes into ‘Bysshoppes and lawers’ (sic, Image, 215).

637 Math. 23 [marginal gloss]: Matt 23:34

640–641 And vpon . . . Christ: Rev 13:1

642 suborne: For a similar usage, see Vewe.

646 chief heads: The phrase designates no obviously specific clerical office. Roest is grappling with a transmissional lapse: de Coninck has adequately rendered Bale’s ‘Metropolytane’ (Image, 215) as ‘opperste hooft Bisschop des landts’ ; Het Theatre carelessly transmits this simply as the vague formulation, opperste hoofden (E5v).

655 Bridegromes: I.e., bridegrooms of the Church. In Mark 2:19-20, Jesus is understood to have referred to himself as a bridegroom; in Eph 5:25, Paul likens Christ’s love for the Church to a man’s love for his spouse. Insofar as ordination was understood as conforming the priest to Christ, priests could also be understood as bridegrooms of the Church.

658 as Zacharie termeth them: Zech 10:17.

674 a Lion . . . Chaldees: Dan 7:4. The apparatus of the Geneva Bible illustrates a long-standing interpretive confusion over the first of the four kingdoms to which the prophetic chapters 2 and 8 of Daniel refer: the Geneva headnote sensibly refers to the first kingdom as Daniel’s Babylon, but the gloss to 7:4 associates the Lion with the Assyrians and Chaldeans, despite the fact that the Assyrian empire predates Daniel and his prophecy.

677 kingdome of the Grecians: Referring to the Greek empire established by the eastern conquests of Alexander the Great.

679 Nahum. 2.3. . . . 1 Macha. 1. [marginal glosses]: The glosses in Le Théatre are superior to those in the Het Theatre here, and the glosses in Theatre generally match those in the French version, although in a few instances those in the English text to misrepresent their copy. At this juncture both the English and French versions correct a reference to Esaias.1. in the Dutch text; van der Noot plainly means to allude to Isaiah 13:17-22. The English and French texts supply a reference to Nahum that is missing in the Dutch, although the gloss supplied, ‘Nahum.23.’ requires emendation, since Nahum has only three chapters. The French and English do not always improve on their Dutch source. The French mistransmits the Dutch gloss to the first chapter of 1 Maccabees as a reference to the second chapter of 1 Maccabees -- although 1 Macc 2 is relevant to the discussion at hand, the oppressions of Antiochus are most vividly narrated in the first chapter of 1 Macc. The English makes matters worse, offering a reference to the second chapter of 2 Maccabees, repeating the reference on both the recto and verso of G5. (The reading in the English version seems to reflect the French text, which reads ‘I. Macha.2.’, but the first ‘I’ is poorly inked in the copy we examined and might have been misread as a ‘2’, hence the English gloss ‘2. Macha. 2.’ We emend, restoring what we take to be the reading of Roest’s copy.) In general, the English glosses reproduce the French ones somewhat carelessly: references to chapter spans -- two and three in Esther (‘Hester 2.3.) and 3 through 6 in 2 Chronicles (‘2. Paral. 3.6.’) -- were misconstrued and set as references to Esther 23 and 2 Chron 36. However, the reference to the span in 2 Chron, which Le Théatre carries over from Het Theatre, is inaccurate: the English gloss, ‘2. Paralip. 36’ is indeed correct, since the relevant passage is in chapter 36 (verses 17-23). It may be observed, finally, that some errors or unhelpfulnesses persist from the Dutch to the French to the English. Habak 1 marvels over the conquests of the Chaldeans, but the curse on them is withheld until 2:8 and 2:15-17; the gloss, ‘Esay. 22’ may be a reference to the captivity of Shebna at Isa 22:17, but context strongly suggests that this, like the rest of Isa 22, concerns an Assyrian conquest, not one of Persians or Medes. (The Geneva glosses construe Isa 22 as a prophecy of Babylonian conquest -- again, not Persian or Medean.)

684–686 But this beast . . . to the Lion: Not in Bale.

687 Popedom: This play on ‘kingdom’ is not original with Roest: he is rendering van der Noot’s Pausdom (E6v), but the word had been used by a number of English Reformers.

688 as much, and more: The Geneva gloss emphasizes that the beast symbolically combines the peoples ‘whom the Romaines overcame’; Bale (Image, 217; de Conninck Cc8r) and van der Noot emphasize the ways in which the Beast exceeds the corruption of its predecessors. See the note to ‘vii. times double’ below.

693 Sodometrie: While sodomy (or, here, ‘Sodometrie’, as in van der Noot’s original Dutch) is often used in early modern texts to comprise the full field of proscribed sexual practices (and thus substantially overlaps uncleannesse), it sometimes seems especially to evoke sexual activities between men, hence the frequent use of the term in denunciations of monks.

695–696 Gods holy Temple: The Church; as the gloss indicates, Paul describes the Church in these terms at 1 Cor 3:16.

698 1. Corin. 3., Rom. 9. [marginal glosses]: 1 Cor 3:16, Rom 9:21-3.

698 vessels of his glory: Rom 9:21-3, part of Paul’s discussion of election.

701 Pharao . . . Caiphas: To the formulaic list of the notorious oppressors of the righteous, Pharaoh, Antiochus, and Caiaphas, a fourth, Herod, is sometimes added.

703 securitie: In the sixteenth century, the term could be used to denote a culpable confidence or lack of compunction.

705 Hest. 3. 4. [marginal gloss]: Esther 3:13.

704–706 The rigorous . . . Antioch): The relevant passages are Esther 3:13 and 1 Macc 1:41-51.

712 vij. times double: sevenfold

713 Psalm 9 . . . Rom. 3. [marginal glosses]: The gloss for Ps 9 (combined with Masoretic Ps 10 in the Vulgate) refers the reader to the leonine wicked (Ps 10:8-10) whose mouth is full of cursing (Ps 10:7). We retain the doubled gloss to Rom 3 regarding the first as a reference to the cursing mouth of the Lion in Rom 3:14. The second is a reference to the wounding feet of the Bear in Rom 3:15.

717 Rom. 1. [marginal gloss]: Rom 1:23 describes the bestiality of the ungodly.

716 couetousnesse: Translating begheerlyckheden, which Roest elsewhere translates as lust (Theatre Decl 999) and concupiscience (3244). While van der Noot’s immediate source in de Conninck reads begherlyckheden (Bilde, CC8r), an adequate rendering of Bale’s ‘affeccyons’ (Image, 217), we may feel that a gap has opened between the original and final English renderings.

721 2. Thess. 2. [marginal gloss]: This is the first of three consecutive glosses all of which refer the reader to 2 Thess 2: this passage draws on verses 10-11, but as van der Noot’s glosses imply, Bale’s commentary here, and for the next page, dwells on the identification of the Lawless One of 2 Thess 2:9-12 with the Antichrist-Beast of Rev 13 (Image, 217-18). Bale and van der Noot interest themselves especially in the dynamics of apocalyptic justice: to those who, refusing truth, secure authority by means of illusion, God responds by inflicting delusion, leaving the deceivers sunk in deception. Both Bale and Calvin regard the Antichrist as being made fully manifest in the papacy by the progressive workings of the mystery of iniquity of 2 Thess 2:7; see Firth, Apocalyptic Tradition, 53.

721–723 Therfore God . . . pleasure in vnrighteousnesse: 2 Thess 2:11-2

723–777 The Dragon . . . corporally: Van der Noot’s interpretation of the gifts of the dragon to the beast (Rev 13:2) follows Bale’s. Image [p.217, sect. 8 -- 218, sect. 11]

732–733 to worke . . . doctrine: 2 Thess 2:9-10.

732 2. Thess. 2. [marginal gloss]: 2 Thess 2:9-10.

736–739 He occupieth . . . stede: 2 Thess 2:4.

737 2. Thess. 2. [marginal gloss]: 2 Thess 2:4.

738 to search . . . consciences: Following Bale, van der Noot again takes issue with the Catholic sacrament of confession; cf. 510-11.

745–746 the Pope . . . I mean: Not in Bale.

748 Math. 28. . . . 2 Thess. 2. [marginal gloss]: Matt 28:18, John 17:2, John 1:14, John 3:34-35, 2 Thess 2:7.

762 Iob 1. 2. 3. [marginal gloss]: The gloss, for which there is no counterpart in Le Théatre, may transmit numbers meant as placeholders for a more precise citation. Chapter 1 of Job describes Job’s worldly blessings and their loss; chapter 2 describes his bodily afflictions and the arrival of his friends; chapter 3 describes his despair.

764 Leuiathan: At Job 41:25, the biblical sea-monster Leviathan is described as ‘King over all the children of pride’ and is thereby associated with the Devil.

765 Psal. 73. ... 2. Thessa. 2. [marginal gloss]: Ps 74:13-23, Rev 9:3-4, 2 Thess 2:13-14.

778–779 with the sword of his mouth: Van der Noot once again invokes 2 Thess 2, this time suggesting that the power of Gospel preaching (2 Thess 2:13-14) is figured in the sword in the mouth of the heroic Christ of Rev 1:16, who is in turn understood to have wounded the beast from the sea of Rev 13:1-3.

780 Iohn Hus: The Czech reformer Jan Hus, born in 1369 and martyred in 1415, is responsible for the diffusion of Wycliffite thought in Bohemia and Moravia. Like Wycliffe, Hus was an outspoken critic of the venality of the Roman Church, and was especially opposed to the sale of indulgences. He challenged papal authority and seems to have rejected the doctrine of transubstantiation.

785–1106 For it is euident . . . made whole?: See Bale (Image, 219-22). The appropriation of Bale is freer in this next, long section. Van der Noot abridges de Coninck’s rendering of Bale’s Image at a few junctures at which Bale is especially prolix, sketchily updates Bale’s survey of the European anti-Catholic movement, and gives a slightly more penetrating account of those temporizers who reject the authority of the contemporary Roman church, but cling to earlier traditions of doctrine and practice that he judges to be without scriptural warrant. Here, as elsewhere, van der Noot mutes anti-semitic notes in Bale and -- perhaps because the first version of this commentary was prepared for a continental audience (or a displaced Dutch one) -- he removes many specific references to the struggles of English protestants.

800 take their course to the fathers: have recourse to the teachings of the Church Fathers.

809–816 Other some . . . serue hym arighte.: Not in Bale.

830–831 Baals priests: Het Theatre reads ‘singhen met den Papen’ (‘singing with the popes’; F2r) for which neither Le Théatre nor the Theatre offer a simple translation. Le Théatre renders the phrase ‘chantent avec les Caphars’ (‘singing with the religious hypocrites’; G1r), while Roest adopts a reference to those priests humiliated by Elijah as punishment for misplaced devotion in 1 Kings 18-9. The Wycliffite habit of referring to a corrupt modern clergy as ‘priests of Baal’ had proved hardy: in his “Open Letter on Translating” of 1530, Luther also compares the Roman clergy with the Baal’s priests (Werke, 30-2, 645); see also, for example, The harvest is at hand (1548), John Champneys’s exposé of ‘the policy of popyshe Prestes’ and ‘comparison betwen them & the prestes of baal’ (B2).

854 Rom. 11. [marginal gloss]: Rom 11:8-10

856 becam then: The slight syntactic strain suggests that an emendation to ‘became they then’ might be in order.

866 alone and sufficient: The phrase insists on the soteriological principle that divine grace is the sole agent of salvation.

869–872 Wherin . . . Iewes: The practice whereby actors in small theatrical troupes, in order to stage plays with a large number of characters, perform multiple roles here figures the dual presence of bread and body, wine and blood. The metaphor carries a critical connotation, insinuating the mere staginess of the Catholic mass.

874 1. Tim. 4. ... Heb. 13.[marginal glosses]: Van der Noot contrasts the monopoly over forgiveness exercised Roman church with the spiritual clemency alleged in 1 Tim 4:3-5, 2 Tim 4:3-4, and Heb 13:4. 1 Tim 4 is a particularly bright foil to his evocation of the strictures placed on Catholic clergy, and the strictures they place on the laity, as not only hypocritical and debauched, but also unnecessary.

879–880 are vttered . . . be: Translating ‘ende noch daghelycx worden’ (‘and still daily are [uttered]’; Het Theatre, F2v).

884 greasing and shauyng: While van der Noot’s denunciations are strenuous, opposition to tonsure, to prohibitions on clerical beards, and to the use of chrism (consecrated fragrant olive oil, usually scented with balsam; see 1197) after baptism and in the anointing of bishops was unevenly distributed among early Protestant groups.

884–886 excluding . . . title: van der Noot here rehearses that assault on exclusive priesthood most famously articulated in Luther’s Address to the Nobility of the German Nation (1520).

888 ex opere operato: ‘by virtue of the work having been performed.’ Protestant reformers alleged that the Catholic clergy misleadingly taught that the sacraments took effect merely by virtue of their performance; the reformers insisted that the efficacy of the sacraments was conditional, usually depending on the disposition of the believer. It bears remarking that serious sixteenth-century Catholics were divided on the matter.

890 Emperours . . . gouerners: We emend, guided by Het Theatre, which prints a series with four members, ‘Keysers, Coninghen, hoofden ende regierders’ (‘Emperors & Kings, Leaders & Governors’; G2v).

897–899 Iob. 41. . . . 3. Reg. 17. [marginal gloss]: Job 41:25, Dan and 12:7, 1 Kings 17:1-7

899–900 and one halfe tyme: Roest faithfully translates Het Theatre, whereas Le Théatre helpfully emends to ‘le temps, les temps, & demy temps’ (‘the time, times, and one half time’; G3r), which brings the commentary into proper accord with its sources in Dan 7:25, 12:7, and Rev 12:14.

900 Apoc. 21. 13. [marginal gloss]: Rev 13:6 and 21:3.

900–901 thousande . . . Iohn: Rev 11:3 and 12:6.

907 Coloss. 3. . . . I. Peter. I. [marginal glosses]: The glosses filling the margin from the bottom of H4v to the top of H5r collectively refer to a series of scriptural passages that address the difficult necessity of maintaining faith in spite of worldly trials: Col 3:2, John 14:16-19, Matt 24:13, Luke 9:62, Eph 6:12, 1 Cor 6:6-8, Acts 4:3-6 and 6:11-13, Exod 1:13-14, Esther 3:13, 1 Macc 1:11, Matt 20:12-16, Luke 2:25-35, 1 Pet 1:7.

912–918 They trouble . . . Apostles did: The sentence is easy enough to disentangle once one accepts its parenthetical structure: As did the Pharisees in the time of Christ and his apostles, the worshippers of the Beast continuously trouble the true witnesses and godly preachers of Christ by [the particular means of] their wicked decrees and [generally] their worldly authority.

920 that stumbling stocke: Oddly, no gloss is provided to refer the reader to 1 Cor 1:23 and 1 Pet 2:8.

921–929 They search . . . water: Much of the difficulty of the passage would be relieved were we to emend three instances of the singular ‘him’ (at 922, 927, and 928) and one of ‘he’ (927), adjusting them in accord with the plural ‘them’ of 918 and 925, so that these pronouns would refer securely to ‘the true witnesses, and godly preachers of Christ’ (914-5). Arguing against emendation of the pronouns is the fact that Het Theatre and Le Théatre exhibit a similarly confusing mix of pronouns.

923–926 Roest’s translation slightly elaborates the Dutch original ‘voer dat sij hem in de gheuanckenisse ghesteken ende vast geesloten hebben: noch en sijn sij hier mede niet te vreden, voer dat syse in de teghen wordicheyt der blinder werelt, achteruolghende heur placcaten (om het werelts volck in heure dwalinghe te houden) ouerwonnen hebben: hoewel syse voer God niet ouerwonnen en hebben’ (‘until they have thrown in him prison and fast confined him, and neither are they satisfied with this, until, in the presence of the blind world, acting in accordance with their edict [by which they confirm the laiety in its errors], they vanquish them; although they are not vanquished before God’; F4v). Roest departs from his source in two ways, both of which emphasize the corrupt judicial procedure loosely evoked by the Dutch original. First, he adapts the doubled description of imprisonment in Het Theatre, combining them into the single ‘haue him fast in prison’ and replacing the second member of the pair with a reference to a future trial, ‘and forthcomming’ (that is, within easy reach of a court, in custody). Second, he inserts the phrase ‘(as they boast) to condemne’, which has no obvious source in the Dutch, in order to specify that the godly are ‘vanquished’ as part of a corrupt process of conviction. We adjust the punctuation of the clause concerning the polemical use of the ‘placcate’ to reflect that of the Dutch original and so to clarify the parenthetical syntax of the passage.

924 placcate: Placard or edict: the term was especially used to indicate anti-Protestant edicts. Charles V's early ban on Luther’s writings, to which we now refer as the Edict of Worms, was commonly known in the 16th C as the Placard of Worms.

934–935 at the least . . . shrift: See 624n. The Fourth Lateran Council (1215) stipulated that auricular confession before a priest, shrift or shriving, be performed at least once a year.

938 Math. 27. . . . Iohn. 19. [marginal glosses]: Van der Noot refers to the four gospel accounts of Christ’s crucifixion alongside thieves: Matt 27:37-38, Mark 15:25-27, Luke 23:33-38, and John 19:18-19. The metaphor in the Declaration connects Christ to the laity, who he says must either submit to the pressures of the clergy or be arraigned ‘at the Barre among Theeves’.

943 2. Tim. 3. [marginal gloss]: 2 Tim 3:1-4, which reflects on the spiritual collapse at the End of Days.

949 Luke. 10. . . . 1. Corin. 10 [marginal glosses]: Luke 10:7, Rom 11:7, Phil 3:18-19, 1 Cor 6:15-17, John 15:4-5, Ps 27:5, and John 14:17-20. We emend the errant reference to ‘Psalm. 16.’; Het Theatre and Le Théatre give the correct reading of ‘Psalm. 26’ (Masoretic 27). Rom 9:11, Eph 1:4-5, John 1:29, John 15:4-6, 1 Tim 2:5-6, 1 Cor 10:1-4.

967Genes. 4. We emend to correct the careless duplication of the marginal reference to Gen 3 from two lines earlier that Theatre inherits from Het Theatre; here the commentary plainly refers to the story of Cain and Abel at Gen 4:3-8.

967 Math. 23. . . . 2. Peter. 2. [marginal glosses]: Matt 23:35, Gen 3:15, Matt 14:6-12, supplementing the reference to John the Baptist, above; 2 Pet 2:4.

971 Iohn 1 [marginal gloss]: A puzzling reference: it may be worth observing that, at this juncture, van der Noot’s frequent source, de Coninck’s Bilde, offers a marginal reference to Jude 1 (Ee7r), presumably a reference to the enchained angels of verse 6.

976 1 Corinth. 2. . . . 2. Thessa. 2. [marginal gloss]: 1 Cor 2:7-10, Rom 1:24, 2 Thess 2:11-12, 2 Tim 4:4, 2 Pet 2:1, Eph 6:17, 2 Thess 2:8.

991–992 to consume their aduersaries: Bale asserts, at this juncture, ‘Neverthelesse to the christiane is persecucion necessarye’ (Image, 227; Bilde, Ee8r), and elaborates the principle of necessary martyrdom before turning to Rev 13:11.

1005 2. Peter. 1. [marginal gloss]: We emend, adopting the reference shared by both the Dutch and the French editions; the relevant passage is 2 Pet 1:10-11.

1005 1. Corin. 13 [marginal gloss]: 1 Cor 13:12.

1006 Gene. 14. [marginal gloss]: We retain the gloss, taking it to refer to the account of the brutal conquests of the kings allied with Chedorlaomer (Gen 14:1-11), although the gloss may very well represent a transmissional error for a reference to Gen 4:1-12, the account of the slaughter of Abel by Cain.

1006 Gene. 9.17.21.57.28 [marginal gloss]: Gen 9:22, 17:23, 21:9, 28:5-10.

1008 Iannes: We emend, following Het Theatre, which correctly represents the name in 2 Tim 3:8. At this juncture in the Declaration, as in several others, Roest’s translation shares a number of features with the French text, suggesting that both the English and French versions of the commentary derive from a common Dutch source that significantly differs from printer’s copy for Het Theatre.

1007 Exod, 7 . . . 3.Reg.16. [marginal glosses]: Exod 7:11-12, 2 Tim 3:8-9, Num 22:20-22, Judg 21:22, Jer 20:1-4 (where Jeremiah is put in the stocks for his denunciation, in Jer 19:5, of Israelite worship of Baal), Matt 27:22-23, Acts 13:6-12, John 1:1-14, and 1 Kings 16.

1017 Psalm. 44. . . . Math. 15.[marginal gloss]: Ps 45:6, Rev 14:1, John 16:2, Col 2:20-23, 1 Cor 2:5-8, 2 Cor 6, John 14:6, John 6:63, 1 Cor 13:1. We emend since van der Noot here quotes from John 18:36. Rom 1:23, Heb 13:4, Matt 15:2-4.

1049 workes of supererogation: The practice of performing good works in excess of those required by God, which excess was held to be allocable to the store of virtue of those in Purgatory and thereby efficacious in reducing their time there.

1052–1053 the Myter . . . Testamente: This interpretation of form of the bishop’s miter seems to have originated with Innocent III; see Pat. Lat. 217:796.

1058 Math. 7., 2. Thess. 2. [marginal glosses]: Matt 7:15, 2 Thess 2:9-12, 2.

1059 hie mynded: translating ‘lichtuerdighe’ (‘rash’; F8r); Le Théatre renders this ‘temeraires’ (G7r).

1059 2. Tim. 3. . . . Philip. 3. [marginal glosses]: Tim 3:2-5. We corrected the reference to 2 Tim, guided by the glosses in both the Dutch and French versions. 1 Cor 6:9-10, Matt 3:7, 2, Cor 11:13, Ezek 34:2-9, Isa 56:10, Phil 3:19.

1067–1068 Esay. 5., Iere 2. [marginal glosses]: Isa 5:20. We also emend the second reference to Isa: while 1569 retains the dubitable reference to Isa 6 in Het Theatre, Le Théatre replaces it with the more pertinent reference to Isa 5, Jer 2:7-8.

1080–1081 Brabant . . . countrey: Bale’s focus is on England.

1086 friendshyp . . . children: Not in Bale.

1090 1. Reg. 8. [marginal gloss]: We emend, since the reference to ‘1 Reg.12.’ (i.e. 1 Samuel, or ‘1 Regum,’ according to naming conventions of the Vulgate) is unhelpful: the venality of Samuel’s sons is described in 1 Sam 8:1-3. The gloss imperfectly corrects the even less helpful gloss in Het Theatre, ‘Rom. 2.3:8’ (F8v); these chapters describe God’s coming judgement of those who transgress the Old Law or submit perversely to it (Rom 2), the doctrine of justification by faith (Rom 3), and, perhaps most relevant, the superiority of spirit to flesh (Rom 8).

1102 Math. 15. [marginal gloss]: Matt 15:3-6.

1097–1099 hys olde . . . embrace: An explanatory appositive, with ‘embrace’ grammatically parallel to ‘worshyp’: ‘they must worshyp the beast, . . . [i.e., they must] hys olde and abolyshed Religion . . . and hys woren Romyshe trashe . . . embrace.’

1119 good: this colloquial use of good is an empty commendation, and can even be mildly depreciative, as here.

1120 Ephe. 4. [marginal gloss]: Eph 4:17-9.

1131 Psal. 79. [marginal gloss]: Since van der Noot tends to employ the Vulgate numbering for the Psalms in the glosses here in the early pages of the commentary, we take this to be a reference to Ps 80:6, which treats of the laughter of the enemies of Israel. Yet there are several glosses, largely concentrated in later parts of the Declaration, that seem to emply the Masoretic numbering, and Ps 79:2-3, with its image of the godly transformed into carrion, may be the intended reference.

1135 conuersation: The term can have its modern sense or a more encompassing sense of ‘behaviour’; cf. 1987, 2035, 2863, 2877, 3277, and esp. 2985.

1143–1145 B. Cornelis the Hisper . . . Hollande: Cornelius Adriensen (1521-1581), a Franciscan monk and anti-Reformation preacher, earned the nickname ‘hisper’, or ‘flagellator’, by dint of his practice of whipping women associated with his order in Bruges, this as an adjunct to the disciplines of confession and penance. Adriensen’s activities are described in Emanuel van Meteren’s history of the Low Countries, Historia Belgica, first published in 1597.

1150–1179 And it was permitted . . . ordinaunces: Cf. Bale (Image, Bilde, Gg3r). Van der Noot skips a long section in Bale devoted to the suppression of scriptural reading and the censorship of reformed commentary in England (Image, 218-27; Bilde, Ff1r-Gg1r). He also skips Bale’s gloss on Rev 13:13-14 (Image, 227-38; Bilde, GG1v-2r) and instead turns directly to Bale’s gloss on Rev 13:15, the first few sentences of which he abridges here.

1189–1190 greased . . . baptism): At ordination priests were anointed with chrism (for which, see 884n.) on the palm of their hands. Since chrism is used as part of baptism, as a secondary anointing that follows baptism by water (which itself follows a first anointing with consecrated, but unscented olive oil, ‘oil of the catechumens’), the use of chrism in ordination was sometimes represented as a second baptism.

1192–1199 Moreouer . . . christian: Van der Noot moves from an attack on ordination, with its ‘greasing’, to a broader assault on the sacramental force of confirmation. Chrism was used not only for a second anointing at baptism and at the ordination of priests, but also at adult confirmation and at the ordination of bishops. Like bishops, adult confirmands were anointed on the forehead. Van der Noot’s device here is to mobilize what he seems to regard as settled anti-episcopal sentiment to undermine confirmation itself, the protestant opposition to which was less firm.

1206 buried . . . coat: Alluding to the privilege accorded to Third Order or Secular Franciscans, to be buried in Franciscan burial habit. In England the Franciscans were often referred to as ‘the Grey Friars.’

1207 Pater nosters and Aue Maries: The Pater noster is the ‘Lord’s prayer’ (‘Our Father’); the Ave Maria is a special prayer to the Virgin mary (‘Hail Mary’).

1211–1213 to obserue, . . . and to haue no regarde to the Pope: The emendation brings the clause closer to the sense of the Dutch original: ‘onderhouden wilt . . . sonder sijn toevlucht te nemen tot den Paus’ (‘to maintain, . . . without recourse to the Pope’; Het Theatre, G3v).

1218 Caracterem indelebilem: We emend on the authority of Het Theatre, G3v. The Roman church taught that the three sacraments in which chrism was used conferred an indelible spiritual mark by which the anointed Christian shared in Christ’s priesthood.

1222 Math. 21. . . Iohn. 26. [marginal glosses]: Matt 21:12, Mark 11:5, Luke 19:45, John 2:14-16. We emend the glosses concerning Luke and John in accordance with the apt readings in Le Théatre.

1230–1231 But al those . . . gospel: The syntax of Het Theatre differs at this juncture: ‘ende alle die eenen grouwel van het Pausdom hebben, ende den Heere navolghen ende aenhanghen’ (‘and all who have a loathing for the Papacy, and follow and cleave unto the Lord’; G4r). The English and French texts seem to derive from a different version of the passage, perhaps carelessly revised: both are missing the coordinating conjunction (‘ende den Heere’), both include a reference to the Gospel, and both employ a parenthetical that, as printed in the English version, disrupts the English sentence. We relieve the syntactic difficulty represented by the printed English text by adopting the participial construction witnessed in the French version: ‘Mais tous ceux, qui (ayans horreur de la Papauté) ensuiuent & embrassent Iesu Christ & son sainct Euangile’ (‘But all those who (having a horror of the Papacy) follow and embrace Jesus Christ and his holy Gospel’; H3v)

1242–1253 Therefore . . . and rule: Van der Noot seems here to be drawing on ‘De nomine bestiae’ (‘On the Name of the Beast’), chapter 38 of a compilation of scholia on Revelation (e.p. 1535) by Arethas (‘Aretes’), the early 10th-c Archbishop of Caesarea.

1251 three Kings: Alluding to Dan 7:24.

1255Theatre, Het Theatre, and Le Théatre all print ζ as the final digit, although it has the value of 7; ϛ is the Greek numeral for 6.

1255–1257 Latinos . . . Irene: In his Contra Haereses (5:30), Irenaeus notes that the numerical value of ΛΑΤΕΙΝΟΣ (‘Lateinos’; Latin speaker) is 666.

1269–1270 falsly . . . translation: It is unclear why van der Noot objects to attributing the Vulgate translation to Jerome.

1272–1280 This number . . . agaynst him: Cf. Bale (Image, 238-9; Bilde, Hh2v-3v). Bale’s numerology (technically, isopsephy) draws on a variety of ancient sources; he may be drawing on a late thirteenth-century pseudo-Aquinan commentary on Revelation, In beati Joannis Apocalysim expositio. Because of what seems to have been a mistransmission in Bilde (Hh3r) of ‘Arnume’ in Bale’s Image, all versions of the Theatre Declaration print ‘Aruine’, as we do here and at 1292.

1276 Nemroth: i.e. Nimrod, Gen 10:8.

1280–1298 Some expositors . . . father the pope: Cf. Bale (Image, 239; Bilde, Hh3v-4v).

1281 Lux: Another transmissional error in Bilde, where Bale’s ‘Dic Lux’ (‘Say “Light”’) is rendered ‘Die Lux’ has obscured the numerology.

1282–1283 as they . . . the lyghte: Roest seems to struggle with his source here. The sense of the Dutch is straightforward (and is rendered clearly in the French of Le Théatre): dat sij hun seluen het licht . . . noemen (‘that they call themselves “the light”).

1292 Aruine: A transmissional error; see 1272-80n.

1300–1312 I saw >(sayth . . . or whatsoeuer: Cf. Bale (Image, 286; Bilde, Qq5v).

1300 Reuel. 17 [marginal gloss]: Rev 17:3.

1301 Reuel. 2.14 [marginal gloss]: Our emendation recovers the references in Het Theatre, ‘Apo. 2, 14.’ (G5v), mistransmitted in the English version. The intended references supplement the chief account of the Whore of Babylon at Rev 17, Rev 2:20-1, on Jezebell, and Rev 14:8, on the fall of Babylon, who makes all nations drink the wine of the wrath of her fornication.

1304 2. Thess. 2.: [marginal gloss]: 2 Thess 2:1-12.

1314–1319 Here van der Noot breaks in on Bale to reflect on his own service as an alderman in Antwerp.

1324–1329 to the knowledge . . . sight of God: Both Het Theatre and Le Théatre are clearer at this juncture, albeit less expansive. Thus the Dutch reads ‘ende my ghebrocht heeft onder syne heylighe Ghemeynte, die hem ende sijn eere wt goeder herten soecken, hoe wel sij vander werelt veracht ende verdreuen worden’ (and wrought me among his holy Congregation, who seek him and his glory with good hearts, however much they are despised and hounded through the world; G6r).

1329–1372 This beaste is whole . . . doings are.: Cf. Bale (Image, Bilde, Qq5v-Qq7r). As part of his general program of updating Bale and muting the local English concerns of the Image, Van der Noot excises Bale’s obscene account of Tunstall’s panting service to the Whore of Babylon.

1332 She: still referring to ‘This beast’ (1329): Roest has carried the grammatical gender of ‘beeste’ over from the Dutch.

1338 Iack an Apes: ostentatious, impudent. Used depreciatively for someone who puts on airs (and often written as a single word, Jackanapes), the name is used adjectively here.

1340–1341 mattins . . . Placebo: Most reformed churches removed the Ave Maria from a range of daily prayer services, not only from mattins. Lutherans replaced the Marian Salve regina with a Christocentric Salve Rex. Funeral vespers, performed on the eve of burial, were often referred to as Placebo, the prayer with which this service commenced (just as funeral mattins were known as Dirige, with which word that service began.

1346 purple: Both the Dutch and French versions indicate that the woman is clothed in purple and rose-red. Roest.

1348 corporal: Cloth on which consecrated elements are placed during mass, also used to cover the remnants of those elements after the conclusion of the mass. The singular form, acceptable in this context, appears only in state 3 of the forme, which has preferable readings for all other variants, but it may be observed that both Het Theatre and Le Théatre give the plural forms at this juncture: corporalen (G6v) and caporaux (H6r).

1348 staues: Depending on his jurisdiction, the bishop’s staff of office supports either a crook or a cross.

1350–1351 and aboue . . . holinesse: Counterfeit piety and show of holiness are a final trumpery.

1351 pampred vp: The modern sense of pampering obtains here. The primary sense in the sixteenth century involves lavish feasting, but both Het Theatre and Le Théatre focus on elaborate ornament.

1355The difficult phrase, they looke for nothyng lesse may best be rendered ‘there is nothing for which they are less inclined.’ The Dutch and French versions of the passage more clearly reflect Bale’s original assertion that the wicked clergy are more interested in imitating the splendid outward appearance of statues of the apostles than in imitating the example of their life or ‘conuersation’ (Het Theatre, G6v; Le Théatre, H6r-H6v). On the more encompassing sense of ‘conuersation’ see 1135n.

1358 2. Tim. 4. . . . 2. Cor. 3. [marginal glosses]: 2 Tim 4:3-4, 2 Thess 2:9, and 2 Tim 3:1-9. We emend the the first of these glosses in accordance with the readings in Het Theatre and Le Théatre. Col 2:4-18, Heb 10:1-11, Rom 2:8-9 and 21-3, 2 Cor 3:6-11.

1371–1372 the bare letter, and onely name: i.e., the letter without the spirit, Scripture in name only.

1373–1399 And in hir forhead . . . horrible impietie: Cf. Bale (Image, 288-9; Bilde, Qq8v-Rr2r).

1387 Reuel. 17. . . . Rom. 2. [marginal gloss]: Rev 17:5-6, Ps 86:14-5, John 4:21-4, Rom 2:19-24.

1401–1437 It is no meruaile . . . confidence in it: Cf. Bale (Image, Bilde, Qq3r).

1407–1408 sitteth . . . waters: Rev 17:15.

1430 nusled: Nurtured, accustomed. Most frequently used to describe programs of training designed to corrupt the young or credulous, the word was frequently employed in religious polemics to describe the sinister practices of other religions or sects.

1434–1435 stockes . . . it: The phrase stocks and stones, proverbial for ‘idols’, was a formula so well-established that Roest uses it here as if it were singular. For a comparable failure of agreement, cf. 1588-9.

1437–1438 for it foloweth: The phrase gestures towards the defeat of the Whore and the Beast in the narration that ensues.

1438–1516 The .x. horns . . . abhomination of that Antechrist: Cf. Bale (Image, 298-300; Bilde, Ss7v-Tt2r).

1434 Esay. 45. . . . Reuel. 17. [marginal glosses]: Isa 45:16, Bar 6:3-5, Jer 2:27, Rev 17:12 (we emend the reference to Rev, following the reading in Le Théatre).

1448 health: We emend here with Le Théatre as our authority. Roest is translating ‘salut’.

1466–1467 not Princes only . . . but Kings: The phrasing suggests a desire to emphasize the relevance of Noot’s prophecy to the specificities of the English context. The French source is clearer, and offers a different structure of inclusiveness: ‘Ce seront point seullement les Magistratz et Seigneurs seculiers, comme Rois et Gouverneurs des Pays, mais encore les Metropolitains . . .’ (‘It will not only be Magistrates and secular Lords, such as Kings and Governors of countries, but also Metropolitains . . .’; I1).

1472 naked: The nakedness of the Whore signifies both that her impostures have been exposed and that she has been repudiated and forsaken.

1475 ready: referring to the trumpe.

1477–1479 John Wicliffe, . . . Regius: The list of Reformation champions adapts Bale’s (Image, 299; Bilde, Ss8v), adding Wycliff, Hus, Beza, Viret, Peter Martyr, Alasco, and Regius and dropping Reuchlin, Erasmus, Pomeran, Grineus, and a variety of English reformers. Besides such familiar figures as Luther, Calvin, Melanchthon, and Zwingli, the list reaches back to Wycliffe, the fourteenth-century founder of the English Lollard movement who completed a translation of the New Testament shortly before his death, and to the Czech reformer, Jan Hus, a follower of Wycliffe who shard the English reformer’s anti-papal ecclesiology and his hostility to indulgences. The rest of the figures are all contemporaries or followers of Luther: Johannes Oecolampadius, an early champion of Luther and, as an assistant to Zwingli, a major force in the Swiss Reformation; Martin Bucer and Wolfgang Capito, the Zwinglian theologians who collaborated on the so-called Strasbourg or Tetrapolitan Confession; Theodore Beza, most important, perhaps, as Calvin’s successor as leader of the Genevan church, but also interesting to van der Noot, presumably, as Marot’s collaborator in the production of a French verse translation of the psalter; Pierre Viret, Beza’s early patron and one of the most popular reformed preachers in southern France and French-speaking Switzerland; the Italian theologian, Pietro Martire Vermigli, who at one time, like Bucer, Regius Professor of Divinity at Oxford, and who ended his career in Zurich, having had a profound influence on Calvinist Eucharistic theology; Heinrich Bullinger, author of the Second Helvetic Confession, Zwingli’s successor in Zürich, and a figure of considerable influence in England; Johannes Alasco (Jan Łaski), sometime superintendent of the Strangers’ Church in London, who ended a career of striving to reconcile the breach between Calvinist and Lutheran communities as superintendent all the Reformed Churches of Little Poland; the Swabian controversialist and author of the Württemberg Confession, Johannes Brenz, whose contributions in matters of church polity and educational practice were as important to the development of Lutheranism as were his efforts in eucharistic theology; and Urban Rieger, a gifted Lutheran systematic theologian, whose career divides between positions in Augsburg and in Braunschweig.

1481 Masses for all soules: Masses for those in purgatory, usually celebrated on 2 November. Luther began his attacks on masses for the dead as early as 1520, when he published his letter To the Christian Nobility of the German Nation; he preached a sermon to the same effect on All Soul’s Day of 1522 (Luthers Werke, 10-3:409-10).

1492–1493 Decretalles, Canons: Although canons can refer generally to all the laws of the church, ecclesiastical law is sometimes described as made up of canons, ecclesiastical laws promulgated by the early Councils of the Church, and decretals, papal letters communicating pontifical legal decisions.

1498 paternitie: The right to be addressed (and respected) as ‘father.’

1503–1509 This kind . . . foretold: These sentences muddy the sense transmitted in Le Théatre: “Ce mangement de chair, et ceste maniere de bruler non seulement sont declarés par epreuves ou evenemens exterieurs (comme de nostre temps il est advenu en plusieurs lieux à beaucoup de Moines, Prétres, qui estant levés pour l’Eglise Romaine, ont defailly et esté tués: et encore seront, non plus ne moins, que les sacrificateurs de Baal furent occis par Elie, aupres de la riviere Ryson [sic]) mais encore spirituellement par un mystere, de ce qu’a esté predit” (Iii; ‘This consumption of the flesh, and this manner of burning are not only demonstrated by external proofs and events [as, in our time, has befallen many monks and priests in several places who, having bestirred themselves on behalf of the Roman Church, were overthrown and killed, and as will equally befall others, exactly as the priests of Baal were slain by Elijah, by the river Rison], but are also manifest spiritually, by means of a mystery concerning that which has been foretold.’). The basic opposition between the external evidences of divine consumption visited upon the defenders of the Roman Church and the more mysterious spiritual forms of that consumption is difficult to trace in the English version.

1508 Kison: We emend here, although the errant reading in 1569, ‘Rison,’ originates in Het Theatre (‘Ryſon’; H2v), van der Noot having misapprehended the first letter of ‘Kyson’ in de Coninck, Bilde (Tt1v) and having also filed to recognize the reference to the brook of 1 Kings 18:40.

1510 For the Foules, . . . hir flesh.: Rev 19:17-18; not in Bale.

1516–1595 After all these manifold . . . bonde of peace: Cf. Bale (Image, 300-1; Bilde, Tt4v-7v).

1518–1519 in the .vj. Chapter: This angel is first mentioned at Rev 5:2. although ‘the Angell which had the seale of the living God’ is thus designated only at Rev 7:2. Rev 6 narrates the opening of the first six seals; the seventh seal is opened at the beginning of Rev 8.

1521 Reue. 10. . . . Esay. 9. 10.[marginal glosses]: Rev 10:1 and John 1:6, 3:34, Acts 13:2, Mark 3:14-15, Acts 8:5 and 9-10, Rom 12:3 and 8, John 6:26-71, Isa 11:2, 9:2, and 10:17.

1537 Iohn. 16. [marginal gloss]: John 16:11, It may be noted that both Dutch and French versions provide a reference to John 12, and John 12:31 is certainly apt.

1539–1540 the destruction . . . an end: Referring to the destruction of Jerusalem, including the Second Temple, in 70 CE.

1541 Luke. 19. [marginal gloss]: Luke 19:44.

1546 to be come: Roest’s rendering is less clear than the phrasing in Het Theatre and Le Théatre: van der Noot assures the believers that they may be as confident of ‘iudgement to come’ as of the earlier destruction of the Temple.

1547 place: The term refers to the textual locus in Revelation, alleged here to anticipate the recent destruction of the material temples of the Catholic Church.

1552 a dwelling place: Here and in the following sentences, ‘dwelling’ has a hint of obscenity; see, esp. 1562. ‘hir dwelleth the adulterous Bishops, etc.’

1552 Esay. 22. [marginal gloss]: Isa 22:1-14.

1553–1554 seuen for one: The seven heads of the beast are here construed as signifying a present multiplication of the Whore’s prior evil.

1558 Actes. 8. . . . Gene. 18.19. [marginal glosses]: Acts 8:18-19, Gal 5:19-21, Eph 5:3-5, Gen 18 and 19.

1561 sauegard: Although the figurative sense seems to be, roughly, a sanctuary, the term is usually reserved for abstract forms of protection or for legal instruments to protect the vulnerable.

1565 Esay. 34. [marginal gloss]: Isa 34:11-15.

1569 gasing: In early usage, the emphasis often falls on idle, emptily curious looking: cf. Ecclus. 9:7 ‘Go not about gazing in the streates of the citie’.

1575 that great . . . ruffian: Referring to the pope. Ruffian was often used with the specific sense of ‘pimp’.

1578 riggish and lecherous prelates.: Here both the Dutch and French versions insert an adapted version of a sonnet decrying contemporary Roman debauchery. The sonnet appears later in an adapted form in George Thomson’s La chasse de la beste romaine (1611, A6), addressed to Du Bellay.

1589 it: Another instance in which Roest uses ‘it’ to refer to plural referents.

1590 Psalm. 13. . . . Eze. 17. [marginal glosses]: Ps 14:3, Jer 3:9, Ezek 16:16-21, Hosea 2, Rev 18:3, Isa 54:10, Ezek 17:19.

1601–1833 and shed very . . . any more: See Bale (Image, 309-17; Bilde, Tt7v-Xx2r). Van der Noot imitates Bale freely here, sometimes expanding and sometimes condensing.

1604 Luke. 16., Rom. 4. [marginal glosses]: Luke 16:31, Rom 14:12. We emend the reference to Romans in accordance with the gloss in Het Theatre.

1607–1610 Oile . . . butter. etc.: A compendium of practices and material objects to which, the reformers claimed, Catholics wrongfully attribute an instrumental spiritual efficacy. For oil and cream, see 884n and The use of blessed salt as an adjunct to baptism, as a sacramental, that is, as an incitement to piety, and as an instrumental for sanctifying a room or threshold was notorious, since, even for Catholics, it seemed to occupy a grey area of the magical, the not-quite sacred. ‘Waxe’ may refer to the large Paschal candle lit during the Easter Vigil on Holy Saturday or to another sacramental, like blessed salt or the blessed ‘palms’ often distributed to the faithful on Palm Sunday: the waxen sacramental is the Agnus Dei, a wax disk (sometimes fabricated of wax mixed with chrism) on which is impressed the image of a lamb, the Lamb of God; the papal arms are often impressed on the reverse of these disks, which are blessed by the pope. Holy ‘Ashes’ are another sacramental, strewn on the head or marked on the forehead of believers on Ash Wednesday, are traditionally produced by burning the ‘Palmes’ used in the Palm Sunday processions of the previous year.

1611 All which: That is, marriage or the eating of flesh, eggs, butter, etc.

1613 Ringing of Belles: See 560n.

1625 maidens: Young female attendants. From the broad range of possible meanings for the term, context suggests that it here indicates female members of a household who are neither daughters to the ‘honest’ householder nor recognized as servants.

1627 first . . . tenths: We emend here, for Roest seems to have garbled the phrase, ‘first fruits and tenths’ (or the less common, but correct alternative, ‘first fruits and the tenths’). Until the early C, the ordaining bishop collected a tax on English clerical benefices consisting of the first year’s revenue and a tenth of the revenue in all subsequent years. In 1305, Clement V laid papal claim to these first fruits and tenths and in 1534, Henry VIII arrogated the tax to the English crown.

1630 Collects: A collect is a short prayer, often a single sentence, addressed by the congregation to a specific person of the Trinity and petitioning for a single, if general benefit.

1637–1640 But they haue their rewarde . . . gnashing of teeth.: Not in Bale.

1635 Math. 6. . . . Esay.52.[marginal gloss]: Matt 6:1-5, 1 Esd 2:5, Gen 19:12-13, Isa 52:1-2.

1650 Nicolaites, and Balaamites: The Nicolaites (or Nicolaitans) were an early Christian sect that seems to have practiced clerical marriage; they are mentioned in Rev 2:6 and 15. Some ancient writers attribute antinomian moral behavior, especially sexual license to the Nicolaites. At Rev 2:14, the Balaamites are accused of fornication and of consuming food sacrificed to idols.

1661 Bertrandus Herebaldus: An almost comical instance of unfaithful transmission: a corruption of ‘Bertrandus, Herebaldus’ in de Coninck, Bilde (Vv2), itself a corruption of ‘Bertramus, Herebaldus’ in Bale’s Image (311). A treatise on the Eucharist arguing against the doctrine of transubstantiation was printed in 1531 and attributed to Bertramus, although the treatise is actually the work of a ninth-century theologian by the name of Ratramnus. Similar errors of transmission appear elsewhere in this list.

1686–1690 Many godly . . . churche: The passage, which derives from Bale’s Image, presents a summary account of the Reformation that features the sponsorship of ecclesiastical reform by secular rulers, acting through councils of the clergy. The phrase, ‘generall Counsels’ affiliates the modern German reformation councils with the ecumenical (meaning ‘universal’) councils of the fourth through ninth centuries, the first seven of which were convened by the then Roman emperors.

1731 for . . . euerlasting: In punishment for temporal (i.e. finite, historical) evils, everlasting ones.

1732–1733 euen . . . euerlastingnesse: Even as there is no comparison between a short time and, on the one hand, no time or, on the other, eternity.

1741 Whiche . . . dignities: That is, the ‘holy kynde of priesthode’ (1738) and the ‘royall maiestie and highnesse’ (1740-1).

1743–1744 pleasaunt Euphrates: The phrase derives from Bale’s Image [Chapt 18] and may serve awkwardly to link (and contrast) the Babylonian whoredom and the pleasures of Eden, through which the Euphrates flows, the largest of the four rivers of Paradise.

1745 Esay. 47. . . . Math. 16. [marginal glosses]: Isa 47:7, Matt 11:27, 28:18, and 16:19, this latter the passage in which Jesus confers the keys of the kingdom on Simon Peter, an endowment on which claims to papal authority were often based.

1755 Nero . . . Maxence: See the slightly longer list of imperial persecutors of the early Christians at 466-7.

1757 faggot: A bundle of sticks used for fuel. Fire and faggot was the proverbial weapon against religious dissidence.

1759 Deut. 8. [marginal gloss]: Deut 8:19-20.

1773 Gen. 19. . . . Deut. 10. [marginal glosses]: Gen 19:1-28, Exod 9:23-26, Ps 11:6, Col 3:3, Matt 24:51, Mark 9:46, Matt 25:41, Ps 50:3, Rom 3:4, Dan 5, Lev 10:1-2, Deut 10:17. We emend the reference to Deut to conform the reading in Theatre to that in Het Theatre and Le Théatre. It may be observed that the two glosses referring to Psalms seem to employ the Masoretic numbering preferred by many of the reformers and not, as in most of the earlier glosses in Theatre, the Vulgate numbering; this may indicate that, at this juncture, van der Noot was guided by some catena or other reference work that differs from his usual source or sources.

1777–1778 theyr worme . . . die: Mark 9:48, citing Isa 66:24.

1786–1791 Neither . . . hearde: Drawing heavily on iconographic tradition, Bale here asserts the spiritual inconsequence of the intercessory culture of the Roman church.

1796–1816 against God and hys saincts . . . on this maner: Although van der Noot continues to follow Bale here, he condenses and rearranges quite freely in this section.

1805 Reuel. 18. [marginal glosses]: Rev 18:9-10.

1818–1819 sword of his mouth: Van der Noot here turns to Rev 19:15.

1819 2. Thess. 2. [marginal glosses]: 2 Thess 2:8 refers to the oral potency of Jesus. For the power of the divine mouth cf. Isa 11:14.

1822 ashes: On ashes as a sacramental, see 1607-10n. In many congregations, holy ashes are given to the faithful to carry home with them on Ash Wednesday.

1837 Scala cœli: At the church of Scala Coeli outside of Rome, St. Bernard is said to have had a vision while celebrating a requiem of ascending by ladder from Purgatory to Heaven; on this legend was founded an indulgence for masses held at the church. In 1476 masses at St. Mary Undercroft, Westminster, was similarly indulgenced, as was the Scala Coeli chapel in Westminster Abbey, in 1500 or shortly thereafter. In the course of the next two decades the practice spread to several more chapels across England.

1838 Annuaries: Annuary sometimes designates a mass commemorating the anniversary of a death and sometimes a mass said daily in the year following a death.

1839–1841 All whiche . . . trifles.: Het Theatre condenses its source clumsily, whereas the copy for Le Théatre and Theatre hews more closely to De Coninck’s translation of Bale’s Image. Still, Roest’s rendering is clumsy compared to that of Le Théatre, which itself blunts Bale’s far clearer original (and De Coninck): ‘Far diverse are these in their markets from the usage of other occupiers in the world, for whereas they sell their wares but once and look no more for them again, these sell them every day and yet retain them still. And whereas they [i.e., ‘the other occupiers in the world’] sell the very wares indeed, these sell no more but the sight, the sound, and the shadow’ (Image, 323).

1842–1867 And euery Shippe maister . . . she is fallen: Cf. Bale (Image, 324-5; Bilde, Yy3v-Yy5r).

1844–1846 all Bishops . . . people: The awkward chain of transmission for a difficult passage in Image has obscured Bale’s comparison of church officials as sailors who navigate the unsteady ‘wavering [i.e. wavelike] multitude’ (Image, 324-5).

1844 Ordinaries: Ordinary designates a form of ecclesiastical jurisdiction often used, as here, as a category of ecclesiastical office. Distinguished from delegated jurisdiction which is conferred by a superior church authority, ordinary jurisdiction ‘comes with’ particular ecclesiastical offices.

1861 Gen. 4. . . . Math. 26. [marginal glosses]: Gen 4:10-3, Gen 27, Exod 8-12, Matt 26:47-50.

1868–1893 The apples . . . dangerous wayes.: Cf. Bale (Image, 321-2; Bilde, Xx8r-Yy1r).

1886 Math. 6. . . . 2. Tim. 4 [marginal glosses]: Matt 6:1-16, Gal 1:6-10, 1 Tim 4:1-7, 2 Tim 4:3-4.

1888–1889 1. Tim. 3., 1. Tim. 5. [marginal glosses]: 1 Tim 3:2-5, 1 Tim 5:17-20.

1893–1903 These grosse . . . one houre.: Picking up detail of the merchants’ corpulence from Image (Image, 322 Bilde, Yy1v), van der Noot proceeds to conclude this section by appropriating the conclusion of the lament of the shipmen at Image, 325; Bilde, Yy4r-4v.

1904.0.1 The .14. vision: Van der Noot is counting from the first of DuBellay’s sonnets.

1904–2013 I Saw the heauens open . . . euerlasting fire: Cf. Bale (Image, 337-41; Bilde, AA6r-BB3r). Unusually, the marginal gloss at specifies chapter and verse, whereas elsewhere in the Theatre glosses, the period is used to separate references to distinct chapters.

1907 Esay. 66. . . . Math. 11.12. [marginal glosses]: Isa 66:1, Wisd Sol 1:7-11, Matt 11:25 and 13:11. We emend the references to Wisd Sol and Matt, following the reading in Het Theatre.

1912 1. Corin. 1. [marginal gloss]: 1 Cor 1:5. We emend to accord the gloss with that in Het Theatre.

1915 Math. 16. . . . Psalm. 51. [marginal glosses]: Matt 16:16, Acts 9:20, Ps 145:17, Ps 51:14; here, as at 1778 and 1784, van der Noot employs Masoretic references to Psalms.

1919–1920 Rom. 9. . . . Iohn. 16. [marginal glosses]: Rom 9:1, John 14:6, and 16:13.

1925 in his owne persone: Van der Noot insists on Christ’s personal heroism. The phrasing also glances at the fact that the Son fought, as man, without the assistance of the other persons of the Trinity. Cf. below.

1925 Psal. 23. . . . Aba. 3. [marginal gloss]: Ps 24:8, John 16:33, 1 Cor 15:25-28 and 57, John 12:16, Hab 3:8 and 15.

1936–1937Traditionally there are seven gifts of the Holy Ghost -- wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord -- distinguished in the prophecy of Isa 11:2-3. 1 Cor 12:8-10 provides a different list, of ten such gifts.

1937–1938 Zach. 3., 1. Cor. 10. [marginal glosses]: Zech 3:9 and 1 Cor 10:4. (Our emendation recovers the chapter reference in Het Theatre.)

1949 set: The emendation accommodates the claims of syntax and the readings in Het Theatre (‘ghestelt’; I5r) and Le Théatre (‘establi’; K6v), although the unidiomatic reading in copy may reflect an effort to bring the commentary closer to Ps 2:6, where the Lord sets his King, whom the Geneva version identifies with Christ, upon Zion.

1952 1. Peter. 1. . . . Iames.1. [marginal glosses]: 2 Pet 1:4 and 2 Tim 4:7-8, Rev 2:10, Jas 1:12,. Following Het Theatre, we emend to make reference to Peter’s second epistle, although 1 Pet 5:4 is also relevant to van der Noot’s conspectus of the crowns of the spirit.

1959 Math. 16. . . . Colloss. 1. [marginal gloss]: Matt 16:16-17, Matt 16:20, 1 Cor 12:3, Isa 63:1-3, Isa 53:5, and Matt 8:17, 1 Pet 2:24, John 1:1-2, Eph 3:9-11, Ps 33:6, Heb 1:1-2, 10, Col 1:15-18. Once again, van der Noot gives a reference to Psalms using the Masoretic numbering.

1982 Iohn. 1. . . . Rom. 6. [marginal gloss]: John 1:14, Col 3:5, Gal 5:16-7, Rom 6:18.

1992–1993 suche . . . vision.: See 2 Kings 6:12-17.

1999 2. Cor. 10. [marginal gloss]: 2 Cor 10:3-4.

2006 sauor: We emend on the warrant of the Dutch (‘reuck’; Het Theatre, I6v) and French versions (‘odeur’; Le Théatre, K6v); Le Théatre provides the full scriptural reference, 2. Cor 2:16, as a marginal gloss.

2007–2008 Iohn. 15., 1. Corin. 5. [marginal glosses]: John 15:2, 1 Cor 5-6 (on the need to avoid companying with the wicked).

2009–2011 Math. 24., Psal. 2. 45. [marginal glosses]: We might emend here, adopting the reference of the gloss in Het Theatre, since the division of the sheep and goats is prophesied in Matt 25:31-2, but Matthew’s account of the last judgment begins in chapter 24 with a set of relevant discriminations: between false and true Christs, false and true prophets, the two laborers in the field and two women at the mill, the faithful and evil servant. Neither do we adopt the reference to Psalm 1 in Het Theatre, for Ps 2:9 evokes God’s punitive sceptre. Ps 46:4-9 adresses God’s wrath against the raging kingdoms.

2013 Mat. 25. [marginal gloss]: Matt 25:41.

2016–2021 For he it is . . . things are set.: Cf. Bale (Image, 341; Bilde, BB4r).

2017 Esay. 63. [marginal gloss]: Isa 63:3.

2021–2101 And I saw an Angell . . . slayne at Basan.: Cf. Bale (Image, 342-4; Bilde, BB5v-8v).

2023 Mal. 4. . . . Philip. 3. [marginal glosses]: Mal 4:2, Rev 22:16, Heb 10:22, 1 Cor 10:4, Rom 8:35, Isa 55:1-5, Prov 1:20, James 1:21, Isa 51:6-9, Phil 3:20-21.

2038 Gen. 11.12. . . . Colloss.3. [marginal glosses]: Gen 11:31 and 12:1-3 and 10, Exod 19:3, 1 Kings 18:41-45, Dan 6:2-23, Acts 9:8-25, Rev 1:9, Eph 4:3, and Col 3:14-15.

2044 Phil. 4. . . . Esay. 64. [marginal gloss]: Phil 4:7, 1 Cor 2:9, Isa 64:4.

2051 Rom. 13. . . . 1. Peter. 5. [marginal glosses]: These three chapters share a concern with the mutual responsibilities of superiors and subordinates, with special emphasis in 1 Pet 5, on superiors and subordinates within the church. Peter warns the church elders against improper motives (1 Pet 5:2); in the early verses of Rom 13, Paul urges the submission of subordinates, but is more threatening in Eph 6, alluding to the struggles against vicious worldly superiors and spiritual princes (Ephes 6:12).

2060 stomacks: One of the seats of passion (cf. ‘hearts’, 2059), the stomach is especially associated with pride.

2071 Grashoppers: Cf. 600.

2076 Math. 24. . . . Psal. 67 [marginal glosses]: Matt 24:28, Luke 17:37, Ps 2:10, 1 Cor 7:2, Rom 13:1-2, 7, 1 Pet 2:13-18, Eph 5:22-25, Col 3:20-4.1, Ezek 39:18, Ps 68:23.

2108 peculiare: Can mean both ‘special’ and belonging to someone (in this case, to Christ).

2109–2113 They seeke . . . against Christ: Not in Bale.

2101–2126 And I saw the Beast . . . leude Prelats: Cf. Bale (Image, Bilde, CC1r-2r).

2117–2118 For . . . offence: Besides the marginal reference to Luke for Christ as the sign of contradiction, Het Theatre and Le Théatre provide a reference to 1 Pet 2[:7] Christ as the stone of offence.

2120 Ma. 27. . . . Actes. 24. [marginal glosses]: Matt 27:1-26, John 18, Acts 24. We emend, correcting the chapter reference to Acts.

2126–2197The conspectus of contemporary persecutions departs from Bale’s Image.

2130–2132 after he . . . the riuer: Wycliff died in 1384; in 1428 at the order of of the Council of Constance, his bones were disinterred and burnt, the ashes cast into the River Swift.

2137 Constance, <had not the wickedness of the prelates>: Roest’s translation is defective here, omitting specification of a condition for Sigismund’s violation of his promise. Versions of this condition are provided in both Het Theatre (‘hadden hem die boose Prelaten daer niet toe ghedronghen’ [‘had not those angry prelates driven him to it’]; K2r) and Le Théatre (‘si la mauvaitie des Prelas ne l’eut contraint à ce faire’ [‘had he not been forced to it by the wickedness of the prelates’]; L1r). We base our conjectural emendation on the French text, to which Theatre usually coheres more closely.

2140–2145The minor adjustment in punctuation is meant to clarify the (most likely) logic of Roest’s substantial elaboration of van der Noot’s survey of contemporary northern Europe: the efforts to defeat the Gospel in Germany are ‘manifest’; ‘we have seene and see’ the efforts to deface the Gospel here in England; and they (the godly) ‘dayly at this instant feele’ the cruel tyranny that they (the prelates) ‘shewe in France’.

2156 such: That is, hidden.

2159 spiritual baudes and ruffians: Unspecific in reference, but meant to suggest the clerical equivalent of pimps and ruffians.

2181–2182 Which . . . vp: ‘Thereafter, implementing the resolutions of their counsel, they restored themselves.’ The clause, with its difficult absolute construction, has no correlative in either Het Theatre or Le Théatre.

2185–2187 priuileages . . . innocents: For a comparable political history of the counter-reformation in the Low Countries, see A Defence and True Declaration of the Thinges Lately Done in the Lowe Countrey (1571), also printed by Day, and now attributed to Marnix van St. Aldegonde. A crucial theme in Marnix’s proto-republican account is the campaign against the authority of the Dutch Estates General, engineered by the Dominicans, but effected by the Spanish crown: ‘it was so prouided, and by the promises and couenantes of the princes them|selues confirmed with their othes it was so ordeined, that the princes should not decree or do anythyng to the preiudice of the peoples libertie or of the authoritie of their lawes without the will and assent the estates of the whole contrey’ (Defence, A7r-v).

2190 Psalm. 2. . . . Psalm. 59.a [marginal glosses]: Acts 2:35, Ps 2:1-4, Prov 1:26, Ps 37:12-13, and Ps 59:8. It may be worth noting that, at this juncture, the glosses in Het Theatre supplement biblical chapter references with literal subdivisions of biblical chapters (Act. 2. c., Pro 1.c.,Psal. 37.b., and -- as Theatre also reflects -- Psal. 59. a.), which suggests that van der Noot may have, in this particular instance, consulted a distinct source that compiled biblical references to laughter.

2194–2195 Let . . . many: ‘No matter how grievously they rage, no matter how many they murder and slay.’

2195 Reue. 14. [marginal gloss]: Rev 14:13.

2197–2210 the Lambe is strong . . . of those virgins: These lines draw variously from Bale (Image, 244, 245-6; Bilde, Hh6v-7r and Ii3v).

2199 .44000.: We emend in accordance with Rev 7:4 and Het Theatre, K3r, although the error in 1569 is also evidenced in Le Théatre and no doubt lies in the Dutch MS that stands behind both the English and French translations.

2199 Psalm. 2. . . . Ephe. 4. [marginal glosses]: Ps 2:5-6, Matt 3:7-9, John 8:33-40, Rom 4:9-13, 2 Cor 1:22, Eph 1:11-13, Rom 9:11, Rev 14:1-4, and Eph 4:14. The anomalous reference to 2 Cor 2, which originates in Het Theatre, may mistransmit a reference to Rev 22:4, where it is said of the redeemed that ‘his Name shalbe in their forheades.’

2210–2270 for they iudge . . . vnchast chastitie: Van der Noot departs from his dependence on Bale here. Bale concentrates on the spiritual virginity of ideal marriage, whereas van der Noot’s address to marriage is somewhat less mystical. Even as he sustains a vigorous attack on the corrupt sexuality of the Roman clergy, he propounds a defense of right marriage as a moral and devotional practice.

2216 Asmodeus, Beelsebub: The demon Asmodeus is especially associated with lust. Beelzebub less frequently has such particular associations, but is usually represented as a demon of great, but non-specific power: associated with Ba’al in the Hebrew Bible, Beelzebub is sometimes understood to be the supreme Devil, like Satan.

2220 2 Thess. 2. [marginal gloss]: 2 Thess 2:4.

2222 Maosim: See Dan 11:37-8 and 568n above.

2223 Reuel. 13 [marginal gloss]: We emend the irrelevant reference to Rev 15, originating in Het Theatre and reproduced in our copy text; the prophecies of Thess 2 and Dan 11 are brought together at Rev 13:7-16.

2241–2242Note the inversion of normal word order: neither Antichrist nor his greasy entourage has this kindness or love.

2270–2276 For what I pray you . . . S. Paule testifieth: Cf. Bale (Image, 246-7; Bilde, Ii4).

2271 Heb. 13., Rom. 2.3. [marginal glosses]: These glosses have no equivalent in Het Theatre. Heb 13:4 pertains to the text at hand (as does nothing in Heb 3). The reference to Romans must be emended (since Rom contains no chapter 23); references to the reflections on circumcision at Rom 2:23-9 and 3:28-31 were clearly intended.

2276 2. Cor. 12. [marginal gloss]: The gloss, which originates in Het Theatre, is unhelpful, since 2 Cor 12 has nothing to say of marriage or virginity; it may misrepresent a reference to 2 Cor 11:2.

2277–2278 The Lambe whyche . . . strong mounte Syon: Van der Noot recurs to Bale Image, 244 (Bilde, Hh6v-7r).

2279–2287 the Dragon and . . . of the diuel: Cf. Bale (Image, 210-11; Bilde, Cc2r-2v).

2287 chair: Perhaps carrying the secondary sense of ‘throne’. Het Theatre employs ‘stoel’ at this juncture (K5r), which likewise carries the primary sense of ‘chair’ and a secondary sense of ‘throne’.

2291–2308 For it followeth . . . and false Prophetes: Cf. Bale (Image, 346; Bilde, CC2v-3v), deleting the discussion of Caiaphas.

2293 hir: We emend, following Het Theatre (K5r) and Le Théatre (L4v). It may be observed that the Dutch text employs an odd plural earlier in the sentence: ‘dese beeste met al heur valscheyt niet en sullen moghen staende blijuen’ (‘this beast with all its falsehood will be unable to remain standing’ -- a plural construction, suggesting the fragility of both the Beast and her falsehood). The translation in Le Théatre employs a singular construction; Roest’s English, ‘can neuer abyde long,’ is unspecific as to number, but the troubling plural may resurface in the ‘them’ that concludes the sentence in our copy text.

2293 Iannes: We make the same emendation as at 1008; once again both Le Théatre and Theatre depart from the text of Het Theatre and 2 Tim.

2294–2295 Exod. 8., 2. Tim. 3. [marginal glosses]: Exod 8:7-18, 2 Tim 3:8.

2302 workes of supererogations: see 1049n

2309–2326 And the remnant . . . bloud of the wicked: Cf. Bale (Image, Bilde, CC4v-5v).

2313 hym: The gender of Roest’s pronoun accords with that of the text of Het Theatre (K5v); whereas, in Dutch, both zwaard (‘sword’) and woord (‘word’) are neuter. The unstated referent, that ‘hath within hym spirite and life’, is Christ.

2318 Rom. 8. [marginal gloss]: Rom 8:19-22.

2320–2321 whether . . . damned: However awkwardly, the commentary captures an important detail in Bale’s Image: some of the ‘remnant . . . slayne with the sworde . . . which commeth out of his mouth’ (2310-1) will be redeemed in the course of that slaughter, since ‘this sworde is . . . his mightie and true word’ (2312). Among the kings and mighty men that make up the slaughtered remnant are some who will convert (2057-8, 2061-2) and the same is said of others, whether high or low, rich or poor (2066-8). Van der Noot’s departures from Bale (2126-97 and 2210-70) concentrate on the damnable behavior of the unregenerate clergy and Roest complements this emphasis on unregeneracy by all but obscuring the fact that some of the deluded laiety may yet be redeemed.

2324 Psalm. 58. . . . Psalm.37. [marginal gloss]: Ps 58:10-11, Ps 36:12, Ps 37:20.

2330–2336 Agayne . . . perish.: Cf. Bale (Image, [Bk 18, sect 4.5]; Bilde, Vv8r).

2335 Psalm. 1. [marginal gloss]: Ps 1:4.

2342–2356 I sawe (sayth S. Iohn) . . . perfection.: Rev. 21:1; cf. Bale (Image, 371-2; Bilde, GG4v-5r).

2342 Reuel. 21. [marginal gloss]: Rev 21:1.

2343 2. Peter. 2. [marginal glosses]: 2 Pet 2:5. Although the core of Peter’s account of the purgation of the world may be found in 2 Pet 3, his account of this cleansing begins with the recollection of Noah’s flood at 2 Pet 2:5.

2344–2345 .Sap. 3., Psal. 50. [marginal glosses]: Wisd of Sol 3:1-6, Ps 51:2-10.

2350 Rom. 8. [marginal gloss]: Rom 8:16-7.

2356–2440 And there was no more sea . . . farre from them: Cf. Bale (Image, 372-6, lightly abridged; Bilde, GG6r-HH2v).

2363 1. Cor. 13. [marginal gloss]: 1 Cor 13:12.

2374 Ephe. 5. . . . Math. 19. [marginal glosses]: Eph 5:26-7, Rev 21:2 and 9, Tit 3:5, and Matt 19:10-12 and 28-9. We emend the irrelevant reference to Rev 12, although it appears twice within a few lines in Het Theatre (K6v); it may be worth noting that Het Theatre offers no reference to Titus at this juncture.

2383 Colloss.3.[marginal glosses]: Col 3:9. We emend to ‘Colloss. in accordance with the glosses in Het Theatre and Le Théatre.

2384 Ephes. 5. [marginal glosses]: Eph 5:11.

2387 Ierusalem: Bale associates the concord of shared faith with the etymology of Jerusalem, ‘city of peace’ (Image 377-8), but de Coninck loses the etymological detail (Bilde, JJ7v).

2389 Ephes. 2. [marginal gloss]: Eph 2:19.

2390 Rom. 8. [marginal glosses]: Rom 8:17. We emend the reference to Rom, conforming it to the readings in both the French and Dutch versions.

2391 Reuel. 21. . . . Psal. 45. [marginal glosses]: Rev 21:2, Matt 16:17, Gal 4:26, and Tit 3:4-5, Eph 5:23-7, 1 Pet 3:21, 1 John 1:7, Gal 5:22, Eph 5:26-7, and perhaps 28-9, Ps 45:9.

2411 1. Corin. 6. . . . Ezech. 37. [marginal glosses]: 1 Cor 6:19, John 14:23, Ezek 37:26-7.

2418 Reue. 21., Ezech. 43. [marginal glosses]: Rev 21:3 and Ezek 43:7. We emend here, replacing the irrelevant reference to Isaiah. It may be observed that, in Het Theatre, the gloss equivalent to that at in Theatre refers to two chapters in Ezekiel --‘Eze. 43.37’ (K7v)--while the gloss to the passage equivalent to that at 2418-9 in Theatre refers to ‘Esa 25.8.’ (K8r). The reference in Het Theatre to the passage in Isaiah is plainly displaced, since it concerns the citation equivalent to that in Theatre at 2424 below.

2427 Esay. 25. [marginal gloss]: The gloss, referring to Isa 25:8, is slightly confusing, since it refers to the promise that God will wipe away the tears of those once subject to death, a passage quoted both at Rev 7:17 and at 2424 above. Here at 2427 van der Noot quotes a different passage from Isaiah, the promise to create and rejoice in Jerusalem (65:18-9).

2437 Math. 5. . . . Reuel. 20. [marginal gloss]: Matt 5:10-2, Cor 4:8-9, and 17, Isa 25:8, Rev 7:14-16, and Rev 20:4.

2440–2456 The building of the frame . . . accepted of God.: Cf. Bale (Image, 385; Bilde, KK5v-6v).

2447 Psal. 125. . . . Esay 28 [marginal glosses]: Ps 125:1, Prov 10:25, Matt 20:1-16, Matt 16:18, Isa 28:16.

2460–2463Cf. Bale Image [chapt. 21.[4].10]

2464 Reuel. 21. [marginal gloss]: Rev 21:12-7.

2467–2475 This holy Ierusalem . . . moste finest golde.: Cf. Bale (Image, 385; Bilde, JJ7v-8r).

2467 Heb. 12. . . . Psal. 119 [marginal gloss]: Heb 12:22, Jas 1:17, Ps 119:105, Phil 3:8, Ps 119:127 (and cf. Ps 19:10).

2475–2481 This Citie hath . . . shall be saved.: Cf. Bale (Image, 385; Bilde, JJ8v-KK1r).

2479–2480 Iohn. 14., Iohn. 10. [marginal glosses]: John 14:6, John 10:7-9.

2481–2485 And on euery gate . . . kingdom of Christ.: Cf. Bale (Image, Bilde, MM1r-1v).

2486–2498 And at these gates . . . of the promise.: Cf. Bale (Image, Bilde, KK1r-1v).

2487 Psal. 33. [marginal gloss]: Ps 34:7 (33:7 in the Vulgate numbering).

2488 Esay. 62. ... Iohn. 10.[marginal gloss]: Isa 62:6, Matt 16:18, John 10:29.

2496–2498 Iohn. 4., Reue. 21. [marginal glosses]: Although 2495-8 are based on Gal 3:16-8 and 29, the reference to John 4:22 addresses the persistence of the names of the tribes of Israel at the gates of the New Jerusalem. We emend the gloss for Rev, to bring it into conformity with those in Het Theatre and Le Théatre; van der Noot is quoting Rev 21:14.

2498–2539 The walles of the Citie . . . principallest.: Cf. Bale (Image, 387-8; Bilde, KK2v-4r).

2499 1. Cor. 3. . . . Gen. 11.12. [marginal glosses]: 1 Cor 3:9-11, 1 Pet 1:20, Gen 11:4-8 and 12:1-2 (Het Theatre also includes a reference to Gen 3, presumably 3:15, the divine promise that Eve’s seed shall break the head of the servant).

2502 Reg. 19. . . . 1. Cor. 10. [marginal glosses]: 1 Sam 19:6-7, Exod 2:24-5, 1 Kings 17:4, 9, et passim, Luke 1:68-75, and 1 Cor 10:1-4.

2506 vnder the cloud: Under the cloud of divine protection, as were the Israelites during the exodus; and cf. 1 Cor. 10:1 and 2514-6 below.

2508 1. Corin. 3. [marginal gloss]: 1 Cor 3:11. We emend to accord this gloss with those in Het Theatre and Le Théatre.

2512 Math. 10. ... Math. 6. [marginal glosses]: Matt 10:2-4, Acts 1:26, Josh 4:20-4, 1 Kings 18:31-2, Matt 16:15-18, John 1:29, Matt 6:33.

2526 2. Peter. 3. [marginal glosses]: 2 Pet 3:2. In Het Theatre the reference to 2 Peter is placed opposite the sentence concerning the identity of Prophetic and Apostolic doctrine and although this theme is not taken up in 2 Pet 2, as per the printed glosses in the Dutch, French, and English version, it is addressed at 2 Pet 3:2, hence our emendation.

2526 Heere: That is, by virtue of the typological coherence of the twelve tribes, the two sets of stones, and the twelve apostles.

2528 Ephe. 2. . . . Actes. 9:13 | 15.21. [marginal gloss]: Eph 2:19-20, 2 Cor 11:5 and 23; Acts 9:27-9, 13:46-50, 15:22-3 and 32, and 21:10-11.

2538 perfecte . . . number: While van der Noot has somewhat abridged the various excurses on number in Bale’s Image, Bale’s account of the properties of the number twelve is no more elaborate than that offered here.

2540–2553 The buildings of the wall . . . pretious stones: Cf. Bale (Image, 393; Bilde, LL3r-4r).

2545 Iohn. 5.8. [marginal gloss]: John 5:24, 8:51. We emend the obvious mistransmission, conforming the reference to those of Het Theatre and Le Théatre; the reference offered in our copy text is irrelevant to van der Noot’s commentary.

2545 Ephes. 5. . . . 1. Pet. 1. [marginal glosses]: Eph 5:27, Prov 17:3, and 1 Pet 1:7 and 19.

2555–2559 The first foundation . . . chyldren of God.: Cf. Bale (Image, 394-6; Bilde, LL4v-8v).

2557 Gen. 5. [marginal gloss]: Gen 5:22-4; we correct the mistaken reference, also present in the Dutch and French versions.

2561 whitishe: In addition to its modern sense, white could be used in the sixteenth-century to indicate silveriness or, as here, transparency.

2569 3. Reg.18. [marginal gloss]: A gloss again requires emendation, for the account of Elijah’s sojourn in the wilderness is to be found in 1 Kings 19:4-9 (‘3 Regum 19’ according to the naming conventions of the Vulgate); his most bitter reproofs are recounted in 1 Kings 21 and 2 Kings 1 (4 Reg 1); and he is rapt up into heaven in 2 Kings 2:11. Although both Het Theatre and Le Théatre refer to ‘4 Reg’, we emend on the assumption that van der Noot intends a reference to Elijah’s humiliation of the priests of Baal (1 Kings 18), to which he has already adverted at 830-1 and 1508.

2569 Math. 3. . . . Mark. 1.[marginal glosses]: Matt 3:1-4, Luke 1:80, Matt 3:2 and 7-11, Mark 1:3-6.

2574–2575 Chalcedonie . . . thing: John’s Greek term is a hapax legomenon. Since antiquity, the Latin chalcedonius has been associated with several different minerals. Pliny uses the term for a type of jasper (Nat. Hist. 37.37). In his early 12th-century lapidary, Marbodus of Rennes alleges that, when heated, chalcedon will attract straw or dust; Marbodus seems to be taking a version of this detail from Pliny’s description of carchedonia, which he says will attract ‘paleas et chartarum fila’ (‘chaff and strands of papyrus’; Hist. Nat. 37.35); Pliny uses the term chalcedon for a type of jasper (Hist. Nat. 37.39, and does not attribute any attractive properties to this chalcedon. For dust as a synonym for chaff, see the pseudo-Chaucerian ‘Ploughman’s Tale’: ‘They haue the corne / and we the dust’.

2579 Jerem. 2.3. . . . Ac. 9.16.17 [marginal glosses]: Jer 2:9-10, Zech 13:2-3, and Acts 9:20, 16:31-2, and 17:2 and 17. The glosses lead a reader through an abridged history of prophecy, from the career of Jeremiah, through the apostasy of the prophets in Zechariah, to resolute prophetic career of Paul. Since there is no 31st chapter of Zechariah, we emend in accordance with the gloss printed in Het Theatre.

2582 Sardonix: Stratified sard (a type of cornelian) and onyx.

2584 Math. 5. . . . Luke. 7. [marginal glosses]: Matt 5:5, and Luke 7:36-50. The references in Theatre to ‘Philip.’ are anomalous, the epistle to the Philippians containing only 4 chapters. In lieu of the references to Phil, Het Theatre and Le Théatre offer references to ‘Psal. 50.’ , presumably to the sinner’s plea that he be washed whiter than snow (Ps 51:7).

2587 Cant. 1. [marginal gloss]: Song Sol 1:4.

2589 2. Corin. 4. [marginal gloss]: The gloss as printed is as misleading as those in the Dutch and French versions, which refer the reader to 1 Cor 4 and 6 (or 1 Cor 4:6); we emend the gloss, recognizing that van der Noot here quotes from 2 Cor 4:16.

2589–2590 therefore . . . weary: We are not thereby deterred or in any way wearied.

2592–2594 the similitude . . . Adam: The similitude is anchored in the Hebrew etymology of Adam, whose name derives from a word for earth or red clay.

2595 Luke. 16. . . . 1. Re. 15.16.[marginal gloss]: Luke 16:1-8, Luke 1:38 and 48, Gen 18:27, Exod 4:29-31, Isa 2:2 and 34:1-2, Acts 14:1 and 21-7, Acts 7:59-60, 1 Sam 15:35-16.1.

2623–2625Despite challenge from Dionysius of Alexandria in the third century and despite Luther’s insistence that the book was non-apostolic, the traditional belief that John the Evangelist was the author not only of the Johanine gospel and epistles, but was also the same John who wrote the book of Revelation on Patmos persisted among many of the reformers.

2626 Chrisophrasius: The name (and other variants of chrysoprase) was assigned to various stones of green-gold appearance, sometimes to varieties of what is now referred to as beryl and on other occasions to what is now referred to as chalcedon.

2629–2633 Math. 25., Eze. 10.11.[marginal gloss]: Matt 25:14-29, Ezek 10-11.

2634 Iacinct: As the Declaration makes clear, jacinth once denoted a blue-coloured stone, although it now refers to a red-orange variety of zircon.

2637–2640 Iaco. 1., Iohn. 3. [marginal glosses]: Jas 1:5, John 3:3-12 and 27-31.

2649 2. Mach. 7. . . . Iohn. 15. [marginal glosses]: 2 Macc 7:1-2, Acts 12:2, Rev 2:13, and John 15:13. We have emended the latter of these glosses in accordance with those in the Dutch and French versions.

2662 dumbe: The metaphor is built, specifically, on the meaning ‘mute’, since dumb had not yet acquired the modern sense of ‘stupid’.

2665 Exod. 28. [marginal gloss]: Exod 28:15-21.

2667 Kyng of Tyrus: Ezek 28:13.

2669–2676 Plinie . . . Austen): There is little reason to suppose that van der Noot has consulted the authorities on ancient gems listed here, the list having been taken over from his scholarly source, de Coninck’s translation of Bale’s Image. For lore concerning the precious stones fond on the garments of the High Priest, Bale directs his reader to see Pliny Nat Hist, 37 (in which the relevant chapters are 20, 24, 31, 337, 40, and 42) and Bartholomaeus Anglicus, De Proprietatibus Rerum 16 (chapts. 21, 29, 53-4, 72, 75, and 96-7). Jerome comments on Is 54.11-2 in his Commentaries on the Prophet Isaiah (Commentariorum in Isaiam Prophetam Libri Doudeviginti, Liber Decimus Quintus). For commentary on the precious stones of Rev 21:19-20, Bale refers his reader to Beda, Explanation Apocalypsis (21); to the commentary In Apocalypsim Libri Septem of Haymo, a mid-ninth-century author long identified as Haimo de Halberstadt, although the commentary should probably be attributed to his contemporary, Haimo de Auxerre; to Henricus de Cossey, Commentarii in Apocalipsin divi Ioannis (54); and to Johannes Elinus In Apocalypsim Ioannis commentarium edidit. Like many other works attributed to John Baconthorpe, his commentary on Rev does not survive; John Tilney’s commentary is also no longer extant.

2675–2676 according . . . Austen: In Homily 19 of Caesarius of Arles In B. Ioannis Apocalypsim Expositio, long attributed to Augustine (‘Austen’), the gems of Rev 21:19-21 are said to represent the gifts and graces that the Holy Ghost conferred on the apostles (1 Cor 12:1-11), see Migne, 33, col. 2451.

2678 onely: Sole, isolated. Following Bale, van der Noot invites us to marvel that God, operating alone, should so relish multiplicity.

2684–2742 And the Angell . . . neuer shall perishe: Cf. Bale (Image, Bilde, NN2r-5r). Van der Noot abridges and simplifies Bale slightly in this section.

2697 Iohn. 6. . . . Gen. 2. [marginal gloss]: John 6:68, Ezek 36:25-6, Ps 51:10, John 6:22-5. Matt 21:9; it may be observed that the reference to Matt 21, relevant here since, in this chapter, Jesus is twice hailed as the son of David, may simply mistransmit the gloss in Het Theatre, which refers the reader to Matt 1, the first verses of which trace the lineal descent from Abraham to Jesus. Rom 1:3, Luke 1:32-33, and Gen 2:9-10.

2741 3. Esdr. 3 [marginal gloss]: 1 Esd 3:12. Because medieval and subsequent versions of the Latin Vulgate contain two Old Testament books designated as 1 and 2 Esdras--now known as Ezra and Nehemiah--the apocryphal books now known as 1 and 2 Esdras, were referred to as 3 and 4 Esdras, hence the reference in the gloss to ‘3. Esdr.’

2742–2751 This worde then . . . heauenly Ierusalem.: Based loosely on Bale (Image, 403-4; Bilde, NN7v).

2747 Zach. 2. . . . 1. Cor. 2.[marginal glosses]: Zech 2:8, Ps 17:8. We emend the reference to the Psalms in accordance with the glosses in Het Theatre and Le Théatre. 1 Cor 2:9.

2759 it.: The referent is ‘covetousnesse, concupiscience,’ or ‘ambition’. We might have emended the four instances of ‘it’ to ‘them’ to capture the force of ‘and’ (2759); this would have brought the Theatre into syntactic conformity with the version in Le Théatre (M6v). Because the relevant pronoun in Dutch is ambiguous as to number, the version in Het Theatre -- ‘de ghene diese lief hebben, nauolgen, begheiren oft soecken’ (L7v; emphasis mine) -- may indicate the source of difficulty in the MS copy from which Roest was working. But cf. 2934, where again a singular ‘it’ appears where we might expect ‘them.’

2769Van der Noot's genealogy of Antichrist derives from Sac et pièces pour le pape de Rome ('Purse and pence for the Roman Pope', 1561), a satiric Huguenot work by the pseudonymous 'Denakol'; it had been translated into Dutch and published by Henry Bynneman in 1568 as Den sack met die stucken voor den Paus van Roomen. Denakol had modeled his genealogy antithetically on that of Jesus in Matt 1. The irony of this allegorical genealogy is that it proceeds from Ignorance, the grandchild of the Devil, to fruitless Disputation; Disputation has no child, although it is the means to the desolate revelation of the Antichrist, a revelation quite unlike the ‘greate Consolation’ (2722) of John’s vision of Christ’s new Jerusalem.

2770 Ephe. 6. . . . 1. Timo. 6. [marginal glosses]: Eph 6:12, Acts 17:23, 1 Tim 4:1, Isa 10:12-15, Isa 58:3, Rom 10:3-4, Rom 1:21-4, Gen 3:7-8, Matt 17:26-7, Dan 12:11, 2 Thess 3:6-12, Matt 15:8-9, Matt 17:26-7, and 1 Tim 6:10.

2774 Merites: Desert; in this case, the right to receive a spiritual benefit. The reformers insisted that there was nothing a person could do unilaterally to merit salvation.

2785 Fundation of Pentions: An endowment for the guaranteed payment of a clerical benefice.

2784 Reuel. 9. . . . 2. Tim. 3. [marginal glosses]: Rev 9:20-1, 1 Cor 15:57, Deut 32:15 (and cf. Deut 18:1-2 and 8), Luke 16:1-12, Job 12:6, Isa 28:7-8, and 2 Tim 3:3. It is worth noting that the reference to the conclusion of Revelation 9 implicitly associates impenitence with Purgatory.

2792 Domination . . . Pompe.: The translation here departs from the text of Het Theatre, which reads ‘Wtnementheyt heeft voortghebracht Gewelt. / Gewelt heeft voortghebracht Grooten pracht.’ (‘Overweening has begot Violence / Violence has begot Great Pomp’; L8v). Theatre preserves the gloss, ‘Ezech. 34.’, from Het Theatre, squeezing it in between the glosses to lines 2792 and 2793. The condensation of the English version matches that of the French, which reads ‘Domination a engendré Pompe’ (‘Domination has begot Pomp’).

2791 Math. 23. . . . Actes. 7. [marginal glosses]: Matt 23:4-7 and 12, Ezek 34:2-3 (for which see the preceding comment), Ezek 16:24-5, John 5:30-1, Acts 8:18-20, 2 Thess 2:3-4, Matt 7:22-3, 1 Tim 4:1-2 and Jer 17:23, Matt 24:9 and 21-4, and Acts 7:57-60.

2796 transmigration: Exilic captivity; the term was especially used to refer to the Babylonian Captivity of the Jews and thence, by typological extension, to comparable abuses of whole peoples or Churches.

2803 Psalm. 32.. . . 1. Tim. 1. [marginal glosses]: Ps 33:8-12, Ps 51:16-7, Rev 15:4 and 8, Isa 1:13-4, Rev 13:14, Mic 7:2-6, 1 Tim 1:3-7. We restore the order and number of the two references to the Psalms, guided by the glosses in Het Theatre; similarly guided, we also emend the second reference to Rev, the reference to Rev 1 being irrelevant to the millennial proliferation of confusion.

2809 matter . . . veritie: Matters on which to dispute, subject matter concerning which the truth may be sought out.

2854–2855 Math. 24., Esdr. 15. [marginal glosses]: Matt 24:12, 2 Esd 15:6 and 19.

2862 Iohn. 14. . . . Iohn. 15. [marginal glosses]: At this juncture, spanning Q3v-4r, the glossing is variously disturbed, and we have emended and relocated several glosses to remedy the disturbance. The disorder begins with the reference to John 14 which treats of keeping the commandments of Christ as love of Christ, and of the Father’s reciprocation of love offered to the Son; the gloss has no equivalent in Het Theatre or Le Théatre,and is only loosely relevant to themes taken upon these pages. (More pertinent, would be a gloss indicating that 2864-7 simply quotes Matt 7:21.) Nor is it the only tenuously relevant gloss on these pages that is not witnessed in either the Dutch or French versions: a reference to John 17 following which follows those to John 12, Luke 6, and Matt 5, seems generally impertinent and we take it to be an error somehow related to the disappearance of a reference to John 13:16, quoted directly after a quotation of John 12:25-6 and glossed in Het Theatre and Le Théatre. (Confident of the link between the anomalous reference to John 17 and the disappearance of the gloss to John 13, we restore the latter, and delete the former.) It may be observed that the English Theatre is not alone in offering perplexing glosses at this juncture, since both Het Theatre and Le Théatre offer references to Gen 16. The absence of this reference in Theatre may evidence editorial shrewdness or carelessness; the missing gloss is replaced by a reference to John 15, the second of two in sequence -- which latter detail would argue for carelessness were it not that the two references may be understood as referring distinctly to verses 10 and 12.

2862 Iohn. 14. [marginal gloss]: John 14:21.

2864–2867 For not . . . of my father.: Matt 7:21.

2865 Mark. 8. . . . Math. 5. [marginal glosses]: Mark 8:35, Luke 9:24, John 12:25-26, John 13:16, Luke 6:40, Matt 5:19, John 15:10, John 15:12, Luke 6:28, Matt 5:44-8.

2882 Rom. 6. [marginal glosses]: Van der Noot here commences a long paraphrase of Romans 6; these lines (corresponding to Q4v) are bolstered with three marginal glosses for that chapter. Of particular relevance are Rom 6:6-7, 11-13, and 20-22.

2891–2892 we were not vnder righteousnesse: This clause, which complicates the sentence, has no equivalent in either Het Theatre or Le Théatre, and may well be the trace of a draft that was meant to have been cancelled. The French and Dutch versions offer a more lucid and balanced opposition between the fruit and ends of sin and those of righteousness.

2895 Rom. 13. [marginal gloss]: Rom 13:11.

2899 Rom. 13. [marginal gloss]: Rom 13:12-14.

2898–2902 let vs cast away . . . Christ: As Van der Noot absorbs the language of Rom 13:12-14 in Het Theatre and Le Théatre, he does not relinquish the cohortative use of the first-person plural. Roest’s disruptive shift to the second person at 2902 (‘put ye on the Lord Iesus Christ’) may be traced to Paul’s, but that of 2899 (‘take vnto thee the armour of light’) is not warranted by the language of Romans.

2900 Coloss. 3. . . . Rom. 6. [marginal glosses]: Col 3:5-8, Eph 5:8-12, Luke 21:34, and James 3:14-6. We correct the sequence of glosses here, swapping the position of the references to Eph and Luke. Gal 5:19-21, 1 Cor 3:13, Gal 5:21-23, 1 Cor 6:9-10, Eph 5:3-5, Rev 22:15, Eph 5:15, Rom 6:4, Eph 2:15. These last two glosses have no counterpart in Het Theatre or Le Théatre. Eph 4:22-3, Rom 6:6.

2918–2920 Ephe. 4., Ephe. 4. [marginal gloss]: Eph 4:24 and Eph 4:25. These two glosses have no counterpart in the Dutch or French versions. The additional glosses indicate that, at this point, Van der Noot’s commentary has effectively dissolved into a sustained quotation of the latter third of Eph 4.

2922 Colloss. 3. . . . 2. Thes. 3. [marginal glosses]: Col 3:8 and 13, 1 Pet 2:1, Zech 8:16, Ps 4:2, James 4:11, Eph 4:26-8, and 2 Thess 3:10-11. Both Het Theatre and Le Théatre insert a reference to Matt 5 (presumably 5:23-4) after the reference to Zech 8, but the verses on sacrifice on Matt have dubitable pertinence.

2929 Math. 12. . . . 1. Cor. 11. [marginal glosses]: Matt 12:34-7, Eph 4:29-32, 1 Cor 11:16-7.

2930–2946 Be ye . . . reproue them rather: The quotation from Eph continues, picking up from the beginning of Eph 5.

2930 Coloss. 3. . . . 2.Thess. 2. [marginal glosses]: Col 3:8-14, Matt 6:14-15, Ecclus 28:2, Eph 5:1-11 and 15-16, John 13:15 and 15:9, Matt 5:43-8, Gal 2:20, Tit 2:14, Exod 23:18, 1 Cor 6:9-10, Gal 5:19-21, Col 2:4, and 2 Thess 2:13. These last two glosses are displaced a few lines earlier than the text they properly supplement.

2936 but . . . thanks: Expressions of gratitude are to be the chief manifestation of reformed communication.

2940 Math. 24. . . . 1. Cor. 5. [marginal glosses]: Matt 24:4, Jer 20:6, Mark 13:5, Luke 21:6-8, 2 Thess 2:3, Gal 5:16 and 22, Matt 18:16-20, 1 Cor 5:9.

2946 rather: take: The quotation from Eph 5 skips here from verse 11 to 15.

2945 Eccle. 17. . . . 1. Thess. 5. [marginal glosses]: Ecclus 17:14, Col 4:5, Rom 12:2-3, Eph 5:18-21, Col 3:16-7, and 1 Thess 5:11.

2952 synging with grace: All but one of the copies collated for this edition offer this reading, although the minority reading conforms to the phrasing of Col 3:16 in the Geneva Bible.

2952 Psalm. 98. . . . Exod. 20.[marginal gloss]: Ps 98:1-6, Eph 5:22-7, Col 3:17, 1 Pet 3:1, 1 Pet 3:7, Gal 2:20, Eph 5:28-31, Eph 6:1-4, Col 3:20-1, Exod 20:12.

2972 with promisse: The fifth Commaundement is the first promulgated with an accompanying promise: ‘that thy daies maie be prolonged vpon the land’ (Exod 20:12).

2975 bodily . . . the flesh: A pleonasm: ‘bodily maisters’ anticipates and glosses the slightly mysterious biblical phrase ‘maisters according to the flesh’ (Eph 6:5 and Col 3:22).

2973 Ephes. 6. . . . Peter. 2. [marginal glosses]: Eph 6:5-9, Col 3:22-3, Matt 15:4-6, Tit 2:9-10, 1 Pet 2:18, Ecclus 33:31, Col 3:24, 1 Tim 4:12, Rom 13:1, 1 Pet 2:13-14.

2990 readie to: The phrase can mean either ‘prepared to perform’ or ‘eager to perform’.

2994 Rom. 12. . . . 2. Thess. 3 [marginal glosses]: Rom 12:9-18, Eph 4:2, 1 Pet 2:9-10, Prov 2:22, Phil 2:2-4. We emend the reference to Phil in accordance with the readings in Het Theatre and Le Théatre. 1 Cor 13:2-8, Luke 17:3-4, Phil 2:21, 1 Pet 2:21-4, Gal 6:7-9, 2 Thess 3:13. (We emend to correct the mistaken reference to 1 Thess 3.)

3023 Math. 6. [marginal gloss]: Matt 6:14-15. The reference to Matthew is slightly perplexing, since it is only loosely pertinent to themes more directly broached at Heb 12:6-7.

3024 2. Tim. 3. [marginal glosses]: 2 Tim 3:12. The original reference to 1 Tim in Theatre clearly requires emendation.

3026–3037 It must be of necessitie . . . are vnperfect: Cf. Bale (Image, 405-6; Bilde, Ee8v).

3024 James. 1. . . . Wysdom. 3. [marginal glosses]: Jas 1:2-4, Gen 12:10, Job 1 and 2, Acts 5:41, Prov 17:3, and Wisd Sol 3:6.

3028 proued heere: ‘Tested here,’ with ‘here’ having the two senses of ‘in this world’ (for which cf. 3036) and ‘in the matter of his love and fervor’.

3032 Iames. 1. . . . 1. Iohn. 5. [marginal glosses]: James 1:12, Heb 12:16, Prov 3:12, and 1 John 5:4.

3033 receiueth: Perhaps with the sense of ‘adopts’: cf. Le Théatre, N5v, which employs ‘adopte’ for its rendering. And see cf. Rom 8:15, where those led by the spirit are adopted as sons of God. (Rom 8:18 is the obvious source for 3040-1: although the a marginal reference to Rom. 8 is missing from Theatre, it appears in Het Theatre and Le Théatre.)

3036 The things: Chastenings and scourgings (3032-3).

3036 Iohn. 7. . . . Psal. 91 [marginal glosses]: John 7:9, Jas 5:10-1, 2 Cor 13:5, Wisd Sol 3:5-6, 1 Pet 1:6-7, 2 Cor 5:1-7, Exod 16, Deut 8:2-3 and 15-7, and Ecclus 2:10, Ps 103:8, Ps 91:2-4.

3059–3086Whereas the substance of the text of Le Théatre and that of Theatre often closely resemble each other and together depart from that of Het Theatre, at this juncture the French and Dutch versions cohere closely with each other, while the text of the Theatre differs substantially. The English text witnesses four passages for which the Dutch and French versions have no equivalent: ‘than to haue . . . They know’ (3059-62); ‘we all are . . . Bisides that’ (3064); ‘be they neuer . . . spirite of God’ (3066-9), and ‘neither are . . . to come’ (3070-1). It is difficult to assess the genetic relation between the various versions: while the third passage neatly bridges parts of a sentence that seem imperfectly related in the Dutch and French versions, the first two inclusions seem to expand, somewhat awkwardly, on a more focused and complete version of the argument. (The awkwardness of the second inclusion would be mitigated, were ‘here’ inserted into the clause, ‘we all are subiected to many infirmities’ [3064].)

3065 Esay. 26. . . . Esay. 26. [marginal glosses]: Isa 26:2-5, 1 Cor 2:14, Isa 26:10.

3071 Woe be . . . miseries: This section is a lightly adapted translation of the second chapter of the apocryphal book of Ecclesiasticus, otherwise known as Sirach. Woe be . . . searche them out? (3071-76) simply renders Ecclus 2:13-15; Let vs loue . . . remaine faithful works backward through 2:8-10; and let vs walke . . . merciful adapts 2:16-21, and Let vs then . . . miseries is based on At this point, as the marginal reference indicates, van der Noot turns to adapting Rom 5.

3082–3083 in the hands of the Lorde . . . in the hands of men: We emend to restore the internal logic of the sentence and its fidelity to its chief scriptural source. Although the copy text here is consistent with the spirit of Heb 10:31 (‘It is a feareful thing to fall into the hands of the liuing God’), and with the Dutch and French versions of the passage, a preference for the hands of men over the hands of the Lord is inconsistent with the rest of the sentence, which emphasizes God’s mercy, and with the conclusion of Ecclesus 2, on which this portion of van der Noot’s commentary is based. In Luther’s version, the chapter concludes ‘Wir wollen lieber in die Hende des HERRN fallen / weder in die Hende der Menschen / Denn seine Barmherzigkeit ist ja so gros / als Er selber ist’ (‘We would rather fall in the hands of the Lord than in the hands of men, for his mercy is as great as He himself is’) and Liesveldt’s Dutch version of 1535, a likely sourtce for van der Noot’ hews close to it: ‘Beter ist ons te vallen inden handen des HEREN / dan inden handen der menscen / want hoe wel hy hooch en groot is / nochtans hi is zeer barmhertich’ (‘It is better to fall into the hands of the Lord than in the hands of men, for although he is high and great, yet is he very merciful’). It may be observed, however, that the Geneva translation, like the Vulgate, is framed as a monitory condition -- ‘[If we do not repent] we shal fall in to the hands of the Lord, and not into the hands of men’ -- which, since it frames the judgment of the Lord as a threat might argue for van der Noot’s text as printed, yet even in the Geneva version, the chapter ends with emphasis on divine clemency: ‘yet as his greatness is, so is his mercie’.

3085 Rom.5. . . . Galath. 1. [marginal glosses]: Rom 5:3-5, Jas 1:2-4, Isa 57:13-16. Eph 6:13-6; we emend, there being no eighth chapter of Ephesians. Eph 6:17-18, Ps 132:3-9, 1 Cor 1:18, and Wisd Sol 5:17-20, which reworks the armorial figure of Eph 6. 1 Pet 5:8, 1 Pet 5:9, John 6:63, Matt 4:1-11, 2 Cor 11:14. Because van der Noot is simply quoting chapter 11 of 2 Cor, we emend the reading in our copy text. Gal 1:8.

3134 Psal. 103 . . . Psalm. 90. [marginal glosses]: Ps 103:15-7, Isa 40:6-7, Isa 40:23-4 and 8. We emend the reference to Peter, since van der Noot is quoting 1 Pet 1:24-5; the gloss to Ps 90 refers to verses 5-6 and 10.

3148 Esay. 4. [marginal gloss]: The gloss is unhelpful: van der Noot here quotes Ecclus 14:17, which is itself adapted from Isa 51:6

3161–3187 Cecilius Metellus . . . Riches: This collection of exempla is adapted from the opening pages of Chapt. 1 of Antonio de Guevara’s Menosprecio de corte (‘Contempt for the Court’, 1539) accessible to van der Noot in French in several French translations (as Mespris de la cour, the first of which was published in 1542.

3163 spend: Roest’s verb is tepid compared to those of Het Theatre (N1r) and Le Théatre (N8v), which refer to Cecilius Metellus’ desire to eat in peace what he had conquered in battle.

3174 Crates: See 223-7.

3182–3183 the mount of Atlas: This third answer conflates two different ones in Guevara’s Menosprecio, Mount Olympus and the giant Atlas (Mespris, 1542, A5v).

3210 Psalm. 37. [marginal gloss]: Ps 37:1-3.

3230–3231 Nero . . . Phocus: Van der Noot has already included Nero, Dioclesian, and Maxentius (Maxence) in his list of persecutors of the early Church at 466-7; Maximian Herculius would also have figured suitably in that list, since Augustine makes him responsible, along with his co-emperor Diocletian, for the last of the ten great pre-Apocalyptic persecutions of the Church (see 466-7n). The perplexing inclusion of the Christian emperor Jovian (ruled 363-4) in this list is somewhat clarified by the way he is invoked in Het Theater: ‘noch eenen anderen Maximius die Iouianus toeghenompt was’ (‘yet another Maximian, who was known as Jovian’; N3r). Galerius Maximianus, this ‘other Maximian’ (rules 305-11) was another persecutor of the Christians. Constantius (353-61) is listed here for his support of Arianism and his opposition to Athanasius, while Phocas, ruler of the eastern Empire from was indeed notorious for his cruelty. But Licinius (308-24) does not quite belong on this list, for he urged the toleration of Christians; his reputation for opposition to Christianity is the result of a propaganda campaign mounted against him by his brother, Constantine I, who eventually secured his execution.