Reading the 1610 Douay-Rheims Bible (no Challoner revision)


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The Douay-Rheims Bible was produced in around 1582-1610, mainly by Catholic exiles from England on the Reformation. It is contemporaneous with, but very different to, the Protestant King James Bible that was produced about one year later. It might be considered perhaps the last authentic Catholic Bible produced in that its stated intent was to stick as close as they could to a word-for-word translation from Latin to Enligh; St. Jerome's Bible was in Latin, and Thomas More argued that Latin was more precise a language than English of the time, so therefore a translation should hew as close as it could to precise words of English for the Latin, no "sense" or "revision" or "updating".

Problem is, most Bibles claiming to be the Douay-Rheims are in fact produced nearly two hundred years later, heavily "revised" by Bishop Challoner (a convert back from Protestantism) who was trying to ape the King James version, and who made a lot of unwanted and questionable changes to it. The original Douay-Rheims was printed in a Latinate font and language which is hard as heck on the modern eye, let alone the 1750 eye of the Challoner version.

But this isn't the Challoner version. Fortunately, some souls have produced a version which produces the same text from the 1610 in normal, modern fonts. Look on the Internet for a Dr. William von Peters, "The Original and True Rheims" pdf file, that's what I'm working with here. If you can find the pdf, it is a beautiful text even just rendered into normal font and typeface - the columns are full of marginalia.

I am wary enough of most modern "versions" of the Bible to distrust them, whether or not certain (((parties))) have had their hands in "interpreting" or "revising" or "updating" the text. Failing Latin, Greek, Hebrew or conversational Aramaic, I therefore turn to this one, and - for reasons I am not sure I can enunciate yet - I will post readings from it in order, starting with the New Testament to honour the Christ. I will also leave in the translators' annotations at the bottom, for such enlightenment as they may hold. I will offer minimal commentary upon it and simply post as inspiration or habit takes me.

I commend to you the Word of the Lord, brothers, and so begin with Chapter 1 of St. Matthew:

The pedigree of Jesus, to show that he is Christ, promised to *Abraham and *David. 18. That he was conceived and born of a Virgin, as Esay prophesied of him.

1. THE book of the generation of Jesus Christ, the son of David, the son of Abraham.

2. *Abraham begat Isaac, And Isaac begat Jacob. And Jacob begat Judas and his brethren:
3. Judas begat Phares and Zaram of Thamar. And *Phares begat Esron. And Esron begat Aram.
4. And Aram begat Aminadab. And Aminadab begat Naasson. And Naasson begat Salmon.
5. And Salmon begat Booz of Raab. And Booz begat Obed of Ruth. And Obed begat Jesse.
6. And Jesse begat David the King. And *David the King begat Salomon of her that was the wife of Vrias.
7. And *Salomon begat Roboam. And Roboam begat Abia. And Abia begat Asa.
8. And Asa begat Josaphat. And Josaphat begat Joram. And Joram begat Ozias.
9. And Ozias begat Joatham. And Joatham begat Achaz. And Achaz begat Ezechias.
10. And Ezechias begat Manasses. And Manasses begat Amon. And Amon begat Josias.
11. And Josias begat Jechonias and his brethren in the *Transmigration of Babylon.
12. And after the Transmigration of Babylon, *Jechonias begat Salathiel. And *Salathiel begat Zorobabel.
13. And Zorobabel begat Abiud. And Abiud begat Eliacim. And Eliacim begat Azor.
14. And Azor begat Sadoc. And Sadoc begat Achim. And Achim Begat Eliud.
15. And Eliud begat Eleazar. And Eleazar begat Mathan. And Mathan begat Jacob.
16. And Jacob begat Joseph the husband of MARYv: of whom was born JESUS, who is called CHRIST.
17. Therefore all the generations from Abraham unto David, fourteen generations. And from David to the Transmigration of Babylon, Fourteen generations. And from the Transmigration of Babylon unto CHRIST, fourteen generations.
18. And the generation of CHRIST was in this wise. When his mother MARY was spoused to Joseph, before they came together, she was found to be with child by the Holy Ghost.
19. Whereupon Joseph, for that he was a just man, and would not put her to open shame; was minded secretly to dismiss her.
20. But as he was thus thinking, behold the Angel of our Lord appeared to him in sleep saying: Joseph, son of David, fear not to take MARY thy wife, for that which is borne in her, is of the Holy Ghost.
21. And she shall bring forth a son: and thou shalt call his name JESUS. For he shall save his people from their sins.
22. And all this was done that it might be fulfilled which our Lord spake by the Prophet saying:
23. “Behold a Virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel,” which being interpreted is, God with us.
24. And Joseph rising up from sleep, did as the Angel of our Lord commanded him, and took his wife.
25. And he knew her not till she brought forth her first born son: and called his name JESUS.

Chapter 1
3. Thamar.] Christ abhorred not to take flesh of some that were ill, as he chose Judas among his Apostles: Let not us disdain to receive our spiritual birth and sustenance of such as be not always good.
16. Joseph.] Joseph marrying our Lady as near of kin (for so was the *law) by his pedigree showeth hers, and consequently Christ's pedigree from David.
16. Husband.] True and perfect marriage, and continual living in the same, without carnal copulation. Aug. lib. 2. Consen. Evang. c.1.
20. Borne in her.] The triple good or perfection of marriage accomplished in the parents of Christ, to wit, Issue, Fidelity, Sacrament. Aug. de nup. & conc. li.1.c.11.
23. A Virgin.] Our Saviour born in marriage, but yet of a Virgin, would honor both states: and withal, teacheth us against Jouinian the old Heretic and these of our time, that virginity and the continent life are preferred before marriage that hath carnal copulation. See St. Jerome v. Iouin. and St. Gregory Nazianzus. Ser. 20. de studio in pauperes, in initio.
23. A Virgin.] As our Lady both a virgin and a mother, brought forth Christ the head corporally: so the Church a virgin and a mother, bringeth forth the members of this head spiritually. Aug. li. de Virg. ca. 2.
23. And bring forth.] The Heretic Jouinian is here refuted, holding that her virginity was corrupted in bring forth Christ. Aug. har. 28. Li. 1 cont. Julian, c. 2.
25. Till, First-born.] Heluidius of old abused these words, till, and, first-born, against the perpetual virginity of our Blessed Lady, Hiero. cont. Helu. Which truth though not expressed in Scripture, yet our Adversaries also do grant, and Heluidius for denial thereof was condemned for an heretic by tradition only. Aug. har. 84.
What do you think is questionable in Challoner's version?

I like it. The KJV which it borrows from was intended to be read aloud liturgically, so the KJV translators took care to use language that was very poetic in addition to being a very precise translation of the Greek (I can't speak for the Hebrew). Challoner's edits, which are often borrowed from the KJV, make for smoother reading than the original Douay.

The Challoner is also the first English translation of the Bible to receive the imprimatur, as Cardinal Newman mentioned in his The History of the Text of the Rheims and Douay Version of Holy Scripture. The original Douay-Rheims did not receive official approval in the Roman Catholic Church, although if you're Orthodox or Protestant this is of no concern.

I don't mean to suggest the original Douay Rheims is unsuitable (although translating the Deuterocanon from the Vulgate and the Psalms from the Gallican Psalter is somewhat ironic), but I don't see any need to fear Challoner's revisions.


Ephesians 5:33 Nevertheless, let every one of you in particular love for his wife as himself: And let the wife fear her husband. ~ Catholic Douay Rheims
Ephesians 5:33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. ~ Protestant KJV

I heard that the word reverence in another part of the KJV was indeed translated as FEAR.

The Catholic Bibles were translated by Priests with Apostolic succession so I find it confusing. I also wonder why E. Orthodox doesn't come up with their own translation to english, or maybe I am mistaken and they have one? These KJV are bibles written by Protestants at secular universities, for all we know jewish intellectuals had their input. Books were taken out of the Old Testament. So why read a Bible with KJV influence. Overall, I am a little confused why E. Orthodox use Protestant Bible translations over Catholic ones? Is this true?

There is a reason why you can barely find a Catholic Bible at (((Indigo-Chapters))) bookstores. No Catholic should be reading a Challoner version with KJV inserts.


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The Gospel of St. Matthew, Chapter 2.

The Gentiles come unto Christ with their offerings, and that so openly, that the Jews can not pretend ignorance. 1. The Jews with Herod conspire against him. 13. He thereupon fleeth from them into Egypt. 16. They afterward, seeing their subtlety prevailed not, imagined to oppress him by open persecution. 19. But they at length died, and he returneth to the land of Israel: all according to the Scriptures.

1. WHEN JESUS therefore was *born in Bethlehem of Juda in the days of Herod the King, behold, there came Sages from the East to Jerusalem,
2. Saying, where is he that is born King of the Jews? For we have seen his star in the East, and are come to adore him.
3. And Herod the King hearing this, was troubled, and all Jerusalem with him.
4. And assembling together all the high Priests and Scribes of the people, he inquired of them where Christ should be born.
5. But they said to him, In Bethlehem of Juda. For so it is written by the Prophet:
6. And thou Bethlehem the Land of Juda, art not the least among the Princes of Juda: for out of thee shall come the Captain that shall rule my people Israel.
7. Then Herod secretly calling the Sages, learned diligently of them the time of the star which appeared to them:
8. And sending them into Bethlehem, said, Go, and inquire diligently of the child: and when you shall find him, make report to me, that I also may come and adore him.
9. Who having heard the king, went their way: and behold the star which they had seen in the East, went before them, until it came and stood over, where the child was.
10. And seeing the star, they rejoiced with exceeding great joy.
11. And entering into the house, they found the child with MARY his mother, and falling down adored him: and opening their treasures, they offered to him *gifts: gold, frankincense, and myrrh.
12. And having received an answer in sleep that they should not return to Herod, they went back another way into their country.
13. And after they were departed, behold an Angel of our Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and flee into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.
14. Who arose, and took the child and his mother by night, and retired into Egypt:
15. And he was there until the death of Herod: that it might be fulfilled which was spoken of our Lord by the Prophet, saying, "Out of Egypt have I called my son."
16. Then Herod perceiving that he was deluded by the Sages, was exceeding angry: and sending murdered all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently sought out of the Sages.
17. Then was fulfilled that which was spoken by Jeremie the Prophet saying:
18. A voice in Rama was heard, crying out and much wailing: Rachel bewailing her children, and would not be comforted, because they art not.
19. But when Herod was dead, behold an Angel of our Lord appeared in sleep to Joseph in Egypt:
20. Saying, Arise and take the child and his mother, and go into the land of Israel, for they are dead that sought the life of the child.
21. Who arose, and took the child and his mother, and came into the land of Israel.
22. But hearing that Archelaus reigned in Jewry for Herod his father, he feared to go thither: and being warned in sleep retired into the quarters of Galilee.
23. And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by the Prophets: That he shall be called a Nazarite.

Chapter 2
1. Behold.] Our Lord's apparition or Epiphany to these Sages being Gentiles, their Pilgrimage to him, and in them the first homage of Gentility done unto him the twelfth day after his Nativity: and therefore is Twelfth day highly celebrated in the Catholic Church for joy of the calling of us Gentiles. His baptism also and first miracle are celebrated on the same day.
2. Star.] Christ's Nativity depended not upon this star, as the Priscillianists falsely surmised: but the star upon his Nativity, for the service whereof it was created. Grego. Ho. 10.
3. Come to adore.] This coming so far of devotion to visit and adore Christ in the place of his birth, was properly a Pilgrimage to his person: and warranteth the faithful in the like kind of external worship done to holy persons, places, and things.
4. Inquired of them.] The high Priests were rightly consulted in question of their law and religion, and be they never so ill, are often forced to say the truth by privilege of their unction: as here and after, they did concerning the true Messias.
11. Adored him.] This body (saith St. Chrysostom) the Sages adored in the crib. Let us at the least imitate them: thou seest him not now in the crib, but on the altar: not a woman holding him, but the Priest present, and the Holy Ghost poured out abundantly upon the sacrifice. Ho. 24 in 1. Cor. Ho. 7 in Mt. Ho. de sancto Philogonio.
11. Treasures.] These treasures are as it were the first fruits of those riches and gifts, which (according to the Prophecies of David and Esay) Gentility should offer to Christ and his Church, and now have offered, specially from the time of Constantine the Great. As also these three Sages, being principal men of their Country, represent the whole state of Princes, Kings, and Emperors, that were (according to the said Prophecies) to believe in Christ, to humble themselves to his cross, to foster, enrich, adorn and defend his Church. Whereupon it is also a very convenient and agreeable tradition of antiquity, and a received opinion among the faithful, not lacking testimonies of ancient writers, and much for the honor of our Saviour, that these three also were kings: to wit, either according to the state of those Countries, where those Princes were *Magi, and Magi the greatest about the Prince: or as we read in the Scriptures, of Melchisedec, King of Salem, and many other kings that dwelt within a small compass: or as *Job's three friends are called kings. These are commonly called the three kings of Colen, because their bodies are there, translated thither from the East Country: their names are said to have been, Gaspar, Melchior, Baltasar.
12. Gifts.] These Sages were three, and their gifts three, and each one offered every of the three, to express our faith of the Trinity. The Gold, to signify that he was a King: the frankincense, that he was God: the myrrh, that he was to be buried as man. Aug. ser. 1. de Epiph.
15. Out of Egypt.] This place of the Prophet (and the like in the New Testament) here applied to Christ, whereas in the letter it might seem otherwise, reacheth us how to interpret the Old Testament, and that the principal sense is of Christ and his Church.
16. Murdered.] By this example we learn how great credit we owe to the Church in Canonizing Saints, and celebrating their holy days: by whose only warrant, without any word of Scripture, these holy Innocents have been honored for Martyrs, and their holy day kept ever since the Apostles time, although they died not voluntarily, nor all perhaps circumcised and some the children of Pagans. Aug. ep. 28. Orig. ho. 3. in diversos.
I would only add one note: until this day I did not know what the feast of Twelfth Night referred to. It's the Epiphany, the feast that honours the Three Kings, and this is the Gospel reading read on the Twelfth Night.


The pedigree of Jesus, to show that he is Christ, promised to *Abraham and *David. 18. That he was conceived and born of a Virgin, as Esay prophesied of him.

1. THE book of the generation of Jesus Christ, the son of David, the son of Abraham.

2. *Abraham begat Isaac, And Isaac begat Jacob. And Jacob begat Judas and his brethren:
... Eleazar. And Eleazar begat Mathan. And Mathan begat Jacob.
16. And Jacob begat Joseph the husband of MARYv: of whom was born JESUS, who is called CHRIST.
17. Therefore all the generations from Abraham unto David, fourteen generations. And from David to the Transmigration of Babylon, Fourteen generations. And from the Transmigration of Babylon unto CHRIST, fourteen generations.
Does anyone understand the explanation of how it is that Jesus is tracked back to Abraham, but is not Josephs physical/genetic son?

It would seem to me that Mary provides the human component and Joseph becomes a step father so to speak. I find this confusing.


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NoMoreTO said:
The pedigree of Jesus, to show that he is Christ, promised to *Abraham and *David. 18. That he was conceived and born of a Virgin, as Esay prophesied of him.

1. THE book of the generation of Jesus Christ, the son of David, the son of Abraham.

2. *Abraham begat Isaac, And Isaac begat Jacob. And Jacob begat Judas and his brethren:
... Eleazar. And Eleazar begat Mathan. And Mathan begat Jacob.
16. And Jacob begat Joseph the husband of MARYv: of whom was born JESUS, who is called CHRIST.
17. Therefore all the generations from Abraham unto David, fourteen generations. And from David to the Transmigration of Babylon, Fourteen generations. And from the Transmigration of Babylon unto CHRIST, fourteen generations.
Does anyone understand the explanation of how it is that Jesus is tracked back to Abraham, but is not Josephs physical/genetic son?

It would seem to me that Mary provides the human component and Joseph becomes a step father so to speak. I find this confusing.
Supposedly the rationale is because Jewish and Roman law of the time both supported primogeniture, i.e. the son inherited through the male line. Legally also, a man took on the son as well as a wife when he married, i.e. it's adoption. Jesus through Joseph inherits the kingship of David, as the prophecies foretold; Isaiah and others foretold that the Saviour would be the inheritor of King David.

In addition - and this is said to be how Jesus's ancestry is different in Luke - Mary was a distant cousin of Joseph's; her father (Heli) claimed descent back to King David as well.

Me, I prefer the teaching that is echoed later on when the priests try to catch Jesus out on the question of divorce. Jesus says explicitly that two become one flesh when they marry; "what God has joined, let no man put asunder," as the title goes. By that notion, Joseph and Mary became one (spiritual) flesh when they marry, and Jesus remains their son and inherits David's kingship through both.

This teaching is also why the Catholic Church historically refused divorce in all cases except where there had been no real marriage; in those instances, it took Papal permission for an annulment to be issued, which was a decree that there had never spiritually been a marriage at all. Indeed it still doesn't recognise divorce; if you want to marry again in the Catholic Church, an annulment is the only way the Church will knowingly allow it.

It was upon this rock that Henry VIII broke the English church. Indeed this was the teaching that St. Thomas More died for. Henry VIII could not accept that his first wife, Catherine of Aragon, had borne him no sons except one that died young. He sought to divorce her in favour of marrying Anne Boleyn. Clement VII refused to grant the annulment, so Henry broke with Rome, established himself as head of the English Church, and proceeded to divorce Catherine and marry Anne. Thomas More was Henry's Chancellor, a devout Catholic who refused to support the measure in full and remained silent. Wasn't enough for Henry, who charged him with high treason and had him beheaded.


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Chapter 3, The Gospel of St. Matthew:

John Baptist by his Eremites (hermits) life, by his preaching and baptism, calleth all unto penance, to prepare them to Christ. 10. He preacheth to the Pharisees and Sadducees, threatening 16. them (unless they truly do penance) reprobation here and damnation hereafter: and so salvation sendeth them to Christ and his baptism. Which being far more excellent than John's, yet Christ himself among those penitents vouchsafeth to come unto John's baptism. Where he hath testimony from heaven also.

1. AND in those days *cometh John the Baptist preaching in the desert of Jewry, and saying,
2. Do penance: for the Kingdom of heaven is at hand.
3. For this is he that was spoken of by Esay the Prophet saying, A voice of one crying in the desert, prepare ye the way of our Lord, make straight his paths.
4. And the said John had his garment of camels hair, and a girdle of a skin about his loins: and his meat was locusts and wild honey.
5. Then went forth to him Jerusalem and all Jewry, and all the country about Jordan:
6. and were baptized of him in Jordan, confessing their sins.
7. And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them.
Ye vipers brood, who hath showed you to flee from the wrath to come?
8. Yield therefore fruit worthy of penance.
9. And delight not to say within yourselves, we have Abraham to our father; for I tell you that God is able of these stones to raise up children to Abraham.
10. For now the axe is put to the root of the trees. Every tree therefore that doth vnot yield good fruit, shall be cut down, and cast into the fire.
11. *I indeed baptize you in water unto penance, but he that shall come after me, is stronger then I, whose shoes I am not worthy to bear, he shall baptize you in the Holy Ghost and fire.
12. Whose fan is in his hand, and he shall clean purge his floor; and he will gather his wheat into the barn, but the chaff he will burn with unquenchable fire.
13. Then cometh JESUS from Galilee to Jordan, unto John, to be baptized of him.
14. But John stayed him, saying, I ought to be baptized of thee, and comest thou to me?
15. And Jesus answering, said to him, Suffer me for this time, for so it becometh us to fulfill all justice. Then he suffered him.
16. And JESUS being baptized, forthwith came out of the water: and lo the heavens were opened to him; and he saw the Spirit of God descending as a dove, and coming upon him.
17. And behold a voice from heaven saying, This is my beloved son, in whom I am well pleased.

Chapter 3
1. Desert.] Of this word desert (in Greek eremus) cometh the name Eremitagers, and Eremites [Hermits, ed.], that live a religious and austere life in deserts and solitary places, by the example of St. John Baptist, whom the holy Doctors therefore call the prince and as it were the author of such profession. St. Chrys. ho. 1. in Marcum & ho. de Io. Baptist. Hiero. ad Eustoch. de custod. virg. Isid. li. a.c 15 de div off. Bernardus de excel. Io. Baptist. Wherewith the Protestants are so offended that they say, St. Chrysostom spake rashly and untruly. And no marvel, for whereas the Evangelist himself in this place maketh him a perfect pattern of penance and Eremetical life, for desert or wilderness, for his rough and rude apparel, for abstaining from all delicate meats (according to our Saviour's testimony also of him, Mt. 11:8, Lk. 7:33) they are not ashamed to pervert all with this strange commentary, that it was a desert full of towns and villages, his garment was *chamlet, his meat *such as the country gave, and the people there used to make him thereby but a common man like to the rest, in his manner of life: clean against Scriptures, fathers, and reason.
2. Do penance.] So is the Latin, word for word, so readeth all antiquity, namely St. Cyprian ep.; 52 often, and St. Augustine li. 13. Confes. c. 12. and it is a very usual speech in the New Testament, specially in the preaching of St. John Baptist, *Christ himself, and *the Apostles to signify perfect repentance, which hath not only confession and amendment, but contrition or sorrow for the offense, and painful satisfaction: such as St. Cyprian speaketh of in all the foresaid epistle. But the Adversaries of purpose (as namely Beza protesteth) mistake that interpretation, because it favoreth Satisfaction of sin, which they cannot abide. Where if they pretend the vGreek word, we send them to these places Matt. 11:21, Luke 10:13, 1 Cor. 7:9. Where it must needs signify sorrowful, painful, and satisfactory repentance. We tell them also that *St. Basil a Greek Doctor calleth the Ninivites repentance with fasting and haircloth and ashes, by the same Greek word μεταοιαν. And more we will tell them in other places.
6. Confessing their sins.] John did prepare the way to Christ and his Sacraments, not only by his baptism, but by inducing the people to confess of their sins. Which is not to acknowledge themselves in general to be sinners, but also to utter every man his sins.
8. Fruit worthy.] He preacheth satisfaction by doing worthy fruits or works of penance, which are (as St. Jerome saith in 2. Joel) fasting, praying, alms and the like.
10. The ax.] Here preachers are taught to dehort from doing evil for fear of hell, and to exhort to do good in hope of heaven: which kind of preaching our Adversaries do condemn.
11. In Water.] John's baptism did not remit sins, nor was comparable to Christ's Baptism as here it is plain and many other places. Hiero. adv. Lucifer. Aug. de Bapt. cont. Donat. li. 5. c. 9. 10. 11. Yet is it an article of our Adversaries that the one is no better than the other, which they say not to extol Johns, but to derogate from Christ's baptism, so far, that they make it of no more value or efficacy for remission of sins and grace, and justification, than was Johns: thereby to maintain their manifold heresies, that Baptism taketh not away sins, that a man is no cleaner nor juster by the Sacrament of Baptism than before, that it is not necessary for children unto salvation, but it is enough to be born of Christian parents, and such like erroneous positions well known among the Calvinists.
12. Floor.] This floor is his Church militant here on earth, wherein are both good and bad (here signified by corn and chaff) till the separation be made in the day of judgment contrary to the doctrine of the Heretics, that hold, the Church to consist only of the good.
18. Opened.] To signify that heaven was shut in the old law, till Christ by his Passion opened it, and so by his Ascension was the first that entered into it: contrary to the doctrine of the Heretics. See Hebrews 9:8 and 11:40.


I am just going to mark each one I read, that way I will know if I missed a day or not.

It would be amazing to get a large group of guys who we know we are all reading a little scripture everyday together, in addition to our other reading.

I am working through the bible in a year. This will help as I'm working mostly through the old testament right now. But should chip away at the new testament (which I have largely ready, just not ever in an organized way).


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The Gospel of St. Matthew, Chapter Four:

Christ going into the desert to prepare himself before his Manifestation, overcometh the Devil's tentations. 12. Beginning in Galilee, as the Prophet said he should: 18. he calleth four Disciples: and with his preaching and miracles draweth unto him innumerable followers.

1. THEN *JESUS was led of the Spirit into the desert, to be tempted of the Devil.
2. And when he had fasted forty days and forty nights, afterward he was hungry.
3. And the tempter approached and said to him, If thou be the son of God, command that these stones be made bread.
4. Who answered and said, It is written. Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.
5. Then the Devil took him up into the holy city, and set him upon the pinnacle of the Temple,
6. and said to him, If thou be the son of God, cast thyself down, for it is written, That he will give his Angels charge of thee, and in their hands shall they hold thee up, lest perhaps thou knock thy foot against a stone.
7. JESUS said to him again, It is written, Thou shalt not tempt the Lord thy God.
8. Again the Devil took him up into a very high mountain: and he showed him all the Kingdoms of the world, and the glory of them,
9. and said to him, All these will I give thee, if falling down thou wilt adore me.
10. Then JESUS saith to him, Avant Satan: for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve.
11. Then the Devil left him: and behold Angels came, and ministered to him.
12. And *when JESUS had heard that John was delivered up, he retired into Galilee:
13. And leaving the city Nazareth, came and dwelt in Capharnaum a sea town, in the borders of Zabulon and Nephthali,
14. That it might be fulfilled which was said by Esay the Prophet.
15. Land of Zabulon and land of Nephthali, the way of the sea beyond Jordan of Galilee, of the Gentiles:
16. the people that sat in darkness, hath seen great light; and to them that sat in a country of the shadow of death, light is risen to them.
17. From that time JESUS began to preach and to say, Do penance, for the Kingdom of heaven is at hand.
18. And JESUS walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers)
19. and he saith to them, Come ye after me, and I will make you to be fishers of men.
20. But they incontinent leaving the nets, followed him.
21. And going forward from thence, he saw other two brethren, James of Zebedee and John his brother in a ship with Zebedee their father, repairing their nets: and he called them.
22. And they forthwith left their nets and father and followed him.
23. And JESUS went round about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom; and healing every malady and every infirmity in the people.
24. And the bruit of him went into all Syria, and they presented to him all that were ill at ease, diversely taken with diseases and torments, and such as were possessed, and lunatics, and sick of the palsy, and he cured them:
25. And much people followed him from Galilee and Decapolis, and Jerusalem, and from beyond Jordan.

Chapter 4
1. Desert.] As John the Baptist, so our Saviour by going into the desert and there living in contemplation even among brute beasts, and subject to the assaults of the Devil for our sins, giveth a warrant and example to such holy men as have lived in wilderness for penance and contemplation, called Eremites.
2. Fasted forty days.] Elias and Moses (saith St. Jerome) by the fast of 40 days were filled with the familiarity of God, and our Lord himself in the wilderness fasted as many, to leave unto us the solemn days of fast (that is. Lent.) Hiero. in c. 58 Esa. St.
Augustine also hath the very like words ep. 119. And generally all the ancient fathers that by occasion or of purpose speak of all the Lent-fast, make it not only an imitation of our Saviour's fast, but also an Apostolic tradition, and of necessity to be kept. Contemn not Lent (saith St. Ignatius) for it containeth the imitation of our Lord's conversation. And St. Ambrose saith plainly, that it was not ordained by men, but consecrated by God: nor invented by any earthly cogitation, but commanded by the heavenly Majesty. And again, that it is sin not to fast the Lent. St. Jerome's words also be most plain: We (saith he) fast forty days, or, make one Lent in a year, according to the tradition of the Apostles, in time convenient. This time most convenient is (as St. Augustine saith ep. 119) immediately before Easter, thereby
to communicate with our Saviour's Passion: and (as other writers do add) thereby to come the better prepared and more worthily, to the great solemnity of Christ's Resurrection: beside many other goodly reasons in the ancient fathers which for brevity we omit. See (good Christian Reader) 12 notable sermons of St. Leo the Great de Quadragesima, of Lent: namely Ser. 6 and 9. Where he calleth it the Apostles ordinance by the doctrine of the Holy Ghost. See St. Ambrose from the 23 sermon forward: in St. Bernard 7 sermons, and in many other fathers the like. Last of all, note well the saying of St. Augustine, who affirmeth that by due observation thereof, the wicked be separated from the good, infidels from Christians, Heretics from faithful Catholics.
9. It is written.] Heretics allege scriptures, as here the Devil doeth, in the false sense: the Church useth them, as Christ doeth, in the true sense, and to confute their falsehood. Aug cont. lit. Petil. li. 3. c. 51. to 7.
11. Him only serve.] It was not said, saith St. Augustine, The Lord thy God only shalt thou adore, as it was said, Him only shalt thou serve: in Greek, λατρευσεις Aug. sup. Gen. q. 61. Whereupon the Catholic Church hath always used this most true and necessary distinction: that there is an honor due to God only, which to give unto any creatures, were idolatry: and there is an honor due to creatures also according to their dignity, as to Saints, holy things, and holy places. See Eusebius Hist. Ec. li. 4. c. 14., St. Hierom. cont. Vigil. ep. 13, Aug. li. 10., Civit c. 1. Li. 1., Trin. c. 6., Conc. Nic. 2. Damasc. li. 1. de Imag. Bed. in 4. Luc.
17. Do Penance.] That penance is necessary also before baptism, for such as be of age: as Johns, so our Saviours preaching declareth, both beginning with penance.
23. Healing every malady.] Christ (saith St. Augustine) by miracles got authority, by authority found credit, by credit drew together a multitude, by a multitude obtained antiquity, by antiquity fortified a Religion, which not only the most fond new rising of Heretics using deceit wiles, but neither the drowsy old error of the very Heathen with violence setting against it, might in any part shake and cast down. Aug. de util. cred. c. 14.


Gold Member
The Gospel of St. Matthew, Chapter Five:

First, 3. he promiseth rewards, 13. and he layeth before the Apostles their office. 17. Secondly, he protesteth unto us that we must keep the commandments, and that more exactly than the Scribes and Pharisees, whose justice was counted most perfect; but yet that it was insufficient, he showeth in the precepts of 21. Murder, 27. Adultery, 31. Divorce, 33. Swearing, 38. Revenge, 42. usury, 43. Enemies.

1. AND seeing the multitudes, he went up into a mountain: and when he was set, his Disciples came unto him,
2. And opening his mouth he taught them, saying:
3. Blessed are the poor in Spirit: for theirs is the Kingdom of heaven.
4. Blessed are the meek: for they shall possess the land.
5. Blessed are they that mourn: for they shall be comforted.
6. Blessed are they that hunger and thirst after justice: for they shall have their fill.
7. Blessed are the merciful: for they shall obtain mercy.
8. Blessed are the clean of heart: for they shall see God.
9. Blessed are the peace-makers: for they shall be called the children of God.
10. Blessed are they that suffer persecution for justice: for theirs is the Kingdom of heaven.
11. Blessed are ye when they shall revile you, and persecute you, and speak all that naught is against you, untruly, for my sake:
12. be glad and rejoice, for your reward is very great in heaven. For so they persecuted the Prophets, that were before you.
13. You are the salt of the earth.
14. But if the salt lose his virtue, wherewith shall it be salted? It is good for nothing any more but to be cast forth, and to be trodden of men.
15. You are the light of the world. A city cannot be hid, situated on a mountain.
16. Neither do men light a *candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.
17. So let your light shine before men: that they may see your good works, and glorify your father which is in heaven.
18. Do not think that I am come to break the Law or the Prophets. I am not come to break: but to fulfill.
19. For assuredly I say unto you, *till heaven and earth pass, one iota or one tittle shall not pass of the Law till all be fulfilled.
20. He therefore that shall *break one of these least commandments, and shall so teach men: shall be called the least in the Kingdom of heaven. But he that shall do and teach: he shall be called great in the Kingdom of heaven.
21. For I tell you, that unless your justice abound more then that of the Scribes and Pharisees, you shall not enter into the Kingdom of heaven.
22. You have heard it said to them of old. *Thou shalt not kill and who so killeth, he shall be in danger of judgment.
23. But I say to you, that whosoever is angry with his brother, shall be in danger of judgment. And whosoever shall say to his brother, Raca: shall be in danger of a councel4. And whosoever shall say, Thou fool: shall be guilty of the hell of fire.
24. If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath ought against thee:
25. leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift.
26. *Be at agreement with thy adversary betimes whiles thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into vprison.
27. Amen I say to thee, thou shalt no go out from thence till thou repay the last farthing.
28. You have heard that it was said to them of old, *Thou shalt not commit adultery.
29. But I say to you, that whomsoever shall see a woman to lust after her, hath already committed adultery with her in his heart.
30. And if thy right eye scandalize thee, pluck it out, and cast it from thee, for it is expedient for thee that one of thy limbs perish, rather then thy whole body be cast into hell.
31. And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy limbs perish, rather then that thy whole body go into hell.
32. It was said also, whosoever shall dismiss his wife, let him give her a bill of divorcement.
33. But I say to you, *whosoever shall dismiss his wife, excepting the cause of fornication, maketh her to commit adultery. And he that shall marry her that is dismissed, committeth adultery.
34. Again you have heard that it was said to them of old, *Thou shalt not commit perjury but thou shalt perform thy oaths to our Lord.
35. But I say to you not to swear at all: neither by heaven because it is the throne of God: neither by the earth, because it is the foot stool of his feet: neither by Jerusalem, because it is the city of the great King.
36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37. Let your talk be, yea, yea: no, no: and that which is over and above these, is of evil.
38. You have heard that it was said, *An eye for an eye, and a tooth for a tooth.
39. But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
40. and to him that will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.
41. and whosoever will force thee one mile, go with him other twain.
42. He that asketh of thee, give to him: and to him that would borrow of thee, turn not away.
43. You have heard that it was said, *Thou shalt love thy neighbor, and vhate thine enemy.
44. But I say to you, love your enemies, do good to them that hate you: and pray for them that persecute and abuse you:
45. that you may be the children of your father which is in heaven, who maketh his sun to rise upon good and bad, and raineth upon just and vunjust.
46. For if you love them that love you, what reward shall you have? do not also the Publicans this?
47. And if you salute your brethren only, what do you more? do not also the heathen this?
48. Be you perfect therefore, as also your heavenly father is perfect.

4councel: Pertaining to the council of the Sanhedrin

Chapter 5
10. For justice.] Heretics and other malefactors sometime suffer willingly and stoutly: but they are not blessed, because they suffer not for justice. For (saith St. Augustine) they cannot suffer for justice, that have divided the Church, and, where sound faith or charity is not, there cannot be justice. Cont. ep. Parm. li. 1. c. 9., Ep. 10. Psal. 34. Conc. 3. And so by this scripture are excluded all false martyrs, as St. Augustine often declareth, and St. Cyprian de Unis. Eccl., nu. 8.
12. Reward.] In Latin and Greek the word signifieth very wages and hire due for works, and so presupposeth a meritorious deed.
15. The light.] This light of the world, and city on a mountain, and candle upon a candlestick, signifieth the Clergy, and the whole Church, so built upon Christ the mountain, that it must needs be visible, and cannot be hid nor unknown. Aug. cont. Fulg. Donat. c. 18. Li. 16. cont. Faust. c. 17. And therefore, the Church being a candle nor under a bushel, but shining to all in the house (that is) in the world, what shall I say more (saith St. Augustine) than that they are blind which shut their eyes against the candle that is set on the candlestick? Tract. 2. in ep. 10.
17. Your light.] The good life of the Clergy edifieth much, and is God's great honor: whereas the contrary dishonoreth him.
20. One of these.] Behold how necessary it is, not only to believe, but to keep all the commandments, even the very least.
21. Your justice.] It is our justice, when it is given us of God. Aug. in Ps. 10. Conc. 1. De Sp. & lit. c. 9. So that Christians are truly just, and have in themselves inherent injustice, by doing God commandments. Without which injustice of works no man of age can be saved. Aug. de fid. & opcr. C.
16. Whereby we see salvation, justice, and justification, not to come of any faith, or imputation of Christ's justice.
23. Hell of fire. ] Here is a plain difference of sins, some mortal that bring to Hell, some less, and less punished, called venial.
24. Gift at the altar.] Beware of coming to the holy altar or any Sacrament out of charity. But be first reconciled to thy brother, and much more to the Catholic Church, which is the whole brotherhood of Christian men, Heb. 13:1.
33. Excepting the cause of fornication.] This exception is only to show, that for this one cause a man may put away his wife forever: but not that he may marry another: as it is most plain in St. Mark and St. Luke, who leave out this exception, saying Whosoever dismisseth his wife and marrieth another, committeth adultery. See the Annot. Luke 19:9. But if both parties be in one and the same fault, then can neither of them not so much as divorce or put away the other.
33. Committeth adultery.] The knot of Marriage is a think of so great a Sacrament, that not by separation itself of the parties it can be loosed, being not lawful neither for the one part nor the other, to marry again upon divorce. Aug. de bo. Coniug. c. 7.
35. Not to swear.] The Anabaptists here not following the Church's judgment, but the bare letter (as other Heretics in other cases) hold that there is no oath lawful, no not before a judge, whereas Christ speaketh against rash and usual swearing in common talk, when there is not cause.
39. Not to resist evil.] Here also the Anabaptists gather of the letter, that it is not lawful to go to law for our right; as Luther also upon this place held, that Christians might not resist the Turk. Whereas by this, as by that which followeth, patience only is signified and a will to suffer more, rather than to revenge. For neither did Christ nor St. Paul follow the letter by turning the other cheek. Io. 15. Act. 23.

This is our terror:
We have a summons that none can resist
One judge from whom there is no appeal
One accuser who knows all our crimes
And nothing to plead in mitigation

This is our hope:
We have one Advocate
The greatest of all
Who would spend his life in our defence
And already did, long before we even transgressed.


Gold Member
The Gospel of St. Matthew, Chapter 6:

In this second chapter of his Sermon, he controverteth the Pharisees justice (that is, their alms, prayer, and fasting) for the scope and intention thereof, which was vain glory, 19. Their end also was to be rich, but ours must not be so much as in necessaries.

1. TAKE good heed that you do not your justice before men, to be seen of them: otherwise reward you shall not have with your father which is in heaven.
2. Therefore when thou doest an alms-deed, sound no a trumpet before thee, as the hypocrites do in the Synagogues and in the streets, that they may be honored of men: Amen I say to you, they have received their reward.
3. But when thou doest an alms-deed, let not thy left hand know what thy right hand doeth:
4. that thy alms-deed may be in secret, and thy father which seeth in secret, will repay thee.
5. And when ye vpray, you shall not be as the hypocrites, that love to stand and pray in the Synagogues and corners of the streets, that they may be seen of men: Amen I say to you, they have received their reward.
6. But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy father in secret: and thy father which seeth in secret, will repay thee.
7. And when you are praying, speak not much, as the heathen. For they think that in their much-speaking they may be heard.
8. Be not you therefore like to them, for your father knoweth what is needful for you, before you ask him.
9. Thus therefore shall you pray. *OUR FATHER which art in heaven sanctified be thy name.
10. Let thy Kingdom come. Thy will be done, as in heaven, in earth also.
11. Give us today our vsupersubstantial bread.
12. And forgive us our debts, as we also forgive our debtors.
13. And lead us not into temptation. But deliver us from evil. Amen.
14. For if you will *forgive men their offenses, your heavenly father will forgive you also your offenses.
15. But if you will not forgive men, neither will your father forgive you your offenses.
16. And when you vfast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, that they have received their reward.
17. But thou when thou dost fast, anoint thy head, and wash thy face:
18. that thou appear not to men to fast, but to thy father which is in secret: and thy father which seeth in secret, will repay thee.
19. *Heap not up to yourselves treasures on the earth: where the rust and moth do corrupt, and where thieves dig through and steal.
20. But heap up to yourselves treasures in heaven: where neither the rust nor moth doth corrupt, and where thieves do not dig through nor steal.
21. For where thy treasure is, there is thy heart also.
22. The *candle of thy body is thine eye. If thine eye be simple, thy whole body shall be lightsome.
23. But if thine eye be naught: thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great it shall be.
24. No man can *serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and condemn the other. You cannot serve God and Mammon.
25. Therefore I say to you, *be not careful for your life what you shall eat, neither for your body what raiment you shall put on. Is not the life more then the meat: and the body more then the raiment?
26. Behold the fowls of the air, that they sow not, neither reap, nor gather into barns: and your heavenly father feedeth them.
27. And which of you by caring, can add to his stature one cubit?
28. And for raiment why are you careful? Consider the lilies of the field how they grow: they labor not, neither do they spin.
29. But I say to you, that neither Solomon in all his glory was arrayed as one of these.
30. And if the grass of the field, which today is, and tomorrow is cast into the oven, God doth so clothe: how much more you O ye of very small faith?
31. Be not careful therefore, saying, what shall we eat, or what shall we drink, or wherewith shall we be covered?
32. for all these things as the vHeathen do seek after.
33. Seek therefore first the Kingdom of God, and the justice of him: and all these things shall be given you besides.
34. Be not careful therefore for the morrow. For the morrow day shall be careful for itself. sufficient for the day is the evil thereof.

vSupersubstantial: In St. Luke, the Latin is Panem quotidianum, daily bread, the Greek being indifferent to both.

Chapter 6
1. Justice.] Hereby it is plain that good works be justice, and that man doing them doeth justice, and is thereby just and justified, and not by faith only. All which justice of a Christian man our Saviour here compriseth in these three works, in alms, fasting, and prayers. Aug. li. perf. just. c. 8. So that to give alms, is to do justice, and the works of mercy are justice. Aug. in Ps. 49. v. 5.
4. Repay.] This repaying and rewarding of good works in heaven, often mentioned here by our Saviour; declareth that the said works are meritorious, and that we may do them in respect of that reward.
5. Hypocrites.] Hypocrisy is forbidden in all these three works of justice, and not the doing of them openly to the glory of God and the profit of our neighbor and our own salvation: for Christ before (chap. 5.) biddeth, saying: Let your light so shine before men, etc. And in all such works St. Gregory's rule is to be followed, The work is to be in public, that the intention remain in secret. Ho. 11 in Evang. c. 10.
6. Much speaking.] Long prayer is not forbid, for Christ *himself spent whole nights in prayer, and he saith, We must pray always, and *the Apostle exhorteth to pray without intermission, and the holy Church from the beginning hath had her Canonical hours of prayer: but idle and voluntary babbling, either of the heathens to their gods, or of Heretics, that by long rhetorical prayers think to persuade God: whereas the Collects of the Church are most brief and most effectual. See. St. Augustine ep. 121, c. 8, 9. 10.
11. Supersubstantial bread.] By this bread so called here according to the Latin word and the Greek, we ask not only all necessary sustenance for the body, but much more all spiritual food, namely the blessed Sacrament itself, which is Christ the true bread that came from heaven, and the bread of life to us that eat his body. Cypr. de grat. Do. Aug. ep. 131. c. 11. And therefore it is called here Supersubstantial, that is, the bread that passeth and excelleth all creatures. Hiero. in S. Tit. in 6. Mat. Ambr. li. 5. de Sacr. c. 4. Aug. ser. 28. de verb. Do. sec. Mat. 3. Germanus in Theoria.
12. Debts.] These debts do signify not only mortal sins, but also venial, as St. Augustine often teacheth: and therefore every man, be he never so just, yet because he cannot live without venial sins, may very truly and ought to say this prayer. Aug. con. duas ep. Plag. li. 1. c. 14.
13. Lead us not.] St. Cyprian readeth, Ne patiaru nos induci. Suffer us not to be led, as St. Augustine noteth li. de. bo. perseu. c. 6. and so the holy Church understandeth it, because God (as St. James saith) tempteth no man: though for our sins, or for our probation5 and crown, he permit us to be tempted. Beware then of Beza's exposition upon this place, who (according to the Calvinist's opinion) saith, that God leadeth them into tentation, into whom himself bringeth in Satan for to fill their hearts: so making God the author of sin.
14. If you forgive.] This point, of forgiving our brother, when we ask forgiveness of God, our Saviour repeateth again, as a think much to be considered: and therefore commended in the parable also of the servant that would not forgive his fellow servant, Matt. 18.
16. Fast.] He forbiddeth not open and public fasts, which in the Scriptures were commanded and proclaimed to the people of God, and the Ninivites by such fasting appeased God's wrath: but to fast for vain glory and praise of men, and to be desirous by the very face and look to be taken for a faster, that is forbidden, and that is hypocrisy.
20. Treasures in heaven.] Treasures laid up in heaven, must needs signify, not saith only, but plentiful alms and deeds of mercy and other good works, which God keeping as in a book, will reward them accordingly: as of the contrary the Apostle saith, He that soweth sparingly, shall reap sparingly, 2. Cor. 9.
24. Two Masters.] Two religions, God and Baal, Christ and Calvin, Masse and Communion, the Catholic Church and Heretical Conventicles. Let them mark this lesson of our Saviour that think they may serve all masters, all times, all religions. Again, these two masters do signify, God and the world, the flesh and the spirit, justice and sin.
25. Careful.] Prudent provision is not prohibited, but too much doubtfulness and fear of God's provision for us: to whom we ought with patience to commit the rest, when we have done sufficiently for our part.

Lord God, all my life I have only asked for my daily bread; grant me from this day forward supersubstantial bread, the Eucharist, the bread for this day and the future.


Gold Member
Chapter 7, The Gospel of St. Matthew:

In this third and last Chapter of his Sermon, because we know not men's ends, he biddeth us beware of judging: 6. and nevertheless to take open dogs (so he calleth them) as they be. 7. If these works of justice seem too hard, we must pray instantly to him that giveth them. 12. In the conclusion, he giveth one short rule of all justice. 13. and then he exhorteth with all vehemence to the strait way both of the Catholic faith, 21. and also of good life: because only faith will not suffice.

1. JUDGE not, that you be not judged.
2. For in what judgment you judge, you shall be judged: and in what measure you mete, it shall be measured to you again.
3. And why seest thou the mote that is in thy brothers eye: and the beam that is in thine own eye thou seest not?
4. Or how sayest thou to thy brother, Let me cast out the mote of thine eye: and behold a beam is in thin own eye?
5. Hypocrite, cast out first the beam out of thine own eye, and then shalt thou see to cast out the mote out of thy brothers eye.
6. Give not that which is holy to dogs: neither cast ye your pearls before swine, lest perhaps they tread them with their feet, and turning all to tear you.
7. Ask, and it shall be given you: seek, and you shall find, knock, and it shall be opened to you.
8. Everyone that asketh, receiveth: and that seeketh, findeth: and to him that knocketh, it shall be opened.
9. Or what man is there of you, whom if his child shall ask bread, will he reach him a stone?
10. Or if he shall ask him fish, will he reach him a serpent?
11. If you then being naught, know how to give good vgifts to your children: how much more will your father which is in heaven, give good things to them that ask him?
12. *All things therefore whatsoever you will that men do to you do you also to them. For this is the Law and the Prophets.
13. *Enter ye by the narrow gate: because broad is the gate, and large is the way that leadeth to perdition, and many there be that enter by it.
14. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!
15. Take ye great heed of false Prophets, which come to you in the clothing of sheep, but inwardly are ravening wolves.
16. By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?
17. Even so every good tree yieldeth good fruits, and the evil yieldeth evil fruits.
18. A good tree cannot yield evil fruits, neither an evil tree yield good fruits.
19. Every tree that yieldeth not good fruit, shall be cut down, and shall be cast into fire.
20. Therefore by their *fruits you shall know them.
21. Not everyone that saith to me, Lord, Lord, shall enter into the Kingdom of heaven: but he that doeth the will of my father which is in heaven, he shall enter into the kingdom of heaven.
22. Many shall say to me in that day, Lord, Lord, have not we prophesied in thy name, and in thy name cast out devils, and in thy name wrought many miracles?
23. And then I will confess unto them, That I never knew you, depart from me you that work iniquity.
24. *Every one therefore that heareth these my words, and doeth them: shall be likened to a wise man that built his house upon a rock,
25. and the rain fell, and the floods came, and the winds blew, and they beat against that house, and it fell not, for it was founded upon a rock.
26. And every one that heareth these my words, and doeth them not, shall be like a foolish man that built his house upon the sand,
27. and the rain fell, and the floods came, and the winds blew, and they beat gainst that house, and it fell, and the fall thereof was great.
28. And it came to pass, when JESUS had fully ended these words, the multitude were in *admiration upon his doctrine.
29. For he was teaching them as having power, and not as their Scribes and Pharisees.

5probation: the action or process of testing; putting to the proof

Chapter 7
1. Judge not.] It is not Christian part to judge ill of men's acts which be in themselves good and may proceed of good meaning, or of man's inward meanings and intentions which we cannot see: of which fault they must beware that are suspicious and given to deem always the worst of other men. But to say, that Judas, or an Heretic evidently known to die obstinately in heresy, is damned, and in all other plain and manifest cases to judge, is not forbidden.
6. Holy to dogs.] No holy Sacrament and specially that of our Saviour's blessed body, must be given wittingly to the unworthy, that is, to them that have not by confession of all mortal sins examined and proved themselves. See the Annotation 1 Cor. 11:27,28,29.
15. Clothing of sheep.] Extraordinary appearance of zeal and holiness is the sheep's coat in some Heretics: but these of this time wear not that garment much, being men of insatiable sin. This is rather their garment, common to them with all other Heretics, to take much of the word of the Lord, and by pretended allegations and sweet words of benediction, and specially by promise of knowledge, light, and liberty of the Gospel, to seduce the simple and the sinful.
16. Fruits.] These are the fruits which Heretics are known by: division from the whole Church, division among themselves, taking to themselves new names and new masters, inconstancy in doctrine, disobedience both to others and namely to spiritual officers, love and liking of themselves, pride and intolerable vaunting of their own knowledge above all the holy Doctors, corruption, falsification, and quite denying of the parts of Scriptures that specially make argument against them, and these be common to all Heretics lightly. Othersome are more peculiar to these of our times, as Incestuous marriages of vowed persons, Despoiling of Churches, Sacrilege and profanation of all holy things, and many other special points of doctrine, directly tending to the corruption of good life in all states.
21. Lord, Lord.] These men have faith, otherwise they could not invocate, Lord, Lord: Romans 10. But here we see that to believe is not enough, and that not only infidelity is sin, as Luther teacheth, Yea Catholics also that work true miracles in the name of our Lord, and be never so great faith, yet without the works of justice shall not be saved, 1 Cor. 13. Again, consider here who they are that have so often in their mouth, The Lord, the Lord, and how little it shall avail them, that set so little by good works, and contemn Christian justice.
Who among you when your son asked for bread, would reach for a stone?

Forgive your children. They truly know not what they do. Then remember that Christ was parent to all men. He was a parent who literally died for his children.


Gold Member
The Gospel of St. Matthew, Chapter 8:

Immediately after his Sermon (to confirm his doctrine with a miracle) he cureth a Leper. 5. But above him and all other Jews, he commendeth the faith of the Centurion, who was a Gentile: and foretelleth by that occasion, the vocation of the Gentiles, and reprobation of the Jews. 14. In Peter's house he showeth great grace. 18. In the way to the sea he speaketh with two, of following him: 21. and upon the sea commandeth the tempest: 28 and beyond the sea he manifesteth the devil's malice against man, in a herd of swine.

1. AND when he was come down from the mountain, great multitudes followed him:
2. And *behold a leper came and adored him saying, Lord if thou wilt, thou canst make me clean.
3. And JESUS stretching forth his hand, touched him, saying, I will, be thou made clean. And forthwith, his leprosy was made clean.
4. And JESUS saith to him, See thou tell nobody: but go, *show thyself to the priest, and offer the gift which Moses commanded for a testimony to them.
5. And *when he had entered into Capharnaum, there came to him a centurion, beseeching him,
6. And saying, Lord, my boy lieth at home sick of the palsy, and is sore tormented.
7. And JESUS saith to him, I will come, and cure him.
8. And the centurion making answer, said: "'Lord, I am not worthy that thou shouldst enter under my roof: but only say the word, and my boy shall be healed.
9. For I also am a man subject to authority, having under me soldiers; and I say to this, go, and he goeth, and to another, come, and he cometh: and to my servant, do this, and he doeth it.
10. And JESUS hearing this, marveled: and said to them that followed him, Amen I say to you, I have not found so great faith in Israel.
11. And I say to you that many shall come from the East and West, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven:
12. But the children of the kingdom shall be cast out into exterior darkness: there shall be weeping and gnashing of teeth.
13. And JESUS said to the Centurion, Go: and as thou hast believed, be it done to thee. And the boy was healed in the same hour.
14. And *when JESUS was come into Peter's house, he saw his wife's mother lying, and sick of a fever:
15. And he touched her hand, and the fever left her, and she arose and ministered to them.
16. And when evening was come, they brought to him many that had devils: and he cast out the spirits with a word: and all that were ill he cured:
17. that it might be fulfilled which was spoken by Esay the Prophet saying, He took our infirmities, and bare our diseases.
18. And JESUS seeing great multitudes about him, commanded to go beyond the water.
19. And a *certain Scribe came, and said to him, Master, I will follow thee withersoever thou shalt go.
20. And JESUS saith to him, the foxes have holes, and the fowls of the air nests: but the son of man hath not where to lay his head.
21. And *another of his Disciples said to him, Lord, permit me first to go and bury my father.
22. But JESUS said to him, Follow me, and let the dead bury their dead.
23. And *when he entered into the boat, his Disciples followed him:
24. And lo a great tempest arose in the sea, so that the boat was covered with waves, but he slept.
25. And they came to him, and raised him, saying, Lord, save us, we perish.
26. And he saith to them, Why are so fearful O ye of little faith? Then rising up he commanded the winds and the sea, and there ensued a great calm.
27. Moreover the men marveled saying, What an one is this, for the winds and the sea to obey him?
28. And *when he was come beyond the waves into the country of the Gerasens, there met him two that had devils, coming forth out of the sepulchers, exceeding fierce, so that none could pass by that way.
29. And behold they cried saying, What is between us and thee JESUS the son of God? art thou come hither to torment us before the time?
30. And there was not far from them an herd of swine feeding.
31. And the devils besought him saying, If thou cast us out, send us into the herd of swine.
32. And he said to them, Go. But they going forth went into the swine, and behold the whole herd went with a violence headlong into the sea: and they died in the waters.
33. And the swineherds fled: and coming into the city, told all, and of them that had been possessed of devils.
34. And behold the whole city went out to meet JESUS, and when they saw him, they besought him that he would pass from their quarters.

4. Priest.] The Priests of the old law (saith St. Chrysostom) had authority and privilege only to discern who were healed of leprosy, and to denounce the same to the people: but the Priests of the new law have power to purge in very deed the filth of the soul. Therefore whosoever dispiseth them, is more worthy to be punished than the rebel Dathan and his accomplices. St. Chryso. li. 3. de Sacerd.
4. Gift.] Our Saviour willeth him to go and offer his gift or sacrifice according as Moses prescribed in that case, because the other sacrifice being the holiest of all holies, which is his body, was not yet begun. So saith St. Aug. li. 2. q. Evang. q. 3. & Gent. Anvers. leg. & Proph. li. 1. c. 19. 20.
8. Not worthy. ] Orig. ho. 5 in divers. When thou eatest (saith he) and drinkest the body and blood of our Lord, he entereth under thy roof. Thou also therefore humbling thyself, say: Lord I am not worthy. etc. So said *St. Chrysostom in his Mass. And so doeth the Catholic Church use at this day in every Mass. See St. Augustine ep. ad Ianu.
14. His wives mother.] Of Peter specially among the rest it is evident that he had a wife, but (as St. Jerome saith) after they were called to be Apostles, they had no more carnal company with their wives, as he proveth there by the very words of our Saviour, *He that hath left wife etc. And so in the Latin Church hath been always used, that married men may be and are daily made Priests, either after the death of the wife, or with her consent to live in perpetual continency. And if the Greeks have Priests that do otherwise, St. Epiphanius a Greek Doctor telleth them that they do it against the ancient Canons, and *Paphnutius plainly signifieth the same in the first Council of Nicea. But this is most plain, that there was never either in the Greek Church or the Latin, authentical example of any that married after holy Orders.
22. let the dead.] By this we see that not only no worldly or carnal respect, but no other laudable duty toward our parents, ought to stay us from following Christ, and choosing a life of greater perfection.
26. he commanded.] The Church (here signified by the boat or ship) and Catholics are often tossed with storms of persecution, but Christ who seemed to sleep in the mean time, by the Church's prayers awaketh, and maketh a calm.
Some marginalia: Domine, non sum dignus. Lord, I am not worthy.

It did not occur to me before:

Matthew 7:28 - two men, possessed with demons, come boiling out of tombs, sepulchres to scream their torment at Christ; He banishes the demons into a herd of swine.

Luke 24:4 - two men, dazzling bright like angels, appear at Christ's tomb, to tell Mary Magdalene and Peter that Christ is found among the living, not the dead.

So too is Man transformed: from wandering among the dead, in Original Sin, to life, redeemed by the Christ.

And the translation is not 'servant', as I have seen it before, but 'boy'. "My boy" is how the centurion called him. Is there anything that sums up love of a father to a son more than those two words?
14. And so in the Latin Church hath been always used, that married men may be and are daily made Priests, either after the death of the wife, or with her consent to live in perpetual continency. And if the Greeks have Priests that do otherwise, St. Epiphanius a Greek Doctor telleth them that they do it against the ancient Canons, and *Paphnutius plainly signifieth the same in the first Council of Nicea. But this is most plain, that there was never either in the Greek Church or the Latin, authentical example of any that married after holy Orders.
Though most of the footnotes so far have been excellent, this one is in error. There was a resolution to require clerical celibacy at Nicaea, and it might have passed were it not for the urging of St. Paphnutius to the contrary. He told the council to maintain the ancient tradition (1 Cor. 7:5 and 27), forbidding unmarried clergy to marry, and allowing married clergy continue their marriages - including in the conjugal sense. His word, as a protege of St. Anthony and a lifelong celibate who lost an eye in the persecution, carried a lot of weight and the resolution was voted down. This is recorded by the Church historians Socrates, Sozomen, and Pope St. Gelasius I. I'm surprised the scholars at Douay didn't have access to this information, even given the time period.

Requiring celibacy from married priests was common in the West, (canon 33 of Elvira, for example), but was not the practice of the universal Church.

Paracelsus said:
And the translation is not 'servant', as I have seen it before, but 'boy'. "My boy" is how the centurion called him. Is there anything that sums up love of a father to a son more than those two words?
St. Jerome translates it as puer (boy) here, and as servus (slave) in Luke's account. The Greek has thoulos in Luke's and pais in Matthew's. Thoulos always means slave, but pais has a variety of meanings, including son, daughter, child, slave, servant, etc.


Gold Member
The Gospel of St. Matthew, Chapter 9:

The Masters of the Jews he confuteth both with reasons and miracles: 2. defending his remitting of sins. 4. his eating with sinners, 14. and his condescending to his weak Disciples until he has made them stronger. 18. Showing also in two miracles, the order of his providence about the Jews: and Gentiles, leaving the one when he called the other. 27. he cureth the blind men, and one possessed. 33. And having with so many miracles together confuted his enemies, and yet they worse and worse, upon pity toward the people, he thinketh of sending true pastors unto them.

1. AND entering into a boat, he passed over the water, and came into his own city.
2. And *behold they brought to him one sick of the palsy lying in bed. And JESUS seeing their faith, said to the sick of the palsy: Have a good heart, son, thy sins are forgiven thee.
3. And behold certain of the Scribes said within themselves, He blasphemeth.
4. And JESUS seeing their thoughts, said. Wherefore think you evil in your hearts?
5. Whether is easier, to say, Thy sins are forgiven thee: or to say, Arise, and walk?
6. But that you may know that the Son of man hath power on earth to forgive sins, (then said he to the sick of the palsy,) Arise, take up thy bed, and go into thy house.
7. And he arose, and went into his house.
8. And the multitudes, seeing it, were afraid, and glorified God that gave such power to men.
9. And *when JESUS passed forth from thence, he saw a man sitting in the customs house, named Matthew: and he saith to him: Follow me, And he arose up and followed him.
10. And it came to pass as he was sitting at meat in the house, behold many Publicans and sinners came, and sat down with JESUS and his disciples.
11. And the Pharisees seeing it, said to his disciples : Why doth your Master eat with Publicans and sinners?
12. But JESUS hearing it, said: They that are in health need not a physician, but they that are ill at ease.
13. But go your ways and learn what it is, I will mercy, and not sacrifice. For I am not come to call the just, but sinners.
14. Then came to him the Disciples of John, saying: Why do we and the Pharisees fast often, but thy Disciples do not fast?
15. And JESUS said to them, Can the children of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them, and vthen they shall fast.
16. And nobody putteth a piece of raw cloth to an old garment. For he taketh away the piecing thereof from the garment, and there is made a greater rent.
17. Neither do they put new wine in old bottles. Otherwise the bottles break, and the wine runneth out, and the bottles perish. But new wine they put into new bottles: and both are preserved together.
18. As he was speaking this unto them, behold a certain Governor approached and adored him, saying, Lord, my daughter is even now dead: but come, lay thy hand upon her, and she shall live.
19. And JESUS rising up followed him, and his Disciples.
20. And behold a woman which was troubled with an issue of blood twelve years, came behind him and touched the hem of his garment.
21. For she said within herself: If I shall touch only his garment, I shall be healed.
22. But JESUS turning and seeing her, said: Have a good heart, daughter, vthy faith hath made the safe. And the woman became whole from that hour.
23. And when JESUS was come into the house of the Governor, and saw minstrels and the multitude keeping a stir,
24. He said, Depart: for the wench is not dead, but sleepeth. And they laughed him to scorn.
25. And when the multitude was put forth, he entered in, and held her hand. And the maid arose.
26. And this bruit went forth into all that country.
27. And as JESUS passed forth from thence, there followed him two blind men crying and saying, Have mercy on us, O Son of David.
28. And when he was come to the house, the blind came to him. And JESUS saith to them, Do you believe, that I can do this unto you? They say to him, Yea, Lord.
29. Then he touched their eyes, saying, According to your faith, be it done to you.
30. And their eyes were opened, and JESUS threatened them, saying, See that no man know it.
31. But they went forth, and bruited him in all that country.
32. And when they were gone forth, *behold they brought him a dumb man, possessed with a devil.
33. And after the devil was cast out, the dumb man spake, and, the multitude marveled saying, Never was the like seen in Israel.
34. *But the Pharisees said, vIn the prince of devils he casteth out devils.
35. And JESUS went about all the cities and towns, teaching in their synagogues, and preaching the Gospel of the kingdom, and curing every disease, and every infirmity.
36. And seeing the multitudes, he pitied them because they were vexed, and lay like sheep that have not a shepherd.
37. Then he saith, to his disciples, The harvest surely is great, but the workmen are few.
38. Pray therefore the Lord of the harvest, that he send forth workmen into his harvest.

Chapter 9
1. He blasphemeth.] When the Jews heard Christ remit sins, they charge him with blasphemy, as Heretics now charge his priests of the New Testament, for that they remit sins: to whom he said, Whose sins you shall forgive they are forgiven, etc. Lk. 16.
5. Whether is easier.] The faithless Jews thought (as Heretics now-a-days) that to forgive sins was so proper to God, that it could not be communicated unto man: But Christ showeth that as to work miracles is otherwise proper to God only, and yet this power is communicated to men, so also to forgive sins.
6. The son of man in earth.] Christ had power to remit sins, and often executed the same, not only as he was God, but also as he was a man, because he was head of the Church and our chief Bishop and Priest according to his manhood, in respect whereof all power was given him in heaven and earth. Mat. 28, v.18.
8. To men.] Not only Christ as he was man, had this power to forgive sins, but by him and from him the Apostles, and consequently Priests. Matt. 28. All power is given me. Matt. 18. Whatsoever you shall loose in earth, shall be loosed in heaven. John 20. Whose sins you shall forgive, they are forgiven.
13. Not sacrifice.] These are the words of the Prophet, who spake them even then when sacrifices were offered by God's commandment: so that it maketh not against sacrifice, but he saith that sacrifice only without mercy and charity, and generally with mortal sin, is not acceptable. The Jews offered their sacrifices, but in the mean time they had no pity nor mercy on their brethren: that is which God objecteth.
14. Fast often.] By the often fasting of his disciples, we may easily gather that he appointed them a prescribed manner of fasting: as it is certain he taught them a form of prayer. Lk. 5 and 11.
17. New Wine.] By this new wine, he doth plainly here signify fasting and the straighter kind of life: by the old bottles, them that cannot away therewith.
19. Twelve years.] This woman a Gentile had here disease twelve years, and the Governor's daughter a Jew (which is here raised to life) was twelve years old, Lk. 8. Mark then the allegory hereof
in the Jew and Gentiles. As that woman fell sick when the wench was born, so the Gentiles went their own ways into idolatry, when the Jews in Abraham believed. Again, as Christ here went to raise the
wench, and by the way the woman was first healed, and then the wench was raised: so Christ came to the Jews, but the Gentiles believed first and were saved, and in the end the Jews shall believe also. Hiero. in Mat.
21. Touch only.] Not only Christ's words, but his garment and touch thereof or anything to him belonging, might do and did miracles, force proceeding from his holy person to them. Yea this woman returning home set up an Image of Christ, for memory of this benefit, and the hem of the same Image did also miracles. This image Julian the Apostate threw down, and set up his own instead thereof, which was immediately destroyed by fire from heaven. But the image of Christ broken in pieces by the heathen, the Christians afterward gathering the pieces together, placed it in the Church: where it was (as Sozomenus writeth) unto his time.
28. Do you believe that I can.] We see here that to the corporal healing of these men he requireth only this faith, that he is able, which faith is not sufficient to justify them. How then do the Heretics by this and the like places plead for their only justifying faith? See the Annot. Mark 5:36.
38. Pray therefore.] Therefore doth the Church pray and fast in the Ember days, when holy Orders are given, that is, when workmen are prepared to be sent into the harvest. See Acts 13:2.
(There are also marginalia, as follows.)

At 3: We see that the faith of one helpeth to obtain for another.
At 15: Christ signifieth that the Church shall use fasting days after his Ascension. Epiph. in Comp. fid. Cath. Aug. ep. 80.
At 22: Lo, her devotion to the hem of his garment, was not superstitious, but a token of greater faith: so is the devout touching of holy relics.
At 34: In like manner say the Heretics, calling all miracles done in the Catholic Church, the lying signs of Antichrist.

As for me:

Unless I have missed something, this is the first time in Matthew's Gospel that Jesus is expressly said to heal the blind.

It's also the first time he commands people he has healed to say nothing of it. It's also the first time his Word is disobeyed, by the very men he has just healed and who say they believe in him (compare the previous chapter of Matthew, where he rejects men who say they believe in him but do not do his will). For there are none so blind as those who will not see.

Note the four phases of the chapter.

Christ forgives a man's sins, and then heals him. First, forgiveness.
Christ sits among sinners, because it is the ill who need a doctor, not the healthy. Second, humility.
Christ brings (Jairus's) daughter back from the dead, because her father believes in him. Third, faith.
Christ opens men's eyes ... but they do not obey his word. Fourth, adherence to God's word.

Is this not in miniature a path to God?


Gold Member
The Gospel of St. Matthew, Chapter 10:
He giveth to the Twelve the power of Miracles, and so sendeth them to the lost sheep of the Jews. 5. with instruction accordingly: 10. and by occasion of the sending foretelleth of the persecutions after his Ascension, arming them and all other against the same, 40. and exhorting the people to harbor his servants in such times of persecution.

1. AND having called his twelve Disciples together *he gave them power over unclean spirits, that they should cast them out, and should cure all manner of disease, and all manner of infirmity.
2. And the names of the twelve Apostles be these: The first, Simon who is called Peter, and Andrew his brother,
3. James of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James of Alpheus, and Thaddeus,
4. Simon Cananaeus, and Judas Iscariot, who also betrayed him.
5. These twelve did JESUS send: commanding them, saying, Into the way of the vGentiles go ye not, and into the cities of the Samaritans enter ye not:
6. But go ye rather to the sheep that are perished of the house of Israel.
7. And going preach, saying, That the kingdom of heaven is at hand.
8. Cure the sick, raise the dead, cleanse the lepers, cast out devils: gratis you have received, gratis give ye.
9. Do not possess gold, nor silver, nor money in your purses:
10. not a scrip for the way, neither two coats, neither shoes, neither staff, for the workman is worthy of his meat.
11. And into whatsoever city or town you shall enter, inquire who in it is worthy: and there tarry till you go forth.
12. And when ye enter into the house, salute it, saying: Peace be to this house.
13. And if so be that house be worthy, your peace shall come upon it. but if it be not worthy: your peace shall return to you.
14. And whosoever shall not receive you, nor hear your words: going forth out of the house or the city shake of the dust from your feet.
15. Amen I say to you, it shall be more tolerable for the land of the Sodomites and Gomorreans in the day of judgment, than for then for that city.
16. Behold I send you as sheep in the midst of wolves. Be ye therefore vwise as serpents, and simple as doves.
17. But take heed of men. For they will deliver you up in Councils, and in their synagogues they will scourge you.
18. And to Presidents and to Kings shall you be led for my sake, in testimony to them and the Gentiles.
19. But when they shall deliver you up, *take no thought how or what to speak: for it shall be given you in that hour what to speak.
20. For it is not you that speak, but the spirit of your father that speaketh in you.
21. *The brother also shall deliver up the brother to death, and the father the son: and the children shall rise up against the parents, and shall work their death,
22. and you shall be odious to all men for my name, but he that shall persevere unto the end, he shall be saved.
23. And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel till the Son of man come.
24. *The Disciple is not above the master, nor the servant above his lord.
25. It suffiseth the Disciple that he be as his master, and the servant as his lord. If they have called the goodman of the house Beelzebub, how much more them of his household?
26. Therefore fear them not. For nothing is hid that shall not be revealed: nor secret, that shall not be known.
27. That which I speak to you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.
28. And vfear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body into hell.
29. Are not two sparrows sold for a farthing: and not one of them shall fall upon the ground without your father.
30. But your very hairs of the head are all numbered.
31. Fear not therefore: better are you than many sparrows.
32. *Every one therefore that shall confess me before men, I also will confess him before my father which is in heaven.
33. But he that shall deny me before men, I also will deny him before my father which is in heaven.
34. Do not think *that I came to send peace into the earth: I came not to send peace, but the sword.
35. For I come to separate *man against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36. And a mans enemies, they of his own household.
37. He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter above me, is not worthy of me.
38. And he that taketh not his cross, and followeth me, is not worthy of me.
39. He that hath foundeth his life, shall lose it: and he that hath lost his life for me, shall find it.
40. *He that receiveth you receiveth me: and he that receiveth me, receiveth him that sent me.
41. He that receiveth a Prophet in the name of a Prophet: shall receive the reward of a prophet. and he that receiveth a just man in the name of a vjust man, shall receive the reward of a just man.
42. And *whosoever shall give drink to one of these little ones a cup of cold water, only in the name of a disciple, amen I say to you, he shall not lose his reward.

Chapter 10
1. Power.] Miracles were so necessary to the confirmation of their doctrine beginning then to be preached, that not only Christ himself did miracles, but also he gave his Apostles power to do them.
2. First Simon.] Peter the first, not in calling, but in preeminence, for (as St. Ambrose saith in 2 Cor. 12.) Andrew first followed our Saviour before Peter: and yet the primacy Andrew received not, but Peter, which preeminence of St. Peter above the other Apostles is so plainly signified in this word, First, by the judgment even of Heretics, that Beza, notwithstanding he confesseth the consent of all
copies both Latin and Greek, yet is not ashamed to say that he suspecteth that this word was thrust into the text by some favorer of Peter's Primacy. whereby we have also that they care no more for the Greek then for the Latin, when it maketh against them: but at their pleasure say that all is corrupted.
9. Do not possess.] Preachers may not carefully seek after the superfluities of this life, or any thing which may be an impediment to their function. And as for necessaries, they deserve their temporal living at their hands for whom they labor spiritually.
13. Peace to this house.] As Christ himself used these words or this blessing often, Peace be to you, so here he biddeth his Apostles say the like to the house where they come: And so hath it always
a most godly use of Bishops* to give their blessing where they come. Which blessing must needs be of great grace and profit, wherein none but worthy persons (as here we read) might take good thereof: and when it is never lost, but returneth to the giver, when the other party is not worthy of it. Among other spiritual benefits it taketh away venial sins. Ambr. in 9. Luc.
14. Shake off the dust.] To contemn the true preachers, nor not to receive the truth preached, is a very damnable sin.
15. More tolerable.] Hereby it is evident that there be degrees and differences of damnation in Hell fire according to men's deserts. Aug. li. 4 de. Bapt. c. 19.
18. Kings.] In the beginning Kings and Emperors persecuted the Church, that by the very death and blood of Martyrs it should grow more miraculously afterward when the Emperor and kings were themselves become Christians, they used their power for the Church, against Infidels and Heretics. Aug. ep. 48.
19. It shall be given.] This is verified even at this present also, when many good Catholics that have no great learning, by their answers confound the Adversaries.
25. How much more.] No marvel therefore if Heretics call Christ's Vicar Antichrist, when their forefathers the faithless Jews called Christ himself Beelzebub.
32. Confess me.] See how Christ esteemeth the open confessing of him, that is, of his truth in the Catholic Church, for as when Saul persecuted the Church, he *said himself was persecuted: so to confess him, and his Church, is all one. Contrariwise, see how he abhorreth them that deny him before men. Which is not only to deny any one little article of the Catholic faith, commended to us by the
Church: but also to allow or consent to heresy by any means, as by subscribing to their service and sermons, furthering them any way against Catholics, and such like.
34. Not peace but sword.] Christ came to break the peace of worldlings and sinners when the son believeth in him, and the father doth not: the wife is a Catholic, and the husband is not. For to agree
together in infidelity, heresy, or any other sin, is a naughty peace. This being the true meaning of Christ's words, make that the Heretics interpret this to maintain their rebellions and troubles which their new gospel breedeth Beza in no. Test. an. 1565.
37. More than.] No earthly thing, nor duty to Parents, wife, children, country, or to a man's own body and life, can be any just excuse why a man should do, or feign himself to do or believe anything, against Christ or the unity and faith of the Church.
41. In the name.] Reward for hospitality, and specially for receiving an holy person, as Prophet, Apostle, Bishop, or Priest persecuted for Christ's sake. For by receiving of him in that respect as he is such an one, he shall be partaker of his merits, and be rewarded as for such an one. Whereas on the contrary side, he that receiveth an Heretic into his house and a false preacher, doth communicate
with his wicked works. Ep. 2. Io.
5. vThey have here commission to preach only in Israel: the time being not yet come to call the Gentiles.
16. vWisdom and simplicity both be necessary in preachers, Bishops and Priests.
28. vA goodly comfort for Christians and Catholics and all good men, in the persecutions of Turks, or Heretics, of all wicked men.
41. vThe reward for harboring and helping any blessed just person suffering for his justice and conscience.

As for me:
10: 21: *The brother also shall deliver up the brother to death, and the father the son: and the children shall rise up against the parents, and shall work their death ...

Great sins referenced here:
- Cain, who killed his brother Abel - the first murder.
- A father killing his son. Filicide; compare Abraham, saved from this sin only by complete faith and obedience to God.
- Children rising against their parents; breaking the Fourth Commandment - honour thy father and thy mother.

When God's word goes into an evil land, evil roils and rages; consider the two demoniacs, in Chapter 8:29, who were tormented just by the presence of the Christ. When a man is cleansed of a devil, seven more come back to try and take up residence in the empty house of the man's soul. This is the condition of the struggle.


Gold Member
The Gospel of St. Matthew, Chapter 11:

John the Baptist in prison also doing his diligence, sendeth some of his disciples to Christ: that as they heard, so they might also see his miracles with their eyes. 7. Afterward Christ declareth how worthy of credit John's testimony was: 16. and inveigheth against the Jews, who with neither of their manners of life could be won: 20. no nor with Christ's infinite miracles: 25. praying God's wisdom in this behalf, 27. and calling to himself all such as feel their own burden.

1. AND it came to pass: when JESUS had done commanding his twelve Disciples, he passed from thence, to teach and preach in their cities.
2. And when John had heard in prison the works of Christ: sending two of his disciples, he said to him,
3. Art thou he that art to come, or look we for another?
4. And JESUS making answer said to them: Go and report to John what you have heard and seen.
5. *The blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the Gospel is preached.
6. And blessed is he that shall not be scandalized in me.
7. And when they went their way, JESUS began to say to the multitudes of John, What went you out into the desert to see? a reed shaken with the wind?
8. But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in Kings houses.
9. But what went you out to see? a Prophet? yea I tell you and more than a Prophet.
10. For this is he of whom it is written, Behold I send mine angel before thy face, which shall prepare thy way before thee.
11. Amen I say to you, there hath not risen among the born of women a greater than John the Baptist, yet he that is the lesser in the kingdom of heaven, is greater than he.
12. *And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away.
13. For all the prophets and the Law prophesied unto John:
14. And if you will receive it, he is *Elias that is to come.
15. He that hath ears to hear, let him hear.
16. And *whereunto shall I esteem this generation to be like? It is like to children sitting in the market place:
17. which crying to their companions, say, We have piped to you, and you have not danced: we have lamented, and you have not mourned.
18. For *John came neither eating nor drinking: and they say, he hath a devil.
19. The Son of man came eating and drinking, and they say, Behold a man that is a glutton and a wine drinker, a friend of publicans and sinners. And wisdom is justified of her children.
20. Then *began he to upbraid the cities, wherein were done the most of his miracles, for that they had not done penance.
21. Woe to thee, Corozaim, woe, to thee, Bethesaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had done penance in haircloth and ashes long ago.
22. But nevertheless I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, then for you.
23. And thou Capharnaum, shalt thou be exalted up to heaven? thou shalt come down even unto hell, for if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day.
24. But notwithstanding I say to you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
25. At that time JESUS answered and said. *I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones.
26. Yea, Father: for so hath it well pleased thee.
27. All things are delivered me of my Father. And no man knoweth the Son but the Father: neither doth any one know the Father, but the Son, and to whom it shall please the Son to reveal.
28. Come ye to me all that labor, and are burdened, and I will refresh you.
29. Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls.
30. For my yoke is sweet, and my burden light.

3. Art thou he.] John himself doubted not, for he baptised him and gave great testimony of him before: John 1. But because his disciples knew him not, nor esteemed of him so much as of John their own Master, therefore did he send them unto Christ, that by occasion of Christ's answer he might the better instruct them what he was, and so make them Christ's disciples, preferring them to a better Master.
7. What went you out.] High commendation of John's holiness, as well for his fasting, rough attire, solitary life, and constancy, as for the dignity of his function.
7. Into the desert.] The faithful people in all ages resorted of devotion into wilderness to see men of special and rare holiness, Prophets, Eremites, Anchorites, etc. to have their prayers or ghostly counsel. See St. Jerome de vita Hilarionis.
16. Elias.] As Elias shall be the messenger of Christ's later coming, so was John his messenger and Precursor at his former coming: and therefore is he called Elias, because of his like office and like spirit. Luke 1, Grego. bo. 7, in Evang.
21. Penance in sackcloth.] By this sackcloth and ashes added here and in other places, we see evidently that Penance is not only leaving of former sins, and change or amendment of life past, no
nor bare sorrowfulness or recounting of our offenses already committed, but requireth punishment and chastisement of our persons by these and such other means as the Scriptures do elsewhere set forth, and therefore concerning the word also, it is rather to be called Penance, as in our translation: then (as the Adversaries of purpose avoiding the word) Repentance or Amendment of life: and that according to the very usual signification of the Greek word in the most ancient Ecclesiastical Greek writers: who for Poenitentes (which in the primitive Church did public penance) say,* οι εν μετανοια οντες, that is, Men that are doing penance. And concerning that part of penance which is Confession, the Ecclesiastical history calleth it by the same Greek word, and the penitents coming to confession, τους μετανοουντας , Sozom. li. 7. c. 16, Socrat. li. 5. c. 19.
25. Little ones.] These little ones do not signify here only the unlearned, as though cobblers and weavers and women and girls had this revelation, and therefore do understand all Scriptures and
are able to expound them: but here are signified the humble, whether they be learned or unlearned: as when he saith, Unless you become as little ones, you shall not enter into the Kingdom of heaven. And so also the greatest Doctors (who as they were most learned, so most humbled themselves to the judgment of the Catholic Church) are these little ones: and Heretics, who although unlearned, yet vaunt their knowledge and their spirit of understanding above all ancient Fathers and the whole Church, cannot be of these little and humble ones.
30. Yoke sweet.] What is this light burden and sweet yoke, but his commandments, of which St. John saith Ep. 1:5. His commandments are not heavy! clean contrary to the Adversaries that say, they are impossible to keep.
The note for Matthew 11:21 is fascinating: most English Bibles translate both metaneia (here) and metamellomai (Matt. 21:29) as "repent." But the DR has "do penance" here and "repent" in Matt. 21:29. Wycliffe's translation of the Vulgate makes the same distinction, but the other early English translations, translated directly from the Greek, do not. It's ironic because Jerome's Vulgate translates both words as "poenetentia" so the DR translators and Wycliffe were both sidestepping the Latin, while the KJV and Geneva translators working from the Greek took their cue from Vulgate and translated both words the same way.

In addition to meaning something like "to change one's heart", in the Greek Church today metaneia is used to mean prostration. The fact that prostrations used to be commonly prescribed as penances seems to vindicate the DR translation here.


Gold Member
The Gospel of St. Matthew, Chapter 12:

The blindness of the Pharisees about the Sabbath he reproveth by Scripture, by reason, and by a miracle. 14. and his death being therefore sought by them, he meekly goeth out of the way, according as Esay had prophesied of him. 22. His casting out of devils also he defendeth against them, 31. and setteth forth the danger they stand in for their horrible blasphemy. 28. And because they ask you for a sign, he showeth how worthily they shall be damned, as foretelling how the devil shall possess their Nation, 46. and testifying that although he be of their blood, yet not they for this, but such as keep his commandments are dear unto him.

1. AT that time *JESUS went through the corn on the Sabbath: and his Disciples being hungry began to pluck the ears, and to eat.
2. And the Pharisees seeing them, said to him: Behold thy Disciples do that which is not lawful for them to do on the Sabbath days.
3. But he said to them: Have you not read what *David did when he was an hungred, and they that were with him:
4. How he entered into the house of God, and did eat the loaves of proposition, which it was not lawful for him to eat, nor for them that were with him, *but for the priests only?
5. Or have ye not read in the *Law, that on Sabbath days the priests in the temple do break the Sabbath, and are without blame?
6. But I tell you that there is here a greater than the temple.
7. And if you did know what this is: I will mercy, and not vsacrifice: you would never have condemned the innocents.
8. For the Son of man is Lord of the Sabbath also.
9. And when he had passed from thence, he came into their synagogue.
10. And *behold there was a man who had a withered hand, and they asked him, saying: Whether is it lawful to cure on the Sabbaths? that they might accuse him.
11. But he said to them, What man shall there be of you, that shall have one sheep: and if the same fall into a ditch on the Sabbath, will he not take hold and lift it up?
12. How much better is a man more than a sheep? therefore it is lawful on the Sabbath to do a good deed.
13. Then he saith to the man, Stretch forth thy hand. and he stretched it forth, and it was restored to health even as the other.
14. And the Pharisees going forth made a consultation against him, how they might destroy him.
15. But JESUS knowing it, retired from thence: and many followed him, and he cured them all.
16. And he charged them that they should not disclose him.
17. That it might be fulfilled which was spoken by Esay the Prophet, saying.
18. Behold my servant whom I have chosen, my beloved in whom my soul hath well liked. I will put my spirit upon him, and judgment to the Gentiles shall he show.
19. He shall not contend, nor cry out, neither shall any man hear in the streets his voice.
20. The reed bruised he shall not break, and smoking flax he shall not extinguish: till he send forth judgment unto victory.
21. And in his name the Gentiles shall hope.
22. Then *was offered to him one possessed with a devil, blind and dumb: and he cured him, so that he spake and saw.
23. And all the multitudes were amazed, and said, Whether this be the son of David?
24. But the Pharisees hearing it, said: This fellow casteth not out devils but in Beelzebub the prince of the devils.
25. And JESUS knowing their cogitations, said to them. Every kingdom divided against itself shall be made desolate: and every city or house divided against itself, shall not stand.
26. And if Satan cast out Satan, he is divided against himself: how then shall his kingdom stand?
27. And if I in Beelzebub cast out devils: your children in whom do they cast out? Therefore they shall be your judges.
28. But if I in the Spirit of God do cast out devils, then is the kingdom of God come upon you.
29. Or how can a man enter into the house of the strong, and rifle his vessel, unless he first bind the strong? and then he will rifle his house.
30. He that is not with me, is against me: and he that gathereth not with me, scattereth.
31. Therefore I say to you, Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven.
32. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.
33. Either vmake the tree good, and his fruit good: or make the tree evil, and his fruit evil. For of the fruit the tree is known.
34. O vipers broods, how can you speak good things, whereas you are evil? for of the abundance of the heart the mouth speaketh.
35. A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things.
36. But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment.
37. For of thy words thou shalt be justified, and of thy words thou shalt be condemned.
38. Then answered him certain of the Scribes and Pharisees, saying, Master we would see a sign from thee.
39. Who answered, and said to them: The wicked and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the Prophet.
40. For as *Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights.
41. The men of Ninive shall rise in judgment with this generation, and shall condemn it: because *they did penance at the preaching of Jonas. And behold more than Jonas here.
42. The *Queen of the South shall rise in the judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold more than Solomon here.
43. And *when an unclean spirit shall go out of a man, he walketh through the dry places seeking rest, and findeth not.
44. Then he saith, I will return into my house whence I came out. And coming he findeth it vacant, swept with besoms, and trimmed.
45. Then goeth he, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and *the last of that man be made worse than the first. So shall it be also to this wicked generation.
46. As he was yet speaking to the multitudes, *behold his mother and his brethren stood without, seeking to speak to him.
47. And one said unto him, Behold thy mother and thy brethren stand without, seeking thee.
48. But he answering him that told him, said, Who is my mother, and who are my brethren?
49. And stretching forth his hand upon his Disciples, he said: Behold my mother and my brethren.
50. For whosoever shall do the will of my Father, that is in heaven: he is my brother, and sister, and mother.

Chapter 12
24. In Beelzebub.] The like blasphemy against the Holy Ghost is, to attribute the miracles done by Saints either dead or alive, to the Devil.
30. Not with me.] They that are indifferent to all religions, commonly and fitly called Neuters, joining themselves to neither part, let them mark these words well, and they shall see that Christ accounted all them to be against him and his Church, that are not plainly and flatly with him and it.
30. Gathereth not with me.] He speaketh not only of his own person, but of all to whom he hath committed the government of his Church, and specially of the chief Pastors succeeding Peter in the government of the whole. As St. Jerome writing to Damascus Pope of Rome, applieth these words unto him, saying of all Heretics, He that gathereth not with thee, scattereth: that is to say, He that is not
with Christ, is with Antichrist.
31. The blasphemy of the Spirit.] He meaneth not that there is any sin so great, which God will not forgive, or whereof a man may not repent in this life, as some Heretics at this day affirm: but that some heinous sins (as namely this blasphemy of the Jews against the evident works of the Holy Ghost, and likewise Arch-heretics who willfully resist the known truth and works of the Holy Ghost in God's Church) are hardly forgiven, and seldom have such men grace to repent. Otherwise among all the sins against the Holy Ghost (which are commonly reckoned six) one only shall never be forgiven, that is, dying without repentance willfully, called Final Impenitence. Which sin he committeth that dieth with contempt of the Sacrament of Penance, obstinately refusing absolution, by the Church's ministry: as St. Augustine plainly declareth in these words: Whosoever he be that believeth not man's sins to be remitted in God's Church, and therefore despiseth the bountifulness of God in so mighty a work, if he in that obstinate mind continue till his lifes end, he is guilty of sin against the Holy Ghost, in which Holy Ghost Christ remitteth sins. Enchir. 81. Ep. 10 in fine.
32. Son of Man.] The Jews in their works sinned against the son of man, when they reprehended those things which he did as a man, to wit, calling him therefore, a glutton, a great drinker of wine, a friend of the Publicans, and taking offense because he kept company with sinners, broke the Sabboth, and such like: and this sin might more safely be forgiven them, because they judged of him as they would have done of any other man: but they sinned and blasphemed against the Holy Ghost (called here the finger of God whereby he wrought miracles) when of malice they attributed the evident works of God in casting out devils, to the devil himself: and this sin shall not be remitted, because it shall hardly be remitted, as we see by the plague of their posterity until this day.
32. Nor in the World to come.] St. Augustine and other Holy Doctors gather hereupon, that some sins may be remitted in the next life, and consequently prove Purgatory thereby. De Civit. Dei li. 21. c. 18. D. Gregor, Dial. li. 4. c. 19.
36. Idle word.] If of every idle word we must make account before God in judgment, and yet shall not for every such word be damned everlastingly: then there must needs be some temporal punishment in the next life.
48. Who is my mother.] The dutiful affection toward our parents and kinsfolk is not blamed, but the inordinate love of them to the hindrance of our service and duty toward God. Upon this place some old Heretics denied Christ to have any mother. Aug. li. de Fid. & Symb. c. 4. Neither ever was there any heresy so absurd, but it would seem to have Scripture for it.

7: vsacrifice: See the annotation chap 9:13
25: Therefore the kingdom of heretics cannot possible stand, because it is always full of division and dissension.
31: It is a man's own free will and election, to be a good tree or an ill tree: to bring forth good fruits or bad. St. Augustine upon this place li. 2 c. 4 de actu cum Felix. Manichae.