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


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The Gospel of St. Matthew, Chapter 13:

Speaking in parables (as the Scripture foretold of him, and as meet was for the reprobate Jews: 5. he showeth by the parables of the Sower, that in the labors of his Church, three parts of fours do perish through the fault of the hearers. 24. and yet , by the parable of the good seed and cockle (as also of the nettle) that his servants must not for all that, never while the world lasteth, make any schism of separation. 31. And by parables of the little mustard seed and leaven, that not withstanding the three parts perishing, and oversowing of cockles, yet the fourth part of the good seed shall spread over all the world. 44. And withal, what a treasure, and pearl it is. 53. After all which, yet his own country will not honor him.

1. THE same day JESUS going out of the house, sat by the sea side.
2. And *great multitudes were gathered together unto him, in so much that he went up into a boat and sat: and all the multitudes stood in the shore.
3. And he spake to them many things in parables, saying. Behold the sower went forth to sow.
4. And whilst he soweth, some fell by the way side, and the fowls of the air did come and eat it.
5. Othersome also fell upon rocky places, where they had not much earth, and they shot up incontinent, because they had not deepness of earth.
6. And after the sun was up they parched: and because they had not root they withered.
7. And other fell among thorns: and the thorns grew and choked them.
8. And othersome fell upon good ground: and they yielded fruit, the one an hundredfold, the other threescore, and another thirty.
9. He that hath ears to hear let him hear.
10. And his Disciples came and said to him : Why speakest thou to them in parables?
11. Who answered and said unto them, Because to you it is given to know the mysteries of the kingdom of heaven: but to them it, is not given.
12. For he that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away that also which he hath.
13. Therefore in parables I speak to them: because seeing they see not, and vhearing they hear not, neither do they understand.
14. And the prophecy of Esay is fulfilled in them, which saith, With hearing shall you hear, and you shall not understand: and seeing shall you see, and you shall not see.
15. For the heart of this people is waxed gross, and with their ears they have heavily heard, and their eyes they have shut: lest at any time they may see with their eyes, and hear with their ears, and understand with their heart and be converted, and I may heal them.
16. But blessed are your eyes, because they do see, and your ears, because they do hear.
17. For, amen, I say to you, *many prophets and just men have desired to see the things that you see, and have not seen them, and to hear the things that you hear and have not heard them.
18. Hear you therefore the parable of the sower.
19. Every one that heareth the word of the kingdom, and understandeth it not, there cometh the wicked one, and catcheth away that which was sown in his heart: this is he that was sown by the way side.
20. And he that was sown upon rocky places: this is he that heareth the word, and incontinent receiveth it with joy.
21. Yet hath he not root in himself, but is for a time: and when there ariseth tribulation and persecution for the word, he is by and by scandalized.
22. And he that was sown among thorns, this is he that heareth the word, and the carefulness of this world and the deceitfulness of riches choketh up the word, and he becometh fruitless.
23. But he that was sown upon good ground: this is he that heareth the word, and understandeth, and bringeth fruit, and yieldeth some an hundred fold, and another threescore, and another thirty.
24. Another parable he proposed to them, saying, The kingdom of heaven is resembled to a man that sowed good seed in his field.
25. But when men were asleep, his enemy came and oversowed cockle among the wheat, and went his way.
26. And when the blade was shot up, and had brought forth fruit, then appeared also the cockle.
27. And the servants of the goodman of the house coming said to him, Sir, didst thou not sow good seed in thy field? whence then hath it cockle?
28. And he said to them: The enemy hath done this. And the servants said to him, Wilt thou that we go and gather it up?
29. And he said, No: lest perhaps gathering up the cockle, you may root up the wheat also together with it.
30. Suffer both to grow until the harvest, and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.
31. Another parable he proposed unto them, saying, *The kingdom of heaven is like to a mustard seed, which a man took and sowed in his field.
32. Which is the least surely of all seeds: but when it is grown, it is greater than all herbs, and is made a tree, so that the fowls of the air dwell in the branches thereof.
33. Another parable he spake to them. The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened.
34. All these things JESUS spake in parables to the multitudes, and without parables he did not speak to them.
35. That it might be fulfilled which was spoken by the Prophet saying, I will open my mouth in parables, I will utter things hidden from the foundation of the world.
36. Then having dismissed the multitudes, he came into the house, and his Disciples came unto him, saying, Expound us the parable of the cockle of the field.
37. Who made answer and said to them, He that soweth the good seed, is the Son of man.
38. And the field, is the world. And the good seed: these are the children of the kingdom. And the cockle: are the children of the wicked one.
39. And the enemy that sowed them, is vthe devil. But the harvest is the end of the world. And the reapers, are the angels.
40. Even as cockle therefore is gathered up, and burnt with fire: so shall it be in the end of the world.
41. The Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity:
42. and shall cast them into the furnace of fire, There shall be weeping and gnashing of teeth.
43. Then shall the just shine as the sun, In the kingdom of their father. He that hath ears to hear, let him hear.
44. The kingdom of heaven is like a treasure hidden in a field. which a man having found, did hide it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.
45. Again the kingdom of heaven is like to a merchant man, seeking good pearls.
46. And having found one precious pearl, he went his way, and sold all that he had, and bought it.
47. Again the kingdom is like to a net cast into the sea, and gathering together of all kinds of fishes.
48. Which, when it was filled, they drawing it forth, and sitting by the shore, they chose out the good into vessels, but the bad they cast out.
49. So shall it be in the consummation of the world. The Angels shall go out, and shall separate the evil from among the just.
50. And shall cast them into the furnace of fire. there shall be weeping and gnashing of teeth.
51. Have ye understood all these things? They say to him: Yea.
52. He said unto them: Therefore every Scribe instructed in the kingdom of heaven, is like to a man that is an householder, which bringeth forth out of his treasure new things and old.
53. And it came to pass: when JESUS had ended these parables, he passed from thence.
54. And *coming into his own country, he taught them in their synagogues, so that they marveled and said: How came this fellow by this wisdom and virtues?
55. Is not this the carpenter's son? Is not his mother called MARY, and his brethren James, and Joseph, and Simon, and Jude:
56. And his sisters, are they not all with us? Whence therefore hath he all these things?
57. And they were scandalized in him. But JESUS said to them, There is not a Prophet without honor but in his own country, and in his own house.
58. And he wrought not many miracles there because of their incredulity.

Chapter 13
8. One an hundred.] This difference of fruits is the difference of merits in this life, and rewards for them in the next life, according to the diversities of states, or other differences, of states, as that the hundred fold agreeth to virgins professed, threescore fold to religious widows, thirty fold to the married. Aug. li. de. S. Virginit. c. 44 & Seq. Which truth the old Heretic Jouinian denied (as our do at
this day) affirming that there is no difference of merits or rewards. Hiero. li. 2. adv. Iouia., Ambros. ep. 82., Aug. har. 82.
11. To you is given.] To the Apostles and such as have the guiding and teaching of others, deeper knowledge of God's word and mysteries is given, then to the common people. As also to Christians generally, that which was not given to the obstinate Jews.
15. They have shut.] In saying that they shut their own eyes, which St. Paul also repeateth (Acts 28): he teacheth us the true understanding of all other places, where it might seem by the bare words that God is the very author and worker of this induration, and blindness, and of sins: which was an old condemned blasphemy, and is now the Heresy of *Calvin: whereas our Saviour here teacheth us, that they shut their own eyes, and are the cause of their own sin and damnation, God not doing, but permitting it, and suffering them to fall further because of their former sins, as St. Paul declareth of the reprobate Gentiles (Rom. 1).
25, Oversowed.] First by Christ and his Apostles was planted the truth, and falsehood came afterward, and was oversown by the enemy the Devil, and not by Christ, who is not the author of evil. Tertul. de praescript.
29. Lest you pluck up also.] The good must tolerate the evil, when it is so strong that it can not be redressed without danger and disturbance of the whole Church, and commit the matter to God's judgment in the later day. Otherwise where ill men (be they Heretics or other malefactors) may be punished or suppressed without disturbance and hazard of the good, they may and ought by public authority either Spiritual or temporal to be chastised or executed.
30. Suffer both to grow.] The good and bad (we see here) are mingled together in the Church. Which maketh against certain Heretics and Schismatics, which severed themselves of old from the rest of the whole world, under pretense that themselves only were pure, and all others both Priests and people sinners: and against some Heretics of this time also, which say that evil men are not of, or in the Church.
32. The least of all seeds.] The Church of Christ had a small beginning, but afterward became the most glorious and known commonwealth in earth: the greatest powers and the most wise of the world putting themselves into the same.
35. Carpenters son.] Hereupon Julian the Apostate and his flatter Libanius took their scoff against our Saviour, saying (at his going against the Persians) to the Christians, what doeth the Carpenter's son now? and threatening that after his return the Carpenter's son should not be able to save them from his fury, whereunto a godly man answered by the Spirit of Prophecy, He whom Julian calleth the Carpenter's son, is making a wooden coffin for him against his death. And in deed not long after they came news that in that battle he died miserably. Sozo. li. 6. c. 2., Theodo. li. 3. c. 18. The very like scoff use Heretics that call the body of Christ in the Blessed Sacrament, bakers bread. It seemeth in deed to the senses to be so, as Christ seemed to be Joseph's natural son, but faith telleth us the contrary as well in the one as in the other.
2: v When God's word is preached, they properly have ears to hear, that have hearts to obey: and they hearing do not hear, which hear by sense of their body, and obey not by consent of their hearts. Aug. de done
39: vNot God then, but the Devil is the author of all evil.
44: The Gospel for Virgins and other holy women.
48: vHere also are signified good and bad in the Church.


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The Gospel of St. Matthew, Chapter 14:

Hearing the unworthy decollation of John Baptist by Herod, 13. he betaketh him to his usual solitariness in the desert, and there feedeth 1000 with five loaves. 21. And then after the night spent in the mountains in prayer, he walketh upon the sea (signifying the wide world) 28. yea and Peter also: whereupon they adore him as the son of God. 35. And with the very touch of his garment's hem he healeth innumerable.

1. AT that time *Herod the Tetrarch heard the fame of JESUS:
2. And said to his servants, This is John the Baptist: he is risen from the dead, and therefore virtues work in him.
3. For Herod apprehended John and bound him, and put him into prison because of Herodias, his ‘brother's wife.
4. For John said unto him, It is not lawful for thee to have her.
5. And willing to put him to death, he feared the people: because they esteemed him as a Prophet.
6. But on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod.
7. Whereupon he promised with an oath, to give her whatsoever she would ask of him.
8. But she being instructed before of her mother saith, Give me here in a dish the head of John the Baptist.
9. And the king was stroken sad: yet because of his voath: and for them that sat with him at table he commanded it to be given.
10. And he sent, and beheaded John in the prison.
11. And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother.
12. And his Disciples came and took the body, and buried it: vand came and told JESUS.
13. Which when JESUS had heard, *he retired from thence by boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities.
14. And he coming forth saw a great multitude, and pitied them, and cured their diseased.
15. And when it was evening, his Disciples came to him, saying, It is a desert place, and the hour is now past: dismiss the multitudes, that going into the towns, they may buy themselves victuals.
16. But JESUS said to them, They have no need to go: give ye them to eat.
17. They answered him: we have not here, but five loaves, and two fishes.
18. Who said to them, Bring them hither to me.
19. And when he had commanded the multitude to sit down upon the grass, he took the five loaves and the two fishes, and looking up unto heaven, he blessed and brake, and gave the loaves to his Disciples, and the Disciples to the multitudes.
20. And they did all eat, and had their fill. And they took the leavings, twelve full baskets of the fragments.
21. And the number of them that did eat was, five thousand men, besides women and children.
22. And forthwith JESUS commanded his Disciples to go up into the boat, and to go before him over the water, till he dismissed the multitudes.
23. And having dismissed the multitude, *he ascended into a mountain alone to pray. And when it was evening, he was there alone.
24. But the boat in the midst of the sea was tossed with waves. for the wind was contrary.
25. And in the fourth watch of the night, he came unto them walking upon the sea.
26. And seeing him upon the sea walking, they were troubled, saying, That is a ghost. And for fear they cried out.
27. And immediately JESUS spake unto them, saying, Have confidence: it is I, fear ye not.
28. And Peter making answer, said Lord, if it be thou, bid me come to thee upon the waters.
29. And he said, Come. And Peter descending out of the boat, walked upon the water to come to JESUS.
30. But seeing the wind rough, he was afraid: and when he began to be drowned, he cried out, saying, Lord, save me.
31. And incontinent vJESUS stretching forth his hand took hold of him, and said unto him, O thou of little faith, why didst thou doubt?
32. And when they were gone up into the boat, the wind ceased.
33. And they that were in the boat, came and adored him, saying, In deed thou art the Son of God.
34. And having passed the water, they came into the country of Genesar.
35. And when the men of that place understood of him, they sent into all that country, and brought him all that were ill at ease:
36. And they besought him that they might touch but the vhem of his garment, and whosoever did touch, were made whole.

Chapter 14
3. Because of Herodias.] It is too ordinary in Princes to put them to death that freely tell them such faults: women, whom they fancy, specially inciting them to such mischief.
12. Buried it.] An example of duty toward the dead bodies of the faithful. Wherein see the difference of Catholic Christian men and of all infidels, be they Pagans, Apostates, or Heretics. For whereas the Christians had laid the body of this blessed Prophet and Martyr in Samaria with the Relics of Elias and Abdias, by virtue whereof wonderful miracles were wrought in that place: in Julian the Apostate's time, when men might do all mischief freely against Christian religion, the Pagans opened the tomb of St. John Baptist, burnt his bones, scattered the ashes about the fields: but certain religious Monks coming thither a pilgrimage at the same time, adventured their life and saved as much of the holy Relics as they could, and brought them to the Abbot Philip a man of God: who esteeming them too great a treasure for him and his to keep for their private devotion, sent them to Athanasius the Bishop of Alexandria, and he with all reverence laid them in such a place (as it were by the Spirit of Prophecy) where afterward by occasion of them was built a goodly chapel. Theod. li. 3. c. 6., Ruff. li. 2. c. 28. 27. Mark here that the Heretics of our time do as those Pagans, to the bodies and relics of all blessed Saints that they can destroy: and Catholics contrariwise have the religious devotion of those old Christians, as appeareth by the honor done now to his head at Amiens in France.
13. Retired.] Christ much esteemed John, and withdrew himself aside, to give example of moderate mourning for the departed, and to show the horror of that execrable murder, as in the Primitive Church many good men seeing the miserable state of the world in the time of persecution, and the sins that abounded withal: took an occasion to forsake those tumults, and to give themselves to contemplation: and for that purpose retired into the deserts of Egypt and elsewhere, to do penance for their own sins and the sins of the world, whereupon partly rose that infinite number of Monks and Eremites, of whom the fathers and ecclesiastical histories make mention. Hiero. to. 2 in vit. Pauli Eremitae, Sozo li. 1 c. 12. 11.
19. The Disciples to the multitude.] A figure of the ministry of the Apostles, who as they here had the distribution and ordering of these miraculous loaves, so had they also to bestow and dispense all the food of our souls in ministering of the word and Sacraments, neither may laymen chalenge6 the same.
26. Walking.] When not only Christ, but by his power Peter also walketh upon the waters, it is evident that he can dispose of his own body above nature and contrary to the natural conditions thereof, as to go through a door. John 20. to be in the compass of a little bread. Epiphan. in Anchorato.
29. Walked.] Peter (saith St. Bernard) walking upon the waters, as Christ did, declared himself the only Vicar of Christ, which should be ruler not over one people, but over all. For many waters, are many peoples. Bernard, li. 2 de confid. c. 8. See the place how he deduceth from Peter the like authority and jurisdiction to his successor the Bishop of Rome.
9: vA wicked and rash oath, and more wickedly fulfilled: because an unlawful oath bindeth no man.
12: vSt. John's disciples at this time had well learned their duty toward Christ.
31: vNotwithstanding the infirmities of them that govern the Church, yet Christ sustaineth them, and holdeth them up. Yea and by them, whatsoever they are, he upholdeth and preserveth his Church.


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The Gospel of St. Matthew, Chapter 15:

The Pharisees of Jerusalem coming so far to carp him, he chargeth with a tradition contrary to God's commandment. 10. And to the people he yieldeth the reason of that which they reproved: 15. and again to his Disciples, showing the ground of the Pharaisaical washing (to wit, that meats otherwise defile the soul) to be false. 21. then he goeth aside to hide himself among the Gentiles, where in a woman he findeth such faith, that he is fain, lest the Gentiles should before the time extort the whole bread, as she had a crumb, to return to the Jews. 34. Where (all contrary to the Pharisees) the common people seek wonderfully unto him, and he after he hath cured their diseased, feedeth 4000 of them with seven loaves.

1. THEN came to him from Jerusalem Scribes and Pharisees, saying,
2. Why do thy Disciples transgress the tradition of the Ancients? For they wash not their hands when they eat bread.
3. But he answering said to them: Why do you also transgress the commandment of God for your tradition?
4. For God said, Honour father and mother. and, He that shall curse father or mother, dying let him die.
5. But you say, Whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit thee:
6. And shall not honour his father or his mother: and you have made frustrate the commandment of God for your own tradition.
7. Hypocrites, well hath Esay prophesied of you, saying,
8. This people honoreth me with their lips: but their heart is far from me.
9. And in vain do they worship me, teaching doctrines and commandments of men.
10. And having called together the multitudes unto him, he said unto them, Hear ye and understand.
11. Not that which entereth into the mouth defileth a man: but that which proceedeth out of the mouth. that defileth a man:
12. Then came his Disciples, and said to him, Doest thou know that the Pharisees, when they heard this word, were scandalized?
13. But he answering, said: All planting which my heavenly father hath not planted, shall be rooted up.
14. Let them alone: blind they are, guides of the blind. And if the blind be guide to the blind, both fall into the ditch.
15. And Peter answering said to him, Expound to us this parable.
16. But JESUS said: Are you also as yet without understanding?
17. Do you not understand, that all that entereth into the mouth, goeth into the belly, and is cast out into the privy?
18. But the things which proceed out of the mouth, come forth from the heart, and those things defile a man.
19. For from the heart come forth evil cogitations, murders, adulteries, fornications, thefts, false testimonies, blasphemies.
20. These are the things that defile a man. But to eat with unwashen hands doth not defile a man.
21. And JESUS went from thence and retired into the quarters of Tyre and Sidon.
22. And behold *a woman of Chanaan came forth out of those coasts, and crying out, said to him: Have mercy on me, O Lord the son of David: for my daughter is sore vexed of a devil.
23. Who answered her not a word. And his Disciples came and besought him, saying, Dismiss her: because she crieth out after us:
24. And he answering said: I was not sent but to the sheep that are lost of the house of Israel.
25. But she came and adored him, saying, Lord, help me.
26. Who answering, said: It is not good to take the bread of the Children, and to cast it to the dogs.
27. But she said, Yea Lord: for the whelps also eat of the crumbs that fall from the table of their masters.
28. Then JESUS answering, said to her, O woman, vgreat is thy faith: be it done to thee as thou wilt: and her daughter was made whole from that hour.
29. And when JESUS was passed from thence, he came beside the Sea of Galilee: And ascending into the mountain, sat there.
30. And there came to him great multitudes, having with them dumb persons, blind, lame, feeble, and many others: and they cast them down at his feet and he cured them:
31. So that the multitudes marveled seeing the dumb spake, the lame walk, the blind see: and they magnified the God of Israel.
32. And *JESUS called together his Disciples and said: I pity the multitude: because three days now they continue with me, and have not what to eat: and dismiss them fasting I will not, lest they faint in the way.
33. And the Disciples say unto him: Whence then may we get so many loaves in the desert as to fill so great a multitude?
34. And JESUS said to them: How many loaves have you? but they said, seven, and a few little fishes.
35. And he commanded the multitude to sit down upon the ground.
36. And taking the seven loaves and the fishes, and giving thanks, he brake, and gave to his Disciples, and vthe Disciples gave to the people.
37. And they did all eat, and had their fill. And that which was left of the fragments they took up seven baskets full.
38. And they were that did eat, four thousand men, beside children and women.
39. And having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan.

8. With their lips.] This is to be understood properly of such as have ever God in their mouth, the word of our Lord, the Scriptures, the Gospel, but in their heart and all their life be in deed Godless. It may be applied also to such as say their prayers without attention or elevation of mind to God, whether he understand the prayers or no, that saith them. For many a poor Christian man that understandeth not the words he speaketh, hath his heart nearer heaven, more fervor and devotion, more edification to himself, more profit in spirit (as the Apostle speaketh) and less distractions, then not only all Heretics which have no true feeling of such things, but than many learned Catholics. And therefore it is not to be understood of praying in unknown tongues, as Heretics sometime expound it, far wide from the circumstance of the place and Christ's intention, speaking of the hypocritical Jews.
9. Commandments of men.] Such only are here called traditions, doctrines, or commandments of men7, which be either repugnant to God's laws, as this of defrauding their parents under pretense of religion: or which at the least be frivolous, unprofitable, and impertinent to piety or true worship, as that other sort of so often washing hands and vessels without regard of inward purity of heart and mind. Let no man therefore be abused with the Protestants perverse application of this place against the holy laws, canons, and precepts of the Church and our spiritual Governors, concerning fasts, festivities, and other rules of discipline and due order in life and in the service of God. For such are not repugnant but consonant to God's word and all piety, and our Lord is truly honored, worshipped, and served both by the making and also by the observing of them. *St. Paul gave commandments both by his epistles and by word of mouth, even in such matters wherein Christ had prescribed nothing at all, and he chargeth the faithful to observe the same. *The Apostles and Priests at Jerusalem made laws, and the Christians were bound to obey them.
aThe keeping of Sunday instead of the Sabbath is the tradition of the Apostles, and dare the Heretics deny the due observation thereof to be an acceptable worship of God?
bThey prescribed the Feasts of Easter, and Whitsuntide and other Solemnities of Christ and his Saints, which the Protestants themselves observe.
cThey appointed the Lent and Ember fasts and other, as well to chastise the concupiscence of man, as to serve and please God thereby, as is plain in the fasting of *Anna, Tobias, Judith, Esther, who served and pleased God thereby. Therefore neither these nor other such Apostolic Ordinances, nor any precepts of the holy Church or of our lawful Pastors are implied in these Pharaisaical traditions here reprehended, nor to be counted or called the doctrines and commandments of men, because they are not made by mere human power, but by Christ's warrant and authority, and by such as he hath placed to rule his Church, of whom he saith, *He that heareth you, heareth me: he that despiseth you, despiseth me. They are made by the Holy Ghost, joining with our Pastors in the regiment of the faithful, they are made by our Mother the Church, which whosoever obeyeth not, *we are warned to take him as an Heathen. But on the other side, all laws, doctrines, service and injunctions of Heretics, how soever pretended to be consonant to the Scriptures, be commandments of men: because both the things by them prescribed are impious, and the Authors have neither sending nor commission from God.
11. Not that which entereth.] The Catholics do not abstain from certain meats, for that they esteem any meat unclean either by creation or by Judaical observation: but they abstain for chastisement of their concupiscences. Aug. li. de mor. Ec. Catho. c. 35.
18. Defile a man.] It is sin only which properly defileth man, and meats of themselves or of their own nature do not defile: but so far as by accident they make a man to sin, as the disobedience of
God's commandments or of our Superiors who forbid some meats for certain times and causes, is a sin. As the apple which our first parents did eat of, though of itself it did not defile them, yet being eaten against the precept, it did defile. So neither flesh nor fish of itself doth defile, but the breach of the Churches precept defileth.
28: vIt were a strange case that Christ should commend in this woman a sole faith without good works, that is to say, a dead faith such as could not work by love, and which St. James doubted not to call the faith not of Christians but of Devils. Aug. de Fid. et Op. c. 16.
36: Here we see again that the people must not be their own carvers, nor receive the Sacraments or other spiritual sustenance immediately of Christ, or at their own hand, but of their spiritual governors.


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The Gospel of St. Matthew, Chapter 16:

The obstinate Pharisees and Sadducees, as though his foresaid miracles were not sufficient to prove him to be Christ, require to see someone from heaven. 5. Whereupon forsaking them, he warneth his disciples to beware of the leaven of their doctrine: 13. and Peter (the time now approaching for him to go into Jewry to his Passion) for confessing him to be Christ, he maketh the Rock of the Church, giving fullness of Ecclesiastical power accordingly. 21. And after, he so rebuketh him for dissuading his Cross and Passion, that he also affirmeth the like suffering in every one to be necessary to salvation.

1. AND there came to him the Pharisees and Sadducees tempting: and they demanded him to show them a sign from heaven.
2. But he answered and said to them, When it is evening you say, It will be fair weather, for the element is red.
3. And in the morning, This day there will be a tempest, for the element doth glow and lower. The face therefore of the element you have skill to discern: and the signs of times can you not?
4. A *naughty and adulterous generation seeketh for a sign: and there shall not a sign be given it, but the sign of Jonas the Prophet. And he left them, and went away.
5. And *when his Disciples were come over the water, they forgot to take bread.
6. Who said to them, Look well and beware of the leaven of the Pharisees and Sadducees.
7. But they thought within themselves saying, Because we took not bread
8. And JESUS knowing it, said, Why do you think within yourselves O ye of little faith, for that you have not bread.
9. Do you not yet understand, neither do you *remember the five loaves among five thousand men, and how many baskets you took up?
10. Neither the seven loaves among four thousand men, and how many mounds you took up.
11. Why do you not understand that I said not of bread to you: Beware of the leaven of the Pharisees and Sadducees?
12. Then they understood that he said not they should beware of the leaven of bread, but of the doctrine of Pharisees and Sadducees.
13. And *JESUS came into the quarters of Caesarea Philippi: and he asked his Disciples, saying, Whom say men that the Son of man is?
14. But they said: Some John the Baptist, and othersome Elias, and other Jeremy, or one of the Prophets.
15. JESUS saith to them, but whom do you say that I am?
16. Simon Peter answered and said, Thou art Christ the son of the living God.
17. And JESUS answering, said to him, Blessed art thou Simon bar Jona: because flesh and blood hath not revealed it to thee, but my father which is in heaven.
18. And I say to thee, That thou art *vPeter: and upon this Rock will I build my Church, and the gates of hell shall not prevail against it.
19. And I* will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in the heavens: and whatsoever thou shalt loose in earth it shall be loosed also in the heavens.
20. Then he commanded his Disciples, that they should tell no body that he was JESUS CHRIST.
21. From that time JESUS began to show his Disciples, that he must go to Jerusalem, and suffer many things of the Ancients and Scribes and chief Priests, And be killed, and the third day rise again.
22. And Peter taking him unto him, began to rebuke him, saying, Lord, be it far from thee, this shall not be unto thee.
23. Who turning said to Peter, Go after me vSatan, thou art a scandal unto me: because thou favorest not the things that are of God, but the things that are of men.
24. Then JESUS said to his Disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
25 . For he that will save his life, shall lose it. and he that shall lose his life for me, shall find it.
26. For what doth it profit a man, if he gain the whole world, and sustain the damage of his soul? Or what permutation shall a man give for his soul?
27. For the Son of man shall come in the glory of his father with his Angels: and then will he render to every man according to his works.
28. Amen I say to you, *there be some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom.

Chapter 16
13. Whom say men.] Christ intending here to take order for the founding, regiment, and stability of his Church after his decease, and to name the person to whom he meant to give the general charge thereof, would before by interrogatories draw out (and namely out of the one whom he thought to make the chief) the profession of that high and principal article, that he was the son of the living God. Which being the ground of the Church's faith, was a necessary quality and condition in him that was to be made head of the same Church, and the perpetual keeper of the said faith and all other points thereon depending.
14. But they said.] When Christ asked the peoples opinion of him, the Apostles all indifferently made answer: but when he demanded what themselves thought of him, then Lo Peter the mouth and head of the whole fellowship answered for all. Chrys. ho. 53. in Matt.
17. Blessed art thou.] Though some other (as Nathaniel, John 1:49) seem to have before believed and professed the same thing for which Peter is here counted blessed, yet it may be plainly gathered by this place, and so St. Hilary and others think, that none before this did further utter of him, then that he was the son of God by adoption as other Saints be, though more excellent than other be. For it was of congruity and Christ's special appointment, that he upon whom he intended to found his new Church, and whose faith he would make infallible, should have the preeminence of this first profession of Christ's natural divinity, or, that he was by nature the very son of God a thing so far above the capacity of nature, reason, flesh and blood, and so repugnant to Peter's sense and sight of Christ's humanity, flesh, and infirmities, that for the belief and public profession thereof he is counted blessed, as Abraham was for his faith: and hath great promises for himself and his posterity, as the said Patriarch had for him and his seed. According as St. Basil saith, Because he excelled in faith, he received the building of the Church committed to him.
18. And I say to thee.] Our Lord recompenseth Peter for his confession, giving him a great reward, in that upon him he builded his Church. Theophilactu upon this place.
18. Thou art Peter.] Christ (in the first of John v. 42) foretold and appointed that this man then named Simon, should afterward be called Cephas, or Petrus, that is to say, a Rock, not then uttering the cause, but now expressing the same, videlicet (as St. Hilary agreeing saith, O happy foundation of the Church in the imposing of thy new name, etc. And yet Christ here doth not so much call him by the name of Peter or Rock, as he doth affirm him to be a rock: signifying by that Metaphor, both that he was designed for the foundation and ground work of his house, which is the Church: and also that he should be of invincible force, firmity, durableness, and stability, to sustain all the winds, waves, and storms that might fall or beat against the same. And the Adversaries objecting against this, that Christ only is the Rock or foundation, wrangle against the very express Scriptures and Christ's own words, giving both the name and the thing to this Apostle. And the simple may learn by St. Basil's words, how the case standeth. Though (saith he) Peter be a rock, yet he is not a rock as Christ is. For Christ is the true unmoveable rock of himself, Peter is unmoveable by Christ the rock. For Jesus doth communicate and impart his dignities, not voiding himself of them, but holding them to himself, bestoweth them also upon others. He is the light, and yet 2. You are the light: he is the Priest, and yet he 3. maketh Priests: he is the rock, and he made a rock.
18. And upon this rock.] Upon that which he said Peter was, will he build his Church: and therefore by most evident sequel he foundeth his Church upon Peter. And the Adversaries wrangling against his, do against their own conscience and knowledge: specially seeing they know and confess that in Christ's words speaking in the Syriac tongue, there was not difference at all between Petrus and Petra: yea and that the Greek words also though differing in termination, yet signify one thing, to wit, a rock, or stone, as themselves also translate it. John 1:42 So that they which profess to follow the Hebrew or Syriac and the Greek, and to translate immediately out of them into Latin or English, should if they had dealt sincerely, have thus turned Christ's words, Thou art a rock, and upon this rock: or, Thou art Peter, and upon this peter will I build my Church: For so Christ spake by their own confession without any difference. Which doth expressly stop these of all their vain evasions, that Petrus the former word is referred to the Apostle: and petra the later word, either to Christ only, or to Peter's faith only. In neither the said original tongues bearing it, nor the sequel of the words, upon this, suffering any relation in the world but to that which was spoken of in the same sentence next before: neither the words following which are directly addressed to Peter's person, not Christ's intention by any means admitting it, which was not to make himself or to promise himself to be the head or foundation of the Church. For his father gave him that dignity, and he took not that honor to himself, nor sent himself, nor took the keys of heaven of himself, but all of his father. He had his commission the very hour of his incarnation. And though St. Augustine sometimes refer the word (Petra) to Christ in this sentence (which no doubt he did because the terminations in Latin are diverse, and because he examined not the natural of the original words which Christ spake, not of the Greek, and therefore the Adversaries which otherwise flee to the tongues, should not in this case allege him) yet he never denieth but Peter also is the Rock and head of the Church, saying that himself expounded it of Peter in many places, and allegeth also St. Ambrose for the same in his hymn which the Church singeth. And to do we allege the holy Council of Chalcedon, Act. 1 pg. 110. Tertullian, de praescript., Origen, Ho 5 in Exo., St. Cyprian, e unit. Ec., St. Hilary, Con. 16 in Matt., St. Ambrose, Ser. 47. 68. li. 6 in c. 9. Luca., St. Hierom, Li. 1 in
Jouin & c. 2 Esa & in c. 16 Hier., St. Epiphanius, In Anchor, St. Chrysostom, Ho. 55 in Mat., St. Cyril, Li. 2 c. 12. com. in Io., St. Leo, Ep. 89, St. Gregory, Li. 4 ep. 32 ind. 13., *and others: every one of them
saying expressly that the Church was founded and builded upon Peter. For though sometimes they say the Church to be builded on Peter's faith, yet they mean not (as our Adversaries do unlearnedly take them) that it should be builded upon faith either separated from the man, or in any other man: but upon faith as in him who here confessed that faith.
18. Rock.] The Adversaries hearing also the Fathers sometimes say, that Peter had these promises and prerogatives, as bearing the person of all the Apostles or of the whole Church, deny absurdly that himself in person had these prerogatives. As though Peter had been the proctor only of the Church or of the Apostles, confessing the faith and receiving these things in other mens names. Where the holy Doctors mean only that these prerogatives were not given to him for his own use, but for the good of the whole Church, and to be imparted to every vocation according to the measure of their callings: and that these great privileges given to Peter should not decay or die with his person, but be perpetual in the Church in his succession. Therefore St. Jerome to Damascus taketh this Rock not to be Peter's person only, but his successors and his Chair. (saith he) following no chief or principal but Christ, join myself to the communion of Peter's chair, upon that rock I know the Church was built. And St. Leo, Our Lord would the Sacrament or mystery of this gift so to pertain unto the office of all the Apostles, that he placed it principally in blessed St. Peter the chief of all the Apostles, that from him as from a certain head he might pour out his gifts, as it were through the whole body: that he might understand himself to be an alien form the divine mystery that should presume to revolt from the solidity or steadfastness of Peter.
18. Build my Church.] The Church or house of Christ was only promised here to be builded upon him (which was fulfilled, John 21:11) the foundation stone and other pillars or matter being yet in preparing, and Christ himself being not only the super eminent foundation but also the founder of the same: which is another more excellent quality than it was in Peter, for which he calleth it my Church: meaning specially the Church of the New Testament which was not perfectly formed and finished, and distinct from the Synagogue till Whitsunday, though Christ gave Peter and the rest their commissions actually before his Ascension.
18. Gates of hell.] Because the Church is resembled to a house or a city, the adversary powers also be likened to a contrary house or town, the gates whereof, that is to say, the fortitude or impugnations shall never prevail against the city of Christ. And so by this promise we are assured that no heresies nor other wicked attempts can prevail against the Church builded upon Peter, which the Fathers call Peters see and the Roman Church. Count (saith St. Augustine) the Priests from the very See of Peter, and in that order of fathers consider who to whom hath succeeded, that same is the rock which the proud gates of Hell do not overcome. And in another place, that is it which hath obtained the top of authority. Heretics in vain barking round about it.
19. To Thee.] In saying, to thee will I give, it is plain that as he gave the keys to him, so he builded the Church upon him. So saith St. Cyprian, To Peter first of all, upon whom our Lord built the Church, and from whom he instituted and showed the beginning of unity, did he give the power, that that should be loosed in the heavens, which he had loosed in earth. Whereby appeareth the vain cavil of our Adversaries, which say the Church was built upon Peter's Confession only, common to him and the rest, and not upon his person, more than upon the rest.
19. The keys.] That is, the authority of Chair of doctrine, knowledge, judgment and discretion between true and false doctrine: the height of government, the power of making laws, of calling Councils, of the principal voice in them, of confirming them, of making Canons and wholesome decrees, of abrogating the contrary, of ordaining Bishops and Pastors or deposing and suspending them, finally the power to dispense the goods of the Church both spiritual and temporal, which signification or preeminent power and authority by the word keys the Scripture expresseth in many places: namely speaking of Christ, I have the keys of death and Hell, that is, the rule. And again, I will give the key to the house of David upon his shoulder. Moreover it signifieth that men cannot come into heaven but by him, the keys signifying also authority to open and shut, as it is said Apoc. 3. of Christ, Who hath the key of David, he shutteth and no man openeth. By which words we gather that Peter's authority is marvelous, to whom the keys, that is, the power to open and shut heaven, is given. And therefore by the name of keys is given that super eminent power which is called in comparison of the power granted to other Apostles, Bishops and Pastors, plenitude potentate, fullness of power. Bernard. lib. 2. de considerat. c. 8.
19. Whatsoever thou shalt bind.] All kind of discipline and punishment of offenders, either spiritual (which directly is here meant) or corporal so far as it tendeth to the execution of the spiritual charge, is comprised under the word, bind. Of which sort be Excommunications, Anathemations, Suspensions, degradations, and other censures and penalties or penances enjoined either in the Sacrament of Confession or in the exterior Courts of the Church, for punishment both of other crimes, and specially of heresy and rebellion against the Church and the chief pastors thereof.
19. Loose.] To loose, is as the cause and the offenders case requireth, to loose them of any the former bands, and to restore them to the Church's Sacraments and Communion of the faithful and execution of their function, to pardon also either all or part of the penances enjoined, or what debts soever man oweth to God or the Church for the satisfaction of his sins forgiven. Which kind of releasing or loosing is called Indulgence: finally this whatsoever, excepteth nothing that is punishable or pardonable by Christ in earth, for he hath committed his power to Peter. And so the validity of Peter's sentence in binding or loosing whatsoever, shall by Christ's promise be ratified in heaven. Leo. Ser. de Transfig. & Ser. 2 in annivers. assumpt. ad Pontif., Hilar. can. 16. in Matth., Epith. in Anchorato prope initium. If now any temporal power can show their warrant out of scripture for such sovereign power, as is here given to Peter and consequently to his successors, by these words, whatsoever thou shall bind, and by the very keys, whereby greatest sovereignty is signified in God's Church as in his family and household, and therefore principally attributed and given to Christ *who in the scripture is said to have the key of David, but here communicated also unto Peter, as the name of Rock: if I say any temporal potentate can show authority for the like sovereignty, let them chalenge hardly to be the head not only of one particular, but of the whole universal Church.
27. Works.] He saith not, to give every man according to his mercy (or their faith) but according to their works. August. de verb. Apost. Ser. 85. And again, how should our Saviour reward every one according to their works, if there were no free will? August. lib. 3. sap. 4. 5. 8. de act. cum Foelic. Manich.
18: That is, a Rock.
23: vThis word in Hebrew signifieth an adversary, as 1Kgs. 5:4. And so it is taken here.

As for me:
I am struck by the fact that Christ names Peter the rock upon which he will build his Church. A moment later, one moment later, Peter is speaking against the need for Christ to die, and Jesus identifies the dark instinct as Satanic. Christ knew the weakness and flawed nature of his disciples, but he named them with power nonetheless. God understands our fallen natures. He knows this, but still gives us manifold blessings. He loves us. He doesn't expect our perfection. He knows we will fall no matter how hard we try to be holy. He knows this, but he still loves us. All he wants is our love; our trust; our faith.
Note 9 on Chapter 15 reminded me of the book At Day's Close: Night in Times Past. It this history of what western people did at night, and the author mentioned an ironic consequence of the English Reformation. The reformers sought to do away with the gluttony and drunkenness that sometimes surrounded saint's days by getting rid of most of the saint's days.
But the move had the opposite effect of the one intended. In post-reformation England, alehouses became dramatically more popular as people continued to eat, drink, and be merry. Only now they didn't have to think about God in the process.

Paracelsus said:
I am struck by the fact that Christ names Peter the rock upon which he will build his Church. A moment later, one moment later, Peter is speaking against the need for Christ to die, and Jesus identifies the dark instinct as Satanic.
St. Augustine made a similar observation about the apparent dilemma in his Sermon 26. He links everything together in a sort of chain: God is the rock, and faith in God is the rock, and so Simon became rock by confessing faith in Christ. But a second later when he speaks against God's will, he was being a representative of Satan instead of a rock of faith.
St. Augustine saw in the story a parable of the whole Church: we can choose follow God and be the rock, or we can follow our own conceits and be Satan.


Gold Member
The Gospel of St. Matthew, Chapter 17:

As he promised, he giveth them a sight of the glory, unto which suffering doth bring: 9. And then again doth inculcate his Passion. 14. A devil also he casteth out which being yet in Galilee, he revealeth more about his Passion. 24. and the tribute that the Collectors exalted for all, he payeth for himself and Peter: declaring yet withal his freedom both by word and miracle.

1. AND after six days JESUS taken unto him Peter and James and John his brother, and bringeth them into a high mountain apart:
2. And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow.
3. And behold there appeared to them Moses and Elias talking with him.
4. And Peter answering, said to JESUS, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles one for thee, and one for Moses, and one for Elias.
5. And as he was yet speaking, behold a bright cloud overshadowed them. And lo a voice out of the cloud, saying. This is my well beloved son, in whom I am well pleased: hear ye him.
6. And the Disciples hearing it, fell upon their face, and were sore afraid.
7. And JESUS came and touched them: and he said to them, Arise, and fear not.
8. And they lifting up their eyes, saw no one hut only JESUS.
9. And as they descended from the mount, JESUS commanded them, saying, tell the vision to no body, till the Son of man be risen from the dead.
10. And his Disciples asked him, saying, What say the Scriptures then, that *Elias must come first?
11. But he answering, said to them, Elias in deed shall come, and restore all things.
12. And I say to you, that Elias is already come, and they did not know him, but wrought on him whatsoever they would. So also the Son of man shall suffer of them.
13. Then the Disciples understood, that of John the Baptist he had spoken to them.
14. *And when he was come unto the multitude, there came to him a man falling down on his knees before him,
15. saying, Lord have mercy on my son, for he is lunatic, and sore vexed: for he falleth often into the fire, and often into the water.
16. and I offered him to thy Disciples: and they could not cure him.
17. JESUS answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me.
18. And JESUS rebuked him, and the devil went out of him and the lad was cured from that hour.
19. Then came the Disciples to JESUS secretly, and said, Why could not we cast him out?
20. JESUS said to them, because of your incredulity. For, amen I say to you, if you have faith as a mustard seed, you shall say to this mountain, Remove from hence thither, and it shall remove, and nothing shall be impossible to you.
21. But this kind is not cast out but by prayer and fasting.
22. And *when they conversed in Galilee, JESUS said to them, The Son of Man is to be betrayed into the hands of men:
23. And they shall kill him, and the third day he shall rise again. And they were stroken sad exceedingly.
24. And when they were come to Capharnaum, there came they that received the didrachmes, unto Peter and said to him, Your master doth he not pay the vdidrachmes?
25. He saith, Yea. And when he was entered into the house, JESUS prevented him, saying, What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or cense? of their own children, or of strangers?
26. And he said, Of strangers. Jesus said to him, Then the children are free.
27. But that we may not scandalize them, go thy ways to the sea, and cast a hook: and that fish which shall first come up, take: and when thou hast opened his mouth, thou shalt find a vstater: take that, and give it them for me and thee.

3. Transfigured.] Mark in this Transfiguration many marvelous points, as, that he made not only his own body, which then was mortal, but also the bodies of Moses and Elias, the one dead, the other to die, for the time as it were immortal: thereby to represent the state and glory of his body and his Saints in heaven. By which marvelous transfiguring of his body, you may the less marvel that he can exhibit his body under the form of bread and wine or otherwise as he list.
3. Appeared Moses.] By this that Moses personally appeared and was present with Christ, it is plain that the Saints departed may in person be present at the affairs of the living. August de eura pro mort. chap. 15. 16. For even as Angels elsewhere, so here the Saints also served our Saviour: and therefore as Angels both in the Old Testament and the New, were present often at the affairs of men, so may Saints.
9. Mount.] This mount (commonly esteemed and named of the ancient Fathers Thabor) St. Peter calleth the holy Mount because of this wonderful vision, like as in the Old Testament where God appeared to Moses in the bush and elsewhere to others, he calleth the place of such Apparitions, holy ground. Whereby it is evident that by such Apparitions, places are sanctified, and thereupon groweth a religion and devotion in the faithful toward such places, and namely to this Mount Thabor (called in St. Jerome Itabirium Ep. 17.) there was great pilgrimage in the primitive Church, as unto all those places which our Saviour had sanctified with his presence and miracles, and therefore to the whole land of promise, for that cause called the Holy Land. See St. Hiero. in Epitap. Paula. & ep. 17. & 18 ad Marcellam.
11. Elias shall come.] he distinguisheth here plainly between Elias in person, who is yet to come before the judgment: and between Elias in name, to wit, John the Baptist, who is come already in the spirit and virtue of Elias. So that it is not John Baptist only not principally of whom Malachi prophesieth (as our Adversaries say) but Elias also himself in person.
19. Why could not we.] No marvel if the Exorcists of the Catholic Church which have power to cast out devils, yet do it not always when they will, and many times which much ado: whereat the
Apostles having received this *power before over unclean spirits, yet here cannot cast them out. But as for heretics, they can never do it, nor any other true miracle, to confirm their false faith.
20. Faith as mustard seed.] This is the Catholic Faith, by which only all miracles are wrought: yet not of every one that hath the Catholic Faith, but of such as have a great and forcible faith and withal the gift of miracles. These are able as here we see by Christ's warrant not only to do other wonderful miracles here signified by this one, but also this very same, that is, to move mountains in deed, as St. Paul also presupposeth, and St. Jerome affirmeth, and ecclesiastical histories namely telleth of Gregorious Neocaesatiensis, that he moved a mountain to make room for the foundation of a Church,
called therefore and for other his wonderful miracles, Thaumaturgus. And yet faithless Heretics laugh at such things and believe them not.
21. Prayer and fasting.] The force of fasting and praying: where also we may see that the holy Church in exorcisms doeth according to the Scriptures, when we useth beside the name of JESUS, many prayers and much fasting to drive out Devils,; because these also are here required beside faith.
25. The Children free.] Though Christ to avoid scandal, paid tribute, yet in deed he showeth that both himself ought to be free from such payments (as being the kings son, as well by his eternal
birth of God the Father, as temporal of David) and also his Apostles, as being of his family, and in them their successors the whole Clergy, who are called in Scripture the lot and portion of our Lord. Which exemption and privilege being grounded upon the very law of nature itself, and therefore practiced even among the Heathen (Gen. 42:27) good Christian Princes have confirmed and ratified by their laws in the honor of Christ, whose ministers they are, and as it were the kings son, as St. Jerome declareth plainly in these words, We for his honor pay not tributes, and as the King's son, are free from such payments. Hiero. upon this place.
27. Me and thee.] A great mystery in that he paid not only for himself, but for Peter bearing the Person of the Church, and in whom as the chief, the rest were contained. Aug. q. ex no. Test. q. 75.
to 4.
24: vThese didrachems were pieces of money which they paid for tribute
27: vThis stater was a double didrachme, and therefore was paid for two.


Gold Member
The Gospel of St. Matthew, Chapter 18:

To his Disciples he preacheth against ambition the mother of Schism: 7. foretelling both the author whosoever he be, and also his followers, of their woe to come. 10. and showing on the contrary side, how precious Christian souls are to their Angels, to the Son of man, and to his Father. 15. charging us therefore to forgive our brethren, when also we have just cause against them, be it never so often, and to labor their salvation by all means possible.

1. AT that hour the Disciples came to JESUS, saying. Who, thinkest thou, is the greater in the kingdom of heaven?
2. And JESUS calling unto him a little child, set him in the midst of them,
3. And said, Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.
4. Whosoever therefore shall humble himself as this vlittle child, he is the greater in the kingdom of heaven.
5. And he that shall receive one such little child in my name, receiveth me.
6. And *he that shall scandalize one of these little ones that believe in me, it is expedient for him that a millstone be hanged about his neck, and that he be drowned in the depth of the sea.
7. Woe to the world because of scandals. for it is necessary that scandals do come: but nevertheless woe to that man by whom the scandal cometh.
8. And *if thy hand, or thy foot scandalize thee: cut it off, and cast it from thee. It is good for thee to go into life maimed or lame, rather than having two hands or two feet, to be cast into everlasting fire.
9. And if thine eye scandalize thee, pluck him out, and cast him from thee. It is good for thee having one eye to enter into life, rather than having two eyes to be cast into the hell of fire.
10. See that you despise not one of these little ones: for I say to you that their Angels, in heaven always do see the face of my father which is in heaven.
11. For the *Son of man is come to save that which was perished.
12. *How think you? If a man have an hundred sheep, and one of them shall go astray: doth he not leave ninety-nine in the mountains, and goeth to seek that which is strayed?
13. And if it chance that he find it: Amen I say to you, he rejoiceth more for that, than for the ninety-nine that went not astray.
14. Even so it is not the will of your father, which is in heaven, that one perish of these little ones.
15. But *if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother.
16 . And if he will not hear thee, join with thee besides, one or two: that in the mouth of *two or three witnesses every word may stand.
17. And if he will not hear them, vtell the Church. And if he will not hear the Church, let him be to thee as the heathen and the Publican.
18. Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven.
19. Again I say to you, that if two of you shall vconsent upon earth, concerning every thing whatsoever they shall ask, it shall be done to them of my father which is in heaven.
20. For where there be two or three gathered in my name, there am I in the midst of them.
21. Then came Peter unto him and said, *Lord, how often shall my brother offend against me, and I forgive him? until seven times ?
22. JESUS said to him: I say not to thee, *until seven times: but until seventy times seven times.
23. Therefore is the kingdom of heaven likened to a man being a king, that would make an account with his servants.
24. And when he began to make the account, there was one presented unto him that owed him ten thousand talents.
25. And having not whence to repay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and it to be repaid.
26. But that servant falling down, besought him, saying, Have patience toward me, and I will repay thee all.
27. And the lord of that servant moved with pity, dismissed him and the debt he forgave him.
28. And when that servant was gone forth, he found one of his fellow servants that did owe him an hundred pence: and laying hands upon him throttled him, saying, Repay that thou owest.
29. And his fellow servant falling down, besought him, saying, Have patience toward me, and I will repay the all.
30. And he would not: but went his way, and cast him into prison, till he repaid the debt.
31. And his fellow servants seeing what was done, were very sore, and they came, and told their lord all that was done.
32. Then his lord called him: and he said unto him, Thou ungracious servant, I forgave thee all the debt because thou besoughtest me:
33. Oughtest not thou therefore also to have mercy upon thy fellow servant, even as I had mercy upon thee?
34. And his lord being angry delivered him to the tormentors, until he repaid all the debt.
35. So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.

Chapter 18
1. Who is the greater.] The occasion of this question and of their contention for superiority among the rest of their infirmities which they had before the coming of the Holy Ghost, was (as certain holy Doctors write) upon emulation toward Peter, whom only they saw preferred before the rest in the payment of the tribute, by these words of our Saviour, Give it them for me and thee. Chrys. ho. 59., Hiero. in Matt. Upon this place.
7. Scandals.] The simple be most annoyed by taking scandal of their preachers, Priests, and elders ill life: and great damnation is to the guides of the people whether they be temporal or spiritual, but specially to the spiritual, if by their ill example and slanderous life the people be scandalized.
8. Hand, foot, eye.] By these parts of the body so necessary and profitable for a man, is signified, that whatsoever is nearest and dearest to us, wife, children, friends, riches, all are to be contemned and forsaken for to save our soul.
10. Their Angels.] A great dignity and a marvelous belief that every one hath from his nativity an angel for his custody and patronage against the wicked before the face of God. Hiero. upon this place. And the thing is so plain, that Calvin dare not deny it, and yet he will needs doubt of it, lib. 1. Inst. c. 14. sect. 7.
17. Not hear the Church.] Not only Heretics, but any other obstinate offender that will not be judged nor ruled by the Church, may be excommunicated, and so made as an Heathen or Publican was to the Jews, by the discipline of the same, casting him out of the fellowship of Catholics. Which excommunication is a greater punishment than if he were executed by sword, fire and wild beasts. Aug. cont. Adv. leg. li. 1. c. 17. And again he saith, man is more sharply and pitifully bound by the Church's keys, than with any iron or adamantine manacles or fetters in the world. August. ibidem.
17. Heathen.] Heretics therefore because they will not hear the Church, be no better nor no otherwise to be esteemed of Catholics, than heathen men and Publicans were esteemed among the Jews.
18. You shall bind.] As before he gave this power of binding and loosing over the whole, first of all and principally to Peter, upon whom he builded his Church: so here not only to Peter, and in him to his successors, but also to the other Apostles, and in them to their successors, every one in their charge. Hierom. lib. 1. c. 14. advers. Jouin. and Epist. ad Heliod. Cyprian. de Unit. Eccl. nu. 1.
18. Shall loose.] Our Lord giveth no less right and authority to the Church to loose, than to bind, as St. Ambrose writeth against the Novatians, who confessed that the Priests had power to bind, but not to loose.
20. In the midst of them.] Not all assemblies may challenge the presence of Christ, but only such as be gathered together in the unity of the Church, and therefore no conventicles of Heretics directly gathering against the Church, are warranted by this place. Cypr. de unit. Eccles. nu. 7. 8.
23. Seventy times seven.] There must be no end of forgiving them that be penitent, either in the Sacraments by absolutions, or one man another their offenses.
4:vHumility, innocency, simplicity, commended to us in the state and person of a child.
17: vThat is (as St. Chrysostom here expoundeth it) tell the Prelates and chief Pastors of the Church: for they have jurisdiction to bind and loose such offenders by the words following v. 18
19: vAll joining together in the unity of Christ's Church in Councils and Synods, or public prayers, is of more force than of any particular man.


Gold Member
The Gospel of St. Matthew, Chapter 19:

He answereth the tempting Pharisees, that the case of a man with his wife shall be (as in the first institution it was) utterly indissoluble, though for one cause he may be divorced. 10. And thereupon to his Disciples he highly commendeth single life for heaven. 13. He will have children come unto him. 16. He showeth what is to be done to enter into life everlasting: 20. What also, for a rich man to be perfect: 27. As also what passing reward they shall have which follow that his counsel of perfection: 29. yea though it be but in some one piece.

1. AND it came to pass, when JESUS had ended these words, he departed from Galilee, and came into the coasts of Jewry beyond Jordan,
2. And great multitudes followed him: and he cured them there.
3. And there came to him the Pharisees tempting him, and saying, Is it lawful for a man to dismiss his wife, for every cause?
4. Who answering, said to them, Have ye not read, that he which did `make’ from the beginning, made them male and female?
5. And he said. For this cause, man shall leave father and mother, and shall cleave to his wife: and they two shall be in one flesh.
6. Therefore now they are not two, but one flesh. That therefore which God hath joined together, let not man separate.
7. They say to him, Why then *did Moses command to give a bill of divorce, and to dismiss her?
8. He saith to them: Because Moses for the hardness of your heart permitted you to dismiss your wives: but from the beginning it was not so.
9. And I say to you, that *whosoever shall dismiss his wife, but for fornication, and shall marry another, committeth adultery: and he that shall marry her that is dismissed, committeth adultery.
10. His Disciples say unto him: If the case of a man with his wife be so, it is not expedient to marry.
11. Who said to them, Not all vtake this word, but they, to whom it is given.
12. For there are eunuchs, which were born so from their mother's womb: and there are eunuchs, which were made by men: and there are eunuchs, which have gelded themselves for the kingdom of heaven. He that can take, let him take.
13. Then *were little children presented to him, that he should impose hands upon them and pray. And the Disciples rebuked them.
14. But JESUS said to them: Suffer the little children, and stay them not from come to me: for the kingdom of heaven is for such.
15. And when he had imposed hands upon them, he departed from thence.
16. And *behold one came and said to him, Good master, what good shall I do that I may have life everlasting?
17. Who said to him, What askest thou me of good? One is good, God. But vif thou wilt enter into life, keep the commandments.
18. He saith to him, Which? And JESUS said, Thou shalt not murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.
19. Honour thy father and thy mother, *Thou shalt love thy neighbor as thy self.
20. The young man saith to him : All these have I kept from my youth, what is yet wanting unto me?
21. JESUS said to him, If thou wilt be perfect, go sell the things thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me.
22. And when the young man had heard this word, he went away sad: for he had many possessions.
23. And JESUS said to his Disciples, Amen I say to you, that a rich man shall hardly enter into the kingdom of heaven.
24. And again I say to you, it is easier for a camel to pass though the eye of a needle, vthen for a rich man to enter into the kingdom of heaven.
25. And when they had heard this, the disciples marveled very much, saying, Who then can be saved?
26. And JESUS beholding, said to them. With men this is impossible: but with God all things are possible.
27. Then Peter answering, said to him, Behold we have left all things, and have followed thee: what therefore shall we have?
28. And JESUS said to them, Amen I say to you, that you which have followed me, in the regeneration, when the Son of man shall sit in the seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel.
29. And every one that hath left house, or brethren, or sisters, or father, or mother, or *wife, or children, or lands for my names sake: shall receive an hundred fold, and shall possess life everlasting.
30. And *many shall be first, that are last: and last, that are first.

1. Not man separate.] This inseparability betwixt man and wife riseth of that, that wedlock is a Sacrament. Aug. li. 3. de pec. origine c. 34. 10. 7., De nupt. & concupis. li. 1. c. 10.
9. But for fornication.] For adultery one may dismiss another, Matt. 5. But neither party can marry again for any cause during life. Aug. li. 11. de adult. coniug. c. 21. 22. 24. for the which unlawful act of marrying again, Fabiola that noble matron of Rome albeit she was the innocent part, did public penance, as St. Jerome writeth in her high commendation therefore. And in St. Paul Ro. 7. it is plain that she which is with another man, her husband yet living, shall be called an adulteress: contrary to the doctrine of our Adversaries.
11. Not all take.] Whosoever have not this gift given them, it is either for that they will not have it, or for that they fulfill not that which they will: and they that have this gift or attain to this word, have it of God and their own free will. Aug. li. de grat. & lib. arbit. c. 4. So that it is evident no man is excluded from this gift, but (as Origen here saith) it is given to all that ask for it: contrary to our Adversaries that say it is impossible, and that for excuse of breaking their vows, wickedly say, they have not the gift.
12. Gelded themselves.] They geld themselves for the kingdom of heaven which vow chastity. Aug. de virginitate c. 24. which proveth those kind of vows to be both lawful, and also the more meritorious, and more sure to obtain life everlasting, than the state of wedlock, contrary to our Adversaries in all respects.
14. He that can.] It is not said of the precepts, keep them who can, for they be necessary under pain of damnation to be kept: but of counsels only (as of virginity, abstaining from flesh and wine, and of giving all a man's goods away to the poor) it is said, He that can attain to it, let him do it: which is counsel only, not a commandment. Contrary to our Adversaries that say, there are no counsels, but only precepts.
15. Impose.] They knew the valor of Christ's blessing, and therefore brought their children to him: as good Christian people have at all times brought their children to Bishops to have their blessing. See Annotation before Chap. 10, 12. And of Religious men's blessing see Ruffin. li. 2. c. 3. hist., St. Hierom in Epitaph. Paula c. 7 and in vit. Hilarionis, Theodoret in historia sanctoru Patrum num. 8
21. If thou wilt be perfect.] Lo, he maketh a plain difference between keeping the commandments, which is necessary for every man: and being perfect, which he counseleth only to them that will. And this is the state of great perfection which Religious men do profess, according to Christ's counsel here, leaving all things and following him.
21. Follow me.] Thus to follow Christ is to be without wife and care of children, to lack property, and to live in common, and this hath great reward in heaven, above other states of life which, St. Augustine saith, the Apostles followed, and himself, and that he exhorted others to it as much as lay in him. Aug. ep. 89 in fine, & in ps. 103 Conc. 3. post med.
20. All things possible.] This of the camel through a needle's eye, being possible to God, although he neither hath done it, nor by like will do it: maketh against the blasphemous infidelity of our Adversaries that say, God can do no more than he hath done or will do. We see also that God can bring a camel though a needle's eye, and therefore his body through a door, and out of the sepulchre shut, and out of his mother a virgin, and generally above nature and contrary to nature do with his body as he will.
27. Lest all.] This perfection of leaving all things the Apostles vowed. Aug. li. 17 de Civ. Dei. c.4.
27. What shall we have.] They leave all things in respect of reward, and Christ doeth well allow it in them by his answer.
28. You also shall sit.] Note that not only Christ, who is the principal and proper judge of the living and the dead, but with him the Apostles and all perfect Saints shall judge: and yet that doeth nothing derogate to his prerogative, by whom and under whom they hold this and all other dignities in this life and the next.
11: v χωρουσι capiunt
17: I see not (saith St. Augustine) why Christ should say, If thou wilt have life everlasting, keep the commandments: if without observing of them, by only faith one might be saved. Aug. de Fid. et Op. c. 15
24: St. Mark expoundeth it thus, rich men trusting in their riches, ca. 10:24
29: Hereof is gathered that the Apostles among other things left their wives also to follow Christ. Hiero. li. 1 advers. Iouin.


Gold Member
The Gospel of St. Matthew, Chapter 20:

To show how through God's grace the Jews shall be overrun of the Gentiles, although they begin after, he bringeth a parable of men working sooner and later in the vineyard, but the later rewarded in the end even as the first. 17. He revealeth more to his Disciples touching his passion: 20. Bidding the ambitious two suitors to think rather of suffering with him: 24. And teaching us (in the rest of his Disciples) not to be grieved at our Ecclesiastical Superiors, considering they are (as he was himself) to toil for our salvation. 29. Then going out of Jericho, he giveth sight unto two blind.

1. THE kingdom of heaven is like to a man that is an householder which went forth early in the morning to hire workmen into his vineyard.
2. And having made covenant with the Workmen for a penny a day, he sent them into his vineyard.
3. And going forth about the third hour, he saw other standing in the market place idle,
4. And he said to them, Go you also into the vineyard: and that which shall be just, I will give you.
5. And they went their way. And again he went forth about the sixth and the ninth hour: and did likewise.
6. But about the eleventh hour he went forth and found other standing, and he saith to them, What stand you here all the day idle?
7. They say to him, Because no man hath hired us. He saith to them, Go you also into the vineyard.
8. And when evening was come, the lord of the vineyard saith to his bailiff, Call the workmen, and pay them their hire, beginning from the last even to the first.
9. Therefore when they were come that came about the eleventh hour, they received every one a penny.
10. But when the first also came, they thought that they should receive more: and they also received every one a penny.
11. And receiving it they vmurmured against the good man of the house,
12. Saying: These last have continued one hour: and thou hast made them equal to us that have borne the burden of the day and the heats.
13. But he answering said to one of them, Friend, I do thee no wrong: didst thou not covenant with me for a penny?
14. Take that which is thine, and go: I will also give to this last even as to thee also.
15. Or, is it not lawful for me to do that I will? is thine eye naught, because I am good
16. So shall the last, be first, and the first, last. For many are called, but few elect.
17. *And JESUS going up to Jerusalem, took the twelve Disciples apart, and said to them,
18. Behold we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and to the Scribes, and they shall condemn him to death,
19. And shall deliver him to the Gentiles to be mocked, and scourged, and crucified, and the third day he shall rise again.
20. *Then came to him the mother of the sons of Zebedee with her sons, adoring and desiring some thing of him.
21. Who said to her, What wilt thou? She saith to him, Say that these my two sons may sit, one at thy right hand, and one at thy left hand in thy kingdom.
22. And JESUS answering, said, You know not what you desire. Can you drink of the cup that I shall drink of? They say to him, we can.
23. He saith to them, My cup in deed you shall drink of: but to sit at my right hand and left, is not mine to give to you: but to whom it is prepared of my father.
24. And the ten hearing it were moved with indignation against the two brethren.
25. And JESUS called them unto him, and said, *You know that the princes of the gentiles voverrule them: and they that are the greater, exercise power against them.
26. It shall not be so among you. but whosoever will be the greater among you, let him be your minister:
27. And he that will be first among you, shall be your servant.
28. Even as the Son of man is not come to be ministered unto, but to minister, and to give his life a redemption for many.
29. And *when they went out from Jericho, a great multitude followed him.
30. And behold two blind men sitting by the way side, hear that JESUS passed by, and they cried out saying, Lord, have mercy upon us, son of David.
31. And the multitude rebuked them that they should hold their peace. But they cried out the more, saying, Lord, have mercy upon us, son of David.
32. And JESUS stood, and called to them, and said, What will ye that I do to you?
33. They say to him, Lord, that our eyes may be opened.
34. And JESUS having compassion on them, touched their eyes. And immediately they saw, and followed him.

1. In the morning.] God called some in the morning, that is, in the beginning of the world, as Abel, Enoch, Noah, and other the just and faithful of the first age: at the third hour, Abraham, Isaac, and Jacob, and the rest of their age: at the sixth hour of the day, Moses, Aaron, and the rest: at the ninth hour, the Prophets: at the eleventh, that is, at the later end of the world, the Christian Nations. Aug. de verb. Domini ser. 59. briefly, this calling as diverse hours signifieth the calling of the Jews from time to time in the first ages of the world, and of the Gentiles in this later age thereof. It signifieth also that God
calleth countries to the faith, some sooner, some later: and particular men to be his servants, some younger, some elder, of diverse ages.
9. Penny.] The penny promised to all, was life everlasting, which is common to all that shall be saved: but in the same life there be degrees of glory, as betwixt star and star in the element. Aug. li. de
virginit. c. 26.
16. Few Elect.] Those are elect which despised not their caller, but followed and believed him: for men believe not but of their own free will. Aug. li. 1 ad Simplic. q. 2.
23. To whom it is prepared.] The kingdom of heaven is prepared for them that are worthy of it and deserve it by their well doing, as in holy Scripture it is very often. That God will repay every man according to his works, and, Come ye blessed, possess the kingdom prepared for you. Why? Because I was hungry, and you gave me meat: thirsty, and you gave me drink: etc. Therefore doeth Christ say here It is not mine to give, because he is just and will not give it to every man without respect of their deserts: yet not alike to every one, but diversely according to greater or lesser merits as here St. Chrysostom maketh it plain, when our Saviour calleth them, that although they suffer martyrdom for his sake, yet he hath not to give them the two chief places. See St. Hiero. Upon this place, and li. 2 adv. Iouin. c. 15. This also is a lesson for them that have to bestow ecclesiastical benefices, that they have no carnal respect to kindred etc. but to the worthiness of the persons.
28. As the son of man.] Christ himself as he was the Son of man, was their and our Superior, and Lord and Master, notwithstanding his humility: and therefore it is pride and haughtiness which is forbidden, not Superiority or Lordship, as some Heretics would have it.

11: vThe Jews are noted for envying the vocation of the Gentiles, and their reward equal with themselves.
25: Superiority is not here forbidden among Christians, neither Ecclesiastical nor temporal: but heathenish tyranny is forbidden, and humility commended.


Gold Member
The Gospel of St. Matthew, Chapter 21:

Being now come to the place of his Passion, he entereth with humility and triumph together: 12. Showeth his zeal for the house of God joined with great marvels. 15. And to the Rulers he boldly defendeth the acclamations of the children. 18. He curseth also the fruitless leafy tree: 21. announceth his power by the witness of John: 28. and foretelleth him in two parables their reprobation (With the Gentiles vocation) for their wicked desires, as and consequently their irreparable damnation that shall ensue thereof.

1. AND when they drew nigh to Jerusalem, and were come to Bethphage unto Mount Olivet, then JESUS sent two Disciples,
2. Saying to them, Go ye into the town that is against you, and immediately you shall find an ass tied and a colt with her: loose them and bring them to me:
3. And if any man shall say ought unto you, say ye, that our Lord hath need of them: and forthwith he will let them go.
4. And this was done that it might be fulfilled which was spoken by the Prophet, saying,
5. Say ye to the daughter of Sion, Behold thy king cometh to thee, meek, and sitting upon an ass and a colt the foal of her that is used to the yoke.
6. And the Disciples going did as JESUS commanded them.
7. And they brought the ass and the colt: and laid their garments upon them, and made him to sit thereon.
8. And a very great multitude spread their garments in the way: and others did cut boughs from the trees, and strewed them in the way:
9. And the multitudes that went before and that followed, cried, saying,
10. Hosanna to the son of David: blessed is he that cometh in the name of our Lord. Hosanna in the highest.
11. And when he was entered Jerusalem, the whole city was moved, saying, Who is this? And the people said, This is JESUS the Prophet, of Nazareth in Galilee.
12. And *JESUS entered into the temple of God, and cast out all that vsold and bought in the temple, and the tables of the bankers, and the chairs of them that sold pigeons he overthrew:
13. And he saith to them, It is written, My house shall be called the house of prayer: but you have made it a den of thieves.
14. And there came to him the blind, and the lame in the temple: and he healed them.
15. And the chief priests and Scribes seeing the marvelous things that he did, and the children crying in the temple, and saying, Hosanna to the son of David: they had indignation,
16. And said to them, Very well, have you never read, That out of the mouth of infants and sucklings thou has perfected praise?
17. And leaving them, he went forth out of the city into Bethania, and remained there.
18. And in the morning returning into the city, he was an hungred.
19. *And seeing a vcertain fig tree by the way side, he came to it: and found nothing on it but leaves only, and he saith to it, Never grow there fruit of thee for ever.
20. And incontinent the fig tree was withered. And the Disciples seeing it, marveled saying, How is it withered incontinent?
21. And JESUS answering said to them, Amen I say to you, *if you shall have faith, and stagger not, not only that of the fig tree shall you do, but and if you shall say to this mountain, Take up and throw thyself into the sea, it shall be done.
22. And all things whatsoever you shall ask in prayer believing, you shall receive.
23. And when he was come in to the temple, there came to him as he was teaching, the chief Priests and the ancients of the people, saying, *In what power doest thou these things? And who hath given thee this power?
24. JESUS answering said to them, I also will ask you one word: which if you shall tell me, I also will tell you in what power I do these things.
25. The Baptism of John whence was it? from heaven or from men? But they thought within themselves, saying,
26. If we shall say from heaven, he will say to us, why then did you not believe him? but if we shall say from men: we fear the multitude. for all hold John as a Prophet.
27. And answering to JESUS they said, We know not. He also said to them, Neither do I tell you in what power I do these things.
28. But what is your opinion? A certain man had two sons: and coming to the first, he said, Son, go work today in my vineyard.
29. And he answering, said, I will not. But afterward moved with repentance he went.
30. And coming to the other, he said likewise. And he answering, said, I go Lord, and he went not.
31. Which of the two did the fathers will? They say to him, The first. JESUS saith to them, Amen I say to you, that the Publicans and whores go before you into the kingdom of God.
32. For John came to you in the way of justice: and you did not believe him. but the publicans and whores did believe him: but you seeing it, neither have ye had repentance afterward, to believe him.
33. Another parable hear ye: A man there was an householder who *planted a vineyard, and made a hedge round about it, and digged in it a press, and builded a tower, and let it out to husbandmen: and went forth into a strange country.
34. And when the time of fruits drew nigh, he sent his servants to the husbandmen, to receive the fruits thereof.
35. And the husbandmen apprehending his servants, one they beat, another they killed, and another they stoned.
36. Again he sent other servants more than the former: and they did to them likewise.
37. And last of all he sent to them his son, saying, They will reverence my son.
38. But the husbandmen seeing the son, said within themselves, This is the heir, come, let us kill him, and we shall have his inheritance.
39. And apprehending him they cast him forth out of the vineyard, and killed him.
40. When therefore the lord of the vineyard shall come, what will he do to those husbandmen?
41. They say to him, The naughty men he will bring to naught: and his vineyard he will let out to other husbandmen, that shall render him the fruit in their seasons.
42. JESUS saith to them, Have you never read in the Scriptures, The stone which the builders rejected, the same is made into the head of the corner? By our lord was this done, and it is marvelous in our eyes.
43. Therefore I say to you, that the kingdom of God shall be taken away from you, and shall be given to a nation yielding the fruits thereof.
44. And *he that falleth upon this stone, shall be broken: and on whom it falleth, it shall all to bruise him.
45. And when the chief Priests and Pharisees had heard his parables, they knew that he spake of them.
46. And seeking to lay hands upon him, they feared the multitudes: because they held him as a Prophet.

2. You shall find.] Christ by divine power both knew where these beasts were, being absent, and commanded them for his use, being another mans, and suddenly made the colt free to be ridden on, never broken before.
7. The ass and the colt.] This ass under yoke signifieth the Jews under the Law and under God their Lord, as it were his old and ancient people: the young colt now first ridden on by Christ, signifieth the Gentiles, while hitherto and not broken, now to be called to the faith and to receive our Saviour's yoke. And therefore the three last Evangelists writing specially to the Gentiles, make mention of the colt only.
8. Garments in the way.] These offices of honor done to our Saviour extraordinarily, were very acceptable: and for a memory hereof the holy Church maketh a solemn Procession every year upon this day, specially in our country when it was Catholic, with the Blessed Sacrament reverently carried, as it were Christ upon the ass, and strawing of rushes and flowers, bearing of palms, setting up boughs, spreading and hanging up the richest clothes, the choir and choristers signing as here the children and the people. All done in a very goodly ceremony to the honor of Christ and the memory of his triumph upon this day. The like service and the like duties done to him in all other solemn processions of the Blessed Sacrament, and otherwise, be undoubtedly no less grateful.
9. Hosanna.] These very words of joyful cry and triumphant voice of gratulation to our Saviour, holy Church useth always in the Preface of the Mass, as it were the voice of the Priest and all the people (who then specially are attent and devout) immediately before the Consecration and Elevation, as it were expecting, and rejoicing at his coming.
13. House of prayer.] Note here that he calleth external sacrifice (out of the Prophet Esay) prayer. For he speaketh of the Temple, which was builded properly and principally for sacrifice.
16. Mouth of infants.] Young childrens' prayers proceeding from the instinct of God's spirit, be acceptable: and so the voices of the like, or of other simple folk now in the Church, though themselves understand not particularly what they say, be marvelous grateful to Christ.
22. Believing.] In respect of our own unworthiness, and of the thing not always expedient for us, we may well doubt when we pray, whether we shall obtain or no: but on God's part we must believe, that is, we must have no diffidence or mistrust either of his power or of his will, if we be worthy, and the thing expedient. And therefore St. Mark hath thus, Have ye faith of God.
23. In what power?.] The Heretics presumptuously think themselves in this point like to Christ, because they are asked, in what power they come, and who sent them: but when they have answered this question as fully as Christ did here by that which he insinuateth of John's testimony for his authority, they shall be heard, and till then they shall be still taken for those of whom God speaketh by the Prophet, They ran, and I sent them not.
28. The first.] The first son here is the people of the Gentiles, because Gentility was before there was a peculiar and chosen people of the Jews, and therefore the Jews here as the later, are signified by the other son.

12: vHow much the abuse of Churches by merchandising, walking, or other profane occupying of them, displeaseth God, here we may see.
19: vThe Jews having the words of the law, and not the deeds were the fig tree full of leaves and void of fruit. Aug. de verb. Do. Serm. 44.


Gold Member
The Gospel of St. Matthew, Chapter 22:

Yet by one other parable he showeth the most deserved reprobation of the earthly and persecuting Jews, and the gracious vocation of the Gentiles in their place. 15. Then he defeateth the snare of the Pharisees and Herodians about paying tribute to Caesar. 23. He answereth also the invention f the Sadducees against the Resurrection: 34. and a question that the Pharisees ask to pose him: turning and posing them again, because they imagined that Christ should be no more than a man: 46. and so he putteth all the busy sects to silence.

1. AND JESUS answering, spake again in parables to them, saying:
2. The kingdom of heaven is likened to a man being a king, which made a marriage to his son.
3. And he sent his servants, to call them that were invited to the marriage: and they would not come
4. Again he sent other servants, saying, Tell them that were invited, Behold, I have prepared my dinner; my beeves and fatlings are killed, and all things are ready: come ye to the marriage.
5. But they neglected: and went their ways, one to his farm, and another to his merchandise:
6. And the rest laid hands upon his servants, and spitefully entreating them, murdered them.
7. But when the king heard of it, he was wroth, and sending his hosts, he destroyed those murderers, and burnt their city.
8. Then he saith to his servants, The marriage indeed is ready: but they that were invited, were not worthy.
9. Go ye therefore into the highways: and whosoever you shall find, call to the marriage.
10. And his servants going forth into the ways, gathered together all that they found, both vbad and good: and the marriage was filled with guests.
11. And the king went in to see the guests: and he saw there a man not attired in a wedding garment.
12. And he saith to him: Friend, how camest thou in hither not having a wedding garment? But he was silent.
13. Then the king said to the waiters: Bind his hands and feet, and cast him into the utter darkness: there shall be weeping and gnashing of teeth.
14. For many be called, but few elect.
15. *Then the Pharisees departing, consulted among themselves for to entrap him in his talk.
16. And they send to him their disciples with the Herodians, saying, Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou for any man. for thou dost not respect the person of men:
17. Tell us therefore what is thy opinion, is it lawful to give tribute to Caesar, or not?
18. But JESUS knowing their naughtiness, said: What do you tempt me, Hypocrites?
19. Show me the tribute coin. And they offered him a penny.
20. And JESUS saith to them; Whose is this image and inscription?
21. They say to him: Caesar's. Then he saith to them, Render therefore the things that are Caesar's to *Caesar: and the things that are Gods, to God.
22. And hearing it they marveled, and leaving him, went their ways.
23. That day there came to him the Sadducees, that say there is no resurrection: and asked him,
24. Saying: Master, Moses said, If a man die not having a child, that his brother marry his wife, and raise up seed to his brother.
25. And there were with us seven brethren: and the first having married a wife, died: and not having issue, left his wife to his brother,
26. In like manner the second and the third, and even to the seventh.
27. And last of all the woman died also.
28. In the resurrection therefore whose wife of the seven shall she be? for they all had her.
29. And JESUS answering, said to them, You do err, not knowing the Scriptures, nor the power of God.
30. For in the resurrection neither they shall they marry nor be married: but are as the Angels of God in heaven.
31. And concerning the resurrection of the dead, have you not read that which was spoken of God saying to you,
32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not God of the dead, but of the living.
33. And the multitudes hearing it, marveled at his doctrine.
34. *But the Pharisees hearing that he had put the Sadducees to silence, came together:
35. And one of them, a doctor of law, asked of him, tempting him,
36. Master, which is the great commandment in the law?
37. JESUS said to him, Thou shalt love the lord thy God from thy whole heart, and with thy whole soul, and with thy whole mind.
38. This is the greatest and the first commandment.
39. And the second is like to this, Thou shalt love thy neighbor as thyself.
40. On these two commandments dependeth the whole Law and the Prophets.
41. And *the Pharisees being assembled, JESUS asked them
42. Saying, What is your opinion of Christ? Whose son is he?
43. They say to him, David's. He said to them, How then doth David in spirit call him Lord, saying,
44. The Lord said to my Lord, sit on my right hand, until I put thine enemies the foot stool of thy feet?
45. If David therefore call him Lord, how is he his son?
46. And no man could answer him a word: neither durst any man from that day ask him any more.

2. Marriage.] Then did God the Father make this marriage, when by the mystery of the Incarnation he joined to his son our Lord, the holy Church for his spouse. Greg. hom. 38.
3. Servants.] The first servants here sent to invite, were the Prophets: the second, were the Apostles: and all that afterward converted countries, or that have and do reconcile men to the Church.
5. One to his farm.] Such as refuse to be reconciled to Christ's Church, allege often vain impediments and worldly excuses, which at the day of judgment will not serve them.
11. A man not attired.] It profiteth not much to be within the Church, and to be a Catholic, except a man be of good life, for such an one shall be damned, because with faith he hath not good works: as is evident by the example of this man, who was within, and at the feast as the rest, but lacked the garment of charity and good works. And by this man are represented all the bad that was called, and
yet none of the elect, it is evident that the Church doth not consist of the elect only, contrary to our Adversaries.
21. To Caesar.] Temporal duties and payments exacted by worldly Princes must be paid, so that God be not defrauded of his more sovereign duty. And therefore Princes have to take heed, how they exact: and other, how they give to Caesar, that is, to their Prince, the things that are due to God, that is, to his Ecclesiastical ministers. Whereupon St. Athanasius receiveth these goodly words out of an epistle of the ancient and famous confessor Hosius Cordubensis to Constantius the Arian Emperor: Cease I beseech thee, and remember that thou art mortal, fear the day of judgment, intermeddle not with Ecclesiastical matters, neither do thou command us in this kind, but rather learn them of us. To thee God hath committed the Empire, to us he hath committed the things that belong to the Church: and as he that with malicious eyes carpeth thine Empire, gainsaith the ordinance of God: so do thou also beware, lest in drawing unto thee Ecclesiastical matters, thou be made guilty of a great crime. It is written, Give ye the things that are Caesars, to Caesar: and the things that are Gods, to God. Therefore neither is it lawful for us in earth to hold the Empire, neither hast thou (O Emperor) power over incense and sacred things. Athan. Ep. ad Solit. vita agentes. And St. Ambrose to Valentinian the emperor (who by the ill counsel of his mother Justina, an Arian, required of St. Ambrose to have one Church in Milan deputed to the Arian Heretics) saith: We pay that which is Caesars, to Caesar: and that which is Gods, to God. Tribute is Caesars, it is not denied: the Church is Gods, it may not verily be yielded to Caesar: because the Temple of God cannot be Caesars right; which no man can deny but it is spoken with the honor of the Emperor. For what is more honorable than that the Emperor be said to be the son of the Church? For a good Emperor is within the Church, not above the Church. Ambr. lib. 5. Epist. Orat. de Basil trad.
30. As Angels.] As Christ proveth here, that in heaven they neither marry nor are married, because there they shall be as Angels: by the very same reason, is proved, that Saints may hear our prayers and help us, be they near or far off, because the Angels do so, and in every moment are present where they list, and need not to be near us, when they hear or help us.
30. As Angels.] Not to marry nor be married, is to be like Angels: therefore it is the state of Religious men and women and Priests, for not marrying, worthily called of the Fathers, an Angelical life. Cyp. lib. 2 de discipl. & hab. Virg. sub finem.
32. Of the dead.] St. Jerome by this place disproveth the Heretic Vigilantius, and in him these of our time, which to diminish the honor of Saints, call men of purpose, dead men.
40. Of these two.] Hereby it is evident that all dependeth not upon faith only, but much more upon charity (though faith be the first) which is the love of God and of our neighbor, which is the sum of all the law and the prophets: because he that hath this double charity expressed here by these two principal commandments, fulfilleth and accomplisheth all that is commanded in the Law and the Prophets.
10: vNot only good men be within the Church, but also evil men. Against the Heretics of these days.

to Constantius the Arian Emperor: Cease I beseech thee, and remember that thou art mortal, fear the day of judgment, intermeddle not with Ecclesiastical matters, neither do thou command us in this kind, but rather learn them of us. To thee God hath committed the Empire, to us he hath committed the things that belong to the Church: and as he that with malicious eyes carpeth thine Empire, gainsaith the ordinance of God: so do thou also beware, lest in drawing unto thee Ecclesiastical matters, thou be made guilty of a great crime. It is written, Give ye the things that are Caesars, to Caesar: and the things that are Gods, to God. Therefore neither is it lawful for us in earth to hold the Empire, neither hast thou (O Emperor) power over incense and sacred things.

Hey Emperor Constantine, you really need to get your son to pull his head in, Athanasius sounds really annoyed with him. :D
Paracelsus said:
Hey Emperor Constantine, you really need to get your son to pull his head in, Athanasius sounds really annoyed with him. :D
If only churches and governments throughout history had heeded St. Athanasius' warning! Had the Church and the state never tried to meddle in each other's affairs:
- The Chalcedonian schism would have been much more resolvable without government meddling.
- The Papal states would never have existed, giving the popes a more balanced view of their own authority and thus preventing a whole lot of discord.
- The council of Florence was -not just would have been- a resounding success until the Czar and the Caliph wrecked it.
- The Nikonian schism in Russia could've been easily resolved had the government not made martyrs of the Old Believers. That's if the Nikonian reforms even managed to take off the ground without state support.
- If the Icelandic bishops hadn't brought taxation to Iceland, it might still be the only truly free country.
- English churches would still be decorated in all their former glory, and their monasteries might have lasted until the turmoil of the 1970s.
- Without government backing, the Western Church would not have splintered into thousands of competing sects in the 16th century.

In short, we'd be looking at a much more united Christianity, much better prepared to stem the tide of godlessness, paganism, and Islam in the West. Caesaropapism has been one of the most destructive forces in Church history.

On the flip side, we can also thank the Byzantine Emperors for enabling the Church to deal with the Christological and Trinitarian heresies of the first millennia. The good Lord works his wonders in mysterious ways.


Gold Member
The Gospel of St. Matthew, Chapter 23:

The Scribes and Pharisees after all this, continuing still incorrigible, although he will have the doctrine of their Chair obeyed, yet against their works (and namely their ambition) he openly inveigheth, crying to them eight woes for their eight fold hypocrisy and blindness: 34. and so concluding with the most worthy reprobation of that persecuting generation and their mother city Jerusalem with her Temple.

1. THEN JESUS spake to the multitudes and to his Disciples, saying,
2. Upon the chair of Moses have sitten the Scribes and Pharisees.
3. All things therefore whatsoever they shall say to you, observe ye and do ye: but according to their works do ye not, for they say and do not.
4. For *they bind heavy burdens and importable: and put them upon men's shoulders but with a finger of their own they will not move them.
5. But they do all their works, for to be seen of men. For they make broad their vphylacteries, and enlarge their *fringes.
6. And they love the first places at suppers, and *the first chairs in the synagogues,
7. And salutations in the market place, and to be called of men, Rabbi.
8. But be not you called Rabbi. For one is your master, and all you are brethren.
9. And call none father to yourself upon earth: for one is your father, he who is in heaven.
10. *Neither be ye called masters; for one is your master, Christ.
11. He that is the greater of you, shall be your servitor.
12. And he that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.
13. But woe to you Scribes and Pharisees, hypocrites: because you shut the kingdom of heaven before men. For you yourselves do not enter in: and those that are going in, you suffer not to enter.
14. Woe to you Scribes and Pharisees, hypocrites: because you *devour the widow's houses, preying long prayers. for this you shall receive the greater judgment.
15. Woe to you Scribes and Pharisees, hypocrites: because you go round about the sea and the land, to make one proselyte: and when he is made, you make him the child of hell double more then yourselves.
16. Woe to you blind guides, that say, Whosoever shall swear by the temple, it is nothing: but he that shall swear by the gold of the temple, is bound.
17. Ye foolish and blind; for whether is greater, the gold, or the temple that sanctifieth the gold?
18. And whosoever shall swear by the altar, it is nothing: but whosoever shall swear by the gift that is upon it, is bound.
19. Ye blind, for whether is greater, the gift, or the altar that sanctifieth the gift?
20. He therefore that sweareth by the altar, sweareth by it and by all things that are upon it:
21. And whosoever shall swear by the temple, sweareth by it and by him that dwelleth in it:
22. And he that sweareth by heaven, sweareth by the throne of God and by him that sitteth thereon.
23. Woe to you Scribes and Pharisees, hypocrites: because you tithe mint, and anise, and cumin, and have left the weightier things of the law, judgment, and mercy, and faith. These things you ought to have done, and not to have omitted.
24. Blind guides, that strain a gnat, and swallow a camel.
25. Woe to you Scribes and Pharisees, hypocrites: because you make clean that on the outside of the cup and dish, but within `you are full’ of rapine and uncleanness.
26. Thou blind Pharisee, first make clean the inside of the cup and the dish, that the outside may become clean.
27. Woe to you Scribes and Pharisees, hypocrites: because you are like to whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men's bones and of all filthiness.
28. So you also outwardly in deed appear to men just: but inwardly you are full of hypocrisy and iniquity.
29. Woe to you Scribes and Pharisees, ye hypocrites: because you build the Prophets sepulchres, and garnish the monuments of just men, and say:
30. If we had been in our fathers days, we had not been their fellows in the blood of the Prophets.
31. Therefore you are a testimony to your own selves, that you are the sons of them that killed the Prophets.
32. And fill you up the measure of your fathers.
33. You serpents, vipers broods, how will you flee from the judgment of hell?
34. Therefore behold I send unto you Prophets and wise men and scribes, and of them you shall kill and crucify, and of them you shall scourge in your Synagogues and persecute from city to city:
35. That upon you may come all the just blood that was shed upon the earth, from the blood of *Abel the just even unto the blood of *Zacharias the son of Barachias, whom you killed between the temple and the altar.
36. Amen I say to you, all these things shall come upon this generation.
37. *Jerusalem, Jerusalem, which killest the Prophets, and stonest them that were sent to thee, how often would I gather together thy children as the hen thou vwouldest not?
38. Behold, your house shall be left desert to you.
39. For I say to you, you shall not see me from hence forth till you say, Blessed is he that cometh in the name of our Lord.

2. Chair of Moses.] God preserveth the truth of Christian religion in the Apostolic See of Rome,which is in the new law answerable to the chair of Moses, notwithstanding the Bishops of the same were never so wicked of life: yea though some traitor as ill as Judas were Bishop thereof, it should not be prejudicial to the Church and innocent Christians, for when our Lord providing said, Do that which they say, but do not as they do. August. Epist. 165.
3. Whatsoever they shall say.] Why (saith St. Augustine) doest thou call the Apostolic Chair the chair of pestilence? If for the men, why? Did our Lord Jesus Christ for the Pharisees, any wrong to the Chair wherein they sat? Did he not commend that chair of Moses, and preserving the honor of the chair, reprove them? For he saith: They sit upon the Chair of Moses, that which they say, do ye. Those things if ye did well consider, you would not for the men whom you defame, blaspheme the See Apostolic, wherewith you do not communicate. And again he saith: Neither for the Pharisees (to whom you compare us not of wisdom but of malice) did our Lord command the Chair of Moses to be forsaken, in which hair verily he figured his own, for he warneth the people to do that which they say, and not to do that which they do, and that the holiness of the Chair be in no case forsaken, nor the unity of the flock divided, for the naughty Pastors.
6. Love the first places.] He condemneth not due places of superiority given or taken of men according to their degrees, but ambitious seeking for the same, and their proud heart and wicked intention, which he saw within them, and therefore might boldly reprehend them.
8. One is your master.] In the Catholic Church there is one Master, Christ our Lord, and under him one Vicar, with whom all Catholic Doctors and teachers are one, because they teach all one thing, but in Arch-heretics it is not so, where every one of them is a diverse master, and teacheth contrary to the other, and will be called Rabbi and Master, every one of their own Disciples: Arius a Rabbi among the Arians, Luther among the Lutherans, and among the Calvinists Calvin.
10. Masters.] Wycliffe and the like Heretics of this time do hereupon condemn degrees of Scholars and titles of Doctors and Masters: where they might as well reprove St. Paul for calling himself Doctor and Master of the Gentiles: and for saying that there should be always Doctors in the Church, and whereas they bring the other words following, against Religious men who are called Fathers: as well might they by this place take away the name of carnal fathers, and blame St. Paul for calling himself the only spiritual father of the Corinthians, but in deed nothing is here forbidden but the contentious divisions and partiality of such as make themselves ringleaders of schisms and sects, as Donatus, Arius, Luther, Calvin.
13. Scribes and Pharisees. ] In all these reprehensions it is much to be noted that our Saviour for the honor of Priesthood never reprehendeth Priests by that name. Cypr. ep 65. Whereas our Heretics use this name of purpose in reproach and despite.
14. Praying long prayers.] They are not reprehended here for the things themselves, which for the most part are good, as, long prayer, making proselytes, garnishing the Prophet's sepulchres, etc. but for their wicked purpose and intention, as before is said of fasting, prayers, alms, Matt. 6.
15. Double more.] They that teach that it is enough to have only faith, do make such Christians, as the Jews did Proselytes, children of Hell far more than before. August. lib. de fide & oper. sap. 26.
19. Sanctifieth.] Note that donaries and gifts bestowed upon Churches and altars, be sanctified by dedication to God, and by touching the altar and other holy things: as now specially the vessels of the sacrifice and Sacrament of Christ's body and blood, by touching the same, and the altar itself whereupon it is consecrated, whereof Theophylacte writeth thus upon this place: In the old law Christ permitteth not the gift to be greater than the altar, but with us, the altar is sanctified by the gift: for the hosts by the divine grace are turned into our Lord's body, and therefore in the altar also sanctified by them.
21. By him that dwelleth therein.] By this we see that swearing by creatures, as by the Gospel, by Saints, is all referred to the honor of God, whose Gospel it is, whose Saints they are.
28. Appear to men.] Christ might boldly reprehend them so often and so vehemently for hypocrisy, because he knew their hearts and intentions but we that cannot see within men, may not presume to call mens external good doings, hypocrisy: but judge of men as we see and know.
29. Garnish.] Christ blameth not the Jews for adorning the sepulchres of the Prophets, but entwyteth8 them of malice toward him, and of that which by his divine knowledge he foresaw, that they would accomplish the wickedness of their fathers in shedding his blood, as their fathers did the blood of the Prophets. Hilar.
5: VThese phylacteries were pieces of parchment, wherein they wrote the ten commandments, and folded it, and carried it on their forehead before their eyes, imagining grossly and superstitiously, that so they fulfilled that which is said in Deut. 6. They shall be immoveable before thine eyes. Hiero. in 23 Matt.

As for me:
2-3: I had never noticed this before, but this must be one of the sources of the saying Do as I say, not as I do. Not to mention that Christ once more affirms the law as his Father gave it to Moses: the scribes and pharisees speak the law as given by Moses, therefore the Jews must follow it. (Remembering that the Great Commandment and the Golden Rule underlie the law in any event). But they should not imitate the scribes or pharisees in their conduct, because it is the conduct of hypocrisy. Again the reminder that God's words can be spoken from a sinful mouth.

And 5, about the phylacteries: more reason to not be legalistic in Christianity. Borrowing from the KJV version, Deuteronomy 6:8 is the reference: "You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes." Thus the literalistic, legalistic interpretation: the phylactery, binding the Ten Commandments on the head between the eyes, when it is meant to guide your hand, and guide your sight.


Gold Member
The Gospel of St. Matthew, Chapter 24:

To his Disciples (by occasion of Jerusalem and the Temples destruction) he foretelleth, 4. wheat things shall be before the consummation of the world, as specially, 14. the Church's full preaching unto all nations: 15. then, what shall be in the very consummation, to wit, Antichrist with his passing great persecution and seduction, but for a short time: 29. then incontinent, the Day of Judgment to our great comfort in those miseries under Antichrist. 31. As for the moment, to us it pertaineth not to know it, 17. but rather every man to watch, that we be not unprovided when he cometh to each one particularly by death.

1. AND JESUS being gone out of the temple, went. And his Disciples came to show him the buildings of the temple.
2. And he answering said to them, Do you see all these things? Amen I say to you, there shall not be left here a stone upon a stone that shall not be destroyed.
3. And when he was sitting upon Mount Olivet the Disciples came to him secretly, saying: Tell us when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world?
4. And JESUS answering, said to them, Beware that no man seduce you:
5. For many will come in my name saying, I am Christ: and they shall seduce many.
6. For you shall hear of wars and bruits of wars. See that ye be not troubled. For these things must be done: but the end is not yet.
7. For nation shall rise against nation, and kingdom against kingdom; and there shall be pestilences, and famines, and earthquakes in places:
8. And all these are the beginnings of sorrows.
9. Then *shall they deliver you into tribulation, and shall kill: and you shall be odious to all nations for my name's sake.
10. And then many shall be scandalized: and they shall deliver up one another: and they shall hate one another.
11. And many vfalse prophets shall rise: and shall seduce many.
12. And because iniquity shall abound: the charity of many shall wax cold.
13. But he that shall persevere to the end, he shall be saved.
14. And this Gospel of the kingdom shall be preached in the whole world, for a testimony to all nations, and then shall come the consummation.
15. Therefore when you shall see the abomination of desolation, which was spoken of by Daniel the Prophet, standing in the holy place (he that readeth let him understand)
16. Then they that are in Jewry, let them flee to the mountains:
17. And he that is on the housetop, let him not come down to take any thing out of his house.
18. And he that is in the field, let him let him not go back to take his coat.
19. And woe to them that are with child and that, give suck in those days.
20. But pray that your flight be not in the winter, or on the Sabbath.
21. For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be.
22. And unless those days had been shortened, no flesh should be saved: but for the elect the days shall be shortened.
23. Then if any man shall say unto you, Lo vhere is Christ, or there: do not believe him.
24. For there shall rise false Christs and false Prophets, and shall show great signs and wonders, so that the elect (if possible) may be induced into error.
25. Lo I have foretold you. If therefore they shall say unto you,
26. Behold he is in the desert: go ye not out: behold in the closets, believe it not.
27. For as lightening cometh out of the east, and appeareth even into the west, so shall also the advent of the son of man be.
28. Wheresoever the body is, thither shall the eagles also be gathered together.
29. And immediately after the tribulation of those days, the *sun shall be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved:
30. And then shall appear vthe sign of the Son of man in heaven: and then shall all tribes of earth bewail: and they shall see the Son of man coming in the clouds of heaven with much power and majesty.
31. And he shall send his Angels with a trumpet, and a great voice: and they shall gather together his elect from the four winds, from the furthest parts of heaven even to the ends thereof.
32. And of the fig tree learn a parable: When now the bough thereof is tender, and the leaves come forth, you know that summer is nigh.
33. So you also, when you shall see these things, know ye that it is nigh even at the doors.
34. Amen I say to you, that this generation shall not pass, till all these things be done.
35. Heaven and earth shall pass, but my words shall not pass.
36. But of that day and hour nobody knoweth, neither the Angels of heaven, but the Father alone.
37. And as *in the days of Noe, so shall also the coming of the Son of man be.
38. For as they were in the days before the flood, marrying and giving to marriage, even unto that day in which Noe entered into the ark,
39. And knew not till the flood came, and took them all: so also shall the coming of the Son of man be.
40. Then two shall be in the field: one shall be taken, and one shall be left.
41. Two women grinding in the mill: one shall be taken, and one shall be left.
42. Watch therefore, for ye know not what hour your Lord may come.
43. But this know ye, that *if the good man of the house did know what hour the thief would come, he would surely watch, and would not suffer his house to be broken up.
44. Therefore be you also ready, because at what hour you know not, the Son of man will come.
45. Who, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his family, to give them mate in season?
46. Blessed is that servant, whom when his lord cometh, he shall find so doing.
47. Amen I say to you, that over all his goods shall he appoint him.
48. But if that naughty servant shall say in his hart, My lord is long a coming:
49. And shall begin to strike his fellow servants, and eateth, and drinketh with drunkards:
50. The lord of that servant shall come in a day that he hopeth not, and an hour that he knoweth not,
51. And shall divide him, and appoint his portion with the hypocrites: there shall be weeping and gnashing of teeth.

2. Not left.] This was fulfilled 40 years after Christ's Ascension by Vespasian the Emperor and his son Titus. Euseb. li. 3. c. 6 & seq. ex Josepho. upon which words, thou shall not be left etc., which threaten the destruction of the Jew's Temple: and those words, upon this Rock I will build my Church, which promise the building of the Catholic Church of all nations: St. Chrysostom making a long comparison of these two prophecies of Christ, saith thus: Thou seest in both, his great and unspeakable power, in that he increased and built up them that worshipped him, and those that stumbled at him, he abased, destroyed, and plucked them up by the root. Doest thou see how whatsoever he hath built, no man shall destroy: and whatsoever he hath destroyed, no man shall build? He builded the Church, and no man shall be able to destroy it: he destroyed the Temple, and no man is able to build it, and that in so long time. For they have endeavored both to destroy that, and could not: and they have attempted to build up this, and they could not do that neither. etc.
3. The sign.] Our Master knowing that it was not profitable nor seemly for them to know these secrets, gave them by way of prophecy, warning of diverse miseries, signs, and tokens, that should fall, some further off, and some nearer the latter day: by which the faithful might always prepare themselves; but never be certain of the hour, day, month, nor year, when it should fall. Aug. Ep. 80.
4. Seduce.] The first and principal warning, needful for the faithful from Christ's Ascension to the very end of the world, is that they be not deceived by Heretics, which under the titles of true teachers and the name of Christ and his Gospel, will seduce many.
5. I am Christ.] Not only such as have named themselves Christ, as Simon, Menander, and such like: but all Arch-heretics be Christs to their followers, Luther to the Lutherans, Calvin to the Calvinists: because they believe them, rather than Christ speaking in his Church.
12. Iniquity abound.] When Heresy and false teachers reign in the world, namely toward the latter day, wicked life aboundeth, and charity decayeth.
14. Shall be preached.] The Gospel hath been preached of late years, and now is, by holy Religious men of diverse Orders, in sundry great countries which never heard the Gospel before, as it is thought.
15. Abomination of desolation.] This abomination of desolation foretold, was first partly fulfilled in diverse profanations of the Temple of Jerusalem, when the sacrifice and service of God was taken away. But specially it shall be fulfilled by Antichrist and his Precursors, when they shall abolish the holy Mass, which is the Sacrifice of Christ's body and blood, and the only sovereign worship due to God in his Church: as St. Hippolytus writeth in these words: The Churches shall lament with great lamentation, because there shall neither oblation be made, nor incense, nor worship grateful to God. But the sacred houses of Churches shall be like to cottages, and the precious body and blood of Christ shall not be extant (openly in Churches) in those days, the Liturgy (or Mass) shall be extinguished, the Psalmody shall cease, the reciting of the Scriptures shall not be heard. Hippol. de Antichristo. By which it is plain that the Heretics of these days be the special fore-runners of Antichrist.
22. Shall be shortened.] The reign of Antichrist shall be short, that is, three years and a half. Dan. 7, Apoc. 11. Therefore the Heretics are blasphemous and ridiculous, that say, Christ's Vicar is Antichrist, who hath sitten these 1500 [now almost 2000, ed.] years.
24. Great signs.] These signs and miracles shall be to the outward appearance only, for St. Paul calleth them *lying signs, to seduce them only that shall perish. Whereby we see that if Heretics could work feigned and forged miracles, yet we ought not to believe them, much less when they cannot so much as seem to do any.
26. In closets.] Christ having made the Church's authority bright and clear to the whole world, warneth the faithful to take heed of Heretics and Schismatics, which have their conventicles aside in certain odd places and obscure corners, alluring curious persons unto them. Aug. li. 1 q. Evang. q. 18. For as for the coming together of Catholics to serve God in secret places, that is a necessary thing in time of persecution, and was used of Christians for three hundred years together after Christ, *and the Apostles also and disciples came together in Jerusalem for fear of the Jews. And Catholics do the same at this day in our country, not drawing religion into corners from the society of the Catholic Church, but practicing secretly the same faith, that in all Christendom shineth and appeareth most gloriously.
29. Immediately.] If the latter day shall immediately follow the persecution of Antichrist, which is to endure but three years and a half, as is aforesaid: then is it mere blasphemy to say, God's Vicar is Antichrist, and that (by their own limitation) these thousand years almost.
11: vThere were in the people false Prophets, as among you also shall be lying Masters, which shall bring in Sects of perdition. 2 Pet. 3.
23: vWhosoever draweth Christ or his Church from the Communion and fellowship of all Nations Christened, to one corner, town, or Country, believe him not. Aug. de unit. Ec. c. 3.


Please, share the next chapter soon as I try to catch up. I read few excerpts here and there and I like it. :)

Also, what's the meaning of the little 'v' in front of some of the words?

Thank you,
God bless.


I would be highly sceptical of anything even remotely associated with the Catholic Church.
It is apparent that they have a blindfold over their eyes when it comes to the plain reading of the bible -
Matthew 23:9
And call no man your father upon the earth: for one is your Father, which is in heaven.