Original Douay Rheims Bible (1582 & 1610)

The Holy Ghospel of Iesvs Christ According to Saint Lvke

He sendeth yet 72 moe to preach to the Iewes, with power also of miracles. 13. crying woe to the cities impenitent. 17. At their returne he agniseth the great power he gaue them, but yet teacheth them not to be proud thereof, 21. and praiseth God for his grace, 23. his Church also for her happy state. 25. To one of the Scribes he sheweth, that the loue of God and of his neighbour wil bring him to life euerlasting, 29. teaching him by the parable of the Samaritane, to take euery one for his neighbour that needeth his charitie. 38. To Martha he sheweth that Maries Contemplatiue life is the better.
1. The Ghospel vpon S. Markes day. April 25. And S. Lukes Octob. 18. AND after this our Lord designed also other As the twelue Apostles did represent the higher degree of the Clergie, called Bishops: so these Seuentie two beare the figure of the inferiour Clergie, called Priests. Beda. seuentie two: and he sent them two and two before his face into euery citie and place whither himself would come. 2. And he said to them: The haruest truely is much; but the workmen few. Desire therfore the Lord of the haruest, that he send workmen into his haruest. 3. Goe: Behold I send you as lambes among wolues. 4. Carie not purse no skrip, nor shoes; and salute no body by the way. 5. Into whatsoeuer house you enter, first say: Peace to this house. 6. And if the sonne of peace be there, your peace shal rest vpon him: but if not, it shal returne to you. 7. And in the same house tarie you, eating and drinking such things as they haue. * 1. Tim. 5,18. For the workman is worthie of his hire. Remoue not from house to house. 8. And into what citie soeuer you enter, and they receiue you, eate such things as are set before you; 9. and cure the sicke that are in it, and say to them: The Kingdom of God is come nigh vpon you. 10. And into whatsoeuer citie you enter, and they receiue you not, going forth into the streetes thereof, say: 11. The dust also of your citie that cleaueth to vs, we doe wipe off against you. Yet this know ye that the Kingdom of God is at hand. 12. I say to you, it shal be Differences of paines and damnation in Hel according to the differences of demerites. Aug. li. 5. c. 5. cont. Iulian. more tolerable for Sodom in that day, then for that citie. 13. Woe to thee Corazaim, woe to thee Beth-saida: for if in Tyre and Sidon had been wrought the miracles that haue been wrought in you, they had done penance sitting in True penance not onely to lead a new life, but to punish the body by such things as here be recorded, for the il life past. sake cloth and ashes long agoe. 14. But it shal be more tolerable for Tyre and Sidon in the iudgement, then for you. 15. And thou Capharnaum that art exalted vnto Heauen: thou shalt be thrust downe euen vnto Hel. 16. It is al one to despise Christ, and to despise his Priests and Ministers in the Catholike Church: to rofuse his doctrine, and theirs. He that heareth you, heareth me; and he that despiseth you, despiseth me. And he that despiseth me, despiseth him that sent me. 17. And the Seuentie-two returned with ioy, saying: Lord, the Diuels also are subiect to vs in thy name. 18. And he said to them: I saw Satan as a lightening fal from Heauen. 19. Behold, I haue giuen you power to tread vpon serpents, and scorpions, and vpon al the power of the enemie, and nothing shal hurt you. 20. But yet reioyce not in this, that the spirits are subiect vnto you; but reioyce in this, that your names are written in Heauen. 21. In that very houre he reioyced in spirit, and said: I confesse to thee O Father, Lord of Heauen and earth, because thou hast hid these things from the wise and prudent, and hast reuealed them to The litle ones.
By this place euery vulgar artificer may not presume that God hath reuealed al truth to him, and therfore refuse to be taught of the learned: for Christ did not afterward indow fishers and vulgar men nor any other with the guifts of wisedom and tongues, without their industrie, study, and teaching: though at the beginning, of great prouidence he did it, that it might be cleere to the world, that al Nations were conuerted to him not by persuasion of cunning Oratours or subtil Disputers, but by the plaine force of his grace and truth, which S. Augustine counteth greater then al other miracles.
The humble and vnlearned Catholike knoweth Christ better then the proud learned Heretike.
Further we are taught by this place, that the poore humble obedient children of the Church know by their faith the high mysteries of Christes Diuinity, and his presence in the B. Sacrament, and such like, rather then Arius, Caluin, and other like proud Scribes and Pharisees.
litle ones. Yea Father, for so hath it wel pleased thee. 22. Al things are deliuered to me of my Father. And no man knoweth who the Sonne is, but the Father; and who the Father is, but the Sonne, and to whom the Sonne wil reueale. 23. And turning to his Disciples, he said: Blessed are the eyes that see the things that you see. 24. The Ghospel vpon the 12. Sunday after Pentecost. For I say to you, that many Prophets and Kings desired to see the things that you see, and saw them not; and to heare the things that you heare, and heard them not. 25. And behold a certaine lawyer stood vp, tempting him and saying: Maister, by doing of what thing shal I possesse life euerlasting? 26. But he said to him: In the law what is written? how readest thou? 27. He answering said: * Deu. 6,5.
Leu. 19,18.
Thou shalt loue the Lord thy God with thy whole hart, and with thy whole soule, and with al thy strength, and with al thy mind: and thy neighbour as thy self. 28. And he said to him: Thou hast answered right, This doe.
The commandements possible to be kept.
Not by faith only, but by keeping Gods commandements we obtaine life euerlasting: not only by beleeuing, but by doing. The heretikes say that it is impossible to keepe this commandement of louing God with al our hart. But the Scriptures giue vs examples of diuers that haue kept and fulfilled it, as far as is requisite in this life. 3. King. 14,8. 2. Par. 15,15. Ps. 118,10. Ecclesiasticus. 47,9. 10. 4. King. 20,3. 5. Luke 1,5. And if it were impossible to keepe it, and yet by Christ proposed for the meane to obtaine life euerlasting, he had mocked this Lawyer and others, and not taught them.
this doe and thou shalt liue. 29. But he desirous to iustifie himself, said to Iᴇꜱᴠꜱ: And who is my neighbour? 30. And Iᴇꜱᴠꜱ taking it, said: A certaine man went downe from Hierusalem into Iericho, and fel among theeues, who also spoiled him, and giuing him woundes went away leauing him Halfe dead.
The parable of the wounded man, explicated.
Here is signified man wounded very sore in his vnderstanding and free-wil, and al other powers of soule and body, by the sinne of Adam: but yet that neither vnderstanding, nor free-wil, nor the rest, were extinguished in man or taken away. The Priest and Leuite signifie the Law of Moyses: this Samaritane is Christ the Priest of the new Testament: the oile and wine, his Sacraments: the host, the priests his ministers. Whereby is signified, that the Law could not recouer the spiritual life of mankind from the death of sinne, that is, iustifie man; but Christ only, who by his Passion and the grace and vertue thereof ministred in and by his Sacraments, iustifieth, and increaseth the iustice of man, healing and abling free-wil to doe al good workes.
Conc. Araus. 2. e 25 to 1. Conc.
Conc. Trid. Sess. 6. 6. 1.
halfe-dead. 31. And it chanced that a certaine Priest went downe the same way; and seeing him, passed by. 32. In like manner also a Leuite, when he was neere the place, and saw him, passed by. 33. But a certaine Samaritane going his iourney, came neere him; and seeing him, was moued with mercie. 34. And going vnto him, bound his woundes, powring in oile and wine: and setting him vpon his owne beast, brought him into an inne, and tooke care of him. 35. And the next day he tooke forth two pence, and gaue to the host, and said: Haue care of him; and whatsoeuer thou shalt Supererogaueris,
supererogate, Differences of paines and damnation in Hel according to the differences of demerites. Aug. li. 5. c. 5. cont. Iulian. I at my returne wil repay thee. 36. Which of these three in hty opinion was neighbour to him that fel among theeues? 37. But he said: He that did mercie vpon him. And Iᴇꜱᴠꜱ said to him: Goe, and doe thou in like manner. 38. The Ghospel vpon the the Assumption of our B. Lady. Aug. 15. And in the feast of S. Martha. Iulij. 29. And it came to passe as they went, and he entred into a certaine towne; and a certaine woman named Martha, receiued him into her house, 39. and she had a sister called Marie. Who sitting also at our Lords seete, heard his word. 40. But Martha was busie about much seruice. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serue? speake to her therfore, that she help me. 41. And our Lord answering said to her: Martha, Martha, thou art careful, and art troubled about many things. 42. But one thing is necessarie, Marie the best part.
The Contemplatiue or Religious life, better then the Actiue and secular.
Two notable examples, one of the life Actiue, in Martha, the other of the life contemplatiue, in Marie: representing vnto vs, that in holy Church there should be alwayes some to serue God in both these seueral sorts. The life contemplatiue is here preferred before the actiue. The Religious of both sexes are of that more excellent state. And therfore our Protestants have wholy abandoned them out of their common-wealth, which the true Church neuer wanted. But to say truth, they haue neither Martha nor Marie. Our Lord giue them grace to see their miserie. If ours were not answerable to their profession, or were degenerated, why haue they no new ones? If our Churches Votaries vowed vnlawful things, Chastitie, Pouertie, Obedience, Pilgrimage: what other Votaries or lawful vowes haue they?
Vowes and votaries.
For, to offer voluntarily by vow (besides the keeping of Gods commandements, wherevnto we are bound by precept and promise in our Baptisme) our soules, bodies, goods, or any other acceptable thing to God, is an acte of soueraigne worship belonging to God only: and there was neuer true religion without such vowes and Votaries. If there be none in their whole Church that professe contemplation, or that vow any thing at al to God voluntarily, neither in their bodies nor in their goods; God and the world know they haue no Church nor religion at al.
Marie hath chosen the best part which shal not be taken away from her.