For reproving by Scripture and miracle (as also by reason) the Pharisees' blindness about the observation of the Sabbath, 11. they seek his death. 12. Having in the mountain prayed all night, he chooseth twelve Apostles, 17. and after many miracles upon the people diseased, 20. he maketh a sermon to his Disciples before the people: proposing blessings to such as will suffer for him, 24. and woe to such as will not. 27. Yet withal exhorting to do good even to our enemies also, 39. and that the Masters must first mend themselves, 46. finally to do good works, because only faith will not suffice.For reprouing by Scripture and miracle (as also by reason) the Pharisees blindnes about the obseruation of the Sabboth, 11. they seeke his death. 12. Hauing in the mountaine prayed al night, he chuseth twelue Apostles, 17. and after many miracles vpon the people diseased, 20. he maketh a sermon to his Disciples before the people: proposing blessings to such as wil suffer for him, 24. and woe to such as wil not. 27. Yet withal exhorting to doe good euen to our enemies also, 39. and that the Maisters must first mend them selues, 46. finally to doe good workes, because only faith wil not suffice.
And it came to pass on the second-sabbato secundo, primo: an obscure Sabbath reckoning even the Fathers could not certainly explain Sabbath, when he passed through the corn, his Disciples did pluck the ears, and did eat rubbing them with their hands.AND it came to passe on the Sabboth secōd-first, when he \* passed through the corne, his Disciples did pluck the eares, & did eate rubbing them with their hands.Factum est autem in sabbato secundo, primo, cum transiret per sata, vellebant discipuli ejus spicas, et manducabant confricantes manibus.
2And certain of the Pharisees said to them: Why do you that which is not lawful on the Sabbaths?And certaine of the Pharisees said to them: Why doe you that which is not lawful on the Sabboths?Quidam autem pharisæorum, dicebant illis : Quid facitis quod non licet in sabbatis ?
3And Jesus answering them, said: Neither this have you read which David did, when himself was an esurisset: hungry, famished and they that were with him:And Iesus answering thē, said: Neither this haue you read which Dauid did, when himself was an hungred & they that were with him:Et respondens Jesus ad eos, dixit : Nec hoc legistis quod fecit David, cum esurisset ipse, et qui cum illo erant ?
4how he entered into the house of God, and took the loaves of panes propositionis: the shewbread, the loaves set forth before God (not a proposal), and did eat, and gave to them that were with him, which it is not lawful to eat but only for Priests?how he entred into the house of God, and tooke the \* loaues of Proposition, and did eate, and gaue to them that were with him, which it is not lawful to eate but only for Priests?quomodo intravit in domum Dei, et panes propositionis sumpsit, et manducavit, et dedit his qui cum ipso erant : quos non licet manducare nisi tantum sacerdotibus ?
5And he said to them: That the Son of man is Lord of the Sabbath also.And he said to them: That the Sonne of man is Lord of the Sabboth also.Et dicebat illis : Quia dominus est Filius hominis etiam sabbati.
6And it came to pass on another Sabbath also, that he entered into the Synagogue, and taught. And there was a man, and his right hand was withered.\* And it came to passe on another Sabboth also, that he entred into the Synagogue, and taught. And there was a man, and his right hand was withered.Factum est autem in alio sabbato, ut intraret in synagogam, et doceret. Et erat ibi homo, et manus ejus dextra erat arida.
7And the Scribes and Pharisees watched if he would cure on the Sabbath; that they might find how to accuse him.And the Scribes and Pharisees watched if he would cure on the Sabboth; that they might find how to accuse him.Observabant autem scribæ et pharisæi si in sabbato curaret, ut invenirent unde accusarent eum.
8But he knew their cogitationes: thoughts, the workings of the mind; and he said to the man that had the withered hand: Arise, and stand forth into the midst. And rising he stood.But he knew their cogitations; and he said to the man that had the withered hand: Arise, and stand forth into the middes. And rising he stood.Ipse vero sciebat cogitationes eorum : et ait homini qui habebat manum aridam : Surge, et sta in medium. Et surgens stetit.
9And Jesus said to them: I ask you, if it be lawful on the Sabbaths to do well, or ill, to save a soul or to destroy?And Iesus said to them: I aske you, if it be lawful on the Sabboths to doe wel, or il, to saue a soule or to destroy?Ait autem ad illos Jesus : Interrogo vos si licet sabbatis benefacere, an male : animam salvam facere, an perdere ?
10And looking about upon them all, he said to the man: Stretch forth thy hand. And he stretched it forth; and his hand was restored.And looking about vpon thē al, he said to the man: Stretch forth thy hand. And he stretched it forth; & his hand was restored.Et circumspectis omnibus dixit homini : Extende manum tuam. Et extendit : et restituta est manus ejus.
11And they were repleti: filled, filled full (not refilled or restocked) with madness; and they communed one with another what they might do to Jesus.And they were replenished with madnes; & they commened one with another what they might doe to Iesus.Ipsi autem repleti sunt insipientia, et colloquebantur ad invicem, quidnam facerent Jesu.
12And it came to pass in those days, he went forth into the mountain to pray, and he passed the whole night in the prayer of God.And it came to passe in those daies, he went forth into the mountaine to pray, and he passed the whole night in the prayer of God.Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei.
13And when day was come, he called his Disciples; and he chose twelve of them (whom also he named Apostles)\* And when day was come, he called his Disciples; and he chose twelue of them (whom also he named Apostles)Et cum dies factus esset, vocavit discipulos suos : et elegit duodecim ex ipsis (quos et apostolos nominavit) :
14Simon whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,Simon whom he surnamed Peter, and Andrew his brother, Iames and Iohn, Philippe and Bartholomew,Simonem, quem cognominavit Petrum, et Andream fratrem ejus, Jacobum, et Joannem, Philippum, et Bartholomæum,
15Matthew and Thomas, James of Alphaeus and Simon that is called Zelotes,Matthew and Thomas, Iames of Alphæus and Symon that is called Zelotes,Matthæum, et Thomam, Jacobum Alphæi, et Simonem, qui vocatur Zelotes,
16and Jude of James, and Judas Iscariot which was the traitor.and Iude of Iames, and Iudas Iscariote which was the traitour.et Judam Jacobi, et Judam Iscariotem, qui fuit proditor.
17And descending with them he stood in a plain place, and the multitude of his Disciples, and a very great company of People from all Judæa: Judea, the land of the Jews and Jerusalem, and the sea coast both of Tyre and Sidon,And descending with them he stood in a plaine place, and the multitude of his Disciples, and a very great companie of People from al Iewrie and Hierusalem, and the sea coast both of Tyre & Sidon,Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judæa, et Jerusalem, et maritima, et Tyri, et Sidonis,
18who were come to hear him, and to be healed of their maladies. And they that were vexed of unclean Spirits, were cured.who were come to heare him, and to be healed of their maladies. And they that were vexed of vncleane Spirites, were cured.qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur.
19And all the multitude sought to touch him, because virtus: power, healing force (not moral goodness) went forth from him, and healed all.And al the multitude sought to touch him, because vertue went forth from him, and healed al.Et omnis turba quærebat eum tangere : quia virtus de illo exibat, et sanabat omnes.
20And he lifting up his eyes upon his Disciples, said: Blessed are ye poor: for yours is the Kingdom of God.And he lifting vp his eyes vpon his Disciples, said: Blessed are ye poore: for yours is the Kingdom of God.Et ipse elevatis oculis in discipulis suis, dicebat : Beati pauperes, quia vestrum est regnum Dei.
21Blessed are you that now are an hungered: because you shall be filled. Blessed are you that now do weep: because you shall laugh.Blessed are you that now are an hungred: because you shal be filled. Blessed are you that now doe weepe: because you shal laugh.Beati qui nunc esuritis, quia saturabimini. Beati qui nunc fletis, quia ridebitis.
22Blessed shall you be when men shall hate you, and when they shall separate you, and upbraid you, and ejecerint: cast out, banish, reject (not desert or forsake) your name as evil, for the Son of man's sake.Blessed shal you be when men shal hate you, and when they shal separate you, and vpbraid you, and abandon your name as euil, for the Sonne of mans sake.Beati eritis cum vos oderint homines, et cum separaverint vos, et exprobraverint, et ejecerint nomen vestrum tamquam malum propter Filium hominis.
23Be glad in that day and rejoice: for behold, your reward is much in Heaven. For according to these things did their Fathers to the Prophets.Be glad in that day and reioyce: for behold, your reward is much in Heauen. For according to these things did their Fathers to the Prophets.Gaudete in illa die, et exsultate : ecce enim merces vestra multa est in cælo : secundum hæc enim faciebant prophetis patres eorum.
24But woe to you that are rich: because you have your consolation.But woe to you that are rich: because you haue your consolation.Verumtamen væ vobis divitibus, quia habetis consolationem vestram.
25Woe to you that are filled: because you shall be hungry. Woe to you that now do laugh: because you shall mourn and weep.Woe to you that are filled: because you shal be hungrie. Woe to you that now doe laugh: because you shal mourne and weep.Væ vobis, qui saturati estis : quia esurietis. Væ vobis, qui ridetis nunc : quia lugebitis et flebitis.
26Woe, when all men shall bless you: For according to these things did their Fathers to the false-Prophets.Woe, when al men shal blesse you: For according to these things did their Fathers to the false-Prophets.Væ cum benedixerint vobis homines : secundum hæc enim faciebant pseudoprophetis patres eorum.
27But to you I say that do hear: Love your enemies, do good to them that hate you.But to you I say that doe heare: Loue your enimies, doe good to them that hate you.Sed vobis dico, qui auditis : diligite inimicos vestros, benefacite his qui oderunt vos.
28Bless them that curse you, and pray for them that calumniate you.Blesse them that curse you, and pray for them that calumniate you.Benedicite maledicentibus vobis, et orate pro calumniantibus vos.
29And he that striketh thee on the cheek, offer also the other. And from him that taketh away from thee thy robe, noli prohibere: withhold, keep back (not forbid by rule) not thy coat also.And he that striketh thee on the cheeke, offer also the other. And from him that taketh away from thee thy robe, prohibite not thy coate also.Et qui te percutit in maxillam, præbe et alteram. Et ab eo qui aufert tibi vestimentum, etiam tunicam noli prohibere.
30And to every one that asketh thee, give, and of him that taketh away the things that are thine, ask not again.And to euery one \* that asketh thee, giue, and of him that taketh away the things that are thine, aske not againe.Omni autem petenti te, tribue : et qui aufert quæ tua sunt, ne repetas.
31And according as you will that men do to you, do you also to them in like manner.And according as you wil that men doe to you, doe you also to thē in like maner.Et prout vultis ut faciant vobis homines, et vos facite illis similiter.
32And if you love them that love you, what thank is to you? for sinners also love those that love them.And if you loue them that loue you, what thanke is to you? for sinners also loue those that loue them.Et si diligitis eos qui vos diligunt, quæ vobis est gratia ? nam et peccatores diligentes se diligunt.
33And if ye do good to them that do you good: what thank is to you? for sinners also do this.And if ye doe good to them that doe you good: what thanke is to you? for sinners also doe this.Et si benefeceritis his qui vobis benefaciunt, quæ vobis est gratia ? siquidem et peccatores hoc faciunt.
34And if ye lend to them of whom ye hope to receive; what thank is to you? for sinners also lend unto sinners, for to receive as much.And if ye lend to them of whom ye hope to receaue; what thanke is to you? for sinners also lend vnto sinners, for to receaue as much.Et si mutuum dederitis his a quibus speratis recipere, quæ gratia est vobis ? nam et peccatores peccatoribus fœnerantur, ut recipiant æqualia.
35But love ye your enemies; do good and lend, hoping for nothing thereby: and your reward shall be much, and you shall be the Sons of the Highest, because he is beneficial upon the unkind and the evil.But loue ye your enemies; doe good and lend, hoping for nothing therby: and your reward shal be much, and you shal be the Sonnes of the Highest, because he is beneficial vpon the vnkind and the euil.Verumtamen diligite inimicos vestros : benefacite, et mutuum date, nihil inde sperantes : et erit merces vestra multa, et eritis filii Altissimi, quia ipse benignus est super ingratos et malos.
36Be ye therefore merciful as also your Father is merciful.Be ye therfore merciful as also your Father is merciful.Estote ergo misericordes sicut et Pater vester misericors est.
37Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you shall be forgiven.Iudge not, & you shal not be iudged. Condemne not, & you shal not be condemned. Forgiue, and you shal be forgiuen.Nolite judicare, et non judicabimini : nolite condemnare, et non condemnabimini. Dimittite, et dimittemini.
38Give, and there shall be given to you. Good measure and pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you do mensi: measure out, deal out, it shall be measured to you again.Giue, and there shal be giuen to you. Good measure & pressed downe and shaken togeather and running ouer shal they giue into your bosome. For with the same measure that you doe mete, it shal be measured to you againe.Date, et dabitur vobis : mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum. Eadem quippe mensura, qua mensi fueritis, remetietur vobis.
39And he said to them a similitudinem: a comparison, a parable or figurative saying (not a mere resemblance) also: Can the blind lead the blind? do not both fall into the ditch?And he said to them a similitude also: Can the blind lead the blind? doe not both fal into the ditch?Dicebat autem illis et similitudinem : Numquid potest cæcus cæcum ducere ? nonne ambo in foveam cadunt ?
40The Disciple is not above his Master: but every one shall be perfect, if he be as his Master.The Disciple is not aboue his Maister: but euery one shal be perfect, if he be as his Maister.Non est discipulus super magistrum : perfectus autem omnis erit, si sit sicut magister ejus.
41And why seest thou the festucam: a speck, a tiny splinter in thy brother's eye: but the trabem: a plank, a rafter, a large timber that is in thine own eye thou considerest not?And why seest thou the mote in thy brothers eye: but the beame that is in thine owne eye thou considerest not?Quid autem vides festucam in oculo fratris tui, trabem autem, quæ in oculo tuo est, non consideras ?
42Or how canst thou say to thy brother: Brother, let me cast out the mote out of thine eye: thyself not seeing the beam in thine own eye? Hypocrite, cast first the beam out of thine own eye; and then shalt thou see clearly to take forth the mote out of thy brother's eye.Or how canst thou say to thy brother: Brother, let me cast out the mote out of thine eye: thy self not seeing the beame in thine owne eye? Hypocrite, cast first the beame out of thine owne eye; and then shalt thou see clerely to take forth the mote out of thy brothers eye.aut quomodo potes dicere fratri tuo : Frater, sine ejiciam festucam de oculo tuo : ipse in oculo tuo trabem non videns ? Hypocrita, ejice primum trabem de oculo tuo : et tunc perspicies ut educas festucam de oculo fratris tui.
43For there is no good tree that yieldeth evil fruits; nor evil tree, that yieldeth good fruit.For there is no good tree that yealdeth euil fruits; nor euil tree, that yealdeth good fruit.Non est enim arbor bona, quæ facit fructus malos : neque arbor mala, faciens fructum bonum.
44For every tree is known by his fruit. For neither do they gather figs of thorns; neither of a bush do they gather the grape.For euery tree is knowen by his fruit. For neither doe they gather figges of thornes; neither of a bush doe they gather the grape.Unaquæque enim arbor de fructu suo cognoscitur. Neque enim de spinis colligunt ficus : neque de rubo vindemiant uvam.
45The good man of the good treasure of his heart bringeth forth good; and the evil man of the ill treasure bringeth forth evil. For of the abundance of the heart the mouth speaketh.The good man of the good treasure of his hart bringeth forth good; and the euil man of the il treasure bringeth forth euil. For of the abundance of the hart the mouth speaketh.Bonus homo de bono thesauro cordis sui profert bonum : et malus homo de malo thesauro profert malum. Ex abundantia enim cordis os loquitur.
46And why call you me, Lord, Lord: and do not the things which I say?And why cal you me, Lord, Lord: and doe not the things which I say?Quid autem vocatis me Domine, Domine : et non facitis quæ dico ?
47Every one that cometh to me, and heareth my words, and doeth them, I will shew you to whom he is like.Euery one that cometh to me, and heareth my words, and doeth them, I wil shew you to whom he is like.Omnis qui venit ad me, et audit sermones meos, et facit eos, ostendam vobis cui similis sit :
48He is like to a man building a house, that digged deep, and laid the foundation upon a rock. And when an inundatione: a flood, an overflowing of waters rose, the river beat against that house, and it could not move it: for it was founded upon a rock.He is like to a man building a house, that digged deep, and laid the foundation vpon a rock. And when an inundation rose, the riuer beat against that house, and it could not moue it: for it was founded vpon a rock.similis est homini ædificanti domum, qui fodit in altum, et posuit fundamentum super petram : inundatione autem facta, illisum est flumen domui illi, et non potuit eam movere : fundata enim erat super petram.
49But he that heareth, and doeth not, is like to a man building his house upon the earth without a foundation: against the which the river did beat, and continuo: at once, immediately, straightway (not lacking self-restraint) it fell, and the ruin of that house was great.But he that heareth, and doeth not, is like to a man building his house vpon the earth without a foundation: against the which the riuer did beat, and incontinent it fel, and the ruine of that house was great.Qui autem audit, et non facit, similis est homini ædificanti domum suam super terram sine fundamento : in quam illisus est fluvius, et continuo cecidit : et facta est ruina domus illius magna.
Annotations
3Neither this have you read. The Scribes and Pharisees boasted most of their knowledge of the Scriptures: but our Saviour often shewed their great ignorance. Even so the Heretics that now a days vaunt most of the Scriptures and of their understanding of them, may soon be proved to understand little or nothing.
9Save a soul. Hereby it seemeth that Christ (as at other times lightly always) did not only heal this man in body, but of some correspondent disease in his soul.
12The whole night. Our Saviour instantly prayed, alone in the mount without door, all night long, as a preparation to the designment of his Apostles the day after: to give example to the Church of praying instantly when Priests are to be ordered, and a lesson to us all what we should do for our own necessities, when Christ did so for other men's.
13Whom he named Apostles. Here it is to be noted against our Adversaries that deceitfully measure to the simple the whole nature and quality of certain sacred functions, by the primitive signification and compass of the names or words whereby they be called, with whom as a Priest is but an elder, and a Bishop, a watchman or Superintendent, so an Apostle is nothing but a Legate or Messenger, and therefore (as they argue) can make no Laws nor prescribe or teach any thing not expressed in his mandatum. Know therefore against such deceivers, that such things are not to be ruled by the vulgar signification of the word or calling, but by use and application of the holy writers, and in this point by Christ's own express imposition. And so this word, Apostle, is a calling of Office, government, authority, and most high dignity given by our Master, specially to the College of the Twelve: whom he endued above that which the vulgar etymology of their name requireth, with power to bind and loose, to punish and pardon, to teach and rule his Church. Out of which room and dignity, which is called in the Psalm and in the Acts, a Bishopric, when Judas fell, Mathias was chosen to supply it, and was numbered among the rest, who were as founders or foundations of our religion, as the Apostle termeth them. Therefore to that college this name agreeth by special imposition and prerogative, though afterward it was by use of the Scriptures extended to S. Paul and S. Barnabas, and sometimes to the Apostles' successors: as also (by the like use of Scriptures) to the first converters of countries to the faith, or their coadjutors in that function. In which sense S. Paul challengeth to be the Corinthians' Apostle, and nameth Epaphroditus the Philippians' Apostle: as we call S. Gregory and his Disciple S. Augustine, our Apostles of England. In all which taking, it ever signifieth dignity, regiment, Paternity, Principality, and Primacy in the Church of God: according to S. Paul 1. Cor. 12. He hath placed in his Church, first indeed Apostles, etc. Whereby we may see that S. Peter's dignity was a wonderful eminent prerogative and sovereignty, when he was the Head not only of other Christian men, but the Head of all Apostles, yea even of the College of the Twelve. And if our Adversaries list to have learned any profitable lesson by the word Apostle, more profitably and truly they might have gathered, that Christ called these his principal officers, Apostles, or Sent (himself also specially and above all other being Missus, that is, Sent, and called also Apostle in the Scriptures) to warn us by the nature of the word, that none are true Apostles, Pastors, or Preachers, that are not specially sent and called, or that cannot shew by whom they be sent, and that all Heretics therefore be rather Apostates than Apostles, for that they be not sent, nor duly called, nor chosen to preach. Calvin's Institutes li. 4. c. 8. Ps. 108, 8. Acts 1, 20. Eph. 2, 20. Acts 14. 1 Cor. 12. Eph. 4, 11. 1 Cor. 9, 2. Phil. 2, 25. Luke 4, 18. Heb. 3, 1.
14Simon. Peter in the numbering of the Apostles, always first named and preferred before Andrew his elder brother and senior by calling. See Annot. in St. Matthew c. 10, 2.
23Be glad. The common miseries that fall to the true preachers and other Catholic men for Christ's sake, as poverty, famine, mourning, and persecutions, be indeed the greatest blessings that can be, and are meritorious of the reward of Heaven. Contrariwise, all the felicities of this world without Christ, are indeed nothing but woe, and the entrance to everlasting misery.
26Shall bless you. This woe pertaineth to the Heretics of our days, that delight to have the People's praises and blessings and shouts, preaching pleasant things of purpose to their itching ears: as did the False-Prophets, when they were magnified and commended therefore of the carnal Jews.
35Lend, hoping nothing. In that we may here seem to be moved to lend to those whom we think not able nor like ever to repay again, it must be holden for a counsel rather than a commandment, except the case of necessity. But it may be taken rather for a precept, wherein usury, that is to say, the expectation not of the money lent, but of vantage for lone, is forbidden: as by other places of Scripture it is condemned, and is a thing against the Law of nature and nations. And great shame and pity it is, that it should be so much used or suffered among Christians, or so covered and cloaked under the habit of other contracts, as it is.