Original Douay–Rheims AnnotationsLuke 1

Having diligently attained.

^[1] Hereby we see that, though the Holy Ghost ruled the pen of holy writers that they might not err, yet did they use human means to search out and find the truth of the things they wrote of. Even so do Councels, and the President of them, God's vicar, discuss and examine all causes by human means, the assistance of the Holy Ghost concurring and directing them into all truth, according to Christ's promise Io. 16, 13: as in the very first Councel of the Apostles themselves at Hierusalem is manifest Act. 15, 7. and 28. Again here we have a familiar preface of the Author as to his friend, or to every godly Reader (signified by Theophilus) concerning the cause and purpose and manner of his writing, and yet the very same is confessed Scripture, with the whole book following. Marvel not then if the Author of ^[2] the second book of the Machabees ^[3] use the like human speeches both at the beginning and in the later end, neither do thou therefore reject the book for no Scripture, as our Heretics do: or not think him a sacred writer.

• 1 Sacred Writers and holy Councels.
• 2 The second book of the Machabees.
• 3 2. Mach. 2, & 15.

Just before God.

Against the Heretics of this time, here it is evident that holy men be just, not only by the estimation of men, but indeed and before God.

In all the commandments.

Three things to be noted directly against the Heretics of our time. First, that good men do keep all God's commandments: which (they say) are impossible to be kept. ^◦ Again, that men be justified not by only imputation of Christ's justice, nor by faith alone, but by walking in the commandments. Again, that the keeping and doing of the commandments is properly our justification.

• ◦ True justification by observing the commandments.

Justifications.

This word is so usual in the Scriptures (namely in the Psal. 118 ) to signify the commandments of God, because the keeping of them is justification, and the Greek is always so fully correspondent to the same, ^[1] that the Heretics in this place (otherwise pretending to esteem much of the Greek ^[2] ) blush not to say, that they avoid this word of purpose against the justification of the Papists. And therefore one useth Tully's word forsooth, in Latin constituta: and his scholers in their English Bibles ^[3] say, Ordinances.

• 1 Corrupt translation of Heretics.
• 2 δικαιώματα.
• 3 Beza in Annot. no. Test. 1556.

Joy and exultation.

This was fulfilled, not only when he was born, but now also through the whole Church for ever, in joyful celebrating of his Nativity.

He departed.

In the old Law (saith S. Hierom) they that offered hosts for the people, were not only not in their houses, but were purified for the time, being separated from their wives, and they drank neither wine nor any strong drink, which are wont to provoke concupiscence. ^[1] Much more the Priests of the new Law that must always offer sacrifices, must always be free from matrimony, Li. 1. c. 19. adv. Iovin. and ep. 50. c. 3. See S. Ambrose in 1. Tim. 3. And therefore if there were any religion in ^[2] Calvin's Communion, they would at the least give as much reverence in this point, as they in the old Law did to their sacrifices, and to the loaves of proposition. 1 Reg. 21.

• 1 The continency of priests.
• 2 Ministers not so perfect as the Priests of the old law.

Hail full of grace.

^[1] Holy Church and all true Christian men do much and often use these words brought from heaven by the Archangel, as well to the honour of Christ and our B. Lady, as also for that they were the words of the first glad tidings of Christ's Incarnation and our Salvation by the same, and be the very abridgement and sum of the whole Gospel. In so much that the Greek Church used it daily in the Mass. ^[2]

• 1 Often saying of the Ave Marie.
• 2 Liturg. S. Iacobi & Chrys.

Full of grace.

^[1] Note the excellent prerogatives of our B. Lady, and abhor those Heretics which make her no better than other vulgar women, and therefore to take from her fullness of grace, they say here, Hail freely beloved, contrary to all significations of the Greek word, which is at the least, endued with grace, as S. Paul useth it Ephes. 1. by S. Chrysostom's interpretation: or rather, full of grace, as both ^{[2] [3]} Greek and Latin fathers have always here understood it, and the Latins also read it, namely S. Ambrose thus, Well is she only called full of grace, who only obtained the grace, which no other woman deserved, to be replenished with the author of grace. And if they did as well know the nature of these kind of Greek words, as they would seem very skillful, they might easily observe that they signify fullness ^[4], as when themselves translate the like word (Luc. 16, 20.) full of sores. Beza ulcerosus.

• 1 Corrupt translation of Heretics.
• 2 κεχαριτωμένη. ἐχαρίτωσε.
• 3 S. Athan. de S. Deip. S. Ephrem. in orat. de laud. B. Virg. Ambro. in 1. Luc. l. 2. Hier. ep. 140 in exp. Ps. 44.
• 4 ἡλκωμένος.

I know not man.

^◦ These words declare (saith S. Augustine) that she had now vowed virginity to God. For otherwise neither would she say, How shall this be done? nor have added, because I know not man. Yea if she had said only the first words, How shall this be done? It is evident that she would not have asked such a question, how a woman should bear a son promised her, if she had married meaning to have carnal copulation. c. 4. de virgin. As if he should say, If she might have known a man and so have had a child, she would never have asked, How shall this be done? But because that ordinary way was excluded by her vow of virginity, therefore she asketh, How? And in asking, How? She plainly declareth that she might not have a child by knowing man, because of her vow. See S. Grego. Nyssene de sancta Christi Nativitate.

• ◦ Our B. Lady vowed virginity.

Elisabeth thy Cousin.

^◦ By this that Elisabeth and our Lady were cousins, the one of the tribe of Levi, the other of Juda, is gathered that Christ came of both tribes, Juda and Levi, of the kings and the priests: himself both a king and a priest, and the Anointed (to wit) by grace spiritually, as they were with oil materially and corporally. August. li. 2. de Consens. Evang. c. 1.

• ◦ Christ came of both tribes, Juda and Levi.

Blessed art thou.

^◦ At the very hearing of our Lady's voice, the infant and she were replenished with the Holy Ghost, and she sang praises not only to Christ, but for his sake to our B. Lady, calling her blessed and her fruit blessed, as the Church doeth also by her words and example in the Ave Marie.

• ◦ The Blessed Virgin MARIE.

Mother of my Lord.

^◦ Elizabeth being an exceeding just and blessed woman, yet the worthiness of God's mother doth so far excel her and all other women, as the great light the little stars. Hiero. Præf. in Sophon.

• ◦ Her excellency.

Shall call me blessed.

^◦ This Prophecy is fulfilled, when the Church keepeth her Festival days, and when the faithful in all generations say the Ave Marie, and other holy Anthems of our Lady. And therefore the Calvinists are not among those generations which call our Lady blessed.

• ◦ Her honour in all the world.

John is his name.

^[1] We see that names are of signification and importance, God himself changing or giving names in both Testaments; as, Abraham, Israel, Peter, and the principal of all others, Jesus: and here John, which signifieth, God's grace or mercy, or, God will have mercy. For he was the Precursor and Prophet of the mercy and grace that ensued by Christ Jesus. Note also that as then in Circumcision, so now in Baptism (which answereth thereunto) names are given. ^[2] And as we see here and in all the old Testament, great respect was had of names: so we must beware of strange, profane, and secular names (now a days too common) and rather according to the ^[3] Catechism of the holy Councel of Trent, take names of Saints and holy men, that may put us in mind of their virtues.

• 1 Mystery and signification in names.
• 2 What names to be given in Baptism.
• 3 c. de Bapt. in fine.

Justice before him.

^◦ Here also we see that we may have true justice, not only in the sight of men, or by the imputation of God, but indeed before him and in his sight: and that the coming of Christ was to give men such justice.

• ◦ True justice, not imputative.

The orient.

^[1] Marvel not if Heretics control the old authentical translation, as though it differed from the Greek; whereas here they make much a do to control not only all the Greek interpreters of the old testament, but also S. Luke himself, for the word ἀνατολὴ, as differing from the Hebrew. ^[2]

• 1 The Heretics control both Greek and Latin text.
• 2 Beza.