A catholike and ecclesiasticall exposition of the holy Gospell after S. Mathewe, gathered out of all the singuler and approued deuines (whiche the Lorde hath geuen to his Churche) by Augustine Marlorate. And translated out of Latine into Englishe by Thomas Tymme, mynister. Sene and allowed according to the order appointed.

The .xv. Chapter.

THen came to Iesus Scribes and Phariseys (which were come frō Ierusalem) sayinge.

Thē came to Iesus Scribes

Bu. In this Chapter y^e Euangelist hath wri∣ten, as concerning the traditions of men. C. The which Chapter is worthye to be noted, because a vyce no lesse hurtful thē cōmon is here reproued and condemned. Wée sée how wanton, and diuers, men be in worshipping and seruing God. For they inuent and deuyse daylye new wor∣shippings: and the more wise that euery mā would séeme to be, the more he seketh to shew forth the same in deuysing howe to serue God. Wée speake not of forrey∣ners, but of the househould of the Church of Christe, whom God specially hath ad∣uaunced to this honor, that hée hath geuen them a playne and prescript rule of God∣lines in their mouth. God hath prescribed and appointed how he wil be worshipped of vs, and in his Law hée hath set downe vnto vs perfect holines. Notwithstan∣ding, a greater sorte take vppon them to adde, & ioyne to, many of their additions, as though it were a light and small mat∣ter, yea a thing friuolous and vayne to o∣bey God and to keepe that which hée com∣maundeth. They which are of any aucto∣ritye and credit, thrust in their commēts and expositions to the same end and pur∣pose, as though they had somewhat more perfecte then the word of God. Then by lyttle and lyttle it groweth to be a lawe and a cruell and violente rule: because when men haue once gotten lycence and auctoritye to commaunde, they by and by precisely and straytely requyre the obser∣uation of their lawes, and will in no wise suffer the least iot or titill of the same ey∣ther by contempte, or by negligence to be omitted. But in the meane time the wor∣ship of God (whose beginning and head is obedience) is viciated and polluted wyth theyr vayne traditions. Yea theyr aucto∣ritye is preferred before the auctoritye which belongeth vnto God. So that by this meanes the common sorte of people are constrayned violently, and tyranni∣callye to applye theyr whole studye vnto tryfles. But this place teacheth first that [ 1] all fayned worshippings, are displeasaūt vnto God, because hée himselfe will be heard alone, to the end he might fasshion and frame vs according vnto his wyll to true godlines: Secondly that they loose [ 2] theyr laboure, which being not contente with the onely lawe of God weary them∣selues in obseruing the traditions of mē: Thirdlye this place teacheth that there is [ 3] greate iniurye done vnto God, when the comments of men are so highlye extolled that the Maiestye of his Lawe is eyther obscured, or els the reuerence of the same is qualifyed.

VVhich vvere come frō Ierusalem

Bu. As in these our dayes the schole of the Deuines, and the colleges of Moonkes haue their censors, and ouerséers of lear∣ninge, which heretiques call inquisitors of euill manners: so that vniuersitye of Ierusalem, and conuenticle of the Phari∣seys, had their ouerséers and inquisitors of learning and Doctrine, which in this presente place are called Scribes, that is to saye, lettered, learned, and interpre∣toures of the Lawe. C. Notwythstan∣ding for what purpose they came nowe vnto Christe, is not expressed: yet it is lykelye, that they being moued and styr∣red by this fame, came to learne at hys handes if that hee myghte seeme vnto

them a fit master: and it may be that they were sent to spye and to vew the behaui∣our of Christ. Bu So at y^e first they sente messengers vnto Iohn because (as they thought) he went about some new thing. C. But what soeuer the occasion of theyr comming was because they brought with them a proude stomake and loftye coun∣tenaunce, the least offēce might easly ex∣asperate & prouoke them to byte Christ.

Wherby wee may see how hard a thing it is to bring them vnto sounde doctrine in whom there rayneth ambition & a desyer to rule: but specially such as are adicted to ceremonies, who when they haue a won∣ted vse and custome to mayntaine y^e same will admit no newnes, but absolutely do condemne what soeuer is vnwonted. To be short ther is nothing, neyther can anye thinge be imagined more imperious lof∣tye and proude then these kind of men.

What these Scribes & Phariseys were wée haue shewed before.

2. VVhy do thy Disciples transgresse the traditiōs of the elders? for they washe not their hands when they eate bread.

VVhy do thy Disciples

M. Behold in what thing the enuious Scribes & Phariseys those holy ones which came from Ierusa∣lem, begin to calumniate Christ the tea∣cher of verity and trothe. They find not falt here with the negligent obseruing of the lawe of God, but for the violatinge of mens traditions they accuse Christ. Nei∣ther do they say, wherfore do thy disciples transgresse our traditions, but the tradi∣tions of the elders, when as notwithstan∣ding they had more respect vnto themsel∣ues then to the elders: but they séeke to greue and burthen Christ with the aucto∣rity of the elders. In like manner there are som at this day which continually ob∣iecte the fathers, the Church, and the coū∣sels: as though the religion of Christian men stode in the obseruation of mens tra∣ditions and as thoughe the neglecters of the same were enemyes of the Church, & the kepers, frends. C. But seing the con∣trouersie standeth vpon humaine tradi∣tions, this question pertayneth nothing at all to pollitique lawes, the vse & scope wherof pertayneth to another ende, then to determyne and appoint how God shal∣be worshipped. Wherfore seing that ther is a difference of humaine traditions wée must vse a certaine distinction. For some of them are manifestly vngodly & wicked [ 1] because they appoynt false worshippings quite contrary & repugnant to the word of God. Some do mingle the worship of [ 2] God wyth prophane tryfles, and so do vi∣tiate & defyle the purity of the same. And other some which haue a better cooller & [ 3] shew, and are not infected with any nota∣ble fault, are notwithstanding disalowed and condemned, because they are thought to be necessary to the worship of God: and thus the mere obedience of the onlye God is set a part, and a snare set for the consci∣ences of mē. The obseruation of the third and last sort of ceremonies, is for certain in controuercy in this place. For the was∣shing of hands which the Phariseys vr∣ged, could not of it self be said to be super∣stitious: otherwyse Christe woulde not haue suffered the water pottes at the ma∣riage in Cana of Gallilae to stand after the maner of the purifying of the Iewes, vn¦lesse the ceremonye had bene frée, and not tyed to any necessitie: But here consisted the fault, because they thought that with out wasshing of hands God could not tru∣ly be worshipped. In the beginning the custome of wasshing of handes was not brought vp without some speciall pretēce and meaning. Wée know how seuerely the law of God requireth externall clean∣nes: not because the Lord would haue his seruaūts occupyed in the same, but to the end they should diligently take héede and beware of all spirituall pollution & fylthe. Moreouer in wasshings, the law held a certaine meane. But there start vp new-fangeled teachers, which thoughte y^t they should not be counted wyse enoughe vn∣lesse they added somewhat to the word of God: hereuppon ther sprange and flowed vp certaine wasshings, wherof the Law maketh no mencion at all. The law ma∣kers themselues did not boaste that they inuented and appointed any new thing, but that they did only adde certayne cau∣tions which shold be meanes to preserue the law of God. But by & by followed cor∣ruptiō, when y^t the ceremonyes brought in, begā to be thought part of y^e worship of

god: and also when necessity was thrust, into things that had liberty, & voluntary choyse, made a bondseruant. For God (as it was sayd euen now) would be worship¦ped accordinge to his prescript word and therefore no adding to his law is tollera∣ble. For as hée suffereth the faythfull to haue externall rytes to themselues in the which they maye exercyse themselues to godlines, so bée will not suffer them to be myngled with his word: as though in thē religion were set and planted.

For they vvashe not their hands

M. This for∣sooth is the transgression which these holy hypocrits of Ierusalem reprehēd & blame. A high tradition in déede, to offend suche worthy persons at y^e breach therof. B. But there is no doubt, but that this was done by the assured dispensation of God, that y^e disciples should neglect this tradition be∣fore these find faults or inquisitors, to the and Christe might haue occasion offered vnto him, to inuey against humaine tra∣ditions. C. But the cause of the offence taken is more plentifully declared by the Euangelist Marke saying. A. And when they sawe certayne of his Disciples eate bread with cōmen, (that is to say with vn∣washen hands) they complayned: for the Phariseis, & all y^e Iewes, except they wash theyr hands often, eate not, obseruinge y^e traditions of the elders. To be short the Scribes vsed many things, which willīg¦ly they toke vpon them to obserue: those were secundarye lawes inuented of curi∣ous mē as though the simple cōmaunde∣ment were not sufficiēt. God cōmaunded all men to be washed y^t had polluted them selues. This cōmaundement did extende to cuppes, to water pitchers, to garmēts, and to other implements of househoulde, leaste they shoulde toutche any vncleane thing. But to mingle to these new wash∣ings, was idell vanity and vaine idlenes. Ther was no cooler wanting (as sayth S Paule) for the inuencions of mē to haue a shew of wisedome, but if they had rested thēselues & bene contēted w^t the only loue of God, their modesty should much more haue pleased him, then their scrupulous carefulnes. They would take hede least a¦ny mā should eate meate vnwares being vncleane: but truly the Lord was conten∣ted and well pleased if men did pourge those spots that were knowne. For these cautions had no ende, or meane, because men coulde scarce moue their finger, but some newe blot or other should be found: but this corruption was much more the worse, because it was cast into mens con¦sciences as a religon, y^t hée was giltye of pollutiō, which did not oftentimes wash his body with water. In the comon sort of people peraduenture they woulde haue borne the neglecting of this seremonye: but because they had cōceyued such excel∣lency of Christ & his Disciples, they dis∣dayned y^t the rits ordeyned by their elders (the vse wherof was holy among y^e Scri∣bes) should be broken and not obserued by them. Those Papists are deceyued which compare their holy water, to y^e wasshing which the Iewes vsed, and affirme it to be necessary, to wasshe away sinne. But and if this theyr holy water were lawful, and voyde of such corruptions, yet notw^t∣standing y^e necessity which they alwayes vrge is to be condemned: but thus, men willingly put y^e snare vppon themselues. For the Diuill woulde neuer haue thus snared their consciences, vnlesse men thē selues of their owne accord, had compel∣led him to put the snare vppon them. As for example, men are fallen to such super∣stitiō, that euery fryday vpon their owne frée will, they abstaine from flesh: & now there is come a lawe by the whiche they haue bounde themselues, as to a thing of necessitye.

3 But hee answered and said vnto them, why do ye also trangresse the cōmaun¦dement of God because of your owne tradition?

Bu. Christ putteth his aduersaries to scilence, and maketh them blanke by a contrary question, or by a fi∣gure called Antistrephō, making that to rebound againste themselues which they darted at him. C. But this answeare con∣sisteth of two partes. The first part is (as [ 1] as wee call it) to the person: the seconde [ 2] part contayneth the definition of the mat∣ter and the cause. The Euāgelist Marke bringeth in this matter, after an inuerse & preposterous order: for hée placeth fyrst the sermon of Christ, and thē the theame and proposition vppon the which, he toke

occasion to make this Sermon, as follo∣weth more orderlye in our Euangelyste Mathewe whom wee haue in hand.

When the Lord in like manner demaun∣deth of the Scribes & Pharises why they did violate & transgresse the lawe of God, for their traditions, hee dooth not as yet plainly cleare his disciples of the fault ob∣iected against them, but doth only admo∣nish, how vniust & preposterous their cu∣rious cauillation is. They take it disdain∣fully that the precepts of men are not ex∣actly kept: but how much more greuous∣ly should they haue taken the matter se∣ing that y^e lawe of God was lesse estemed than the traditions of men, to the obser∣uation of the which they wholy endeuou∣red themselues? It appeareth therefore y^e they are rather ambitiously offended then vpon any true zeale, when they go about to preferre men before God. A. Therfore when Christ could not abyde the glory of his father to be transferred vnto mē, nay rather to haue God lesse regarded then men. E. hée repelleth so malicious a cauil, in a thing of no force, with a more sharpe and nipping reprehension saying, whye do ye also transgresse the comaundemēt of God for the traditions of men? B. To transgresse the cōmaundemente of God, for the traditions of mē, is to debillitate, and frustrate y^e lawes of God by teaching somewhat whereby men maye be with∣drawne and hindered from obseruinge & kéeping the lawes of God. And wee must vnderstande those to be mens traditions which are ioyned to the Lawe of God, as though God had not prescribed vnto vs a certayne and perfect rule before. For pol∣litique lawes ought not to be counted tra¦ditions: for here in this Chapter menciō is made only of the worship of god. Ther∣is no Antithesis betwene the lawes of god and pollitique lawes. Furthermore the Church hath néede of some discipline: but those lawes are taken out of the woord of God neyther do they tye y^e consciences of men. It cannot be therefore but that the cōmaundements of God must be violated and brokē by mens traditions: yea, & that the decrees of mē, should be preferred be∣fore y^e ordinaunces of God. Haue wee not had experience of this matter among the aduersaryes of Christe, with whom ab∣hominable whoredome is but a tryfell counted: but to eate flesh vppon a fryday, is a haynous offence.

4 For God commaundeth saying: ho∣nour father and mother: and hee that curseth father or mother, let him dye the death.

For God commaundeth

M. Because they should not thincke him to be an vniust ac∣cuser hée bringeth in euident prose of that which hée had spokē.

Honor father and mother

B. God cōmaundeth y^e the children should helpe the parents, being eyther impotent by age, or in pouerty, or in any other af∣fliction: the which thing Christ sufficiēt∣ly declared, as may appeare by the words of Marke wher it is said, and so ye suffer him no more to do ought for his father or his mother: for the which words this our Euangelist Mathew hath in his 6. verce following these words. And so shal hee not honour his father & mother. After the same maner S Paule sayth, honor those widowes which are wydowes in déede.

And againe, y^e elders y^e rule well are wor∣thy of double honor. Bu. Honor therefore in this place rather pertayneth to helpe, according to the nature of the Hebrewe worde then to saluacion, and that ciuyll dutye of life. C. In what sence therefore Christ saith y^e the Phariseis do trāsgresse the cōmaundements of God, it may ease∣ly be gathered by this text. They did not openly, or manifestly abolish the cōmaū∣dements of God as to imagin that which hée had forbiddē to be lawfull: but couert∣ly they did transgresse in suffering the cō∣maundements of God, careleslye to be o∣mitted. It is a manifest and familiar ex∣ample which Christ bringeth, it is the cō∣maundement of God (sayth hée) that chil∣drē should honor their parents. Because the holy oblations redounded to the profit of the priestes, they required the same so straytly, y^t they counted him a more gre∣uous offender whiche willinglye offered not sumwhat, then hée which dishonored his parents, and defrauded them of their due right Finally that which by the lawe of God was voluntary & frée, accordinge to the iudgement of the Scribes & Pha∣rises, was of more weight, then anye of

the commaundements of God. Therfore so often as we are so bente to obserue the lawes of men, y^t wée haue no regarde or care to kepe y^e law of God, we are thought and iudged to transgresse the same. Here∣after following he saith that the Scribes & Phar. made the comaundement of God, of none effecte, because of their own tra∣ditions: because they hadde the people in suche awe, and so bounde to their wyll, that they might haue no leysure to reade and studie in the woorde of God: and be∣cause they were thought to bestow their tyme well. whiche had learned all theyr traditions at their fingers ende: hereup∣pon came the lybertie to synne. For hée was thought to breake the lawe of God, without ponishement or offence, whiche had placed holynesse in any one tradition of the elders. Now let euery man iudge vprightely and indifferently, whether this kinde of wyckednesse be not muche more in the Papacy at this daye, then it was in the time of the Iewes. The Pope truely with all the rable and route of his clergie, denie not but that we must obey God: but when we come to the matter in dede, they make the commaundement of God of none effecte for their owne tra∣ditions, for as we said before, whoredom and thefte ar counted of them venial sins but to eate a morsell of fleshe on the fry∣day, is deadly synne.

And he that curseth father or mother, let hym dye

This is spoken to the ende wee shoulde knowe that it is no small or light matter to dishonoure parentes, because the po∣nishement for such is seuere & greuouse. The whiche saying doth not a little am∣plifie the faulte of the Scribes and Pha∣riseys, in that so fearefull a thretnynge doth nothing at all terrifie, or moue thē, for theyr fault, and crime, in graunting libertie to contemners of parentes.

5 But ye saye: euery one shall say to his father and mother: what gyfte so e∣uer should haue com of me, the same is tourned vnto thy proffite: and so shall he not honour his father, or his mother.

6 And thus haue ye made the comman∣demente of God of none effecte, be∣cause of your owne traditions,

But ye saye:.

C. This is a defectiue kinde of speache: whiche in Marke is more ful wher it is added, And so ye suffer him no more to do ought for his father & mother A. Some vnderstande in this first sen∣tence these woordes, Is without faulte.

C. Christe therefore teacheth, that the Scribes and Phariseis do very wickedly geue libertie vnto children to dyshonour their parentes, soo that they offer theyr volūtary sacrifyce, which sacrifice might be omitted without offence to God.

Neyther muste wee take the woordes of Christe so, as though the Scribes should kepe men from all iust obedience: But he meaneth that the Scribes hunted soo earnestlye after their praye, that the pa∣rentes coulde haue no helpe or relefe by their children B. As if Christe shoulde haue saide, God, to confyrme the lawe of Nature, commaunded that euerye one shoulde honour his father and mother, & shoulde releue them to their power, pro∣mising longe lyfe and happines to suche as fulfyl the same: and death likewise to the breakers therof. But you, being led by couetousenes, do tourne that to your owne cōmoditie and gaine, which sholde be a helpe, succour, and reliefe to paren∣tes, teachinge men that it is better, and more holy to meintaine the duties of the temple, and to offer free will offeringes, then to helpe and comforte the nedye pa∣rentes being in pouertie: and ye shewe a wile & crafte, by the which children may begile and deceiue their parentes, which craue theyr helpe and reliefe: namelye that they shoulde speake thus vnto their father or mother: Cōsider and way that the gifte whiche I offer to the temple, is profitable to thee. for if that, which is of∣fered to God, the father of all, be wel be∣stowed: then shall the godlynesse of the childe profite the parentes. And thus by craft, vnder the pretence of godlines, the father is forsaken, cōtrary to the expresse cōmaundement of God, that the prystes maye haue their luker and gayne. The Greke text (accordinge to the verye bare woord) hath, what gift so euer commeth from me, thou shalt be holpen, or mayst be holpen. The which sentence the inter∣pretour resolueth by a more fete sēce (as

it maye seeme) thus, What gifte so euer cōmeth of me, that is tourned to thy pro∣fyte. That is to saye, The gifte whiche should come from me into Corban, (that is into the treasure boxe of the temple,) that is altogether spente for thy vse, and is bestowed to helpe thee, so that the tē¦ple is defrauded of the righte dewe to the same. At the which saying, the parentes beinge afraide, had rather starue then to to be holpē with the thinges consecrated to the temple.

Hnd so shall hee not honoure his.

M. We muste here note diligently that Christ doth not simplely blame the Pha∣riseies, because they required gyftes for the temple, and voluntary offeringes of the people: but because they taught that those thinges whiche were geuen to the temple were geuen vnto God: and that therfore it was farre better to geue vnto the temple then to helpe the neede of pa∣rentes, because that they which gaue vn∣to the temple, gaue bothe to God and to theyr parentes: but that they which gaue to their parentes dydde not so. When as therfore the superstitiō of men was such that they thoughte it farre better to geue vnto God, then to men, the tradition ea∣sely came to this passe, that now althin∣ges by lyttell and littel must be geuen to the temple and vestry, voluntary sacry∣fices must be paid, but in the meane time there were very fewe whiche had respect to the necessitie of theyr parentes as they ought: and thus they made the cōmaun∣dement of God, of none effecte

And thus haue ye made the commandent of God. &c.

A. For this matter reade the exposition of the fourth verse goinge before.

7 Hypocrites, full well dyd Esay pro∣phesie of you, sayinge:

C. Nowe the lord proceded farther with his reprehension. For he speaketh nowe of the cause it selfe, whiche hee deuideth [ 1] into twoo partes. The fyrst is, that they being onely tied to externall rites, make no accompte of true holynes which con∣sisteth [ 2] of y^e sincere integritie of the hart: the second is, because they dyd peruerse∣ly worshyp God, after their owne wyll. M. When he calleth them hypocrites, it is as muche as if hee shoulde haue sayde, You thyncke that it is vnknowne vnto me what you are, and what you seke for. Ye are counted for iust men, and Goddes friendes, because yee haue alwayes the worshyp of God in your mouthes, but I knowe what ye are, ye are hypocrytes, & counterfaytes. A. The like reprehenti∣on we haue in Luke. You are they whi∣che iustefie, your selues before men, but God knoweth your hartes, because that whiche is excellent in the sight of men is abhominable in the syghte of God.

Full vvell dyd Esay prophesye of you.

M. Christ vseth the testimony of the prophete to de∣clare that the hypocrisie of these men, is no newe & vnwonted thing, but of longe continuance: and that he is not the first whiche carped at thē, but that they were reprehended of the prophetes, whose ear¦nest reprehensions mighte declare that God was displeased with their hypocrisie longe before. C. Although therefore the prophete Esayas dyd not prophesie of the tyme to come, but had respect only to the men that were in his age & tyme. Christ notwithstandinge saith that this prophe∣sie pertayneth vnto these Scrybes and Phariseies: because they were like vnto those olde hypocrites with whom the pro¦phete contended. M. For this prophesie of the Prophete is to be vnderstode of all maner of hypocrites, of the which stocke these were the braunches. Furthermore this worde, prophesied, in this place sig∣nifieth, spake a greate while ago, and a great while ago reproued you. A. Nei∣ther shoulde it seeme straunge vnto vs, that Christe in this place, and in nany o∣ther places inueyeth so sharpely agaynst these hypocrytes. B. For there are no e∣nemies of trewe godlines, more hurtful, then the fynders out, and defenders of humaine traditions: and what are they when they haue done but vaine hypocry∣tes? Wherefore Christe the defender of trueth and perfecte godlynes, vppon the grauitie and authoritie of his spirite cal∣leth them by their proper name, and se∣uerely reprehendeth them.

8 This people drawethe nye vnto mee with their mouth, and honoure mee with their lippes, but their hartes are farre from mee.

C. The somme of this doctrine is, that

the worship of God is spirituall, and not grounded vpon sprinckelinge of water, or in any other ceremony: and that there is no other reasonable seruice of god, but that which he hath appointed by the rule of his woorde. A, To drawe nye vnto God, is spoken after the maner of the old lawe, when men came vnto the temple of God, where he shewed hym selfe to be presente, vppon the propiciatorie of the Arke. This people therfore draweth nie vnto me with their mouthe, that is, they come to the tēple in my presence to pray. To honoure God with the lyppes, is to powre forth certain obscure praiers with the lippes, without any affection, and to offer them vnto God as things accepted and allowed. after the which maner some perswade them selues that God is hono∣red and worshipped. C. Christ hath not altogether respecte vnto the woordes of the Prophete: notwithstanding the pro∣phete maketh mention of two vices, by the which the Iewes prouoked the venge¦aunce [ 1] of God against them, the fyrst is, because they professed holynesse and pie∣tie with their lippes onely: the seconde, [ 2] because they bended theim selues to fay∣ned worshippinges. First of all therfore, that is wycked hypocrisie, when men ho∣nour not god, but with an external shew. For God reprehendeth not the externall shewe, no, he requireth the same of all godly men. for we must not onely wor∣ship God in our hartes always, but some times also we must testifie & declare the same before men by outwarde gesture.

But he reprehendeth this, namely, when men grounde saluation in external thin∣ges, and seeke to please God onely with externall profession, fayning that thinge in the sight of men, whiche in dede is far from theyr hartes. These two thynges therefore muste be ioyned together, the mouthe nie, and the harte farre of, to put away hypocrisie. For there are two par∣tes [ 1] of the worship of God. The fyrst and y^e [ 2] best is to worshyp him with our hart and minde. For when that internal affection of the minde is absent, whatsoeuer wee take in hande, shalbe abhomination vnto God. Certaine myserable persons think that whatsoeuer they do (thoughe quyte voyde of affection) pleaseth God: and do affirme that the fynall intention only is sufficient, when as the lord notwithstā∣dynge requireth the whole mynde, and dothe abhorre a double harte. Whereby they prouoke nothing els, but the wrath of God agaynste them selues. The Pro∣phete Esaias therfore threatened that the lorde woulde blinde bothe the Prophets and the people, for two causes, for theyr hypocrisie, and for their peruerse wor∣shippinge of God. This is the sōme ther∣fore: because the true worship of God is spirituall, nothinge pleaseth him vnlesse the internal sinceritie of the hart be ioy∣ned with it: and that is hypocrisie which appoynteth holines in externall pompes and shewes.

9 But in vayne do they serue mee, tea∣chinge the doctrines and preceptes of men.

But in vayne do.

C. The He∣brew texte (according to the very worde) hath thus. They were taught to feare me by the preceptes of men. The which place is thus tourned, by the threscore and ten interpretours, but in vain do they serue mee, teachinge the doctrine and precep∣tes of men. In vayne: that is withoute fruite. The Hebrewe text soundeth thus muche, as if they should say, The religi∣on of this people, with the whiche they worship me, consisteth in the preceptes of men, and of mens institutions. As in the former parte we see the seruice and worship of god to be spirituall: so in this place we are taught that if we wil please God, we must subscribe to his word, and contente our selues with the same. For God muste not be worshipped after oure will, or at the pleasure of men, but accor∣dinge to the prescript rule of his woorde. For excepte these twoo thinges concurre and meete together in the worshyppe of God, it is no worship, but with God, ab∣hominable execration & execrable cursse. For (as we haue saide) because God wyl be worshipped after his owne wyl alone, he wyll in no wyse abyde to haue newe worshippynges deuysed and inuented to him. When men therefore suffer theim selues to wander from the word of God, the more they curiousely wery thē selues in worshipping him, the more they heape

vengeance to thē selues against the daye of iudgement, vnlesse they repente, be∣cause religion by suche fayned inuenti∣ons is profaned. In these woordes there is apposition,

Teachinge the doctrine and pre.

C. For Christe pronounceth those men to erre. which in stede of doctrine thruste in the cōmandementes of men: or which from thence fetche a rule to worshyppe God. Such are the precepts of the choise of meate and drincke, of not marying, & an infinite sorte mo: the which being ob∣serued of some, they thincke by and by, that they do God good seruyce, when as in dede they haue done nothing lesse. Let this therfore abide firme in our mindes, that seinge obedience is better vnto God than sacrifice, all fayned worshyppinges before him are but vaine: yea (as witnes∣seth the Prophete) accursed & detestable.

10 And hee called the people vnto hym, and saide vnto them: heare, and vn∣derstande.

And he called the people.

M. Greuouse truely was the accusation of Christ againste those Hypocrites and Phariseies: but his accusation was so e∣uident, & manifest trew, that they were not hable to gainesay the same. C. Now he tourning him selfe to those that were more tractable & easie to be taught, more plainly expoundeth that which before he had touched, namely, that the kyngdome of God consisted not in meate (as saith S. Paule.) For seinge that external things are pure by nature, the vse of them is al∣so free and pure. For wee can not gather vnto vs any vnclennes by the good crea∣tures of God.

Heare and vnderstande.

M. Al∣thoughe the lord loue those that are sim∣ple and rude yet notwithstanding he lo∣ueth not their grosse ignorance and dul∣nesse in vnderstanding, and concerning his trueth: Here therfore he teacheth the rude, to the ende they mighte be apte to vnderstande: and in reasoning with thē, he bothe reproueth them, and teachethe them. Whereby we gather that God, our merciful father doth pardon our dulnes, howe rude so euer we be.

11 That whiche goeth into the mouth, defyleth not the man: but that which commeth out of the mouth, defyleth the man.

That vvhiche goeth into the mouth.

C. By a fi∣gure called Synecdoche, hee saithe, that those euyl things come out of the mouth of a man, whiche are by nature euyll in hym. For he applyeth it to the presente cause: as if he shoulde haue said, that we drawe not in vnclennesse with our mou∣thes when we eate meate & drinke: but that al maner of filth and vnclennes pro∣cedeth of our selues. Wherupon the E∣uangelist Marke saith thus, The things which procede out of a mā, those are they that defyle the man. For hee reherseth many thinges hereafter, whiche procede not out of the mouthe. The well headde and naturall place of vncleanes, is euen in the conscience of man. Christ teacheth here that a man is not defiled with exter∣nall thinges, whiche of theim selues are pure: euill workes although they be ex∣ternall, yet notwithstandinge they doo spring from the harte, and therfore they do alwaies defile. Wherfore we can not impute the fault to the creatures of god, how so euer we abuse them. Wyne doth not defile, but the vnbrideled and immo∣derate desire procedynge from the harte doth defile. Apparell wyll not defile: but if a man so trimme him selfe that he may please him selfe and others, and that hee maye go ambiciousely, this is internall, and this defilethe The vnshamefast eye is in faulte, and not the woman whiche the eie beholdeth. Golde is not vncleane, but that wicked vice couetousenes, whi∣che is the rote of all euill, is vncleane.

This place is very aptly and to the pour∣pose sited & alleaged against those which prescribe choise of meates and drynkes vnto Christians. for here the difference of meates is taken away. All thinges ar cleane to the cleane: but to the vncleane and vnbeleuing, there is nothing clene, for euen their mind & cōscience is defiled.

It is no master what meate thou eate: but it is a matter with what minde thou eate it. This parable Chryste hym selfe expoundeth in the .xvii verse folowinge.

12 Then came his disciples and said vn∣to hym: knoweste thou not that the Phariseies were offended at this say∣inge?

C. Because the Scribes were proude, &

scornefull to be taughte, Chryste taketh not muche paines in pleasyng them, but thought it sufficiente to touche their hy∣pocrisie and disdayne. Thus the offence which they conceiued at the fyrst is dou∣bled, when they sawe their wasshynges to be reiected and despised of Christe, as triffeles, not by negligence, but euen of set purpose. Nowe, seing Christ douted not, neyther was afraide to stirre vp the malliciouse and poysoned myndes of the Scribes & Phariseies against him more, & more by wounding them w^t their own weapon, makinge y^e same to go through their own sydes: let vs learne by his ex∣ample, not to oyle our tongue, or to vse painted wordes, but so to frame our wor¦des, dedes and sentences, that therby we may seme, not to seke greately to please all men. Notwithstanding the disciples (as the maner of the rude and vnlearned is) coniectured that Christ dealt very vn∣aptly and amisse with these seconde sorte of men. For their admonition tendeth to this ende, that Christ shold seke to salue the offended mindes, by correctinge his sharper sayinges. This is commonly the maner of the infirme and weake to iudge amisse, and with a sinister iudgement of the doctrine which they se receiued by not indifferent and vniust eares. And truely it were to be wished that the doctryne of Christ might be pleasantly, and without offence, allowed, and receiued of al men: but because Sathan doth blynd the min∣des of many men, and setteth their harts of fyer to madnesse, he holdethe manye mindes ouerwhelmed with brutishe and beastly insensible dulnesse, so that it can not be, that the doctrine of saluatiō sholde sauour wel to all men. No it must be the sauour of life vnto lyfe to some, and to o∣ther some, the sauour of death vnto deth. Notwithstādyng it is our partes to take hede so muche as we maye, least any of∣fence arise of the manner & forme of our teachyng: but it were extreame madnes to make vs behaue our selues more wise¦ly then we be taught of our heuenly ma∣ster. B. No man truely euer toke more heede to auoyde the geuynge of offence, then dyd our sauiour Christe, that is, to speake or do any thinge, wherby any mā might be reuoked from pietie, or hynde∣red from saluation, (for that is to offend) Notwithstandinge it coulde not be, but that by his wordes and deedes, the wyc∣ked oftentimes shoulde submit thē selues and willingly take offence. Hereuppon it came, because he was counted a Naza∣rite, and the sonne of Ioseph, because he was humble, and abased him selfe, kept cōpany with synners, healed on the Sa∣both day, preached him selfe to be Christ, and teached the lybertie and freedome of externall thinges. The reprobate Iewes made all thynges that he saide or dyd, to be offence to thē selues. But what dothe Christ? He coulde not, (notwithstanding their obstinate wyckednes) but go for∣ward with that which he had begonne, namely, to preache the trueth. bothe by wordes and dedes, to the electe and cho∣sen. He knewe that he was sette to be a destruction to many that were Israelles, no lesse, then he was appoynted to be the resurrection or vprising againe of many. The Disciples myghte haue obiected to Chryst, that which many weakelynges obiecte to the mynisters of the woorde in these dayes, Why dyddest thou not holde thy peace? or why dyddest thou not speke more ientlely? for these men are offēded. For weakelinges take vpon thē to iudge and condemne, because there is no bet∣ter successe in preachynge of the Gospel. C. But we see howe lyttell Christe re∣garded that kynde of offence, whiche the wicked maliciously toke to them selues.

13 But hee aunswered and saide. Euerye plant which my heauenly father hath not planted; shalbe plucked vppe by the rootes.

But he aunsvvered and.

C. Because weake mindes were wounded & offended by the inprofytable successe of doctrine, Chryst goeth about to remedy this euyl. And he taketh this remedy, saying, that there is no cause why the good shold be troubled, or why they shoulde haue a worse opini∣on of his doctryne, although it were the sauour of death vnto some.

Euery plante.

B. Some vnderstande this sentence, of opinions: C. as if it shoulde haue bene said, that all the inuentions of men, and what so euer came not out of the mouthe

of God, must be plucked and rooted vp, and perishe. But Christe rather had res∣pecte vnto men: so that his woordes are in effecte as if he shoulde haue saide, that it is no meruaile if the doctrine of salua∣tion were mortiferous and deadly to the reprobate, because they are alwayes ca∣ried hedlonge into destruction. Where∣fore we must vnderstand those to be plan¦ted by the hande of God, which by his fre adoption are graffed into the tree of life. And in the prophets we shall oftentimes fynde these wordes planted of the lorde, when they meane that the lord hath cho∣sen some to be his people.

So the father hath plāted into the king∣dome of heauen, whom he geueth to the sonne to iustifie. These being planted v∣pon the trewe lande of Israell, shall ne∣uer be pluked vp. But these reprobate & outcaste Phariseyes were neuer of this nomber, but being externally of the vine of the lorde, were in a shorte tyme cut of as vnfruitefull branches: therefore they beinge nowe incurable, and ordayned to destruction, Christ pertayneth not vnto them. C. And in this sence also, the pro∣phete calleth the Church renewed by the grace of Christe, a flower planted by the lorde. Finally, because election commeth onely of the lorde, the reprobate muste nedes perysshe, howe so euer it come to passe: not that God destroyeth the good & innocent, but because they by their own mallice, tourne all thinges, be they ne∣uer so holsome and profytable for theim, to theyr owne destruction. And so it com¦meth to passe that y^e Gospell is y^e sauoure of death vnto deathe to them, as witnes∣seth S. Paule. For although the Gospell be set forthe for the saluation of all men, yet notwithstāding it bryngeth not forth the fruite of saluation, but onely in the elects. B. Wherefore these wordes and examples of Chryste oughte to confyrme and strengthē so many as shal offend, the euill and wicked by worde or dede, when they following the word of God, set forth nothinge but the glorye thereof, and the fayth of our lord & sauiour Iesus Christ. Let theim onely beware, that they ney∣ther do nor say any thing of them selues without good aucthoritie, and that theye sowe the seede of the worde of God, with great reuerence and feare, and also that they euer pray for the dyrection of godds spirite. If they thus doinge offende any man, let them remember these woordes of Christ, namely, that euery plant whi∣che the heauenly father hath not planted, must be plucked vp by the rootes, that is to saye, it is ordained by the wyll of god, that all they shoulde perishe, whiche are not predestinate by the father to eternall life: and that therfore of necessitie it must nedes come to passe, that in al good thin∣ges some shall be offended. But (as wée saide before) it is our partes verye dily∣gently to beware, and take heede, leaste that they se, or here any thynge by vs, whereby they may iustly be offended: but that they may haue al the cause of offēce in them selues, although they wold seme to take the same by our good demeanour. C. To be short, a faythfull and good tea∣cher wyll so temper, moderate, & guyde, what so euer hee publisheth, that it shall proffite all men: but so often as it com∣meth otherwise to passe, let him comfort hym selfe with the aunswere of Christe. Christ verye well, and aptely put forthe this similitude, to proue that the cause of destruction is not in the doctrine but that the reprobate which haue no rote in god, worke their owne destruction and dam∣nation, who, when the doctrine of Christ is set before them, powre out their secret poyson: and thus they accelerate and ha∣sten deathe to theim selues. Moreouer Chryste by this similitude towcheth Hy∣pocrites, whiche seeme for a season to be lyke vnto good trees that are planted.

Suche were the Scribes and Phariseis, which sprang vp and grew in the church of God, muche lyke to the Cedar trees in Lybanus: to the ende their defection and withering away, might seeme the more absurde. Therfore in the church of Christ pure, and sincere doctrine shalbe alwaies preached. Wherfore let the teachers cō∣sider and way, what the capacitie of men doth require If any after their doctrine rage and waxe mad, let the ministers of Christ suffer them. For althoughe they seme to stande very well in the Church, yet neuerthelesse they shalbe plucked vp

by the rootes at the length, because they are not planted of the lorde. And wher as Christe might very well haue saide that they shal perishe which carelesly and dis∣dainefully reiecte saluation offered vnto them, he procedeth farther, and saith that none shal stand for euer, but such whose saluation is firme & sure in the electiō of God. By the which woordes he plainely sheweth that the first oryginall, and be∣ginning of our saluation, commeth of y^e grace, by y^e whiche God chose vs to be his sonnes, before we were created, & before the foundation of the earth was layde.

14 Let them alone, they be the blind lea∣ders of the blind. If the blind leade the blynd, both shall fal into the ditche.

Let them alone.

C. He meaneth that we should not set so much by men, that their offence shoulde greately moue vs. Not∣withstanding a iudgement, and discres∣sion is nedeful to be had. For when they are offended by theyr owne wyckednes, and not by ignorance, we muste not re∣garde them, but passe euen through the myddest of them. Hereuppon came that olde distynction of auoydynge offences, namely that we beware leaste we geue the offence to the weake: but if any wic∣ked, obstinate, and maliciouse person, take the offence it is no matter to vs, we nede not care. For it is necessary y^e christ which is the rocke of offence shold be bu∣ryed, if we wyll satisfie the obstinacy of all men. Therefore it shall behoue vs to discerne betwene the weake (whiche are offended throughe ignorance, and are by and by conformable) and the proude and obstinate, whiche take offence to theim selues, leaste any weake person be mo∣lested and troubled throughe our defalte. But when the wicked obstinatelye kicke against vs, let vs go voyde of care, euen through the middest of theyr offences.

For he which doth not spare & geue place to his weake bretherne. is churlishe, and dothe treade those (as it were) vnder his fete, to whom he ought to reache out his helpinge hande. But to care for others, it is no parte of our bewetie, seinge they must of necessitie fall into offence, if we go forward in our calling, and discharge our duety. Furthermore, when it shall come to passe, that they are alienate, and fallen from Christ, by the collour & cloke of offence, let vs let theim alone, leaste they drawe vs with thē also. The cause why the Phariseies were offended was arrogancie & disdaine: they contemned & greatly despysed the doctrine of Christe, notwithstanding that it came from God the father: In their hartes they bare the cause of offence. wherfore Christ cōman∣deth to let them alone.

They be the blind leaders of the blynd.

E. Or they be the blynde guides of the blinde: accor∣ding to the nature of the Greeke worde. C. In this sentence there is a great Em∣phasis or force, by the which Christ shew¦eth that the Phariseies were rather offē∣ded by pride, then through infirmitie, be∣cause they were to wise in their owne o∣pinions, & soughte to rule all men accor∣ding to theyr wyl. For when they stom∣ble in y^e plaine way, it is euidēt, that they are wilfully blinde. Now to what ende should a man suffer him selfe to be led by thē, vnlesse he wold fal into the same pit of blindenes, wherunto they are caryed hedlōg. For Christ the son of righteouse∣nesse which shineth vnto vs, & which doth not onely shewe vs the true waye by the light of his Gospel, but will haue y^e same also preferred of vs: dothe very well re∣uoke his disciples frō that sluggishenes, and wilful blindenes, least they shold fal into the same state that they were in.

For he addeth.

If the blind leade the blinde, both shall fall into the ditche.

C. A sentēce worthy to be noted, by the whiche the lord shew∣eth howe prerilouse and daungerouse a thynge it is, for men to be ruled by those that are blynde: namely, that it wyll at the lengthe come to passe, that by obey∣inge theym, and by walkyng with them in darckenesse, wee shall come into the lyke destruction. Hereby we gather that all men are inexcusable, which vnder the coullour of simplicitie & modestie, suffer them selues to be deceyued, and snared with errours: as they whiche at this day beyng in errour and blyndnesse, say that they were so taughte by their teachers, and pastors, vnder whom they oughte to be gouerned, and say also that their er∣rour shall be imputed to the Byshoppes,

But Christ here plainely affirmeth that those blynde also shall fall into destructi∣on whiche followed their blynde guides. No man therfore in his right wittes wil harken and obey these blinde Phariseis: for none can please theym, but suche as shut theyr eyes agaynste the sonne. As for exaumple. Those whiche beare great rule amonge the aduersaries of oure sa∣uioure Chryst, are captaynes: how shal we please them, if we beholde the lyghte and the Gospell?

If wee bende our selues to beholde the lyghte (that is, to followe Chryste) by and by wee kyndell theyr furyouse rage agaynste vs. No man dydde euer beare more with the weake, and suffer theyr infyrmities, then dyd the Apostel Paule: Notwithstandynge when he sawe suche kynd of men, which wold bring mennes consciences into bondage, hee stoutelye bente hym selfe agaynste them, in noo wyse geuinge tyme or place vnto theim. for hee woulde not be blynde, and haue blynd guydes to leade hym. The Euan∣gelist Luke, in rehearsing this sentence, noteth no circumstaunce: but saith, that Christ vsed this similitude generally, e∣uen as in rehersinge many of the sermōs of Christ, he sheweth no cause why they were made. It may be that Christ repea∣ted this selfe same sentence often times, A. As in dyuerse places we maye finde, that he hath repeated many other.

15 Then answered Peter, and saide vnto him: Declare vnto vs this parable.

C. To answere in this place, (according to y^e maner of the Hebrewes) is as much to say, as to speake, as thus. Then spake Peter and said vnto him. &c. For Marke hath. And when he came into the house away from the people, his disciples asked hym of the symilitude. But in this place Peter being as it were the mouth of the rest, saith, Declare vnto vs this parable

16 Iesus sayde, are ye also yet withoute vnderstandinge?

C. Because the Disciples doo bewraye their intollerable rudenesse, Christ doth iustely reprehende theim, and rebuketh them, because as yet they wante vn∣derstandinge: yet notwithstanding hee letteth not to teache and instructe them.

17 Do not ye yet vnderstande, that what¦soeuer entereth in at the mouth, goth into the belly, and is cast out into the draughte?

C. The sume and effecte of Christs wor∣des in this place, is to declare that men are not polluted with meates: but that they haue spottes and dregges of vyces included within them, whiche openlye burst out in workes. M. This is more playnely expressed in Marcke, where we reade thus, There is nothynge without a man that can defile him, when it ente∣reth into him: but the thinges which pro¦cede out of a man, those are they that do defile the mā. Therfore the cleanenes, or vncleanenes of a mā, consisteth in y^e qua∣litie of the hart, not in the qualitie of the belly. C. If any man obiect & say that the intēperature of meate & drynke is a pol∣lution & defiling of a man: we may ease∣ly answere, that Christ speketh not here but of the naturall & lawfull vse of those thinges which y^e lord hath geuen vs. To eate & drinke, of it selfe is a free thing, & indifferēt: if there come any corruptiō. it cōmeth of mā him self, & therfore it ought to be thought internall, not externall.

18 But those thinges which procede out of the mouth, come forthe from the harte, and they defile the man.

A. For this matter reade the exposition of the eleuenth verse.

19 For oute of the harte procede euyll thoughtes, murthers, breakinge of wedlocke, whoredomes, theftes, false witnes, blasphemies.

C. Hereby we gather y^e which before we noted, namely that Christ at the first spake of y^e mouthe, for the circumstāce of the present place. for now he maketh no mētiō of y^e mouth, but sayth that al viciouse thinges that do defile & pollute come frō the hart of man onely. In this Marke differeth from our Euāgelist Mathew, namely, y^t he recke∣neth vp more vices then the other dothe. And although these wordes of our sauy∣our Christ are spoken after an improper maner, yet it is sufficient for vs, if we therby may gather his meaning, name∣ly y^t al vices do procede frō the euil & cor∣rupt affectiōs of the hart. It is an impro∣per kind of speache to say that an euil eie

procedeth from the hart, yet in dede ther is no absurditie, or ambiguitie in so say∣inge, because an impure & vncleane hart doth defile the eyes, and maketh theym mynisters and instrumentes of euill de∣sires. Notwithstanding Christ doth not restraine all that is euyll in the man, to manifest sinnes, but to thende he myght more playnely declare the harte of man, to be the seate and receptacle of all euyll, he sayth that there remaine testimonies and fruites euen in the synnes.

20 These are the thinges whiche defile a man. But to take meate with vnwas∣shen handes, defyleth not a man.

A. The Greke text hath, These are the thinges which make a man cōmon. But common, defiled, & vncleane, are all one, as may appere by the wordes of Peter, That which the lord hath purified count not thou common: The whiche wordes were an aunswere to this, I dyd neuer eate any thinge cōmon or vncleane. The Iewes did cal those things cōmon which the Gentiles vsed commonly, and there∣fore impure, & prophane. And that which the Gréeke phrase calleth cōmon the He∣brew phrase calleth vncleane or defiled.

21 And Iesus went thence and departed into the coastes of Tyre and Sydon.

And Iesus vvent thence

M. This hystorye is very plentyfull, and requireth greate dylygence to be consydered of. C. For it teacheth howe the grace of Christe be∣ganne to appere to the Gentiles.

For although the ful time was not come in the whiche Chryste shoulde publyshe and reueale him self to the whole world, notwithstanding he thoughte it good to geue certayne forewarninges of his cō∣mon and generall mercy, whiche at the lengthe, after his resurrection was offe∣red bothe to the Iewes, and also to the Gentiles.

And departed into the coastes of Tyre.

B. The Euangelist Marcke addeth say∣inge, And he entered into a house, and would that no man should haue known: but he coulde not be hyd: signifying that Christe wente not directely to Tyre and Sydon, but abode in that corner for a time as thoughe hee had ben a pryuate man.

But Marke speaketh accordinge to oure fleshely sence and vnderstandyng.

For although Christ foresawe by his dy∣uine spirite, what should come to passe, yet notwithstanding, in that, that he was the minister & messenger of the father, he kept him selfe within the limits & boūds of the office & callinge which was enioy∣ned him: therfore the Euangelist Mark saith that he could not be hyd, meaning as he was man. B. For it is necessary y^t he shold play the Apostell of circūsition, sent specially to the Iewes: According to the saying of S. Paule, This I say, that Iesus Christ was made a minister of the Circumsition for the trewth of God, to confyrme the promyses made vnto y^e fa∣thers. Whereupon our sauiour gaue his disciples charge that they shold not come into the way of the Gētiles. But because the time was at hande that the Gentiles should receiue Chryst beinge reiected of the Iewes, the father wold not haue him altogether hidden from the Gentyles.

22 And beholde, a woman of Chanaan (which came out of the same coastes) cryed vnto him sayinge: haue mercy on me O Lord, thou sonne of Dauid: My daughter is pitiously vexed with a deuil.

And beholde a vvoman

C. An ex∣cellent Image of faith is depaynted vn∣to vs in this strange woman, that a com¦parison being made, we may know that the Iewes (whose impietie was horrible) were worthely & iustly depriued of y^e pro∣mised redemption. For when Christ dyd brynge vnto them openlye the promysed redemption, and offered the same with a loude voyce, and by doynge of myracles before their eyes, they were blynde and deafe: When as notwithstandyng they boasted theym selues to be the heyres of Goddes couenant, his chosen and peculi∣ar people, & his priestly kingedome: but this woman, who had no fellowshyppe with the sonnes of Abraham, and to whō the couenaunt (as it mighte seeme) per∣tayned not, beinge called by no voyce or signe, came running vnto Chryst of her owne accorde, and voluntary wyll.

Of Chanaan.

B. The Euangelist Marke sayth, that this woman was a Greke out of the nation of Syrophaenitia: Notwith¦standinge, betwene Matthew & Marcke there is no contrarietie: for wee knowe

that it was a cōmon vse & maner among the Iewes, to call all forrayne nations Grekes: and therfore the Apostel Paule vseth that Antithesis ofte times, but spe∣cially in his epistell to the Romaines.

But seinge she came out of the partes of Tyre and Sydon, it is no meruaile if she were sayde to be of Syrophenitia, when as the Region or countrey is called Sy∣ria whiche was a parte of Phaenitia also. But the Iewes despitefully called al the inhabitauntes of that countrey Cananae∣ans. And it is likely that they for the most parte take theyr oryginall and begyn∣ninge of the people of Canaan, who be∣inge banished out of theyr countrey, fled thyther, as to the next place of exile.

In this both the Euangelistes do agree, that the woman was of a prophane naci∣on. not brought vppe vnder the lawe of Moyses, and that she came vnto Chryste of her owne voluntary wyll, humblye to craue helpe at his hands. Bu Notwith∣standing it pleaseth some to thincke that shee was a Cananeaan, so called of the coū¦trey Cana, which Cana is written with∣out the letter H. This Cana is a greate cittie of Phaenitia, borderyng vppon the tribe of Asser: of the whiche wee maye reade in the .xix. chapter of Iosua. But that Cana is written with the Hebrewe leter. P. K. And as concerninge that Chanaan whiche our Euangeliste Mat∣thew hath: it is written in all aunciente Greke bokes, that I haue sene with this letter χ ch.

Cryed vnto hym.

M. For Marcke saythe that shee hearde of hym.

Faythe therefore commeth by hearynge as saith saincte Paule in the tenth to the Romaines.

Haue mercy on mee.

M. Shee calleth vpon, and craueth his mercye, in whom she beleueth: she crieth not to the Apostels, but vnto Christ. Neyther had she thus desired his helpe, vnles she had hoped certainely to obtaine the same.

O Lorde.

C. She calleth Christ lorde, by the cōmon vse of her speche.

Thou sonne of

Although this woman were a stray, and forren ar from the flocke of Christe, yet notwithstandinge she had receyued som taste of godlynesse: for withoute some knowledge of the promyses, she had not called Chryste the sonne of Dauyd. For althoughe the Iewes erred and swarued from the pure and perfect doctrine of the lawe, yet notwithstandinge the fame of the promysed redemption was ryfe a∣monge them. And because the restoring of the churche, did depend vpon the king∣dome of Dauid, when so euer mention was made of the Messias, the name of the sonne of Dauid was by & by in theyr mouthes, and truely this confession was common to euery man. But when the true fayth decayed amongst them, by the wōderful & inspeakeable goodnes of god, it came to passe, that the odour and swete smel of the promises came to the Gētiles theraboutes. Although therfore this wo∣man was not familiarly taughte and in∣structed by any maister: yet notwithstā∣dinge she did not rashely fayne or imma∣gin a faith, as concernyng Christe vnto her selfe, but conceiued the same by the lawe and the Prophetes. Wherfore very wickedly that dogge Seruetus, to the end he mighte despoyle Fayth of her promy∣ses, hath very muche abused this exam∣ple. Accordynge to this sence, we do not denis, but that there may be some detay∣ned faythe at sometime, to the which the parfect and distinct knowledge of sounde doctrine is not known: this alwayes no∣ted, that faythe euer procedeth from the woorde of God, and hath his beginning of true rudimētes & instructions, that it may alwaies be annexed to some light of knowledge.

My daughter is pitiously vexed

C. The Euangelist Mark saith that this womā came & fell down at the fete of Ie∣su, & prayed him to cast out a deuil of her daughter, A. By the which wordes he declareth, y^e she conceiued some greate & excellēt thing of Christ, in y^t she attribu∣teth to hym power to cast out a deuyll.

23 But he aunswered her nothing at all, and his disciples came and besought him sayinge: sende her away for she crieth after vs.

But he ansvvered nothing.

Bu. Wonderful lettes and impediments are here obiected against the woman and such greuouse occasiōs ar set before her, y^t vnlesse she had receyued a sounde & per∣fect faith, she might haue forsakē Christ, & spokē euyl of the gospel of y^e kingdome. C. Therfore the Euangelists for diuerse

causes do commende the faith of this wo∣man, as now for her inuincible constan∣cie: for seing that the sylence of Christe was a certaine kind of repulse, it is mer¦uaile that she was not caste downe & dys∣couraged by this temptation: but her con¦tinuall prayer was a sufficient testimo∣nie and witnesse of her perseueraunce.

Notwithstanding this shoulde seeme to be contrary to the nature of fayth and in∣uocation, as sainct Paule describeth the same, sayinge, that no man can praye a∣righte, without he haue firste hearde the woorde of God. Who therefore wyl say, that this woman had fayth, who (Christe holding his peace) gathereth and concei∣ueth a trust of her own selfe? But for so much as Christe speaketh two maner of waies, & yet holdeth his peace, we muste note, that although hee did then kepe sy∣lence, yet notwithstandinge he spake to the mynde of the woman: and so this se∣cret instinction of his spirite was in stede of the external preaching. Thus the lorde oftentimes speaketh to his faithfull ser∣uauntes, and yet holdeth his peace. for they bearing them selues bolde, vpon the comfortable testimonies of Scrypture, where they heare him speakinge, doubte not but that he wyl be merciful vnto thē: and yet notwithstandynge hee dothe not by and by accomplishe their desires, and graūte their petitions, but semeth rather as though he dyd not heare. We se ther∣fore to what ende Christ helde his peace, not to extinguyshe the fayth of the wo∣man, but rather to kyndell her feruente fayth, and to inflame her to be more ear∣neste. Wherefore, if so small a seede of doctrine in the womā of Canaan, brought forthe suche plentifull fruite, it were to to much shame, if we shoulde faynt and quayle, when he differreth vs, and satis¦fieth not our request.

And his disciples came and besought.

The dyscy∣ples beyng wery and anoyed with the im¦portunate suite and crying of the womā: came vnto Christe and besoughte him to sende her away, saying,

Sende her avvay.

E. That is to saye, dispatche her, eyther by granting to her her petition, or els by satisfying her by some other meane.

C. The disciples trewly craue nothing in the womans behalfe at the handes of Christe: but because of her importunate suite, they desire to haue her sent awaye. Bu. For they them selues shew the cause why they would haue her sent away say∣inge.

For shee crieth after vs.

as if they shold haue sayde, She weryeth vs excedinglye and aboue measure with cryinge, & with her complaintes she is irkesome vnto vs in so muche that it is a reproch to vs all, if she thus follow vs, thou neyther rebu∣kinge her, nor grauntyng her petition, whereby we maye be in quiet. C. But what a foolishe imagination and deuyse of the Papistes was it, by this place to teache to pray vnto the dead saintes. For lett vs graunte that this woman craued some helpe or fauour at the disciples han∣des (whiche can not be gathered by the texte) yet notwithstanding there is a dif∣ference betwene the dead and the liuing. Bu. It is moste sure and certayne that the sayncts which are alyue on the earth, do pray for such as are in trouble, afflicti∣on and mysery, but it is most vncertaine that the saintes in heauen do pray for vs, yea it is most sure that they are ignorāt of our cogitations and desyres.

24. But he aunswered and saide: I am not sent but to the lost shepe of the house of Israell.

C. Here he sheweth y^e cause why he doth not heare & answere the wo∣man of Canaan, because he wolde geue him selfe wholly to the Iewes to whom he was appointed a minister of the grace of God. Therefore he argueth of the vo∣cation & cōmandement of his father that no helpe muste be shewed to straungers and forreners. Not that the power of Christ was alwaies shut and included in such straite bondes: but hecause the time dyd so require, that he begynninge at the Iewes, might for y^e tyme kepe him selfe whollye vnto them. but after his resur∣rectiō y^e tyme came that he should preach peace vnto the Gētiles which were alie∣nate frō the kingedome of God. For this cause Christ at the first commanded his Aposteles to kepe thē selues or to preach onely to the Iewes, and not to come in∣to the waye of the Gentiles. The Apos∣tell Paule also, to this effecte callethe Christ the minister of the circumsition

He doth therefore truely denie hym selfe to be sente, sauing onely to the lost shepe of the house of Israell: that is to saye, to the Iewes: vntil the fulnes of time came in the which the Gentiles shold succede. Bu. Hereby let vs learne how greatly the lorde estemed the people of Israell, in graunting to thē such a prerogatiue, that the sonne of God him self should say that he was specially sent vnto them. Wher∣vpon the trueth of goddes promise maye be gathered, in that all thinges that God by the prophetes had spoken & promysed, are now offered and perfourmed to this people. Furthermore, he dothe not onely call the elect and chosen, the lost shepe of the house of Israell, but also all suche as came of the stocke of the holy fathers: be∣cause God comprehēded all vnder the co∣uenaunte, and because the redemer was promised to all without exception, euen as without exception, hee reuealed, and offered hym selfe to al men. This also is worthy to be noted, that he pronounceth him selfe to be geuen to the loste sheepe, euen as in an other place he saith that he came to saue that which was loste.

25 Then came she and worshipped him saying: Lorde helpe mee.

Then came shee.

B. This woman hadde a wonderfull trust, when that neyther the silence of Christ, nor the answere which he made to the disciples (by the which he might seme to deny to shewe to her any fauour at all) could any whit discourage her, but began so much the more earnest¦ly to praye. for sayth the Euangelist, she came and worshipped hym, saying, Lord helpe mee. The more sharpely shee was repoulsed, the more vehemētly she pray∣ed and craued helpe. C. Shee semethe therfore obstinatly to contend, as though she coulde extorte somwhat from hym by violence. But without al doubt the good∣nesse whiche by faith she had conceiued of the Messias, dyd thus imbolden and en∣courage her. And whereas Christe pre∣cisely denying that this her request per∣tayned to his office, she was not dyscou∣raged, neither lefte of her suite: it must needes so come to passe (as we sayde be∣fore) by the fyrme and constante faythe whiche shee had conceyued. And this is a trewe probation and trial of our fayth, when we wyll neuer suffer the generall principle of our saluation, which is foun¦ded vpon the woorde of God to be taken frō vs.

Lorde helpe me.

A. As if she sholde haue saide. I do not perceyue that I am yet altogether repoulsed and dryuen frō thee, although thou wilte not vouchsafe to make me answere, thou art sēt hither to be a comforter of the afflicted: help me therfore which am greuously afflicted: for thy goodnes I besech the o lord to help me

26 He answered and saide: it is not mete to take the childrens breadde, and to cast it to dogges.

Some translations haue, it is not semely to take y^e chilorēs bread. C. Now Christ by a more sharp & biting answere semeth to put her quite out of comforte, & to take al hope frō her. for he doth not only teach that all grace which he hath receyued of the father, oughte to be dispensed to the Iewes, lest they shoulde be defrauded of their peculiar right, but also not without contumely & reproche, he compareth the woman to a dogge, declaring therby that she was vnworthye to be partaker of his grace. B. But he ment by this colloring and hiding of his goodnes, to haue a far∣ther triall, and a more excellent example of her faith. For although she were com¦pared to dogges, yet notwithstādyng she toke it not so haynously, that acknowle∣ginge her selfe to be a dogge, she woulde not require the benefite of sonnes, but of dogges only. C. But to the end we may haue the true meaning & vnderstanding of this place, we muste note that euerye particuler gift of god is not called y^e chil∣drens breade, but onely those benefytes which seuerally he had bestowed vpō A∣braham and his sede. For from the begin¦ning of the world y^e goodnes of God was so dispersed euery where, & so filled hea∣uen & earth, that al men knew the father him selfe. But because he had preferred the sonnes of Abraham to honour, more than any of the sons of men els, y^e breade of the childrē is y^t which properly pertay∣neth to y^e adoption, by the which y^e Iewes only were elected & chosen to be sonnes.

The Gentiles had the vse & fruitiō of the lyght of the sonne, of the vital and liuely

spirite, and of the foode and increase of the earth as well as the Iewes: but the blessinge which was to be hoped for in Christ, remayned only in the house of A∣brahā. For otherwyse the Iewes (which did excell) should haue béene no better thē the Gentiles. Therefore Christ sayth it is not méete to take childrens bread and cast it vnto Dogges, meaninge that it is not well bestowed, which is taken from the Church of God, and committed to the cō∣mon vse of prophane mē. But this ought to be restrayned to y^e time in the which, God was onlye inuocated and called vp∣pon in Iudea. For when it came to passe that the Gentiles were admitted into the same fellowship of saluation (the which came to passe, when by the Gospel Christ shyned euerye where) the difference was taken away in so much that they which before were Dogges, are now reputed a∣monge the children and sonnes. C. The Iewes were in place and stede of sonnes, but the Gentiles being alyenate from the grace, were as Dogges. Here therefore y^e swelling of fleshe must needes lye in the dust, when wée heare, that in the first be∣ginning wée were dogges. This sentence trulye serueth verye well to bringe to humillitye, that wée maye knowe what our state and condition was before grace, wée were without all doubt Dogges.

In the beginning truly the excellencye of mans nature, in the which the Image of God did shyne, was greater, than that so odious a name, should belong to all the Gentiles, and to kinges themselues, whō God hath adorned and butifyed with his owne tytle: but the fall and disobedience of Adam brought to passe, that the Lorde iustly did cast out all those with dogges to the dungehill: which by the fault of oure first Parents were made bastardes: spe∣cially when there is a cōparison betwene the Iewes (whych are exempte from the common state and condition of men) and the Gentiles, which are banished from y^e kingdome of God. For the Iewes did ex∣cell, not by their owne merit, but by the benefite of the couenaunte: but wée are not sonnes, were it not that the father had not adopted vs by Christ to be his sonnes and heyres, who by the same Christ pro∣mised grace to his sonnes, not to Pro∣phane Gentiles. The purpose of Christe is more plainly expressed in Marke wher it is sayde, let the children first he fed: for it is not meete to take the childrens bread, and to cast it vnto whelpes. For hee ad∣monisheth the woman of Canaan that she dealeth as preposteriouslye as one that in the middest of supper fouldeth vppe the Table. B. In this aunswere also there was some hope geuen to her and to all the Gentiles, namely that when the Iewes were satisfyed the Gentiles should haue the breade of life broken and distributed vnto them: that is to saye, it should come to passe that the Gospell of the kingdome should be preached vnto them after it had bene preached to the Iewes. C. More∣ouer, although Christ here had specially regarde to take a tryall and proofe of the womans faith, yet notwithstāding with∣all hée doth teach and shew what horrible punishmente and dreadfull vengeaunce did depende and hange ouer y^e Iewes, for reiecting that inestimable benefyte offe∣red fréely vnto them, which was denyed, and might not be graūted to others, who feruently and with gréedines craued and begged the same.

27. She aunsweared and said: truth Lord, for the Dogges eate of the crommes, which fall from their masters Table.

Bu. The woman hauing so oftentymes the repoulse, & being at the last reproche∣fully compared to an vncleane dogge, is notwithstanding neuermore styrred and prouoked to conceyue hatred nor neuer a whit the lesse infirme and weake in faith, but seking to ouercome herselfe, the more constantlye that the Lord denyeth her re∣quest, the more importunately shee con∣tendeth by continuall crauing to obtayne the same. E. For shée refuseth not the op∣probrious name of a dogge, neyther doth shée enuye the Iewes for their honoura∣ble tytle to be called sonnes, but callinge them also Lords whom Iesus called son∣nes, shée taketh occasion of that, by the which shée séemed to haue the repoulse, to the end she would not be denyed: as if shée should haue sayd: I do not take from be¦fore thē the dellicate bread with the which they are fedde at their fathers table: that

only do I requyre which commonly ma∣sters and Lords graunt vnto theyr dog∣ges: rich and plentifull is their table, and I contente and satisfye my selfe with the crommes only which fal without regard from their boord. C. This aunsweare of the woman declareth and sufficientlye proueth that shee was not caryed and led by any blind, blunt, or violente motion to talke with Christ and to craue this bene∣fyte at his hands, no, but rather by a well aduised, and grounded fayth. For, because God preferred the Iewes before anye o∣ther people, and nation, shée also leaueth vnto them their due honor of adoption, & doth protest that shée meaneth nothinge lesse but that Christ shoulde féede and sa∣tisfy them, according to the order prescri∣bed vnto him by his heauenly father: shée onelye maketh her peticion to haue the crommes that fall from her masters ta∣ble. And truly God did neuer so include and tye his grace to the Iewes, but that hée would suffer y^e Gentiles to haue some tast therof, though it were but small. So that nothing could be more aptly, and du∣lye spoken by our sauioure to expresse the dispensation of the grace of God whiche then florished, than this. And the simili∣tude which he bringeth is most fit: as if a man should haue a greate summe of mo∣ney in his handes, which hée meaneth to giue vnto some other, and in geuing the same to the party to whom hée ment it, it commeth to passe that a péece falleth from him, the which péece hée suffereth to be ta∣ken and caryed away of one to whom hee ment it not, neyther was it due: euen so our Lord and sauiour Christ had his hād¦full of mercies: the which were due, by promise made to Abraham, to the Iewes, notwithstanding it came to passe that in paying the same, some crommes of mercy were taken vp by the Gentiles which hee let fall vnto them. M. By this place we learne so to perseuer & continue in faith, that wée leaue not of to craue that, which wée woulde obtayne. To this effect also pertayneth the example of y^e importunate widdow and the vniust Iudge. Further∣more wée learne that oure rude and base estate ought not to stay vs in comming to Christ, but that wée ought rather to take occasion thereby more boldly to come and to craue those things at his hands, wher∣of wée haue néede. What is more vyle then a whelpe? and yet notwithstanding, because it belongeth to the Lorde of the house, although it eate not of the childrēs bread, yet notwithstanding it is allowed to eate of the crommes that fall from the Table without checke.

28. Then Iesus aunsweared and said vnto her: O woman great is thy fayth, be it vnto thee, euen as thou wilt. And her daughter was made whole euē at that same time.

Then Iesus aunsvvered

Bu. Hytherto the Euangelyste hath described the true na∣ture and quality of faythe: and nowe hee addeth the effecte that commeth of fayth. First of all Christ commendeth the fayth of the woman, then hee gyueth vnto her that which shée requyred, and also decla∣reth that shee hath obtayned it by fayth.

For the greatnes of her fayth declared it selfe in this, that shée hauing but a small sparke of Doctrine, did not onely know y^e proper offyce of Christe, and attributed vnto him heauenly power, but also con∣stantly went forwarde by such narrowe strayts, and soore lets, and suffered her∣self to be abased and compared to a dogge, so that shée mighte retayne the helpe of Christ, of the which shee was fully per∣swaded: to be shorte, shée so tempered her trust with humillity, that shée arrogated nothing rashly to her selfe: and yet not∣withstanding by the féeling of her owne vnworthines, shée shut not vp the well of the grace of Christ against herselfe. B. By this fayth trulye nothing shalbe impeni∣trable, or impossible to him that prayeth. But by the tytle of this prophane womā. the ingratitude of this people which boas∣ted themselues to be holy and acceptable vnto God, is condemned. Neuerthelesse, how this woman is truly sayd to beléeue, which is not onelye destitute of the pro∣myse of Christ, but by the words also of his owne mouthe is repelled and put a∣way, wée haue declared before. For al∣thoughe hee doth sharpelye (as it mighte seeme) refuse her prayers, yet notwith∣standing she being throughly perswaded of the Messias promised from aboue, cea∣seth

not to hope well: and therefore shee feeleth the gate shut against her, not that shée is altogether driuē away, and quight shut out of place, but to the end she might with a more serious endeuour of faythe pearce euen through the small chinckes & cleftes of the gate.

Be it vnto thee euen as thou

B. This voyce of Christ contayneth a profitable doctrine. C. For wée are taught that wée obtayne all thinges at the handes of the Lorde by fayth, yea euen those things which séeme impossible vnto vs: because God alwayes estemeth so much of fayth, that hee is al∣wayes readye, in matters expediente, to graunt vs our desyer. The Euangeliste Marke bringeth in the wordes of Christ thus: and hée sayde vnto her, for this say∣ing go thy way, the deuill is gone oute of thy daughter.

And her daughter vvas made vvhole, euen at the

C. The Lorde doth neuer deceaue or dis∣apoint vs of his word, but perfourmeth y^e which hée promiseth euen in due time.

Marke addeth these woords saying: and when shee was come home to her house, shee found that the Deuill was departed, and her daughter lying on the bed.

29. And Iesus went awaye from thence, and came nye vnto the Sea of Gallilae, and went vppe into a mountaine and sat downe there.

And Iesus vvent avvaye from thence

Eu. Christ our sauioure was muche more enclyned in the time of his flesh or whilest hee was on earth, towards his people, then he was to straungers. Amonge the Gentiles hee bestowed at once but one benefite onely, as vppon this woman of Canaan, and y^e almost constrayned: but by and by among the Iewes, hée distributeth manye bene∣fits, and to the most parte, being neyther prouoked by the thanckefulnes nor by y^e fayth of the Iewes, but of his owne free wil. For hee healeth all those that are sick and disseased with diuers kyndes of dis∣seases being brought vnto him, yea were they neuer so incurable, without money fréely.

And Iesus vvent avvaye from thence

M. Namelye from the partes of Tyre and Sydon. C. Mathewe and Marke de∣claring the retourne of Christe from the partes of Tyre and Sydon, do seme to dis∣agrée very much. But where as our E∣uangeliste Mathewe sayth that hée came into the partes of Magdala, and Marke, into the partes of Dalmanutha, it is no∣thinge: for when as, there were diuers bordering Cities scituate beyond the lake of Genascreth, toward y^e mount Thabor, it is no marueile if a double name were attributed to the middell region. There appeareth more difference in this, that Mathew sayth hee healed many, being di∣uerslye disseased: and Marke doth make mencion but of the healinge of one deafe man. Yet notwithstanding this may eas∣ly be resolued. Marke chose the celebra∣tinge of that myracle to hymselfe, which our sauioure Christ shewed in the way, and the fame wherof being dispersed styr∣red vp the inhabitaunts of that countrey by little and little, to bring their sicke per¦sons to him to be healed. For wee knowe that the Euangelistes do not curiouslye note euerye thing that Christ did: but do wryte so sparingly as concerning myra∣cles, that they toutche but fewe onelye, and that for examples sake. Agayne Marke thought it sufficiente to set before vs one proofe of the power of God, in the which his Maiestye appeareth as myra∣culous as if hée had rehersed many more of the same sorte.

And vvent vp into a mountayne

Christe ha∣uing wrought a myracle vppon the deafe and dumbe, came to the Sea of Gallilae, & there, because hee would haue reste and quyetnes hée went vp into y^e mountayne, not that hée feared any thing but least he should styrre vp the mindes of the Pha∣riseys, beyng allready bent agaynst him, his time of reuelatiō being not yet come.

30. And muche people came vnto him, bringinge with them those that were lame, blinde, deafe, dumbe, and other manye, and caste them downe at the fete of Iesu. And hee healed them.

And much people came

M. Behould oure sauiour Christ could not be hid as yet: for howe can the brightnes of the Sunne be hidden? and howe coulde the power of Christ be kept secrete.

Bringing vvith them the blinde,

M. The like generall healing of those that were dis∣seased,

the Euangeliste hath oftentimes described before.

And caste them dovvne at

M. Euen as the infected and sicke shéepe are often times cast downe at the sheepe∣heards féete.

And hee healed them

Bu. Here oure Lorde declared his power, which is the true Phisition both of soule and body. M. Hereby also wee gather the gentle∣nes and humanitye of Christe, who (al∣though hée soughte to hyde himselfe) hea∣led notwithstanding by and by the dissea∣sed and sicke of those which importunate∣ly on heapes ranne vnto him. Bu. These things ought to confirme our fayth, and to cause vs to commit our selues without all feare to so mightye and gentle a Lord, and not to seeke in oure sicknesse & trou∣ble, for healthe and helpe at the handes of creatures, as of S Laurence, our Lady, and S. Cornelius, which cannot helpe: for saluation belongeth onely to Christ.

31. In so much that the people wondered when they saw the dumbe speake, the maymed to be vvhole, the lame to walke, and the blind to see.

In somuch that the people vvondered

M. The cause of the admiracion, is the straunge∣nes of the myracles which exceded hu∣mane reason. And for this cause myra∣cles were ordayned before of God name∣ly that the power of Christ thereby might be reuealed; and the myndes of mortall men amazed, and their fayth encreased. Reade the fiue & thirty Chapter of Esaye.

And they glorifyed the God of Israell.

M. Be∣cause they sawe his power visitinge hys people. This euer commeth to passe by al true myracles, that the name of God is glorifyed: but false myracles haue a quyte contrary effect.

32 Then Iesus called his Disciples vnto him and sayde: I haue compassion on the people, because they cōtinue with mee nowe three dayes and haue no∣thing to eate: and I will not let them depart fastinge, least they miscary by the waye.

Then Iesus called his Disciples

M. Iesus cal∣led his Dysciples vnto him to the end hee might prepare them to y^e myracle which hée was aboute to do, and that hée mighte make them likewyse affectioned: And so they were in deede, as wée maye reade in the sixte Chapter of the Actes of the A∣postels whereit is sayd. Also commaun∣dement and charge was giuen to Paule to be myndfull of the poore to helpe them, in the which hee was very dilligent.

I haue compassion on the people

The myracle here mencioned is not much vnlyke that which wée touched in the 14. Chapter going before: this is onely the difference, that where as before Christ fe•…•… time thou∣sand mē with fiue loaues and two fishes, hee now féedeth sower thousand with 7. loaues and a fewe fishes. Furthermore, whereas then twelue baskets were filled with the fragments, now of the great a∣bundaunce lesse remayned. M. Behould wée haue a king and hye Priest, which is touched with compassion on those that are his. Wée se here how great care hée hath alwayes for our necessitye and that in ex∣tremitye when all hope is gone, wee no∣thing regarding or forseing the daunger to come: but howe much more shall hee helpe vs if wee call vppon him, and put our trust in him. For sometimes hee suf∣fereth vs to be oppressed with greate my∣series, euen as hee suffered these men for the space of thrée dayes to suffer hunger: the which they mighte better abyde then wée, because they were in a more whot Region. But wée muste here speciallye note, that nothinge can be wantinge to them that followe Christe: for seinge the Lord hath a consideration of hunger, and taketh compassion vpon them that suffer the same, hee will not in any wyse suffer them to be afflicted with the same, aboue that which they are able to beare. Yet notwithstanding wee must not so vnder∣stand these thre dayes, as though the peo∣ple had eate nothinge all that time: but they are sayd to faste three dayes, because they were in a desart place wher wanted ordinarye foode, and thinges necessarye for them. Moreouer it may be y^t in those whot Regions men had a lesse desyer to eate, then wee haue in this grosse & colde ayre: wherfore it is no marueyle if they were three dayes without meate.

And I vvill not let them depart

M. This is y^e effecte of mercye and compassion, which cannot but helpe the afflicted.

Least they myscary by the vvaye

Behoulde here, howe loue and compassion haue al∣wayes prouidence, and a care for thinges to come adioyned with them, not onelye respecting thinges present, but hauing a care also for thinges to come, and for all kinde of misery. Bu. Let vs learne there∣fore to here the word of God, to beleue in him, and to cast all our care vppon him: for hée careth for vs.

33. And his Dysciples saide vnto him, whence should wee get so much bread in the wildernes, as to suffice so great a multitude.

C. The Disciples here bewraye theyr vnreasonable and brutishe dulnes, in that they haue forgotten the former do∣cument of the power and grace of Christ, which they mighte haue applyed to theyr present necessity. But now they forget to craue remedye at his handes, as thoughe they had neuer seene anye such thinge. M. Euen so the wysedome of humaine reason wayeth not the power of God, but only the faculty and power of creatures. Euen so Moyses also sayd: where should I haue flesh to giue vnto all this people? and againe hee sayde: sixe hundred thou∣sande footemen are there of the people a∣monge which I am, and thou hast sayd I will geue them flesh that they may eate a moneth longe. Shall the shepe & the Oxē be slayne for them to finde them? eyther shall all the fish of the sea be gathered to∣gether for them to serue them? A wōder∣full obliuion & dulnes was it truly in the Apostells to forget that Christe fed euen nowe so many thousande men with fiue loaues and two fishes. C. And because the like dulnes creepeth dayly into oure hartes, wee must so muche the more be∣ware least that oure mindes be drawne from the remembring and consideration of goddes benefits, that the experience of the time paste, maye teache vs to loke for the same thing to come, which God oftē∣times allready hath geuen vnto vs.

34. And Iesus sayth vnto them: how ma∣nye loaues haue yee? and they sayde: seuen, and a fewe little fishes.

A. Christ was not ignorant how many loaues were there, but hée demaunded this question to the ende they knowing y^e want and necessitye might the more wō∣der and marueyle at the power of God.

And they sayd: seuen,

M. Here wée see that the Lord hath more loaues thē hée had be∣fore to feede a smaller multitude. Wher∣by wée may learne that the power of God is not tyed to creatures which are but meanes to shew the same, and that it is all one to him whether the quantity be great or small, according to the saying of Iona∣thas of his small armye in comparison of the huge multitude of his enemyes. For as the blessing of God beinge no lesse in one lofe then in twenty, is sufficiente to nourish a great multitude: euen so if the same be wantinge, a hundred loaues are not sufficient to féede tenne men. Let vs therefore holely depend vppon the proui∣dence of God.

35. And hee commaunded the people to sit downe on the grounde, and toke the seuen loaues, and the fishes. &c.

A. Reade our annotacions in the fourth∣tene Chapter going before.

36. And hee sente awaye the people, and toke ship, and came into the parties of Magdala.

A. Our sauioure Christ hauing shewed the wonderfull power of his Godheade sent the people awaye, to the ende they might retourne to their owne home.

Into the parties of Magdala

B. Marke hath in stede of Magdala, Dalmanutha. Reade the nyne and twentye verce goinge be∣fore. There is mencion made of Mag∣dala in the seuentene Chapter of the first Booke of kinges.

Notes

• Traditions thrust in by men.
• Scribes.
• Iohn. 1.
• Papistes al∣leadge tradi∣tions.
• Th•••• of tr•…•…
• Iohn •…•…
• Ind•••• thing•…•… not be necessa•…•…
• ••••ke. 7.
• The order of washing was curiously vr∣ged of the Ie∣wes.
• Popish holye water is made by this place.
• The lawe of God ought to be preferred before mens traditions.
• Traditions of men tye the consciences of gods people.
• Papistes strayne •…•…¦gnat & s•…•…¦low af•…•…
• Mark•…•…
• 1. Ti•…•…
• Child•…•… ought•…•… •…•…nour 〈◊〉〈◊〉 Parc••••.
• •…•…us of •…•…cy.
• Honor dowe vnto parents.
• Commeth of me, is not ex∣pressed, but vnderstoode, in the Gereke texte.
• Corban the boxe of the temple.
• Lu••••
• De•••• tra•••• per•••• ne••••
• •…•…rituall •…•…ship be∣••••eth to 〈◊〉〈◊〉.
• •…•…onoure ••••ueth 〈◊〉〈◊〉 God.
• •…•…rifie.
• •…•…hyngs •…•…serned •…•…er.
• Gods worde is sufficient to teache vs how to wor∣shyp hym.
• Fained wor∣shippinges ar abhominable.
• Rom. 14.
• Ignoraunce is not acceptable vnto God.
• Mark•…•…
• Ma•…•…¦ence 〈◊〉〈◊〉 wel•…•… all eu•…•…
• God•…•… •…•…¦tures
• Popis•…•… of mea•…•… drinck•…•…
• Titus
• •…•…ry in •…•…ige 〈◊〉〈◊〉 agre.
• 〈◊〉〈◊〉 must •…•…ded.
• The vertu of Christ offen∣ded the Ie∣wes.
• Luke. 2.
• Esaye. 5. Ierem. 2. Ierem: 12, Amos. 9.
• Esay. 60.
• 2. Cor. 2
• The effecte of the Gospell.
• The duetie of a preacher.
• Pre•…•… •…•…¦tion.
• 〈◊〉〈◊〉 w•…•… ow•…•… na••••
• Era•…•… of th•…•…
• •…•…riginall 〈◊〉〈◊〉 salua∣•…•…
• ••••s ge∣•…•… offen •…•…n.
• Blindenesse and ignorāce, are the cause of destruction
• Papistes maintayne blyndnesse.
• Gala. 2.
• Mark. 7.
• M•••• •…•…¦f•…•…le 〈◊〉〈◊〉 man.
• A•…•…
• •…•…orrup∣•…•… •…•…at is in 〈◊〉〈◊〉 defy∣•••• whole 〈◊〉〈◊〉
• 〈◊〉〈◊〉. 10.
• •…•…e. 7.
• Roma. 15.
• Math. 10.
• Rom. 1, 2.3 and .10. 1. Cor. 1. Gala. 3.
• The Greeke letter χ is as much as. ch.
• Faithe com∣meth by hea∣rynge.
• S•…•… w•…•… fai•…•…
• 〈◊〉〈◊〉. 10.
• 〈◊〉〈◊〉 spea∣•…•… his 〈◊〉〈◊〉 and 〈◊〉〈◊〉.
• Popishe prai∣er to saintes.
• Ephe. 2.
• Math. 10.
• Roma. 15.
• Luke 19.
• Faith that is firme can not be beaten downe.
• 〈◊〉〈◊〉 made ••••ntiles 〈◊〉〈◊〉 were •…•…ges, to 〈◊〉〈◊〉 sonnes 〈◊〉〈◊〉.
• •…•…ō hath •…•…s
• Marke 7.
• A constants fayth in the woman of Canaan.
• Luke. 18.
• Chri•••• fayth▪
• •…•…btay∣•…•… thin∣•…•… •…•…he hā∣•…•… God.
• Marke 8.
• Math. 4.8.9. and 14.
• Saintes may not be sought vnto for helpe
• False myra∣cles dishonor God.
• Acte•…•…
• Gal•…•…
• Heb•…•…
• The•…•… we•…•… Chri•…•… wā•…•…
• 〈◊〉〈◊〉. 5.
• •…•…e rea¦•…•…eth •…•…s po∣•…•…
• 〈◊〉〈◊〉 11.
• 1. King. 14.
• Encrease com¦meth by the blessing of God.
• 1. Kings. 17.