# verses

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Ye fooles and blinde, whether is greater, the offering, or the altar which sanctifieth the offering?


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And he that shall swear by heaven, sweareth by the <n>If heaven is God's throne, than he is without doubt above this entire world.</n> throne of God, and by him that sitteth thereon.


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<n>Hypocrites take special care in small matters, and neglect the things which matter the very most.</n>Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier [matters] of the law, judgment, mercy, and <n>Faithfulness in the keeping of promises.</n> faith: these ought ye to have done, and not to leave the other undone.


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<n>Hypocrites pay too much attention to outward things, and the inward things they utterly condemn.</n>Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.


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Thou blinde Pharise, cleanse first the inside of the cup and platter, that the outside of them may be cleane also.


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Wo be to you, Scribes and Pharises, hypocrites: for ye are like vnto whited tombes, which appeare beautifull outward, but are within full of dead mens bones, and all filthines.


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So are ye also: for outwarde ye appeare righteous vnto men, but within ye are full of hypocrisie and iniquitie.


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<n>Hypocrites, when they try the most to cover up their wickedness, it is then by the just judgment of God that they shame themselves.</n>Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,


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And say, If we had bene in the dayes of our fathers, we would not haue bene partners with them in the blood of the Prophets.


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So then ye be witnesses vnto your selues, that ye are the children of them that murthered the Prophets.


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<n>A proverb used by the Jews, which has this meaning: You go on also, and follow your ancestors, that at length your wickedness may come to its fulness.</n>Fill ye up then the measure of your fathers.


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<n>Hypocrites are cruel.</n>Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city:


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<n>The punishment of those who persecute the gospel, under the pretence of zeal.</n>That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of <n>Of Joiada, who was also called Barach-jah, that is, blessed of the Lord.</n> Barachias, whom ye slew between the temple and the altar.


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<n>Where the mercy of God was greatest, it was there that there was the greatest wickedness and rebellion, and at length the sharpest judgments of God.</n>O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have <n>He speaks of the outward ministry, and as he was promised for the saving of this people, he was making sure that it would happen, even from the time that the promise was made to Abraham.</n> gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not!


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For I say vnto you, ye shall not see mee henceforth till that ye say, Blessed is he that commeth in the Name of the Lord.


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And Iesus went out, and departed from the Temple, and his disciples came to him, to shewe him the building of the Temple.


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<n>The destruction of the city, and especially of the temple is foretold.</n>And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.


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And as he sate vpon the mount of Oliues, his disciples came vnto him apart, saying, Tell vs when these things shall be, and what signe shalbe of thy coming, and of the ende of the world.


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<n>The Church will have a continual conflict with infinite miseries and offences, and furthermore, with false prophets, until the day of victory and triumph comes.</n>And Jesus answered and said unto them, Take heed that no man deceive you.


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And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all [these things] must come to pass, but the <n>That is, when those things are fulfilled, yet the end will not come.</n> end is not yet.


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For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in <n>Everywhere.</n> divers places.


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All these [are] the beginning of <n>Literally, «of great torments», just like women in childbirth.</n> sorrows.


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Then shal they deliuer you vp to be afflicted, and shall kill you, and ye shall be hated of all nations for my Names sake.


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<n>The gospel will spread abroad, angering the world and the devil ever so much: and those who continually believe will be saved.</n>But he that shall endure unto the end, the same shall be saved.


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And this <n>Joyful tidings of the kingdom of heaven.</n> gospel of the kingdom shall be preached in all the <n>Through all that part of the world that people live in.</n> world for a witness unto all nations; and then shall the end come.


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<n>The kingdom of Christ will not be abolished when the city of Jerusalem is utterly destroyed, but will be stretched out even to the end of the world.</n>When ye therefore shall see the <n>The abomination of desolation, that is to say, the one who all men detest and cannot abide, because of the foul and shameful filthiness of it: and he speaks of the idols that were set up in the temple, or as others think, he meant the marring of the doctrine in the Church.</n> abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)


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Neither let him which is in the field return back to take his <n>This is a sign of how great the fear will be.</n> clothes.


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But pray ye that your flight be not in the winter, neither on the <n>It was not lawful to take a journey on the sabbath day; Josephus, book 13.</n> sabbath day:


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For then shall be great tribulation, such as was not from the beginning of the worlde to this time, nor shalbe.


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And except <n>Those things which befell the people of the Jews in the thirty-four years, when the whole land was wasted, and at length the city of Jerusalem was taken, and both it and their temple destroyed, are mixed with those things which will come to pass before the last coming of the Lord.</n> those days should be shortened, there should no <n>The whole nation would utterly be destroyed: and this word «flesh» is a figurative word for «man», as the Hebrews used to say.</n> flesh be saved: but for the elect's sake those days shall be shortened.


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For there shall arise false Christs, and false prophets, and <n>Will openly set forth great signs for men to behold.</n> shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.


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Wherefore if they shall say vnto you, Beholde, he is in the desert, goe not forth: Beholde, he is in the secret places, beleeue it not.


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For as the lightning commeth out of the East, and is seene into the West, so shall also the coming of the Sonne of man be.


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<n>The only remedy against the furious rage of the world is that of being gathered and joined to Christ.</n>For wheresoever the <n>Christ, who will come with speed; and his presence will be with a majesty to whom all will flock, just like Eagles.</n> carcase is, there will the eagles be gathered together.


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<n>Everlasting damnation will be the end of the security of the wicked, and everlasting bliss for the miseries of the godly.</n>Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:


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And then shall appear the <n>The exceeding glory and majesty, which will bear witness that Christ the Lord of heaven and earth draws near to judge the world.</n> sign of the Son of man in heaven: and then shall all the <n>All nations, and he alludes to the dispersion which we read of in (Genesis 10-11), or to the dividing of the people of Israel.</n> tribes of the earth <n>They will be in such sorrow, that they will strike themselves: and it is transferred to the mourning.</n> mourn, and they shall see the Son of man <n>Sitting upon the clouds, as he was taken up into heaven.</n> coming in the clouds of heaven with power and great glory.


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And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the <n>From the four corners of the world.</n> four winds, from one end of heaven to the other.


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<n>If God has prescribed a certain order to nature, much more has he done so to his eternal judgments; but the wicked do not understand it, or rather they mock it: but the godly make note of it, and wait for it.</n>Now learn a parable of the fig tree; When his branch is yet <n>When its tenderness shows that the sap which is the life of the tree has come from the roots into the bark.</n> tender, and putteth forth leaves, ye know that summer [is] nigh:


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So likewise ye, when ye see all these things, know that the kingdom of God is nere, eue at ye doores.


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Verily I say unto you, This <n>This age: the word «generation» or «age» is here being used for the men of this age.</n> generation shall not pass, till all these things be fulfilled.


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<n>The Lord now begins the judgment, which he will finish in the latter days.</n>Heaven and earth shall pass away, but my words shall not pass away.


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<n>It is sufficient for us to know that God has appointed a latter day for the restoring of all things; but when it will be is hidden from us all for our sake, so that we may be all the more watchful, so that we are not taken as those were taken in the flood years ago.</n>But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father only.


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For as in the days that were before the flood they were <n>The word which the evangelist uses expresses the matter more fully then ours does: for it is a word which is used of brute beasts: and his meaning is that in those days men will pay attention to their appetites just like brute beasts: for otherwise there is nothing wrong with eating and drinking.</n> eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,


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And knewe nothing, till the flood came, and tooke them all away, so shall also the comming of the Sonne of man be.


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<n>Against those that persuade themselves that God will be merciful to all men, and do by this means give themselves over to sin, that they may in the meantime live in pleasure, void of all care.</n>Then shall two be in the field; the one shall be taken, and the other left.


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<n>The Greek women and the barbarians ground and baked.</n>Two [women shall be] grinding at the mill; the one shall be taken, and the other left.


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<n>An example of the horrible carelessness of men in those things in which they ought to be most careful.</n>Watch therefore: for ye know not what hour your Lord doth come.


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Of this be sure, that if the good man of the house knewe at what watch the thiefe would come, he woulde surely watch, and not suffer his house to be digged through.


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Who then is a faithfull seruaunt and wise, whom his master hath made ruler ouer his household, to giue them meate in season?


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That seruaunts master will come in a day, when he looketh not for him, and in an houre that he is not ware of,


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And shall <n>That is, from the rest, or will cut him into two pieces, which was a most cruel kind of punishment: with which, as Justin Martyr witnesses, Isaiah the Prophet was executed by the Jews: the same kind of punishment we read of in (1Sa_15:33) and (Dan_3:29).</n> cut him asunder, and appoint [him] his portion with the hypocrites: there shall be weeping and gnashing of teeth.


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Then <n>We must desire strength from God's hand which may serve us as a torch while we walk through this darkness, to bring us to our desired end: otherwise, if we become slothful and negligent because we are weary of our pains and travail, we shall be kept from entering the doors.</n> shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and <n>The pomp of weddings was usually preferred to be done at night, and that by young unmarried women.</n> went forth to meet the bridegroom.


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While the bridegroom tarried, they all <n>Their eyes being heavy with sleep.</n> slumbered and slept.


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But the wise answered, saying, Not so, lest there will not be ynough for vs and you: but goe ye rather to them that sell, and bye for your selues.


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And while they went to bye, the bridegrome came: and they that were readie, went in with him to the wedding, and the gate was shut.


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<n>Christ witnesses that there will be a long time between his departure to his Father and his coming again to us, but yet notwithstanding that, he will at that day take an account not only of the rebellious and obstinate, how they have made use of that which they received from him, but also of his household servants, who have because of slothfulness not employed those gifts which he bestowed upon them.</n>For [the kingdom of heaven is] as a man travelling into a far country, [who] called his own servants, and delivered unto them his goods.


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And unto one he gave five talents, to another two, and to another one; to every man according to his several <n>According to the wisdom and skill in dealing which was given to them.</n> ability; and straightway took his journey.


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Then he that had receiued the fiue talents, went and occupied with them, and gained other fiue talents.


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Then came he that had receiued fiue talents, and brought other fiue talents, saying, Master, thou deliueredst vnto me fiue talents: behold, I haue gained with them other fiue talents.


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His lord said unto him, Well done, [thou] good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: <n>Come and receive the fruit of my goodness: now the Lord's joy is doubled; see (Joh_15:11): that my joy may remain in you, and your joy be fulfilled.</n> enter thou into the joy of thy lord.


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Also he that had receiued two talents, came, and said, Master, thou deliueredst vnto me two talents: behold, I haue gained two other talets more.


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His master saide vnto him, It is well done good seruant, and faithfull, Thou hast bene faithfull in litle, I will make thee ruler ouer much: enter into thy masters ioy.


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Then he which had receiued the one talent, came, &amp; said, Master, I knewe that thou wast an hard man, which reapest where thou sowedst not, and gatherest where thou strawedst not:


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And his master answered, &amp; said vnto him, Thou euill seruant, and slouthfull, thou knewest that I reape where I sowed not, and gather where I strawed not.


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Thou oughtest therefore to have put my money to the <n>Bankers who have their shops or tables set up abroad, where they lend money at interest. Usury or loaning money at interest is strictly forbidden by the Bible, (Exo_22:25-27; Deu_23:19-20). Even a rate as low as one per cent interest was disallowed, (Neh_5:11). This servant had already told two lies. First he said the master was an austere or harsh man. This is a lie for the Lord is merciful and gracious. Next he called his master a thief because he reaped where he did not sow. Finally the master said to him sarcastically why did you not add insult to injury and loan the money out at interest so you could call your master a «usurer» too! If the servant had done this, his master would have been responsible for his servant's actions and guilty of usury.</n> exchangers, and [then] at my coming I should have received mine own with usury.


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For vnto euery man that hath, it shall be giuen, and he shall haue abundance, and from him that hath not, euen that he hath, shalbe taken away.


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Cast therefore that vnprofitable seruant into vtter darkenes: there shalbe weeping and gnasshing of teeth.


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<n>A graphic setting forth of the everlasting judgment which is to come.</n>When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:


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And before him shalbe gathered all nations, &amp; he shal seperate them one from another, as a shepheard separateth the sheepe from ye goates.


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Then shall the King say unto them on his right hand, Come, ye <n>Blessed and happy, upon whom my Father has most abundantly bestowed his benefits.</n> blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:


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For I was an hungred, and ye gaue me meate: I thirsted, and ye gaue me drinke: I was a stranger, and ye tooke me in vnto you.


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I was naked, &amp; ye clothed me: I was sicke, and ye visited me: I was in prison, and ye came vnto me.


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Then shall the righteous answere him, saying, Lord, when sawe we thee an hungred, and fed thee? or a thirst, and gaue thee drinke?


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And the King shall answere, and say vnto them, Verely I say vnto you, in as much as ye haue done it vnto one of the least of these my brethre, ye haue done it to me.


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Then shal he say vnto them on ye left hand, Depart from me ye cursed, into euerlasting fire, which is prepared for the deuill and his angels.


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I was a stranger, &amp; ye tooke me not in vnto you: I was naked, &amp; ye clothed me not: sicke, and in prison, and ye visited me not.


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Then shall they also answere him, saying, Lord, when sawe we thee an hungred, or a thirst, or a stranger, or naked, or sicke, or in prison, and did not minister vnto thee?


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Then shall he answere them, and say, Verely I say vnto you, in as much as ye did it not to one of the least of these, ye did it not to me.


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And <n>Christ witnesses by his going to death voluntarily, that he will make full satisfaction for the sin of Adam by his obedience.</n> it came to pass, when Jesus had finished all these sayings, he said unto his disciples,


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<n>God himself and not man appoints the time that Christ should be crucified.</n>Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified.


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Then assembled together the chiefe Priests, and the Scribes, and the Elders of ye people into the hall of the high Priest called Caiaphas:


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But they said, Not on the <n>By the word «feast» is meant the whole feast of unleavened bread: the first and eighth day of which were so holy that they were not allowed to do any work on it, though the whole company of the Sanhedrin determined otherwise: And yet it came to pass through God's providence, that Christ suffered at that time, so that all the people of Israel might be witnesses of his everlasting sacrifice.</n> feast [day], lest there be an uproar among the people.


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<n>By this sudden work of a sinful woman, Christ helps the guests to understand about his death and burial which was near: the gracious result of which will bring life to all sinners who flee unto him. But Judas takes an occasion here to accomplish his wicked purpose and plan.</n>Now when Jesus was in Bethany, in the house of Simon the leper,


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<n>For these things were done before Christ came to Jerusalem: and yet some think that the evangelists have two differing accounts.</n>There came unto him a woman having an alabaster <n>These boxes were of alabaster, which in ancient times men made hollow to put in ointments: for some write that alabaster keeps ointment without changing it in any way; Pliny, book 13, chap. 1.</n> box of very precious ointment, and poured it on his head, as he sat [at meat].


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But when his <n>This is a figure of speech called synecdoche: for it is said that only Judas was moved at this; (Joh_12:4).</n> disciples saw [it], they had indignation, saying, To what purpose [is] this <n>Unprofitable spending.</n> waste?


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<n>We ought not to rashly condemn that which is not orderly done.</n>When Jesus understood [it], he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.


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<n>Christ, who was once anointed in his own person, must always be anointed in the poor.</n>For ye have the poor always with you; but me ye have not always.


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For <n>In that she poured this ointment upon my body, she did it to bury me.</n> in that she hath poured this ointment on my body, she did [it] for my burial.


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Verely I say vnto you, wheresoeuer this Gospel shall bee preached throughout all the worlde, there shall also this that shee hath done, be spoken of for a memoriall of her.


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And said, What will ye giue me, and I will deliuer him vnto you? And they appoynted vnto him thirtie pieces of siluer.


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<n>Christ purposing to bring us into our country without delay and so, to pay the penalty of the law, truly fulfils the law, omitting the contrary tradition and custom of the Jews: and thus shows that all things will so come to pass by the ministry of men as governed by the secret plan of God.</n>Now <n>This was the fourteenth day of the first month: now the first day of unleavened bread should have been the fifteenth, but because the evening of this day (which after the manner of the Romans was referred to the day before) belonged by the Jews' manner to the day following, therefore it is called the first day of unleavened bread.</n> the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?


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And he said, Goe yee into the citie to such a man, and say to him, The master saieth, My time is at hande: I will keepe the Passeouer at thine house with my disciples.


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Now when the even was come, he <n>Because the Law appointed them to be wearing footwear, and to have their staffs in their hands, as though they were is haste, therefore it is to be gathered that they did not sit down when they ate the Passover, but stood, for normally when they went to eat they took off their shoes: therefore he speaks here in this place, not of the Passover, but of the supper which was celebrated after the Passover was solemnly done.</n> sat down with the twelve.


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And he answered and said, He that <n>That is to say, he whom I invited to come to my table, alluding in this to (Psa_41:9), which is not to be understood as though just as the Lord spoke these words Judas had his hand in the dish (for that would have been an undoubted sign) but it refers to his tabling and eating with him.</n> dippeth [his] hand with me in the dish, the same shall betray me.


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Surely the Sonne of man goeth his way, as it is written of him: but woe be to that man, by whom the Sonne of man is betrayed: it had bene good for that man, if hee had neuer bene borne.


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Then Judas, <n>Who was thinking of nothing else but to betray him.</n> which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.


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<n>Christ who will without delay fulfil the promises of the old covenant, institutes a new covenant with new signs.</n>And as they were eating, Jesus took bread, and <n>Mark says, «Had given thanks»: and therefore blessing is not a consecrating with a conjuring type of murmuring and power of words: and yet the bread and the wine are changed, not in nature but in quality, for without doubt they become tokens of the body and blood of Christ, not of their own nature or force of words, but by Christ his institution, which must be recited and laid forth, that faith may find what to lay hold on, both in the word and in the elements.</n> blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; <n>This is a figure of speech which is called metonymy: that is to say, the giving of one name for another: so he calls the bread his body, which is the sign and sacrament of his body: and yet nonetheless, it is a figurative and changed kind of speech meaning that the faithful do indeed receive Christ with all his gifts (though by a spiritual means) and become one with him.</n> this is my body.


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And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye <n>Therefore they who took away the cup from the people, disobeyed the instruction of Christ.</n> all of it;


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<n>That is, this cup or wine is my blood sacramentally, as in {{See Luk_22:20}}.</n>For this is my blood of the <n>Or covenant, that is to say, by which the new league and covenant is made, for in the making of leagues they used the pouring of wine and shedding of blood.</n> new testament, which is shed for many for the remission of sins.


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I say vnto you, that I will not drinke henceforth of this fruit of the vine vntil that day, when I shal drinke it new with you in my Fathers kingdome.


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And when they had sung <n>When they had made an end of their solemn singing, which some think was six Psalms, (Psa_112:1; Psa_117:2).</n> an hymn, they went out into the mount of Olives.


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<n>Christ, here taking more care of his disciples than of himself, forewarns them of their falling away, and provides them with some comfort.</n>Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.


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But Peter aunswered, and sayde vnto him, Though that al men should be offended by thee, yet will I neuer be offended.


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Iesus sayde vnto him, Verely I say vnto thee, that this night, before the cocke crow, thou shalt denie me thrise.


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Peter saide vnto him, Though I should die with thee, I will in no case denie thee. Likewise also sayd all the disciples.


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<n>Christ having regard to the weakness of his disciples, leaves all the rest in safety, and takes with him but three to be witnesses of his anguish, and goes on purpose into the place where he would be betrayed.</n>Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.


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And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and <n>The word which he uses signifies great sorrow, and tremendous and deadly grief: this thing, as it indicates man's true nature, which shuns death as a thing that entered in against nature, shows that though Christ was void of sin, yet he sustained this horrible punishment, because he felt the wrath of God kindled against us for sins, which he revenged and punished in his person.</n> very heavy.


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<n>Christ, a true man, who is about to suffer the punishment which we should have suffered for forsaking God, is forsaken by his own: he has a terrible conflict with the horror and fear of the curse of God: out of which he, since he escaped as a conqueror, causes us not to be afraid of death any more.</n>Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.


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And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, <n>Let it pass me, and not touch me.</n> let this <n>That is, which is at hand, and is offered and prepared for me: an idiom which the Hebrews use for the wrath of God, and the punishment he sends. {{See Mat_20:22}}.</n> cup pass from me: nevertheless not as I will, but as thou [wilt].


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<n>An example of the carelessness of man.</n>And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?


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Watch, and praie, that yee enter not into tentation: the spirit in deede is readie, but the flesh is weake.


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Againe he went away the second time, and praied, saying, O my Father, if this cuppe can not passe away from mee, but that I must drinke it, thy will be done.


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Then came he to his disciples, and said vnto them, Sleepe henceforth, &amp; take your rest: behold, the houre is at hand, and the Sonne of man is giuen into the hands of sinners.


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<n>Christ offers himself willingly to be taken, that in so obeying willingly he might make satisfaction for the wilful fall of man.</n>Rise, let us be going: behold, he is at hand that doth betray me.


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And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, <n>Sent from the high Priests.</n> from the chief priests and elders of the people.


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Now he that betraied him, had giuen them a token, saying, Whomesoeuer I shall kisse, that is he, laie holde on him.


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<n>Christ is taken, that we might be delivered.</n>And Jesus said unto him, <n>Christ reprehends Judas tauntingly, and rebukes him sharply, for he knew well enough why he came.</n> Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.


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And behold, one of them which were with Iesus, stretched out his hand, &amp; drewe his sworde, and strooke a seruaunt of the high Priest, and smote off his eare.


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<n>Our vocation must govern our zeal.</n>Then said Jesus unto him, Put up again thy sword into his place: for all they that <n>They take the sword to whom the Lord has not given it, that is to say, they who use the sword and are not called to it.</n> take the sword shall perish with the sword.


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<n>Christ was taken because he was willing to be taken.</n>Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?


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<n>By this questioning he answers a sly objection, for they might have asked him why he did not in this his great extremity of danger call to his Father for aid: but to this objection he answers by this question.</n>But how then shall the scriptures be fulfilled, that thus it must be?


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The same houre sayde Iesus to the multitude, Ye be come out as it were against a thiefe, with swordes and staues to take mee: I sate daily teaching in the Temple among you, and yee tooke me not.


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But all this was done, that the Scriptures of the Prophets might be fulfilled. Then all the disciples forsooke him, and fled.


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<n>Christ being innocent is condemned by the high Priest for that wickedness of which we are guilty.</n>And they that had laid hold on Jesus led [him] away to <n>From Annas to Caiaphas, before whom the multitude was assembled; (Joh_18:13).</n> Caiaphas the high priest, where the scribes and the elders were assembled.


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But Peter followed him afar off unto the high priest's <n>The word used here properly denotes an open large room in the front of a house, as we see in kings' palaces and noblemen's houses: we call it a court, for it is open to the air, and by the use of synecdoche, is understood to mean the house itself.</n> palace, and went in, and sat with the servants, to see the end.


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Nowe the chiefe Priestes and the Elders, and all the whole councill sought false witnesse against Iesus, to put him to death.


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But they founde none, and though many false witnesses came, yet founde they none: but at the last came two false witnesses,


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And the high priest arose, and said unto him, Answerest thou nothing? <n>How does it come to pass that these men witness against thee?</n> what [is it which] these witness against thee?


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But Iesus helde his peace. Then the chiefe Priest answered, and saide to him, I charge thee sweare vnto vs by the liuing God, to tell vs, If thou be that Christ the Sonne of God, or no.


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Jesus saith unto him, Thou hast said: nevertheless I say unto you, <n>This word distinguishes his first coming from the latter.</n> Hereafter shall ye see the Son of man sitting <n>Sitting with God in like and equal honour at the right hand of his power, that is, in greatest power: for the right hand signifies among the Hebrews that which is mighty and of great power.</n> on the right hand of power, and coming in the <n>Clouds of heaven; see above in (Mat_24:30).</n> clouds of heaven.


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Then the high priest <n>This was a peculiar custom among the Jews: for so were they bound to do when they heard any Israelite blaspheme God, and it was a tradition of their talmud in the book of the magistrates, in the title, of the four kinds of death.</n> rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.


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<n>Peter by the wonderful providence of God, in being appointed to be a witness of all these things, is prepared to be an example of outstanding faithfulness through this experience of unbelief.</n>Now Peter <n>That is, outside the place where the bishop sat, but not outside of the house, for afterward he went from there into the porch.</n> sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.


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And when hee went out into the porche, another maide sawe him, and sayde vnto them that were there, This man was also with Iesus of Nazareth.


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So after a while, came vnto him they that stoode by, and sayde vnto Peter, Surely thou art also one of them: for euen thy speache bewraieth thee.


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Then began he to <n>He swore and cursed himself.</n> curse and to swear, [saying], I know not the man. And immediately the cock crew.


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Then Peter remembred the wordes of Iesus, which had sayde vnto him, Before the cocke crowe thou shalt denie me thrise. So he went out, and wept bitterly.


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Vvhen the morning was come, all the chiefe Priests, and the elders of the people tooke counsell against Iesus, to put him to death,


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<n>An example of the horrible judgment of God upon those who sell Christ as opposed to those who buy Christ.</n>Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,


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Saying, I haue sinned, betraying the innocent bloud. But they sayde, What is that to vs? see thou to it.


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And he cast down the pieces of silver in the temple, and <n>Out of the sight of men.</n> departed, and went and hanged himself.


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And the chief priests took the silver pieces, and said, It is not lawful for to put them into the <n>The treasury of the temple.</n> treasury, because it is the price <n>Of life and death.</n> of blood.


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And they took counsel, and bought with them the potter's field, to bury <n>Strangers and guests, whom the Jews could not endure to be joined with even after they were dead.</n> strangers in.


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Then was fulfilled that which was spoken by <n>As this prophecy is found in (Zec_11:12) it cannot be denied that Jeremy's name slipped into the text either through the fault of the Scribe, or by someone else's ignorance: it may also be that it came out of the margin by means of the abbreviation on one of the letters, the one being «yod» and the other being «zayin», which are very similar: But in the Syrian text the Prophet's name is not written down at all.</n> Jeremy the prophet, saying, <n>The evangelist does not follow the prophet's words, but instead he follows the prophet's meaning, which he shows to have been fulfilled.</n> And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;


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<n>Christ holds his peace when he is accused in order that we may not be accused: acknowledging our guiltiness, and at the same time his own innocence.</n>And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.


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<n>Christ is first acquitted by the same judge who condemns him, that we might see how the just dies for the unjust.</n>Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.


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When they were then gathered together, Pilate said vnto the, Whether will ye that I let loose vnto you Barabbas, or Iesus which is called Christ?


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Also when he was set downe vpon the iudgement seate, his wife sent to him, saying, Haue thou nothing to do with that iust man: for I haue suffered many things this day in a dreame by reason of him.)


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But the chiefe Priestes and the Elders had persuaded the people that they shoulde aske Barabbas, and should destroy Iesus.


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Then the gouernour answered, and said vnto them, Whether of the twaine will ye that I let loose vnto you? And they said, Barabbas.


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Pilate said vnto them, What shal I do then with Iesus, which is called Christ? They all said to him, Let him be crucified.


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Then saide the gouernour, But what euill hath he done? Then they cryed the more, saying, Let him be crucified.


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<n>Christ being acquitted by the testimony of the judge himself is nonetheless condemned by him, in order to acquit us before God.</n>When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and <n>It was a custom in ancient times that when any man was murdered, or there were other slaughters, to wash their hands in water to declare themselves guiltless.</n> washed [his] hands before the multitude, saying, I am innocent of the <n>Of the murder; a Hebrew idiom.</n> blood of this just person: see ye [to it].


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Then answered all the people, and said, <n>If there is any offence committed in slaying him, let us and our posterity suffer for it.</n> His blood [be] on us, and on our children.


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Then the souldiers of the gouernour tooke Iesus into the common hall, and gathered about him the whole band,


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<n>Christ endures that reproach which was due to our sins; meanwhile, in spite of this, by the secret providence of God he is entitled king by those who did him that reproach.</n>And they stripped him, and <n>They threw a cloak about him and wrapped it around him, for it did not have any sleeves.</n> put on him a <n>John and Mark also mention a purple robe, which is also a very pleasant red. But these profane and impudently disrespectful soldiers clad Jesus in this array to make an additional mockery of him, this one who was indeed a true King.</n> scarlet robe.


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And platted a crowne of thornes, and put it vpon his head, and a reede in his right hand, and bowed their knees before him, and mocked him, saying, God saue thee King of the Iewes,


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Thus when they had mocked him, they tooke the robe from him, and put his owne rayment on him, and led him away to crucifie him.


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And as they came out, they found a man of Cyrene, Simon by name: him they <n>They compelled Simon to bear his burdensome cross, by which it appears that Jesus was so poorly handled before that he fainted along the way, and was not able to bear his cross the whole distance: for John writes that he did bear the cross, that is, at the beginning.</n> compelled to bear his cross.


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<n>He is led out of the city so that we might be brought into the heavenly kingdom.</n>And when they were come unto a place called Golgotha, that is to say, a place of a skull,


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<n>Christ found no comfort anywhere, that in him we might be filled with comfort.</n>They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink.


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<n>He is made a curse, so that in him we may be blessed: his garments are taken from him so that we might be enriched by his nakedness.</n>And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.


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<n>He is pronounced the true Messiah, even by those who reject him.</n>And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.


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<n>Christ then began to judge the world, when after his judgment he hung between two thieves.</n>Then were there two thieves crucified with him, one on the right hand, and another on the left.


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<n>To make full satisfaction for us, Christ suffered and overcame not only the torments of the body, but also the most horrible torments of the mind.</n>And they that passed by reviled him, wagging their heads,


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And saying, Thou that destroyest ye Temple, &amp; buildest it in three dayes, saue thy selfe: if thou be ye Sonne of God, come downe fro ye crosse.


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He saued others, but he cannot saue him selfe: if he be ye King of Israel, let him now come downe from ye crosse, and we will beleeue in him.


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He trusted in God, let him deliuer him nowe, if he will haue him: for he saide, I am the Sonne of God.


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The <n>This is spoken using the figure of speech called synecdoche, for only one of the thieves reviled him.</n> thieves also, which were crucified with him, cast the same in his teeth.


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<n>Heaven itself is darkened for very horror, and Jesus cries out from the depth of hell, and all during this time he is being mocked.</n>Now from the sixth hour there was darkness over all the land unto the ninth hour.


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And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou <n>That is, in this misery: And this crying out is a natural part of his humanity, which, even though it was void of sin, still felt the wrath of God, the wrath which is due to our sins.</n> forsaken me?


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Some of them that stood there, when they heard [that], said, This [man] calleth for <n>They allude to Elias' name, not because they did not understand what he said, but because of a profane impudence and disrespect, and he repeated those words so that this repetition of the name might be understood.</n> Elias.


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And straightway one of them ran, &amp; tooke a spondge, and filled it with vineger, and put it on a reede, and gaue him to drinke.


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<n>Christ, after he had overcome other enemies, at length provokes and attacks death itself.</n>Jesus, when he had cried again with a loud voice, yielded up the ghost.


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<n>Christ, when he is dead, shows himself to be God Almighty, and even his enemies confess the same.</n>And, behold, the <n>Which separated the holiest of all.</n> veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;


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And the <n>That is to say, the stones broke apart, and the graves opened themselves to show by this act that death was overcome: and the resurrection of the dead followed the resurrection of Christ, as the next verse indicates (Mat_27:53).</n> graves were opened; and many bodies of the saints which slept arose,


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And came out of the graues after his resurrection, and went into the holy citie, and appeared vnto many.


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When the Centurion, and they that were with him watching Iesus, saw the earthquake, and the thinges that were done, they feared greatly, saying, Truely this was the Sonne of God.


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And many women were there, beholding him a farre off, which had folowed Iesus from Galile, ministring vnto him.


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Among whom was Marie Magdalene, and Marie the mother of Iames, &amp; Ioses, and the mother of Zebedeus sonnes.


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<n>Christ is buried, not privately or by stealth, but with the governor's consent, by a famous man, in a place not far distant, in a new tomb, so that his death cannot be doubted.</n>When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:


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And put it in his new tombe, which he had hewen out in a rocke, and rolled a great stone to the doore of the sepulchre, and departed.


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<n>The keeping of the tomb is committed to Christ's own murderers, so that there might be no doubt of his resurrection.</n>Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,


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And said, Syr, we remember that that deceiuer saide, while he was yet aliue, Within three dayes I will rise.


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Command therefore, that the sepulchre be made sure vntill the third day, lest his disciples come by night, and steale him away, and say vnto the people, He is risen from the dead: so shall the last errour be worse then the first.


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Pilate said unto them, Ye have a <n>The soldiers of the garrison who were appointed to guard the temple.</n> watch: go your way, make [it] as sure as ye can.


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In <n>Christ, having routed death in the tomb, rises by his own power, as the angel immediately witnesses.</n> the <n>At the going out of the sabbath, that is, about daybreak after the Roman manner of telling time, which considers the natural day to be from the rising of the sun to the next sunrise: and not as the Hebrews, which count from evening to evening.</n> end of the sabbath, as it <n>When the morning of the first day after the sabbath began to dawn: and that first day is the same as that which we now call Sunday, or the Lord's day.</n> began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.


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And behold, there was a great earthquake: for the Angel of the Lorde descended from heauen, and came and rolled backe the stone from the doore, and sate vpon it.


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His <n>The beams of his eyes, and by the figure of speech called synecdoche, this is understood as the countenance.</n> countenance was like lightning, and his raiment white as snow:


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And the angel answered and said unto the women, Fear not <n>The word «ye» is spoken with force to indicate that it was the women to whom he was speaking, as the soldiers were also afraid.</n> ye: for I know that ye seek Jesus, which was crucified.


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And go quickly, &amp; tel his disciples that he is risen fro ye dead: &amp; behold, he goeth before you into Galile: there ye shall see him: loe, I haue told you.


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So they departed quickly from the sepulchre, with feare and great ioye, and did runne to bring his disciples worde.


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<n>Christ himself appears after his resurrection, and sending the women to his disciples, shows that he has not forgotten them.</n>And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.


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Then said Iesus vnto them, Be not afraide. Goe, and tell my brethren, that they goe into Galile, and there shall they see me.


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<n>The more that the sun shines, the more that the wicked are blinded.</n>Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.


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And they gathered them together with the Elders, and tooke counsell, and gaue large money vnto the souldiers,


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And if this <n>For it was to be feared that it would be brought to the governor's ears.</n> come to the governor's ears, we will persuade him, and secure you.


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So they tooke the money, and did as they were taught: and this saying is noysed among the Iewes vnto this day.


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<n>Christ appears also to his disciples, whom he makes apostles.</n>Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.


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<n>The sum of the apostleship is the proclaiming of the doctrine received from Christ throughout all the world, and the ministering of the sacraments: the efficacy of which things depends not on the minsters but on the Lord.</n>Go ye therefore, and teach all nations, baptizing them <n>Calling upon the Name of the Father, the Son, and the Holy Spirit.</n> in the name of the Father, and of the Son, and of the Holy Spirit:


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Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you <n>Forever: and this refers to the manner of the presence of his Spirit, by means of which he makes us partakers both of himself and of all his benefits, even though he is absent from us in body.</n> alway, [even] unto the end of the world. Amen.


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<n>John goes before Christ as it was foretold by the prophets.</n>As it is written in the <n>This is the figure of speech called metonymy, by which is meant the books of the prophets Malachi and Isaiah.</n> prophets, Behold, <n>The prophet uses the present tense when he speaks of a thing to come, as he is as sure of it as if he had already seen it.</n> I send my messenger <n>A metaphor taken from the practice of kings, who used to have ushers go before them.</n> before thy face, which shall prepare thy way before thee.


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The voyce of him that cryeth in the wildernesse is, Prepare the way of the Lord: make his paths straight.


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<n>The sum of John's doctrine, or rather Christ's, is remission of sins and amendment of life.</n>John did baptize in the wilderness, and preach the <n>The Jews used many kinds of washings: but here a peculiar kind of washing is spoken of, which contains within it true baptism, amendment of life, and forgiveness of sins.</n> baptism of repentance for the remission of sins.


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And al ye countrey of Iudea, &amp; they of Hierusalem went out vnto him, and were all baptized of him in the riuer Iordan, confessing their sinnes.


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Nowe Iohn was clothed with camels heare, and with a girdle of a skinne about his loynes: and he did eate Locusts and wilde hony,


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<n>John and all ministers cast their eyes upon Christ the Lord.</n>And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to <n>The evangelist is expressing here the condition of the basest servant.</n> stoop down and unloose.


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I indeed have <n>He shows that all the power of baptism proceeds from Christ, who baptizes the inner man.</n> baptized you with water: but he shall baptize you with the Holy Ghost.


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<n>Christ consecrates our baptism in himself.</n>And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.


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<n>The vocation of Christ from heaven, as head of the Church.</n>And straightway <n>John, who went down into the water with Christ.</n> coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:


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And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am <n>{{See Mat_3:17}}</n> well pleased.


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<n>Christ being tempted overcomes.</n>And immediately the Spirit <n>«Driveth» here does not refer to something violent and forcible: but the divine power clothes Christ (who had lived until this time as a private man) with a new person, and prepares him for the battle that was at hand, and for his ministry.</n> driveth him into the wilderness.


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And he was there in the wildernesse fourtie daies, and was tempted of Satan: hee was also with the wilde beastes, and the Angels ministred vnto him.


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<n>After John is taken Christ shows himself more fully.</n>Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,


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And saying, The time is fulfilled, and the kingdome of God is at hand: repent and beleeue the Gospel.


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<n>The calling of Simon and Andrew.</n>Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.


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<n>The calling of James and John.</n>And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets.


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And anon hee called them: and they left their father Zebedeus in the shippe with his hired seruants, and went their way after him.


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And they went into <n>From the city of Nazareth.</n> Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.


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And they were astonied at his doctrine, for he taught them as one that had authoritie, and not as the Scribes.


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<n>He preaches that doctrine by which alone Satan is driven out of the world, which he also confirms by a miracle.</n>And there was in their synagogue a man <n>Literally, «a man in an unclean spirit», that is to say, possessed with an evil spirit.</n> with an unclean spirit; and he cried out,


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Saying, Let [us] alone; what have we to do with thee, thou <n>He was born in Bethlehem, but through the error of the people he was called a Nazarene, because he was brought up in Nazareth.</n> Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the <n>He alludes to the name that was written in the golden plate which the high Priest wore; (Exo_28:36)</n> Holy One of God.


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And when the unclean spirit <n>See below, (Mar_9:20).</n> had torn him, and cried with a loud voice, he came out of him.


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And they were all amazed, insomuch that they questioned <n>As men who were amazed.</n> among themselves, saying, What thing is this? what new doctrine [is] this? for with authority <n>By his own authority, or as a lord.</n> commandeth he even the unclean spirits, and they do obey him.


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And immediately his fame spread abroad throughout all the region <n>Not only into Galilee, but also into the countries bordering upon it.</n> round about Galilee.


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<n>By healing different diseases he shows that he has brought true life into the world.</n>And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.


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And he came and tooke her by the hand, and lifted her vp, and the feuer forsooke her by and by, and shee ministred vnto them.


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And whe euen was come, at what time the sunne setteth, they brought to him all that were diseased, &amp; them that were possessed with deuils.


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And he healed many that were sick of divers diseases, and cast out many devils; and <n>For it is not proper for the demons to preach the gospel; (Act_16:18)</n> suffered not the devils to speak, because they knew him.


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And in the morning very early before day, Iesus arose &amp; went out into a solitarie place, and there praied.


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And he said unto them, Let us go into the <n>Villages which were like cities.</n> next towns, that I may preach there also: for therefore came I forth.


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<n>By healing the leprous he shows that he came for this reason: to wipe out the sins of the world with his touch.</n>And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.


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And Iesus had compassion, and put foorth his hand, and touched him, and said to him, I wil: be thou cleane.


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<n>He shows that he was not motivated by ambition, but only by the desire for his Father's glory, and by his love towards poor sinners.</n>And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the <n>All the posterity of Aaron had the authority to judge a leper.</n> priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.


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But when he was departed, hee began to tel many things, and to publish the matter: so that Iesus could no more openly enter into the citie, but was without in desert places: and they came to him from euery quarter.


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And <n>By healing this man who was sick from paralysis Christ shows that men recover all their lost strength in him through faith alone.</n> again he entered into Capernaum after [some] days; and it was noised that he was in the <n>In the house where he used to remain: for he chose Capernaum to dwell in and left Nazareth.</n> house.


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And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as <n>Neither the house nor the entry was able to hold them.</n> about the door: and he preached the word unto them.


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And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they <n>They broke up the upper part of the house which was made simply, and let down the man that was sick from paralysis into the lower part where Christ preached, for they could not come before Christ in any other way.</n> let down the <n>The word signifies the poorest kind of bed, upon which men used to lay down at noon, and at such other times to refresh themselves; we call it a couch.</n> bed wherein the sick of the palsy lay.


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Nowe when Iesus sawe their faith, he saide to the sicke of the palsie, Sonne, thy sinnes are forgiuen thee.


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But there were certain of the scribes sitting there, and <n>In their minds disputing upon the matter, arguing both sides.</n> reasoning in their hearts,


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And immediatly when Iesus perceiued in his spirite, that thus they reasoned with themselues, he sayde vnto them, Why reason yee these things in your hearts?


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Whether is it easier to say to the sicke of the palsie, Thy sinnes are forgiuen thee? or to say, Arise, and take vp thy bed, and walke?


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But that ye may knowe, that the Sonne of man hath authoritie in earth to forgiue sinnes, (he sayde vnto the sicke of the palsie.)


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And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all <n>Literally, «past themselves», or «out of their wit».</n> amazed, and glorified God, saying, We never saw it on this fashion.


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<n>The gospel offends the proud and saves the humble.</n>And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.


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And as he passed by, he saw <n>Matthew's other name.</n> Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.


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And it came to passe, as Iesus sate at table in his house, many Publicanes &amp; sinners sate at table also with Iesus, and his disciples: for there were many that followed him.


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And when the Scribes and Pharises sawe him eate with the Publicanes and sinners, they sayd vnto his disciples, Howe is it, that hee eateth and drinketh with Publicanes and sinners?


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Now when Iesus heard it, hee sayde vnto them, The whole haue no neede of the Physicion, but the sicke. I came not to call the righteous, but the sinners to repentance.


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<n>The superstitious and hypocrites rashly put the sum of godliness in matters which do no matter, and are reprehended for three reasons. First, by not considering what every man's strength is able to bear, they rashly make all sorts of laws concerning such things, without any discretion.</n>And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?


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And Iesus saide vnto them, Can the children of the marriage chamber fast, whiles the bridegrome is with them? as long as they haue the bridegrome with them, they cannot fast.


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But the daies will come, when the bridegrome shall be taken from them, and then shall they fast in those daies.


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Also no man soweth a piece of newe cloth in an olde garment: for els the newe piece that filled it vp, taketh away somewhat from the olde, and the breach is worse.


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Likewise, no man putteth newe wine into old vessels: for els the new wine breaketh the vessels, and the wine runneth out, and the vessels are lost: but newe wine must be put into new vessels.


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<n>Secondly, because they do not distinguish between the laws which God made concerning things, and the laws that they made concerning the same things, which are not at all based on the law.</n>And it came to pass, that he went through the corn fields on the <n>Literally, «on the Sabbaths», that is, on the holy days.</n> sabbath day; and his disciples began, as they went, to pluck the ears of corn.


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And the Pharises saide vnto him, Beholde, why doe they on the Sabbath day, that which is not lawfull?


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And he saide to them, Haue yee neuer read what Dauid did when he had neede, and was an hungred, both he, and they that were with him?


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How he went into the house of God in the days of <n>In (1Sa_21:1) he is called Ahimelech and his son is called Abiathar, but by conferring other places it is plain that both of them had two names; see (1Ch_24:6; 2Sa_8:17; 2Sa_15:29; 1Ki_2:26; 2Ki_25:18).</n> Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?


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Therefore the Son of man is Lord also of the <n>Has the sabbath day in his power, and may rule it as he desires.</n> sabbath.


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And <n>Thirdly, because they preferred the ceremonial law (which was but an addition to the moral law) before the moral law, whereas in reality they should have learned from this the true use of the ceremonial law.</n> he entered again into the synagogue; and there was a man there which had a <n>That is, unprofitable and dead.</n> withered hand.


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And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save <n>He uses here the figure of speech called synecdoche, for this type of saying, «to save the life», is the same as saying «to save the man».</n> life, or to kill? But they held their peace.


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And when he had looked round about on them <n>Men are angry when they have wrong done to them, but not without sin: but Christ is angry without sin, and he is not sorry for the injury that is done to him as much as he is for their wickedness; and therefore he had pity upon them, and because of that he is said to have been grieved.</n> with anger, being grieved for the <n>As though their heart had been closed up and had grown together, so that wholesome doctrine had no effect upon them.</n> hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched [it] out: and his hand was restored whole as the other.


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<n>The more the truth is suppressed, the more it comes out.</n>And the Pharisees went forth, and straightway took counsel with the <n>See (Mat_22:16).</n> Herodians against him, how they might destroy him.


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But Iesus auoided with his disciples to the sea: and a great multitude followed him from Galile, and from Iudea,


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And from Jerusalem, and from Idumaea, and [from] <n>Which Josephus called stony or rocky.</n> beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.


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And he spake to his disciples, that a small ship should <n>Should always be ready for him.</n> wait on him because of the multitude, lest they should throng him.


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For he had healed many; insomuch that they pressed upon him for to touch him, as many as had <n>Diseases with which God scourges men as it were with whips.</n> plagues.


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And <n>In those whom they had entered into: or by the figure of speech called metonymy, it refers to those who were vexed with the unclean spirits.</n> unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.


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<n>The twelve apostles are set apart to be trained for the office of the apostleship.</n>And he <n>Chose and appointed twelve to be familiar and well acquainted with him.</n> ordained twelve, that they should be with him, and that he might send them forth to preach,


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Then Iames the sonne of Zebedeus, &amp; Iohn Iames brother (and surnamed them Boanerges, which is, the sonnes of thunder,)


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And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and <n>Whom Luke also calls Judas: and to make a distinction the other Judas is called Iscariot.</n> Thaddaeus, and Simon the Canaanite,


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And Judas Iscariot, which also betrayed him: and they went into an <n>The disciples whom Christ had taken as part of his company and to live with him come home to his house, to be with him from this point on.</n> house.


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<n>None are worse enemies of the gospel than they that should be enemies of it the least.</n>And when his <n>Literally, «they that were of him», that is, his relatives: for they that were mad were brought to their relatives.</n> friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.


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And the Scribes which came downe fro Hierusalem, saide, He hath Beelzebub, &amp; through the prince of the deuils he casteth out deuils.


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And if <n>Satan's servants or followers.</n> Satan rise up against himself, and be divided, he cannot stand, but hath an end.


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No man can enter into a strong mans house, and take away his goods, except hee first binde that strong man, and then spoyle his house.


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<n>Only those who know Christ and maliciously attack him are without hope of salvation.</n>Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:


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But hee that blasphemeth against the holy Ghost, shall neuer haue forgiuenesse, but is culpable of eternall damnation.


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There came then his <n>By the name «brother» the Hebrews understand all that are of the same stock and blood.</n> brethren and his mother, and, standing without, sent unto him, calling him.


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And the people sate about him, and they said vnto him, Beholde, thy mother, and thy brethren seeke for thee without.


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<n>The spiritual family is larger than the biological family.</n>And he looked round about on them which sat about him, and said, Behold my mother and my brethren!


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And he began again to teach by the <n>Seaside of Tiberias.</n> sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat <n>In a ship which was launched into the sea.</n> in the sea; and the whole multitude was by the sea on the land.


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<n>The same doctrine of the Gospel is sown everywhere, but it it does not have the same success indeed because of the fault of man, but yet by the just judgment of God.</n>Hearken; Behold, there went out a sower to sow:


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And it came to passe as he sowed, that some fell by the way side, and the foules of the heauen came, and deuoured it vp.


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And some fell on stonie grounde, where it had not much earth, and by and by sprang vp, because it had not depth of earth.


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And some fell among the thornes, and the thornes grewe vp, and choked it, so that it gaue no fruite.


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Some againe fell in good grounde, and did yeelde fruite that sprong vp, and grewe, and it brought foorth, some thirtie folde, some sixtie folde, and some an hundreth folde.


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And when he was <n>Literally, «solitary».</n> alone, they that were <n>They that followed him at his heels.</n> about him with the twelve asked of him the parable.


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And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are <n>That is to say, to strangers, and such ones as are not of us.</n> without, all [these] things are done in parables:


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That they seeing, may see, and not discerne: and they hearing, may heare, and not vnderstand, least at any time they should turne, and their sinnes should be forgiuen them.


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Againe he said vnto them, Perceiue ye not this parable? howe then should ye vnderstand all other parables?


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And these are they that receiue the seede by the wayes side, in whome the worde is sowen: but when they haue heard it, Satan commeth immediatly, and taketh away the worde that was sowen in their heartes.


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And likewise they that receiue the seede in stony ground, are they, which whe they haue heard the word, straightwayes receiue it with gladnesse.


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Yet haue they no roote in themselues, and endure but a time: for when trouble and persecution ariseth for the worde, immediatly they be offended.


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And the cares <n>Which pertain to this life.</n> of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.


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But they that haue receiued seede in good ground, are they that heare the worde, and receiue it, and bring foorth fruite: one corne thirtie, another sixtie, and some an hundreth.


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<n>Although the light of the gospel is rejected by the world, yet it ought to be lit, if for no other reason than this, that the wickedness of the world might be revealed.</n>And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?


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For there is nothing hid, that shall not be opened: neither is there a secret, but that it shall come to light.


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<n>The more liberally that we share such gifts as God has given us with our brethren, the more bountiful God will be toward us.</n>And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.


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For vnto him that hath, shall it be giuen, and from him that hath not, shall be taken away, euen that he hath.


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<n>The Lord sows and reaps in a manner unknown to men.</n>And he said, So is the kingdom of God, as if a man should cast seed into the ground;


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And <n>That is, when he has finished sowing should wait both day and night not doubting that the seed should spring forth, which grows both by day and night.</n> should sleep, and rise night and day, and the seed should spring and grow up, he <n>It is the duty of the ministers to work the ground with all diligence, and accredit the success to God: for the mighty work of the seed coming to blade and ear is mysterious, and is only known by the fruit that comes.</n> knoweth not how.


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For the earth bringeth forth fruit <n>By a certain power which moves itself.</n> of herself; first the blade, then the ear, after that the full corn in the ear.


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And assoone as the fruite sheweth it selfe, anon hee putteth in the sickle, because the haruest is come.


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<n>God uses a method that men never do, beginning with the least and ending with the greatest.</n>And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?


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It is like a graine of mustarde seede, which when it is sowen in the earth, is the least of all seedes that be in the earth:


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But after that it is sowen, it groweth vp, and is greatest of all herbes, and beareth great branches, so that the foules of heauen may builde vnder the shadow of it.


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And with many such parables spake he the word unto them, <n>According to the ability of the hearers.</n> as they were able to hear [it].


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But without a parable spake he not unto them: and when they were alone, he <n>Literally, «loosed», as you would say, explained to them the hard riddles.</n> expounded all things to his disciples.


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And they left the multitude, and tooke him as he was in the shippe, and there were also with him other little shippes.


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<n>They that sail with Christ, although he seems to sleep ever so soundly when they are in danger, yet they are preserved by him in due time, being awakened.</n>And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.


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And he was in the sterne asleepe on a pillow: and they awoke him, and saide to him, Master, carest thou not that we perish?


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And hee rose vp, and rebuked the winde, and saide vnto the sea, Peace, and be still. So the winde ceased, and it was a great calme.


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And he said unto them, <n>How does it come to pass that you have no faith?</n> Why are ye so fearful? how is it that ye have no faith?


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And they feared exceedingly, and said one to another, Who is this, that both the winde and sea obey him?


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And <n>Many hold the virtue of Christ in admiration, and yet they will not lose even the least thing they have in order to redeem it.</n> they came over unto the other side of the sea, into the country of the <n>{{See Mat_8:30}}</n> Gadarenes.


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And when he was come out of the ship, immediately there met him out of the tombs a man <n>Literally, «in an unclean spirit»; now they are said to be in the spirit because the spirit holds them tightly locked up, and as it were bound.</n> with an unclean spirit,


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Because that when hee was often bounde with fetters and chaines, he plucked the chaines asunder, and brake the fetters in pieces, neither could any man tame him.


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And alwayes both night and day he cryed in the mountaines, and in the graues, and strooke himselfe with stones.


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And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of the most high God? I <n>That is, assure me by an oath that you will not vex me.</n> adjure thee by God, that thou torment me not.


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And he <n>The demon that was the spokesperson of the many.</n> besought him much that he would not send them away out of the country.


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Now there was there nigh unto the <n>This whole country is for the most part very hilly, for the mountains of Galeed run through it.</n> mountains a great herd of swine feeding.


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And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the <n>Strabo in the sixteenth book says that in Gadaris there is a standing pool of very polluted water, which if beasts taste, they shed their hair, nails, or hooves and horns.</n> sea, (they were about two thousand;) and were choked in the sea.


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And the swineheards fled, and told it in the citie, and in the countrey, and they came out to see what it was that was done.


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And they came to Iesus, and sawe him that had bene possessed with the deuil, and had the legion, sit both clothed, and in his right minde: and they were afraide.


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And they that saw it, tolde them, what was done to him that was possessed with the deuil, and concerning the swine.


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And when he was come into the shippe, he that had bene possessed with the deuil, prayed him that he might be with him.


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Howbeit, Iesus would not suffer him, but said vnto him, Goe thy way home to thy friendes, and shewe them what great thinges the Lorde hath done vnto thee, and howe hee hath had compassion on thee.


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So he departed, and began to publish in Decapolis, what great things Iesus had done vnto him: and all men did marueile.


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And when Iesus was come ouer againe by ship vnto the other side, a great multitude gathered together to him, &amp; he was neere vnto the sea.


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And, <n>The whole company did not assemble without any structure, but in every synagogue there were certain men who governed the people.</n> behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,


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And besought him instantly, saying, My litle daughter lyeth at point of death: I pray thee that thou wouldest come and lay thine hands on her, that she may be healed, and liue.


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<n>Jesus being touched with true faith, although it is but weak, heals us by his virtue.</n>And a certain woman, which had an issue of blood twelve years,


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And had suffred many things of many physicions, and had spent all that she had, and it auailed her nothing, but she became much worse.


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And straightway the course of her blood was dried vp, and she felt in her body, that she was healed of that plague.


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And immediatly when Iesus did knowe in himselfe the vertue that went out of him, he turned him round about in the preasse, and said, Who hath touched my clothes?


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And his disciples said vnto him, Thou seest the multitude throng thee, and sayest thou, Who did touche me?


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And the woman feared and trembled: for she knewe what was done in her, and shee came and fell downe before him, and tolde him the whole trueth.


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And hee saide to her, Daughter, thy faith hath made thee whole: go in peace, and be whole of thy plague.)


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While hee yet spake, there came from the same ruler of the Synagogues house certaine which said, Thy daughter is dead: why diseasest thou the Master any further?


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<n>By faith fathers apprehended the promises of life even for their children.</n>As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.


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So hee came vnto the house of the ruler of the Synagogue, and sawe the tumult, and them that wept and wailed greatly.


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And he went in, and said vnto them, Why make ye this trouble, and weepe? the childe is not dead, but sleepeth.


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<n>Such as mock and scorn Christ are unworthy to be witnesses of his goodness.</n>And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them <n>The three disciples.</n> that were with him, and entereth in where the damsel was lying.


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And tooke the childe by the hand, &amp; saide vnto her, Talitha cumi, which is by interpretation, Mayden, I say vnto thee, arise.


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And straightway the mayden arose, and walked: for shee was of the age of twelue yeeres, and they were astonied out of measure.


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And <n>The faithless world by no means diminishes the virtue of Christ, but knowingly and willingly it deprives itself of the efficacy of it being offered unto them.</n> he went out from thence, and came into his own country; and his disciples follow him.


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And when the sabbath day was come, he began to teach in the synagogue: and many hearing [him] were astonished, saying, From whence hath this [man] these things? and what wisdom [is] this which is given unto him, that even such <n>The word signifies powers or virtues, by which are meant those wonderful works that Christ did which showed and set forth the virtue and power of his Godhead to all the world; (Mat_7:22).</n> mighty works are wrought by his hands?


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Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his <n>This word is used after the manner of the Hebrews, who by brethren and sisters understand all relatives.</n> sisters here with us? And they were offended at him.


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But Jesus said unto them, A prophet is not without <n>Not only has that honour taken from him which is rightly due to him, but also has evil spoken of him and his words are misrepresented.</n> honour, but in his own country, and among his own kin, and in his own house.


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And he <n>That is, he would not: for we need to have faith if we are going to receive the works of God.</n> could there do no mighty work, save that he laid his hands upon a few sick folk, and healed [them].


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<n>The disciples are prepared for that general apostleship by a special sending forth.</n>And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;


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<n>Faithful pastors should not have their minds set even on things that are necessary for this life, if they might be a hindrance unto them, even if it is just a small hindrance.</n>And commanded them that they should take nothing for [their] journey, save a staff only; no scrip, no bread, no money in [their] purse:


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But [be] shod with <n>The word properly signifies women's shoes.</n> sandals; and not put on <n>That is they should take no change of garments with them, so that they might be lighter for this journey and travel more quickly.</n> two coats.


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And he said unto them, In what place soever ye enter into an house, <n>That is, do not change your inns in this short journey.</n> there abide till ye depart from that place.


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<n>The Lord severely avenges evil done to his servants.</n>And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.


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And they cast out many devils, and <n>This oil was a token and a sign of his marvellous virtue: and seeing that the gift of healing has stopped a good while since, the ceremony of anointing which is yet carried on by some is of no purpose.</n> anointed with oil many that were sick, and healed [them].


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<n>The gospel confirms the godly and vexes the wicked.</n>And king Herod heard [of him]; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty <n>The word signifies powers, by which is meant the power of working miracles.</n> works do shew forth themselves in him.


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Others said, That it is Elias. And others said, That it is a prophet, or as one of <n>Of the old prophets.</n> the prophets.


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But when Herod heard [thereof], he said, It is John, whom I <n>Commanded to be beheaded.</n> beheaded: he is risen from the dead.


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For Herod him selfe had sent forth, &amp; had taken Iohn, and bound him in prison for Herodias sake, which was his brother Philippes wife, because he had maried her.


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Therefore Herodias <n>Sought all means to hurt him.</n> had a quarrel against him, and would have killed him; but she could not:


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For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him <n>The tyrant was very well content to hear sentence pronounced against himself, but the seed fell upon stony places.</n> gladly.


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But the time being conuenient, when Herod on his birth day made a banket to his princes and captaines, and chiefe estates of Galile:


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And when the daughter <n>This same Herodias had the daughter by Philip, not by Herod Antipas, and Josephus called the daughter Salome.</n> of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee.


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And he sware vnto her, Whatsoeuer thou shalt aske of me, I will giue it thee, euen vnto the halfe of my kingdome.


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And <n>For women did not used to eat with men.</n> she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.


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Then she came in straightway with haste vnto the King, &amp; asked, saying, I would that thou shouldest giue me euen now in a charger the head of Iohn Baptist.


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Then the King was very sory: yet for his othes sake, and for their sakes which sate at table with him, he would not refuse her.


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And immediately the king sent an <n>The word signifies one that bears a short lance, and the king's guard was so called because they bore short lances.</n> executioner, and commanded his head to be brought: and he went and beheaded him in the prison,


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And the Apostles gathered themselues together to Iesus, and tolde him all things, both what they had done, and what they had taught.


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<n>Such as follow Christ will lack nothing, not even in the wilderness, but they will have an abundance. And how wicked a thing it is not to look during this temporal life to the hands of the one who gives everlasting life!</n>And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.


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But the people sawe them when they departed, and many knewe him, and ran a foote thither out of all cities, and came thither before them, and assembled vnto him.


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Then Iesus went out, and sawe a great multitude, and had compassion on them, because they were like sheepe which had no shepheard: and he began to teach them many things.


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And when the day was nowe farre spent, his disciples came vnto him, saying, This is a desart place, and nowe the day is farre passed.


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Let them depart, that they may goe into the countrey and townes about, and buy them bread: for they haue nothing to eate.


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He answered and said unto them, Give ye them to eat. And they say unto him, <n>This is a kind of demand and wondering, with a subtle mockery, which men commonly use when they begin to get angry and refuse to do something.</n> Shall we go and buy <n>Which is about twenty crowns, which is five pounds.</n> two hundred pennyworth of bread, and give them to eat?


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Then he sayde vnto them, Howe many loaues haue ye? Goe and looke; when they knewe it, they sayd, Fiue, and two fishes.


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And he commanded them to make all sit down by <n>Literally, «by banquets», after the manner of the Hebrews who have no distributive words; see (Mar_6:7). Now he calls the rows of the sitters, «banquets».</n> companies upon the green grass.


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And they sat down in <n>The word signifies the beds in a garden, and it is literally, «by beds and beds», meaning by this that they sat down in rows one by another, as beds in a garden.</n> ranks, by hundreds, and by fifties.


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And he tooke the fiue loaues, and the two fishes, and looked vp to heauen, and gaue thanks, and brake the loaues, and gaue them to his disciples to set before them, and the two fishes he deuided among them all.


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<n>The faithful servants of God after their little labour are subject to a great tempest which Christ, being present in power although absent in body, moderates in such a way that he brings them to a happy haven, at such time and by such means as they did not expect: A graphic image of the Church tossed to and fro in this world.</n>And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.


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And he saw them troubled in rowing, (for the winde was contrary vnto them) and about the fourth watch of the night, hee came vnto them, walking vpon the sea, and would haue passed by them.


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For they all saw him, and were sore afrayd: but anon he talked with them, &amp; said vnto them, Be ye of good comfort: it is I, be not afrayd.


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And he went up unto them into the ship; and the wind ceased: and they were <n>They were still so amazed when they knew that it was no spirit, that they were much more astonished than they ever were before, when they saw the wind and the sea obey his commandment.</n> sore amazed in themselves beyond measure, and wondered.


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For they <n>Either they did not perceive, or had not well considered that miracle of the five loaves, to the point that the virtue of Christ was just as strange to them as if they had not been present at that miracle which was done just a little before.</n> considered not [the miracle] of the loaves: for their heart was hardened.


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<n>Christ being rejected in his own country, and suddenly arriving to those who had not looked for him, is received to their great profit.</n>And when they were come out of the ship, straightway they knew him,


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And ran about throughout all that region round about, and began to cary hither &amp; thither in couches all that were sicke, where they heard that he was.


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And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched <n>Or the hem of his garment.</n> him were made whole.


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Then <n>None resist the wisdom of God more than they that should be wisest, and they resist because of their zeal for their own traditions: for men please themselves in superstition more than in any other thing, that is to say, in a worship of God fondly devised by themselves.</n> came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.


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And when they saw some of his disciples <n>Literally, «eat bread»: an idiom which the Hebrews use, understanding bread to represent every type of food.</n> eat bread with <n>For the Pharisees would not eat their food with unwashed hands, because they thought that their hands were defiled with the common handling of things; (Mat_15:11-12).</n> defiled, that is to say, with unwashen, hands, they found fault.


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For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, <n>Observing diligently.</n> holding the tradition of the elders.


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And [when they come] from the <n>That is to say, after coming from civil and worldly affairs they do not eat unless they first wash themselves.</n> market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and <n>By these words are understood all types of vessels which we use daily.</n> pots, brasen vessels, and of tables.


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Then the Pharisees and scribes asked him, Why <n>Why live they not? This is a Hebrew idiom: for among them the «way» is taken for «lifestyle».</n> walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?


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<n>Hypocrisy is always joined with superstition.</n>He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with [their] lips, but their heart is far from me.


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<n>The more earnest the superstitious are, the more mad they are in promising themselves God's favour because of their deeds.</n>Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men.


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<n>The deeds of superstitious men not only do not fulfil the law of God (as they blasphemously persuaded themselves) but these deeds utterly take away God's law.</n>For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do.


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<n>True religion, which is completely contrary to superstition, consists in spiritual worship: and all enemies of true religion, although they seem to have taken deep root, will be plucked up.</n>And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.


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For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him <n>Without hope of pardon, he will be put to death.</n> die the death:


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But yee say, If a man say to father or mother, Corban, that is, By the gift that is offered by mee, thou mayest haue profite, hee shall be free.


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Making the worde of God of none authoritie, by your tradition which ye haue ordeined: and ye doe many such like things.


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Then he called the whole multitude vnto him, and sayd vnto them, Hearken you all vnto me, and vnderstand.


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There is nothing without a man, that can defile him, when it entreth into him: but the things which proceede out of him, are they which defile the man.


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And when hee came into an house, away from the people, his disciples asked him concerning the parable.


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And he sayde vnto them, What? Are ye without vnderstanding also? Doe ye not knowe that whatsoeuer thing from without entreth into a man, cannot defile him,


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Because it entereth not into his heart, but into the belly, and goeth out into the draught, <n>For that which goes into the draught purges all meats.</n> purging all meats?


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For from within, euen out of the heart of men, proceede euill thoughtes, adulteries, fornications, murthers,


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Thefts, <n>All types of craftiness by which men profit themselves at other men's losses.</n> covetousness, wickedness, deceit, lasciviousness, an <n>Corrupted malice.</n> evil eye, blasphemy, pride, foolishness:


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<n>That which the proud reject when it is offered to them, that same thing the modest and humble sinners as it were voraciously consume.</n>And from thence he arose, and went into the <n>Into the uttermost coasts of Palestine, which were next to Tyre and Sidon.</n> borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.


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For a certaine woman, whose litle daughter had an vncleane spirit, heard of him, and came, and fell at his feete,


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The woman was a <n>By nationality, profane.</n> Greek, a <n>A neighbour of or near to Damascus.</n> Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.


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But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast [it] unto the <n>«Dog» here signifies a little dog, and he uses this term that he may seem to speak more reproachfully.</n> dogs.


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And she answered and said unto him, <n>As if she said, «It is as thou sayest Lord, for it is enough for the dogs if they can but gather up the crumbs that are under the table; therefore I crave the crumbs and not the children's bread.»</n> Yes, Lord: yet the dogs under the table eat of the children's crumbs.


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And when shee was come home to her house, shee founde the deuill departed, and her daughter lying on the bed.


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<n>As the Father created us to this life in the beginning in his only son, so does he also in him alone renew us into everlasting life.</n>And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of <n>It was a little country, and it was so called because it consisted of ten cities under the jurisdiction of four surrounding governments; Pliny, book 3, chap. 8.</n> Decapolis.


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And they brought vnto him one that was deafe and stambered in his speache, and prayed him to put his hand vpon him.


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Then hee tooke him aside from the multitude, and put his fingers in his eares, and did spit, and touched his tongue.


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And straightway his eares were opened, and the string of his tongue was loosed, and hee spake plaine.


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And he commanded them, that they should tell no man: but howe much soeuer hee forbad them, the more a great deale they published it,


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And were beyonde measure astonied, saying, Hee hath done all thinges well: he maketh both the deafe to heare, &amp; the domme to speake.


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In those dayes, when there was a very great multitude, and had nothing to eate, Iesus called his disciples to him, and said vnto them,


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I haue compassion on the multitude, because they haue nowe continued with mee three dayes, and haue nothing to eate.


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And if I send them away fasting to their own houses, they will <n>Literally, «they will fall apart», or «be dissolved», for when men faint they tear their muscles.</n> faint by the way: for divers of them came from far.


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Then he commaunded the multitude to sit downe on the grounde: and hee tooke the seuen loaues, and gaue thankes, brake them, and gaue to his disciples to set before them, and they did set them before the people.


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They had also a few small fishes: and when he had giuen thankes, he commaunded them also to be set before them.


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So they did eate, and were sufficed, and they tooke vp of the broken meate that was left, seuen baskets full.


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<n>The stubborn enemies of the doctrine of the Gospel, giving no credit to the miracles already done, require new ones: but Christ, being angry with them, utterly forsakes them.</n>And the Pharisees <n>A common saying which the Hebrews use, by which is meant that the Pharisees went from their houses to purposely engage him.</n> came forth, and began to question with him, seeking of him a sign from heaven, tempting him.


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And he <n>These sighs came from the centre of his heart for the Lord was very much moved with the great unbelief of these men.</n> sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, <n>Literally, «If a sign be given». It is an abbreviated kind of speech very common among the Hebrews; it is the same as when we say, «Let me be taken for a liar», or something similar. And when they speak out the whole, they say, «The Lord do such and such by me.»</n> There shall no sign be given unto this generation.


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<n>We must especially take heed of those who corrupt the word of God, no matter what their position is in the Church or in civil politics.</n>And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and [of] the leaven of Herod.


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<n>They that have their minds fixed on earthly things are utterly blinded to heavenly things, even though they are plainly set before them.</n>And they reasoned among themselves, saying, [It is] because we have no bread.


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And when Iesus knew it, he said vnto them, Why reason you thus, because ye haue no bread? perceiue ye not yet, neither vnderstande? haue ye your hearts yet hardened?


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When I brake the fiue loaues among fiue thousand, how many baskets full of broken meate tooke ye vp? They said vnto him, Twelue.


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And when I brake seuen among foure thousande, howe many baskets of the leauings of broken meate tooke ye vp? And they said, Seuen.


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And he said unto them, <n>How does it come to pass that you do not understand these things which are so plain and evident.</n> How is it that ye do not understand?


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<n>A true image of our regeneration, which Christ, separating us from the world, works and accomplishes in us gradually.</n>And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.


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Then he tooke the blinde by the hand, and ledde him out of the towne, and spat in his eyes, and put his handes vpon him, and asked him, if he sawe ought.


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And he looked up, and said, I <n>He perceived men moving but at the same time could not discern their bodies.</n> see men as trees, walking.


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After that he put [his] hands again upon his eyes, and made him <n>He commanded him to try again, to determine whether or not he could indeed see well.</n> look up: and he was restored, and saw every man clearly.


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<n>Christ will not have his miracles to be separated from his doctrine.</n>And he sent him away to his house, saying, Neither go into the town, nor tell [it] to any in the town.


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<n>Many praise Christ, who yet nonetheless rob him of his praise.</n>And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?


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And he said vnto them, But whome say ye that I am? Then Peter answered, and saide vnto him, Thou art that Christ.


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<n>Christ has appointed certain times for the preaching of the gospel, and therefore here defers it to a more appropriate time, lest sudden haste should rather hinder than further the mystery of his coming.</n>And he charged them that they should tell no man of him.


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<n>All that Christ suffered for us he suffered not unwillingly, neither as being unaware, but foreknowing it and willingly.</n>And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.


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<n>None are more mad than they that are wise without the word of God.</n>And he spake that saying openly. And Peter took him, and began to rebuke him.


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But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou <n>This is not godly, but worldly wisdom.</n> savourest not the things that be of God, but the things that be of men.


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<n>The disciples of Christ must bear bravely whatever burden the Lord lays upon them, and subdue the desires of the flesh.</n>And when he had called the people [unto him] with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.


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For whosoeuer will saue his life, shall lose it: but whosoeuer shall lose his life for my sake and the Gospels, he shall saue it.


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<n>They are the most foolish of all men who purchase the pleasures of this life with the loss of everlasting bliss.</n>For what shall it profit a man, if he shall gain the whole world, and lose his own soul?


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For whosoeuer shall be ashamed of mee, and of my wordes among this adulterous and sinfull generation, of him shall the Sonne of man be ashamed also, when he commeth in the glorie of his Father with the holy Angels.


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And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the <n>When he will begin his kingdom through the preaching of the gospel: that is to say, after the resurrection.</n> kingdom of God come with power.


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<n>The heavenly glory of Christ, which would within a short time be abased upon the cross, is confirmed by visible signs, by the presence and talk of Elias and Moses, and by the voice of the Father himself; all this occurred before three of his disciples, who are witnesses against whom there is no objection.</n>And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.


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And his raiment <n>Did sparkle as it were.</n> became shining, exceeding white as snow; so as no fuller on earth can white them.


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Then Peter answered, and said to Iesus, Master, it is good for vs to be here: let vs make also three tabernacles, one for thee, and one for Moses, and one for Elias.


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For he wist not what to say; for they were sore <n>They were beside themselves with fear.</n> afraid.


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And there was a cloude that shadowed them, and a voyce came out of the cloude, saying, This is my beloued Sonne: heare him.


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<n>The Lord has appointed certain times for the publishing of the gospel.</n>And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.


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And they <n>Though just barely as it were.</n> kept that saying with themselves, <n>They did not question together concerning the general resurrection, which will be in the latter day, but they did not understand what he meant when he spoke of his own special resurrection.</n> questioning one with another what the rising from the dead should mean.


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<n>The foolish opinion of the rabbis concerning Elias' coming is refuted here, which was that either Elias should rise again from the dead, or that his soul would enter into some other body.</n>And they asked him, saying, Why say the scribes that Elias must first come?


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And he answered, and said vnto them, Elias verely shall first come, and restore all things: and as it is written of the Sonne of man, hee must suffer many things, and be set at nought.


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But I say vnto you, that Elias is come, (and they haue done vnto him whatsoeuer they would) as it is written of him.


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<n>Christ shows by a miracle, even to the unworthy, that he has come to restrain the wrath of Satan.</n>And when he came to [his] disciples, he saw a great multitude about them, and the scribes questioning with them.


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And straightway all the people, when they behelde him, were amased, and ranne to him, and saluted him.


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And one of the companie answered, and said, Master, I haue brought my sonne vnto thee, which hath a dumme spirit:


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And wheresoever he taketh him, he <n>Vexes him inwardly, as the colic does.</n> teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.


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Then he answered him, &amp; said, O faithlesse generation, how long now shall I be with you! how long now shall I suffer you! Bring him vnto me.


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And they brought him unto him: and when he <n>As soon as Jesus had looked upon the boy that was brought to him, the demon began to rage in this way.</n> saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.


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And oft times he casteth him into the fire, &amp; into the water to destroy him: but if thou canst do any thing, helpe vs, and haue compassion vpo vs.


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Jesus said unto him, If thou canst believe, <n>Christ can and will do anything for those that believe in him.</n> all things [are] possible to him that believeth.


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And straightway the father of the childe crying with teares, saide, Lorde, I beleeue: helpe my vnbeliefe.


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When Iesus saw that the people came running together, he rebuked the vncleane spirit, saying vnto him, Thou domme &amp; deafe spirit, I charge thee, come out of him, &amp; enter no more into him.


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<n>The nearer that the virtue of Christ is the far greater Satan rages.</n>And [the spirit] cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.


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<n>We have need of faith, and therefore of prayer and fasting, in order to cast Satan out of that which belonged to him.</n>And when he was come into the house, his disciples asked him privately, Why could not we cast him out?


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And they departed thence, and <n>He and his disciples together.</n> passed through Galilee; and he would not that any man should know [it].


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<n>Christ forewarns us with great diligence so that we should not be discouraged with sudden calamities; but man's slowness to understand is great.</n>For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.


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<n>Only humility exalts.</n>And he came to Capernaum: and being in the <n>Where he was accustomed to make his home.</n> house he asked them, What was it that ye disputed among yourselves by the way?


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And they helde their peace: for by the way they reasoned among themselues, who should bee the chiefest.


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And he sate downe, and called the twelue, and said to them, If any man desire to be first, the same shalbe last of all, and seruant vnto all.


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And he tooke a litle childe, and set him in the middes of them, and tooke him in his armes, and sayd vnto them,


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Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not <n>He not only receives me, but also him that sent me.</n> me, but him that sent me.


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<n>God, who normally works through ordinary means, works also extraordinarily as often as it pleases him. But an extraordinary means is tested by the doctrine and the effects.</n>And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.


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But Iesus sayd, Forbid him not: for there is no man that can doe a miracle by my Name, that can lightly speake euill of me.


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And whosoeuer shall giue you a cup of water to drinke for my Names sake, because ye belong to Christ, verely I say vnto you, he shall not lose his rewarde.


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<n>God is such a severe avenger of offences that it is better to suffer anything else than to be an occasion of offence to any.</n>And whosoever shall offend one of [these] little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.


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Wherefore, if thine hand cause thee to offend, cut it off: it is better for thee to enter into life, maimed, then hauing two hands, to goe into hell, into the fire that neuer shalbe quenched,


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Where their <n>Their worm who will be cast into that flame.</n> worm dieth not, and the fire is not quenched.


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Likewise, if thy foote cause thee to offend, cut it off: it is better for thee to go halt into life, then hauing two feete, to be cast into hell, into the fire that neuer shalbe quenched,


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And if thine eye cause thee to offende, plucke it out: it is better for thee to goe into the kingdome of God with one eye, then hauing two eyes, to be cast into hell fire,


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<n>We must be seasoned and sprinkled by God, so that we may be both acceptable sacrifices unto him, and also so that in our being knit together we may season one another.</n>For every one shall be <n>That is, will be consecrated to God, being seasoned with the incorruptible word.</n> salted with fire, and every sacrifice shall be salted with salt.


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Salt is good: but if the salt be vnsauerie, wherewith shall it be seasoned? haue salt in your selues, and haue peace one with another.


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And he <n>That is to say, departed and went from there: for in the Hebrew language sitting and dwelling are the same thing, and so are rising and going forth.</n> arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.


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Then the Pharises came and asked him, if it were lawfull for a man to put away his wife, and tempted him.


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<n>God never allowed those divorces which the law tolerated.</n>And Jesus answered and said unto them, For the hardness of your heart he wrote you this <n>See (Mat_19:3-12). For Moses gave them no commandment to put away their wives, but rather made a good stipulation for the wives to protect them from the stubborn hardness of their husbands.</n> precept.


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And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery <n>Whom he puts away, for he is an adulterer by keeping company with another.</n> against her.


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<n>God in his goodness is concerned not only for the parents, but the children as well: and therefore he blesses them. (Ed.)</n>And they brought young children to him, that he should touch them: and [his] disciples rebuked those that brought [them].


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But when Iesus sawe it, he was displeased, and said to them, Suffer the litle children to come vnto me, and forbid them not: for of such is the kingdome of God.


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Verily I say unto you, Whosoever shall not receive the kingdom of God <n>In our malice we must become as children if we will enter into the kingdom of heaven.</n> as a little child, he shall not enter therein.


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<n>Two things are to be greatly avoided by those who earnestly seek eternal life: the first is an opinion of their merits or deservings, which is not only understood, but condemned by the due consideration of the law: and the second is the love of riches, which turns aside many from that race in which they ran with a good courage.</n>And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?


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Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, <n>Neither by force nor deceit, nor any other means at all.</n> Defraud not, Honour thy father and mother.


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And Iesus looked vpon him, &amp; loued him, and sayde vnto him, One thing is lacking vnto thee. Go and sell all that thou hast, and giue to the poore, &amp; thou shalt haue treasure in heauen, and come, followe me, and take vp the crosse.


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And Iesus looked round about, &amp; sayd vnto his disciples, Howe hardly doe they that haue riches, enter into the kingdome of God!


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And his disciples were afraide at his words. But Iesus answered againe, and sayd vnto them, Children, how hard is it for them that trust in riches, to enter into the kingdome of God!


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It is easier for a camel to goe through the eye of a needle, then for a riche man to enter into the kingdome of God.


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But Iesus looked vpon them, &amp; sayd, With men it is impossible, but not with God: for with God all things are possible.


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<n>To neglect everything in comparison with Christ is a sure way unto eternal life, so that we do not fall away along the path.</n>Then Peter began to say unto him, Lo, we have left all, and have followed thee.


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Iesus answered, and sayd, Verely I say vnto you, there is no man that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels,


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But he shall receive an <n>A hundred times as much, if we use the commodities of this life in a proper way, so that we use them in accordance with the will of God, and not just to gain the wealth itself, and to fulfil our greedy desire.</n> hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, <n>Even in the midst of persecutions.</n> with persecutions; and in the world to come eternal life.


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<n>The disciples are again prepared not to be overcome by the foretelling unto them of his death, which was at hand, and in addition about his life, which would most certainly follow.</n>And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,


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Saying, Beholde, we goe vp to Hierusalem, and the Sonne of man shall be deliuered vnto the hie Priests, and to the Scribes, and they shall condemne him to death, and shall deliuer him to the Gentiles.


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And they shall mocke him, and scourge him, and spit vpon him, and kill him: but the third day he shall rise againe.


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<n>We must first strive before we triumph.</n>And James and John, the sons of Zebedee, come unto him, saying, Master, <n>We pray thee.</n> we would that thou shouldest do for us whatsoever we shall desire.


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And they said to him, Graunt vnto vs, that we may sit, one at thy right hand, and the other at thy left hand in thy glory.


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But Iesus sayd vnto them, Ye knowe not what ye aske. Can ye drinke of the cup that I shal drinke of, and be baptized with the baptisme that I shall be baptized with?


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And they said vnto him, We can. But Iesus sayd vnto them, Ye shall drinke in deede of the cup that I shall drinke of, and be baptized with the baptisme wherewith I shalbe baptized:


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But to sit at my right hand, and at my left, is not mine to giue, but it shalbe giuen to them for whome it is prepared.


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<n>The magistrates according to God's appointment rule over their subjects: but the pastors are not called to rule, but to serve according to the example of the Son of God himself who went before them, for in doing such he also was a minister of his Father's will.</n>But Jesus called them [to him], and saith unto them, Ye know that <n>They to whom it is decreed and appointed.</n> they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.


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For euen the Sonne of man came not to be serued, but to serue, and to giue his life for the raunsome of many.


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<n>Only Christ being called upon by faith heals our blindness.</n>And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.


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And when hee heard that it was Iesus of Nazareth, he began to crye, and to say, Iesus the Sonne of Dauid, haue mercy on me.


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And many rebuked him, because he should holde his peace: but hee cryed much more, O Sonne of Dauid, haue mercy on me.


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Then Iesus stood still, &amp; commanded him to be called: and they called the blind, saying vnto him, Be of good comfort: arise, he calleth thee.


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And Iesus answered, &amp; said vnto him, What wilt thou that I doe vnto thee? And the blinde sayd vnto him, Lorde, that I may receiue sight.


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Then Iesus sayde vnto him, Goe thy way: thy fayth hath saued thee; by and by, he receiued his sight, and folowed Iesus in the way.


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And <n>A graphic image of the spiritual kingdom of Christ on earth.</n> when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,


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And sayd vnto them, Goe your wayes into that towne that is ouer against you, and assoone as ye shall enter into it, ye shall finde a colte tied, whereon neuer man sate: loose him, and bring him.


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And if any man say vnto you, Why doe ye this? Say that the Lord hath neede of him, and straightway he will send him hither.


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And they went their way, and found a colt tyed by the doore without, in a place where two wayes met, and they loosed him.


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And many spred their garments in the way: other cut downe branches off the trees, &amp; strawed them in the way.


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And they that went before, and they that followed, cried, saying, Hosanna; <n>Let it be well to him that comes to us from God, or that is sent from God.</n> Blessed [is] he that cometh in the name of the Lord:


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<n>Happy and prosperous.</n>Blessed [be] the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.


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So Iesus entred into Hierusalem, and into the Temple: and when he had looked about on all things, and now it was euening, he went forth vnto Bethania with the twelue.


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<n>An example of that vengeance which hangs over the heads of hypocrites.</n>And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not [yet].


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Then Iesus answered, and sayd to it, Neuer man eate fruite of thee hereafter while the world standeth: and his disciples heard it.


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<n>Christ shows that he is indeed the true King and high Priest, and therefore the one who takes revenge upon those who do not show proper reverence for the holy function of the temple.</n>And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;


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And would not suffer that any man should carry [any] <n>That is, any profane instrument (of which those men had many) that made the court of the temple a marketplace.</n> vessel through the temple.


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And he taught, saying unto them, Is it not written, My house shall be <n>Will openly be considered and taken to be so.</n> called of all nations the house of prayer? but ye have made it a den of thieves.


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And the Scribes and hie Priestes heard it, and sought howe to destroy him: for they feared him, because the whole multitude was astonied at his doctrine.


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<n>The power of faith is exceedingly great, and charity is always joined with it.</n>And in the morning, as they passed by, they saw the fig tree dried up from the roots.


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Then Peter remembred, and said vnto him, Master, beholde, the figge tree which thou cursedst, is withered.


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And Jesus answering saith unto them, Have <n>The faith of God is that assured faith and trust which we have in him.</n> faith in God.


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For verely I say vnto you, that whosoeuer shall say vnto this mountaine, Be thou taken away, and cast into the sea, and shall not wauer in his heart, but shall beleeue that those things which he saieth, shal come to passe, whatsoeuer he saieth, shall be done to him.


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Therefore I say unto you, What things soever ye desire, when ye pray, believe that <n>Literally, «that you receive it», speaking in the present tense, to show the certainty of the thing, and that it will indeed be performed.</n> ye receive [them], and ye shall have [them].


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And when <n>When you will appear before the altar.</n> ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.


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<n>The gospel has been assaulted long since then by those in positions of human authority.</n>And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,


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And said vnto him, By what authoritie doest thou these things? and who gaue thee this authoritie, that thou shouldest doe these things?


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Then Iesus answered, and saide vnto them, I will also aske of you a certaine thing, &amp; answere ye me, and I will tell you by what authoritie I do these things.


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And they thought with themselues, saying, If we shall say, From heauen, he will say, Why then did ye not beleeue him?


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<n>The reward of their evil conscience is to be afraid of those who should have been afraid of them.</n>But if we shall say, Of men; they feared the people: for all [men] counted John, that he was a prophet indeed.


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Then they answered, and saide vnto Iesus, We cannot tell; Iesus answered, and said vnto them, Neither will I tell you by what authoritie I doe these things.


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And <n>The calling of God is unbounded, without exception, in regard to place, person, or time.</n> he began to speak unto them by <n>This word «parable», which the evangelists use, not only signifies a comparing of things together, but also speeches and allegories with hidden meaning.</n> parables. A [certain] man planted a vineyard, and set an hedge about [it], and digged [a place for] the winefat, and built a tower, and let it out to husbandmen, and went into a far country.


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<n>When the fruits of the ground used to be gathered.</n>And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.


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And againe he sent vnto them another seruant, and at him they cast stones, and brake his head, and sent him away shamefully handled.


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Yet had he one sonne, his deare beloued: him also he sent the last vnto them, saying, They will reuerence my sonne.


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But ye husbandmen said among themselues, This is the heire: come, let vs kill him, and the inheritance shalbe ours.


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What shall then the Lord of the vineyard doe? He will come and destroy these husbandmen, and giue the vineyard to others.


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Haue ye not read so much as this Scripture? The stone which the builders did refuse, is made the head of the corner.


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And they <n>They were greedy and very desirous.</n> sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.


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<n>The gospel links the authority of the magistrate with the service of God.</n>And they send unto him certain of the Pharisees and of the Herodians, to catch him in [his] words.


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And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou <n>You do not judge by the outward appearance, so that the truth is therefore not darkened by any means at all.</n> regardest not the person of men, but teachest the <n>The way by which we come to see God.</n> way of God in truth: Is it lawful to give tribute to Caesar, or not?


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Should we giue it, or should we not giue it? But he knew their hypocrisie, and said vnto them, Why tempt ye me? Bring me a peny, that I may see it.


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So they brought it, and he said vnto them, Whose is this image and superscription? And they said vnto him, Cesars.


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Then Iesus answered, and saide vnto them, Giue to Cesar the things that are Cesars, and to God, those that are Gods: &amp; they marueiled at him.


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<n>The resurrection of the body is confirmed, opposed to the foolish ignorance and malice of the Sadducees.</n>Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,


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Master, Moses wrote vnto vs, If any mans brother die, and leaue his wife, and leaue no children, that his brother should take his wife, and rayse vp seede vnto his brother.


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In the resurrection then, when they shall rise againe, whose wife shall she be of them? For seuen had her to wife.


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Then Iesus answered, and saide vnto them, Are ye not therefore deceiued, because ye knowe not the Scriptures, neither the power of God?


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For when they shall rise againe from the dead, neither men marry, nor wiues are married, but are as the Angels which are in heauen.


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And as touching the dead, that they shall rise againe, haue ye not read in the booke of Moses, howe in the bush God spake vnto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Iacob?


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<n>Sacrifices and outward worship never pleased God unless we first did the things which we owe to God and our neighbours.</n>And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?


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Iesus answered him, The first of all the commandements is, Heare, Israel, The Lord our God is the onely Lord.


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Thou shalt therefore loue the Lorde thy God with all thine heart, and with all thy soule, and with all thy minde, and with all thy strength: this is the first commandement.


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And the second is like, that is, Thou shalt loue thy neighbour as thy selfe. There is none other commandement greater then these.


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Then that Scribe said vnto him, Well, Master, thou hast saide the trueth, that there is one God, and that there is none but he,


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And to loue him with all the heart, and with all the vnderstanding, and with all the soule, and with all the strength, and to loue his neighbour as himselfe, is more then all whole burnt offerings and sacrifices.


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Then when Iesus saw that he answered discreetely, he saide vnto him, Thou art not farre from the kingdome of God; no man after that durst aske him any question.


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<n>Christ proves his Godhead even out of David himself, from whom he came according to the flesh.</n>And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?


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For David himself said by <n>Literally, «in the Holy Spirit»; and there is a great power in this kind of speech, by which is meant that it was not so much David who was speaking, but instead the Holy Spirit, who in a way possessed David.</n> the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.


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Then Dauid himselfe calleth him Lord: by what meanes is he then his sonne? And much people heard him gladly.


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<n>The manners of ministers are not to be followed rashly as an example.</n>And he said unto them in <n>While he taught them.</n> his doctrine, Beware of the scribes, which love to go in <n>The word is a «stole», which is a kind of woman's garment that goes down even to the heels, and is taken generally to refer to any pleasant looking garment, but in this place it seems to signify the fringed garment mentioned in (Deu_22:12).</n> long clothing, and [love] salutations in the marketplaces,


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Which deuoure widowes houses, euen vnder a colour of long prayers. These shall receiue the greater damnation.


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<n>The doing of our duties which God allows is not considered worthy according to the outward value, but instead according to the inward affections of the heart.</n>And Jesus sat over against the treasury, and beheld how the people <n>Money of any type of metal which the Romans used, who in the beginning stamped or made coins of brass, and after used it for currency.</n> cast money into the treasury: and many that were rich cast in much.


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Then he called vnto him his disciples, and said vnto them, Verely I say vnto you, that this poore widowe hath cast more in, then all they which haue cast into the treasurie.


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For they all did cast in of their superfluitie: but she of her pouertie did cast in all that she had, euen all her liuing.


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And <n>The destruction of the temple, city, and whole nation is foretold, and the troubles of the Church: but yet there are many comforts added, and last of all, the end of the world is described.</n> as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings [are here]!


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Then Iesus answered and saide vnto him, Seest thou these great buildings? There shall not be left one stone vpon a stone, that shall not be throwen downe.


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And as he sate on the mount of Oliues, ouer against the Temple, Peter, and Iames, and Iohn, and Andrew asked him secretly,


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Tell vs, when shall these things be? And what shalbe the signe when all these things shalbe fulfilled?


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Furthermore when ye shall heare, of warres, &amp; rumours of warres, be ye not troubled: for such things must needes be: but the end shall not be yet.


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For nation shal rise against nation, &amp; kingdome against kingdome, and there shalbe earthquakes in diuers quarters, and there shalbe famine and troubles: these are the beginnings of sorowes.


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But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a <n>When they hear you preach it will be a most evident witness against them, so that they will not be able to pretend that they do not know.</n> testimony against them.


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But when they shall lead [you], and deliver you up, <n>We are not forbidden to think beforehand, but we are willed to beware of that pensive carefulness by which men discourage themselves, which proceeds from distrust and lack of confidence and sure hope of God's assistance. {{See Mat_6:27}}</n> take no thought beforehand what ye shall speak, neither <n>By any kind of made-up and cunning type of story to tell.</n> do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.


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Yea, and the brother shall deliuer the brother to death, and the father the sonne, and the children shall rise against their parents, and shall cause them to die.


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And ye shall be hated of all [men] <n>For me.</n> for my name's sake: but he that shall endure unto the end, the same shall be saved.


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But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, <n>When the heathen and profane people shall not only enter into the temple, and defile both it and the city, but also completely destroy it.</n> standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:


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And let him that is vpon the house, not come downe into the house, neither enter therein, to fetch any thing out of his house.


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For [in] <n>This is an idiom which the Hebrews use and it has a great power in it, for it shows us that during that entire time one misery will follow another in such a way as if the time itself was very misery itself. So the prophet Amos says that the day of the Lord will be darkness; (Amo_5:20).</n> those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.


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And except that the Lorde had shortened those dayes, no flesh shoulde be saued: but for the elects sake, which he hath chosen, he hath shortened those dayes.


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For false Christes shall rise, and false prophets, and shall shewe signes and wonders, to deceiue if it were possible the very elect.


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Moreouer in those dayes, after that tribulation, the sunne shall waxe darke, and ye moone shall not giue her light,


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And he shall then send his Angels, &amp; shal gather together his elect from the foure windes, and from the vtmost part of the earth to the vtmost part of heauen.


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Nowe learne a parable of the figge tree. When her bough is yet tender, and it bringeth foorth leaues, ye knowe that sommer is neere.


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So in like maner, when ye see these things come to passe, knowe that the kingdom of God is neere, euen at the doores.


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<n>The latter day is not to be searched for curiously, which day the Father alone knows: but let us rather take heed that it does not come upon us unaware.</n>But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.


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For the Sonne of man is as a man going into a strange countrey, &amp; leaueth his house, &amp; giueth authoritie to his seruaunts, and to euery man his woorke, and commandeth the porter to watch.


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Watch ye therefore, (for ye know not whe ye master of the house will come, at eue, or at midnight, at the cocke crowing, or in the dawning,)


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After <n>By the will of God, against the counsel of men, it came to pass that Christ should be put to death upon the solemn day of the passover, that in all respects the truth of his sacrifice might agree to the symbol of the passover.</n> two days was [the feast of] the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put [him] to death.


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And when hee was in Bethania in the house of Simon the leper, as he sate at table, there came a woman hauing a boxe of oyntment of spikenarde, very costly, and shee brake the boxe, and powred it on his head.


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<n>Rash judgments are made void before God.</n>And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?


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For it might have been sold for more than <n>Which is about six English pounds.</n> three hundred pence, and have been given to the poor. And they murmured against her.


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<n>Christ allowed himself to be anointed once or twice for certain considerations: but his will is to be daily anointed in the poor.</n>For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.


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<n>This woman, by the secret influence of the Spirit, anoints Christ, and thus sets before men's eyes his death and burial which were at hand.</n>She hath done what she could: she is come aforehand to anoint my body to the burying.


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Verely I say vnto you, wheresoeuer this Gospel shall be preached throughout the whole world, this also that she hath done, shalbe spoken of in remembrance of her.


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<n>Covetousness disguised with a zeal of charity is an occasion to betray and crucify Christ.</n>And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.


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And when they heard it, they were glad, and promised that they woulde giue him monie: therefore he sought howe he might conueniently betraie him.


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<n>Christ being made subject to the law for us celebrates the passover according to the law: and in addition by a miracle shows that even though he will immediately suffer in the flesh, that he is yet God.</n>And the first day of unleavened bread, <n>That is, upon this day, and at the evening of the same day, which was the beginning of the fifteenth. {{See Mat_26:17}}.</n> when <n>They used to sacrifice.</n> they killed the <n>That is, spoken thus, by the figure of speech called metonymy, which is commonly used when talking about sacraments, and by the passover is meant the paschal lamb.</n> passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?


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Then hee sent foorth two of his disciples, and sayde vnto them, Goe yee into the citie, and there shall a man meete you bearing a pitcher of water: followe him.


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And whithersoeuer he goeth in, say yee to the good man of the house, The Master sayeth, Where is the lodging where I shal eate the Passeouer with my disciples?


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And he will shew you a large <n>The Greek word signifies that part of the house that is highest from the ground, and because they used to eat supper in that part of the house they called it a supper room, no matter what they were using it for.</n> upper room furnished [and] prepared: there make ready for us.


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So his disciples went foorth, and came to the citie, and found as he had said vnto them, and made readie the Passeouer.


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<n>The types in the law, which are to be fulfilled before long, are cancelled: and in place of them are put symbols of the new covenant corresponding to them, which will continue to the world's end.</n>And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.


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And he answered and said unto them, [It is] one of the twelve, that <n>That regularly eats with me.</n> dippeth with me in the dish.


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Truly the Sonne of man goeth his way, as it is written of him: but woe bee to that man, by whome the Sonne of man is betrayed: it had beene good for that man, if hee had neuer beene borne.


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And as they did eate, Iesus tooke the bread, and when hee had giuen thankes, he brake it and gaue it to them, and sayde, Take, eate, this is my bodie.


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Verely I say vnto you, I wil drinke no more of the fruit of ye vine vntill that day, that I drinke it newe in the kingdome of God.


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<n>Christ foretells how he will be forsaken by his own, but yet that he will never forsake them.</n>And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.


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<n>Here is set forth in an excellent person a most sorrowful example of man's rashness and weakness.</n>But Peter said unto him, Although all shall be offended, yet [will] not I.


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Then Iesus saide vnto him, Verely I say vnto thee, this day, euen in this night, before the cocke crowe twise, thou shalt denie me thrise.


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But he spake the <n>The doubling of words here sets out more plainly Peter's vehement affirmation.</n> more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.


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<n>Christ suffering for us the most horrible terrors of the curse of God, in that flesh which he took upon him for our sakes, receives the cup from his Father's hands, which he being just, drinks right away for the unjust.</n>And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.


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And hee tooke with him Peter, and Iames, and Iohn, and hee began to be troubled, and in great heauinesse,


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So he went forward a litle, and fell downe on the ground, and praied, that if it were possible, that houre might passe from him.


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And he said, <n>This doubling of the word was used in those days when their languages were mixed together: for the word «Abba» is a Syrian word.</n> Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.


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<n>A horrible example of the sluggishness of men, even among the disciples whom Christ had chosen.</n>And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?


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Watch ye, and pray, that ye enter not into tentation: the spirite in deede is ready, but the flesh is weake.


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And he returned, &amp; founde them a sleepe againe: for their eyes were heauie: neither knewe they what they should answere him.


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And he came the third time, and said vnto them, Sleepe henceforth, and take your rest: it is ynough: the houre is come: beholde, the Sonne of man is deliuered into the hands of sinners.


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<n>As men willingly robbed God their creator of his praise in forsaking and betraying him: so Christ, willingly going about to make satisfaction for this ruin, is forsaken by his own, and betrayed by one of his familiar acquaintances as a thief, so that the punishment might be in agreement with the sin, and that we who are ourselves traitors, forsakers and those committing sacrilege, might be delivered out of the devil's snare.</n>And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.


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And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead [him] away <n>So diligently that he cannot escape out of your hand.</n> safely.


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And <n>That is, Peter.</n> one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.


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And Iesus answered and saide to them, Ye be come out as against a thiefe with swordes, and with staues, to take me.


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I was daily with you teaching in the Temple, and yee tooke me not: but this is done that the Scriptures should be fulfilled.


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<n>Under a pretence of godliness, all things are lawful to those who do violence against Christ.</n>And there followed him a certain young man, having a <n>Which he cast about him, and ran forth after he heard the commotion in the night: by this we may understand with how great licentiousness these villains violently set upon him.</n> linen cloth cast about [his] naked [body]; and the young men laid hold on him:


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And they led Jesus away to the high priest: and with him were <n>The highest council was assembled because Christ was accused as a blasphemer and a false prophet: for as to the other crime of treason, it was forged against him by the priest in order to force Pilate to condemn him.</n> assembled all the chief priests and the elders and the scribes.


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And Peter folowed him afarre off, euen into the hall of the hie Priest, and sate with the seruants, and warmed himselfe at the fire.


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<n>Christ, who was so innocent that he could not be oppressed, not even by false witnesses, is at length condemned for impiety before the high priest for confessing God to be his father. This is so that we, who denied God and were indeed wicked, might be acquitted before God.</n>And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.


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We hearde him say, I will destroy this Temple made with hands, &amp; within three daies I will builde another, made without hands.


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Then the hie Priest stoode vp amongst them, and asked Iesus, saying, Answerest thou nothing? What is the matter that these beare witnesse against thee?


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But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the <n>Of God, who is most worthy of all praise?</n> Blessed?


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And Iesus said, I am he, and yee shall see the Sonne of man sitte at the right hande of the power of God, and come in the clouds of heauen.


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<n>Christ, suffering all types of reproach for our sakes, gets everlasting glory for those that believe in him.</n>And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.


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<n>A grievous example of the frailness of man together with a most comfortable example of the mercy of God, who gives the spirit of repentance and faith to his elect.</n>And as Peter was beneath in the palace, there cometh one of the maids of the high priest:


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And when shee sawe Peter warming him selfe, shee looked on him, and sayde, Thou wast also with Iesus of Nazareth.


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But he denied it, saying, I knowe him not, neither wot I what thou saiest. Then he went out into the porche, and the cocke crewe.


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And <n>If we carefully compare the evangelists together we will perceive that Peter was known by many through the maiden's report: furthermore, when the second denial is spoken of in Luke, there is a man servant mentioned and not a maid.</n> a maid saw him again, and began to say to them that stood by, This is [one] of them.


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But hee denied it againe: and anon after, they that stoode by, sayde againe to Peter, Surely thou art one of them: for thou art of Galile, and thy speach is like.


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Then the seconde time the cocke crewe, and Peter remembred the woorde that Iesus had saide vnto him, Before the cocke crowe twise, thou shalt denie me thrise, and waying that with himselfe, he wept.


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And <n>Christ being bound before the judgment seat of an earthly Judge, is condemned before the open assembly as guilty unto the death of the cross, not for his own sins (as is shown by the judge's own words) but for all of ours, that we who are indeed guilty creatures, in being delivered from the guiltiness of our sins, might be acquitted before the judgment seat of God, even in the open assembly of the angels.</n> straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried [him] away, and <n>It was not lawful for them to put any man to death, for all authority to punish by death was taken away from them, first by Herod the great, and afterward by the Romans, about forty years before the destruction of the temple, and therefore they deliver Jesus to Pilate.</n>delivered [him] to Pilate.


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Then Pilate asked him, Art thou the King of the Iewes? And hee answered, and sayde vnto him, Thou sayest it.


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Wherefore Pilate asked him againe, saying, Answerest thou nothing? beholde howe many things they witnesse against thee.


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Now at [that] feast he <n>Pilate used to deliver.</n> released unto them one prisoner, whomsoever they desired.


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Then there was one named Barabbas, which was bounde with his fellowes, that had made insurrection, who in the insurrection had committed murther.


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But the high Priestes had moued the people to desire that he would rather deliuer Barabbas vnto them.


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And Pilate answered, and said againe vnto them, What will ye then that I doe with him, whom ye call the King of the Iewes?


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Then Pilate said vnto them, But what euill hath he done? And they cryed the more feruently, Crucifie him.


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So Pilate willing to content the people, loosed them Barabbas, &amp; deliuered Iesus, when he had scourged him, that he might be crucified.


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Then the souldiers led him away into the hall, which is the common hall, and called together the whole band,


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<n>Christ going about to take away the sins of men, who went about to usurp the throne of God himself, is condemned as one that sought diligently after the kingdom, and mocked with a false show of a kingdom, that we on the other hand, who will indeed be eternal kings, might receive the crowns of glory from God's own hand.</n>And they clothed him with purple, and platted a crown of thorns, and put it about his [head],


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And they smote him on the head with a reede, and spat vpon him, and bowed the knees, and did him reuerence.


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And whe they had mocked him, they tooke the purple off him, and put his owne clothes on him, and led him out to crucifie him.


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And they <n>The rage of the wicked has no measure; meanwhile, even the weakness of Christ, who was in pain under the heavy burden of the cross, manifestly shows that a lamb is led to be sacrificed.</n> compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.


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<n>Christ is led out of the walls of the earthly Jerusalem into a foul place of dead men's carcasses, as a man most unclean, not because of himself, but because of our sins, which were laid upon him, with the result that we, being made clean by his blood, might be brought into the heavenly sanctuary.</n>And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.


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<n>Christ hangs naked upon the cross, and as the most wicked and base person that ever was, most vilely reproved. This was so that we, being clothed with his righteousness and blessed with his curses and sanctified by his only sacrifice, may be taken up into heaven.</n>And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.


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And they that went by, railed on him, wagging their heads, and saying, Hey, thou that destroyest the Temple, &amp; buildest it in three dayes,


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Likewise also euen the hie Priests mocking, said among themselues with the Scribes, He saued other men, himselfe he cannot saue.


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Let Christ the King of Israel nowe come downe from the crosse, that we may see, and beleeue. They also that were crucified with him, reuiled him.


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And when the sixth hour was come, there was <n>How angry God was against our sins, which he punished in his son who is our sure substitute, is made evident by this horrible darkness.</n> darkness over the <n>By this word «land» he means Palestine: so that the strangeness of the wonder is all the more set forth in that at the feast of the passover, and in the full moon, when the sun shone over all the rest of the world, and at midday, this corner of the world in which so wicked an act was committed was covered over with great darkness.</n> whole land until the ninth hour.


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And at the <n>Christ striving mightily with Satan, sin and death, all three armed with the horrible curse of God, grievously tormented in body hanging upon the cross, and in soul plunged into the depth of hell, yet he clears himself, crying with a mighty voice: and notwithstanding the wound which he received from death, in that he died, yet by smiting both things above and things beneath, by the renting of the veil of the temple, and by the testimony wrung out of those who murdered him, he shows evidently unto the rest of his enemies who are as yet obstinate, and mock at him, that he will be known without delay to be conqueror and Lord of all.</n> ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?


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And one ranne, and filled a spondge full of vineger, and put it on a reede, and gaue him to drinke, saying, Let him alone: let vs see if Elias will come, and take him downe.


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Nowe when the Centurion, which stoode ouer against him, sawe that he thus crying gaue vp the ghost, he saide, Truely this man was the Sonne of God.


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<n>Christ, to the great shame of the men who forsook the Lord, chose women for his witnesses, who beheld this entire event.</n>There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;


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Which also when he was in Galile, folowed him, and ministred vnto him, and many other women which came vp with him vnto Hierusalem.


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And nowe when the night was come (because it was the day of the preparation that is before the Sabbath)


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Joseph of Arimathaea, an <n>A man of great authority, of the council of the sanhedrin, or else a man who was taken by Pilate for his own council.</n> honourable counsellor, which also waited for the kingdom of God, came, and went in <n>If we consider what danger Joseph put himself into we shall perceive how bold he was.</n> boldly unto Pilate, and craved the body of Jesus.


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And Pilate marueiled, if he were already dead, and called vnto him the Centurion, and asked of him whether he had bene any while dead.


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Who bought a linnen cloth, &amp; tooke him downe, and wrapped him in the linnen cloth, and laide him in a tombe that was hewen out of a rocke, and rolled a stone vnto the doore of the sepulchre:


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And when the Sabbath day was past, Marie Magdalene, and Marie the mother of Iames, and Salome, bought sweete oyntments, that they might come, and anoynt him.


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Therefore early in the morning, the first day of the weeke, they came vnto the sepulchre, when the Sunne was nowe risen.


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And when they <n>When they cast their eyes toward the sepulchre.</n> looked, they saw that the stone was rolled away: for it was very great.


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And entering into the <n>Into the cave out of which the sepulchre was cut.</n> sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.


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But he said vnto them, Be not so troubled: ye seeke Iesus of Nazareth, which hath bene crucified: he is risen, he is not here: behold the place where they put him.


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But goe your way, and tell his disciples, and Peter, that he will goe before you into Galile: there shall ye see him, as he said vnto you.


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And they went out quickly, and fled from the sepulchre: for they trembled, and were amased: neither said they any thing to any man: for they were afraide.


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<n>Christ himself appears to Mary Magdalene to reprove the disciple's incredulity.</n>Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.


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<n>Christ appears to two other disciples and at length to the eleven.</n>After that he appeared in another form unto two of them, as they walked, and went into the country.


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<n>The evangelist did not consider the chronological sequence of events, but rather what took place, which he divided into three parts: The first shows how he appeared to the women, the second to his disciples, the third to his apostles, and therefore he says «finally».</n>Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.


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<n>The apostles are appointed, and their office is limited to them, which is to preach that which they heard from him, and to minister the sacraments which Christ has instituted, having in addition to this the power to do miracles.</n>And he said unto them, Go ye into all the world, and preach the gospel to <n>Not to the Jews only, nor in Judea only, but to all men and everywhere: and so must all the apostles do.</n> every creature.


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And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with <n>Strange tongues, ones which they did not know before.</n> new tongues;


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And shall take away serpents, and if they shall drinke any deadly thing, it shall not hurt them: they shall lay their handes on the sicke, and they shall recouer.


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<n>Christ, having accomplished his office on earth, ascends into heaven, from where (the doctrine of his apostles being confirmed with signs) he will govern his Church, until the world's end.</n>So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.


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And they went forth, and preached every where, the Lord working with [them], and confirming <n>That is, the doctrine: therefore doctrine must go before and signs must follow after.</n> the word with signs following. Amen.


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Forasmuch as <n>Luke commends the witnesses that saw this present account.</n> many have <n>Many took it in hand, but did not perform: Luke wrote his gospel before Matthew and Mark.</n> taken in hand to set forth in order a declaration of those things which are most surely believed among us,


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<n>Luke was not any eye witness, and therefore it was not he to whom the Lord appeared when Cleopas saw him: and he was taught not only by Paul, but by others of the apostles also.</n>Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;


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It seemed good to me also, having had perfect understanding of all things <n>Luke began his gospel a great deal further in the past than the others did.</n> from the very first, to write unto thee in order, <n>It is «most mighty», and therefore Theophilus was a very honourable man, and in a place of great dignity.</n> most excellent Theophilus,


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That thou mightest <n>Have fuller knowledge of those things which you know only partially.</n> know the certainty of those things, wherein thou hast been instructed.


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There <n>John, who was another Elias and appointed to be the herald of Christ, coming from the family of Aaron, and of two famous and blameless parents, has shown in his conception (which was against the course of nature) a double miracle, to the end that men should be more readily prepared for the hearing of his preaching, according to the forewarning of the prophets.</n> was <n>This is a Hebrew idiom which shows us how short and frail a thing the power of princes is.</n> in the days of <n>Herod the great.</n> Herod, the king of Judaea, a certain priest named Zacharias, of the <n>For the posterity of Aaron was divided into courses.</n> course of Abia: and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth.


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And they were both <n>The true mark of righteousness is demonstrated when one is liked and accepted in the judgment of God.</n> righteous before God, <n>Lived, as the Hebrews say, for our life is as a way in which we must walk until we come to the mark.</n> walking in all the <n>In all the moral and ceremonial law.</n> commandments and ordinances of the Lord <n>Whom no man could justly reprove: now so it is that the fruits of justification are set forth here, and not the cause, which is faith only, and nothing else.</n> blameless.


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According to the custom of the priest's office, his lot was to burn incense when he went into the <n>The temple was one, and the court another, for Zacharias went out of the court (or outward room) where all the people were (and therefore they are said to be without) and into the temple.</n> temple of the Lord.


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But the Angel saide vnto him, Feare not, Zacharias: for thy prayer is heard, and thy wise Elisabet shall beare thee a sonne, and thou shalt call his name Iohn.


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For he shall be great in the <n>So the Hebrews say when a rare kind of excellency is signified: so it is said of Nimrod in (Gen_10:9), «He was a mighty hunter before the LORD».</n> sight of the Lord, and shall drink neither wine nor <n>Any drink that might make someone drunk.</n> strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.


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And many of the children of Israel shall he <n>Shall be a means to bring many to repentance, and they will turn themselves to the Lord, from whom they fell.</n> turn to the Lord their God.


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And he shall go <n>As they used to go before kings, and when you see them, you know the king is not far off.</n> before him <n>This is spoken by the figure of speech metonymy, taking the spirit for the gift of the spirit; as you would say, the cause of that which comes from the cause.</n> in the spirit and power of Elias, to turn the <n>By the figure of speech synecdoche he shows that he will take away all types of enmities which used to breed great troubles and turmoils among men.</n> hearts of the fathers to the children, and the disobedient to the <n>Wisdom and goodness are two of the main causes which make men revere and honour their fathers.</n> wisdom of the just; to make ready a people prepared for the Lord.


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Then Zacharias said vnto ye Angel, Whereby shall I knowe this? For I am an olde man, and my wife is of a great age.


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And the angel answering said unto him, I am Gabriel, <n>That appears, for so the Hebrews use this saying «to stand» to mean that they are ready to do his commandment.</n> that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.


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And beholde, thou shalt be domme, &amp; not be able to speake, vntill the day that these things be done, because thou beleeuedst not my words, which shalbe fulfilled in their season.


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And when hee came out, hee coulde not speake vnto them: then they perceiued that hee had seene a vision in the Temple: For he made signes vnto them, and remained domme.


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And it came to passe, when the daies of his office were fulfilled, that he departed to his owne house.


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Thus hath the Lorde dealt with me, in the daies wherein he looked on me, to take from me my rebuke among men.


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<n>The angel, serving the Lord who would be born, is sent to the virgin Mary, in whom the son of the most high promised to David is conceived by the power of the Holy Spirit.</n>And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,


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To a virgin espoused to a man whose name was Joseph, of the <n>The same can be said of Mary, otherwise Christ would not have been of the stock of David, nor his son.</n> house of David; and the virgin's name [was] Mary.


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And the angel came in unto her, and said, Hail, [thou that art] <n>It might be literally rendered, «full of favour and grace», and he shows immediately after, laying out plainly unto us, what that favour is in that he says, «The Lord is with thee».</n> highly favoured, the Lord [is] with thee: <n>Of God.</n> blessed [art] thou among women.


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And when she saw [him], she was <n>Moved at the strangeness of the matter.</n> troubled at his saying, and cast in her mind what manner of salutation this should be.


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And the angel said unto her, Fear not, Mary: for thou hast <n>So the Hebrews said, saying that those men have found favour who are in favour.</n> found favour with God.


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He shall be great, and shall be <n>He will be declared to be so, for he was the Son of God from everlasting, but was made manifest in the flesh in his time.</n> called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:


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Then said Mary unto the angel, <n>The greatness of the matter causes the virgin to ask this question, not that she distrusted by any means at all, for she asks only of the manner of the conceiving, so that it is plain she believed all the rest.</n> How shall this be, seeing <n>So speak the Hebrews, signifying by this modest kind of speech the company of man and wife together, and this is the meaning of it: how will this be, for as I will be Christ's mother I am very sure I will not know any man: for the godly virgin had learned by the prophets that the Messiah would be born of a virgin.</n> I know not a man?


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And the angel answered and said unto her, The Holy Ghost <n>That is, the Holy Spirit will cause thee to conceive by his mighty power.</n> shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that <n>That thing which is pure and void of all spot of uncleanliness: for he that was to take away sin must of necessity be void of sin.</n> holy thing which shall be born of thee shall be <n>Declared and shown to the world to be the Son of God.</n> called the Son of God.


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And, behold, thy <n>Though Elisabeth was of the tribe of Levi, yet it was possible for her to be Mary's cousin: for whereas it was forbidden by the Law for maidens to be married to men of other tribes, there was an exception among the Levites, who could take for themselves wives out of any tribe: for the Levites had no portion allotted to them when the land was divided among the people.</n> cousin Elisabeth, she hath also conceived a son in her old age: and this is the <n>This is now the sixth month from the time when she conceived.</n> sixth month with her, who was called barren.


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Then Marie said, Behold the seruant of the Lord: be it vnto me according to thy woorde. So the Angel departed from her.


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<n>Elisabeth being many months pregnant with John, and Mary being pregnant with Christ, do rejoice for each other by the inspiration of the Holy Spirit.</n>And Mary arose in those days, and went into the <n>Which is on the south side of Jerusalem.</n> hill country with haste, into a <n>That is to say, Hebron: which was in times past called Kirjatharba: which was one of the towns that were given to the Levites in the tribe of Judah, and is said to be in the mountains of Judah; (Jos_14:15; Jos_21:11).</n> city of Juda;


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And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe <n>This was no ordinary or usual type of moving.</n> leaped in her womb; and Elisabeth was filled with the Holy Ghost:


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And she spake out with a loud voice, and said, Blessed [art] thou among women, and <n>Christ is blessed with respect to his humanity.</n> blessed [is] the fruit of thy womb.


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For loe, assoone as the voice of thy salutation sounded in mine eares, the babe sprang in my bellie for ioye,


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And blessed is shee that beleeued: for those things shall be perfourmed, which were tolde her from the Lord.


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<n>Christ, the redeemer of the afflicted and revenger of the proud, promised long ago to the fathers, is now finally exhibited indeed.</n>And Mary said, My soul doth magnify the Lord,


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For he hath <n>Has freely and graciously loved.</n> regarded the <n>Literally, «My baseness», that is, my base estate: so that the virgin did not boast of her deserts, but the grace of God.</n> low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.


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And his mercy [is] on them <n>To those that live godly and religiously, as the Hebrews say.</n> that fear him from generation to generation.


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He hath shewed strength with his <n>Here many more words than necessary are used, which the Hebrews use very much: and «arm» here is taken for strength.</n> arm; he hath <n>Even as the wind does to the chaff.</n> scattered the proud in the <n>He has scattered them, and the imagination of their hearts; or, by and through the imagination of their own hearts; so that their wicked counsel turned to their own destruction.</n> imagination of their hearts.


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He hath <n>The mighty and rich men.</n> put down the mighty from [their] seats, and exalted them of <n>Those of no account, who are vile in men's eyes, who are indeed the poor in spirit, that is, those who claim nothing of themselves in the sight of God.</n> low degree.


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He hath filled the <n>Those that are brought to extreme poverty.</n> hungry with good things; and the rich he hath sent empty away.


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<n>He has helped Israel up with his arm, who had been completely cast down.</n>He hath holpen his servant Israel, in remembrance of [his] mercy;


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<n>John's birth is accompanied by new miracles.</n>Now Elisabeth's full time came that she should be delivered; and she brought forth a son.


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And her neighbours, and cousins heard tell howe the Lorde had shewed his great mercie vpon her, and they reioyced with her.


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And it was so that on the eight day they came to circumcise the babe, and called him Zacharias after the name of his father.


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And fear came on all that dwelt round about them: and all <n>All this which was said and done.</n> these sayings were noised abroad throughout all the hill country of Judaea.


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And all they that heard [them] <n>Thought upon them diligently and earnestly, and as it were, printed them in their hearts.</n> laid [them] up in their hearts, saying, What manner of child shall this be! And the <n>That is, the present favour of God, and a singular type of virtue appeared in him.</n> hand of the Lord was with him.


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<n>John, having just been born, by the authority of the Holy Spirit is appointed to his office.</n>And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,


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Blessed [be] the Lord God of Israel; for he hath <n>That he has shown himself mindful of his people, to the extent that he came down from heaven himself to visit us in person, and to redeem us.</n> visited and <n>Has paid the ransom, that is to say, the price of our redemption.</n> redeemed his people,


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And hath raised up an <n>This word «horn», in the Hebrew language, signifies strength, and it is a metaphor taken from beasts that fight with their horns: And by raising up the might of Israel is meant that the kingdom of Israel was defended, and the enemies of it laid on the ground, even then when the strength of Israel seemed to be utterly gone.</n> horn of salvation for us in the house of his servant David;


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To perform the mercy [promised] to our fathers, and <n>Declare indeed that he was mindful.</n> to remember his holy covenant;


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Which was, that he would graunt vnto vs, that we being deliuered out of the handes of our enemies, should serue him without feare,


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And thou, <n>Though you be at this present time ever so little.</n> child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;


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To <n>Open the way.</n> give knowledge of salvation unto his people by the <n>Forgiveness of sins is the means by which God saves us; (Rom_4:7).</n> remission of their sins,


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Through the tender mercy of our God; whereby the <n>Or «bud», or «branch»; he alludes to (Jer_23:5) (Zec_3:8; Zec_6:12); and he is called a bud from on high, that is, sent from God unto us, and not as other buds which bud out of the earth.</n> dayspring from on high hath visited us,


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To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the <n>Into the way which leads us to true happiness.</n> way of peace.


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And the childe grewe, and waxed strong in spirit, and was in the wildernesse, til the day came that he should shewe him selfe vnto Israel.


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And <n>Christ, the son of God, taking upon himself the form of a servant, and making himself of no reputation, is poorly born in a stable: and by the means of Augustus, the mightiest prince in the world, (thinking nothing of it) has his cradle prepared in Bethlehem, as the prophets foretold.</n> it came to pass in those days, that there went out a decree from Caesar Augustus, that all the <n>As far as the empire of the Romans stretched.</n> world should be <n>That is, the inhabitants of every city should have their names recorded, and their goods rated at a certain value, that the emperor might understand how rich every country, city, family, and house was.</n> taxed.


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And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the <n>Which David was born and brought up in.</n> city of David, which is called Bethlehem; (because he was of the house and lineage of David:)


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And so it was, that while they were there, the daies were accomplished that shee shoulde be deliuered,


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And she brought foorth her first begotten sonne, and wrapped him in swadling clothes, and laide him in a cratch, because there was no roome for them in the ynne.


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<n>The angels themselves declare to poor shepherds (not at all regarding the pride of the mighty) the Godhead and office of the child lying in the crib.</n>And there were in the same country shepherds <n>Living outside, and in the open air.</n> abiding in the field, keeping watch over their flock by night.


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And, lo, the angel of the Lord <n>Came suddenly upon them, when they were not at all thinking about such a matter.</n> came upon them, and the glory of the Lord shone round about them: and they were sore afraid.


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Then the Angel saide vnto them, Be not afraid: for behold, I bring you glad tidings of great ioy, that shalbe to all the people,


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That is, that vnto you is borne this day in the citie of Dauid, a Sauiour, which is Christ the Lorde.


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And suddenly there was with the angel <n>Whole armies of angels, who compass the majesty of God round about, just as soldiers, as it were.</n> a multitude of the heavenly host praising God, and saying,


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Glory to God in the highest, and on earth peace, <n>God's ready, good, infinite, and gracious favour towards men.</n> good will toward men.


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And it came to passe whe the Angels were gone away from them into heauen, that the shepheards sayde one to another, Let vs goe then vnto Beth-leem, and see this thing that is come to passe which the Lord hath shewed vnto vs.


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And the shepheardes returned glorifiyng and praising God, for all that they had heard and seene as it was spoken vnto them.


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<n>Christ, the head of the Church, made subject to the law in order to deliver us from the curse of the law (as the name of Jesus well declares) being circumcised, ratifies and seals in his own flesh the circumcision of the flesh.</n>And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.


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<n>Christ, upon whom all our sins were laid, being offered to God according to the law purifies both Mary and us all in himself.</n>And when the days of <n>This is meant for the fulfilling of the law: for otherwise the virgin was not defiled, nor unclean, by the birth of this child.</n> her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present [him] to the Lord;


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(As it is written in the Lawe of the Lorde, Euery man childe that first openeth ye wombe, shalbe called holy to the Lord)


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And to giue an oblation, as it is commanded in the Lawe of the Lorde, a paire of turtle doues, or two yong pigeons.


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<n>Simeon openly in the temple foretells the death of the coming of Messiah, of the casting out of the greatest part of Israel, and of the calling of the Gentiles.</n>And, behold, there was a man in Jerusalem, whose name [was] Simeon; and the same man [was] just and devout, waiting for the consolation of Israel: and the <n>He was endued with the gifts of the Holy Spirit, and this is said using the figure of speech metonymy.</n> Holy Ghost was upon him.


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And it was declared to him from God by the holy Ghost, that he shoulde not see death, before he had seene that Anointed of the Lord.


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And he came by the Spirit into the temple: and when the <n>Joseph and Mary: and he says «parents» because that is what most of the people then thought.</n> parents brought in the child Jesus, to do for him after the custom of the law,


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Lord, now <n>Let me depart out of this life, to be joined to my Father.</n> lettest thou thy servant depart in peace, according to thy <n>As you promised me.</n> word:


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For <n>That is, for I have seen with my very eyes: for he saw before in mind, as it is said of Abraham, «He saw my day and rejoiced.»</n> mine eyes have seen thy <n>That in which your salvation is contained.</n> salvation,


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Which thou hast prepared <n>As a sign set up in a high place for all men to look upon.</n> before the face of all people;


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And Simeon blessed them, and said unto Mary his mother, Behold, this [child] is <n>Is appointed and set by God for a mark.</n> set for the <n>Fall of the reprobate who perishes because of their own fault: and for the rising of the elect, unto whom God will give faith to believe.</n> fall and rising again of many in Israel; and for a <n>That is, a mark, which all men will strive earnestly to hit.</n> sign which shall be spoken against;


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(Yea, a sword shall <n>Will most keenly wound and grieve.</n> pierce through thy own soul also,) that the thoughts of many hearts may be revealed.


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<n>Another witness besides Simeon, against whom no objection may be brought, inviting all men to the receiving of the Messiah.</n>And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;


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And she was widowe about foure score and foure yeeres, and went not out of the Temple, but serued God with fastings &amp; prayers, night and day.


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She then coming at the same instant vpon them, confessed likewise the Lord, &amp; spake of him to all that looked for redemption in Hierusalem.


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And when they had performed all thinges according to the lawe of the Lorde, they returned into Galile to their owne citie Nazareth.


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And the child grew, and waxed strong in spirit, <n>As Christ grew up in age, so the virtue of his Godhead showed itself more and more.</n> filled with wisdom: and the grace of God was upon him.


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<n>The scribes and Pharisees are aroused to hear the wisdom of Christ in his time by an extraordinary deed.</n>Now his parents went to Jerusalem every year at the feast of the passover.


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And when hee was twelue yeere olde, and they were come vp to Hierusalem, after the custome of the feast,


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And had finished the dayes thereof, as they returned, the childe Iesus remained in Hierusalem, and Ioseph knew not, nor his mother,


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But they supposing, that he had bene in the company, went a dayes iourney, and sought him among their kinsfolke, and acquaintance.


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And it came to passe three dayes after, that they found him in the Temple, sitting in the mids of the doctours, both hearing them, and asking them questions:


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<n>All duties which we owe to men, even though they are not to be neglected, so are they (according to the position in life which God has set us) not to be preferred before the glory of God.</n>And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.


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Then said he vnto them, Howe is it that ye sought me? knewe ye not that I must goe about my Fathers busines?


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<n>Christ, very man, is made like us in every way except sin.</n>And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.


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Now <n>John comes at the time foretold by the prophets and lays the foundation of the gospel which is exhibited unto us, setting forth the true observing of the law and free mercy in Christ, which comes after John, using also baptism which is the outward sign both of regeneration and also forgiveness of sins.</n> in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,


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<n>Josephus calls him Ananus.</n>Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.


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And hee came into all the coastes about Iordan, preaching the baptisme of repentance for the remission of sinnes,


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As it is written in the booke of the sayings of Esaias the Prophet, which saith, The voyce of him that crieth in the wildernes is, Prepare ye the way of the Lord: make his paths straight.


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Euery valley shalbe filled, and euery mountaine and hill shall be brought lowe, and crooked things shalbe made straight, and the rough wayes shalbe made smoothe.


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Then said he to the people that were come out to be baptized of him, O generations of vipers, who hath forewarned you to flee from the wrath to come?


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Bring foorth therefore fruites worthy amendement of life, and beginne not to say with your selues, We haue Abraham to our father: for I say vnto you, that God is able of these stones to raise vp children vnto Abraham.


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Nowe also is the axe layed vnto the roote of the trees: therefore euery tree which bringeth not foorth good fruite, shalbe hewen downe, and cast into the fire.


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And he answered, and said vnto them, He that hath two coates, let him part with him that hath none: and hee that hath meate, let him doe likewise.


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And he said unto them, Exact no more than that which is <n>Require no more than that sum that is appointed for the tribute money.</n> appointed you.


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And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse [any] falsely; and be content with your <n>Which was paid to them partly in money and partly in food.</n> wages.


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<n>If we would rightly and fruitfully receive the sacraments, we must neither rest in the signs, neither in him that ministers the signs, but lift up our eyes to Christ, who is the author of the sacraments, and the giver of that which is represented by the sacraments.</n>And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;


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Iohn answered, and saide to them all, In deede I baptize you with water, but one stronger then I, commeth, whose shoes latchet I am not worthy to vnloose: hee will baptize you with the holy Ghost, and with fire.


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<n>The gospel is the fan of the world.</n>Whose fan [is] in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.


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<n>John's preaching is confirmed with his death.</n>But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,


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<n>Our baptism is sanctified in the head of the Church, and Christ also by the voice of the Father is pronounced to be our everlasting King, Priest, and Prophet.</n>Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,


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And the holy Ghost came downe in a bodily shape like a doue, vpon him, and there was a voyce from heauen, saying, Thou art my beloued Sonne: in thee I am well pleased.


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<n>Christ's lineage, according to the flesh, is traced back even to Adam, and so to God, that it might appear that it was only he whom God promised to Abraham and David, and appointed from everlasting to his Church, which is composed of all sorts of men.</n>And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was [the son] of Heli,


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The sonne of Matthat, the sonne of Leui, the sonne of Melchi, the sonne of Ianna, the sonne of Ioseph,


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The sonne of Mattathias, the sonne of Amos, the sonne of Naum, the sonne of Esli, the sonne of Nagge,


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The sonne of Maath, the sonne of Mattathias, the sonne of Semei, the sonne of Ioseph, the sonne of Iuda,


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The sonne of Ioanna, the sonne of Rhesa, the sonne of Zorobabel, the sonne of Salathiel, the sonne of Neri,


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The sonne of Simeon, the sonne of Iuda, the sonne of Ioseph, the sonne of Ionan, the sonne of Eliacim,


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The sonne of Melea, the sonne of Mainan, the sonne of Mattatha, the sonne of Nathan, the sonne of Dauid,


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The sonne of Iesse, the sonne of Obed, the sonne of Booz, the sonne of Salmon, the sonne of Naasson,


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The sonne of Aminadab, the sonne of Aram, the sonne of Esrom, the sonne of Phares, the sonne of Iuda,


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The sonne of Iacob, the sonne of Isaac, the sonne of Abraham, the sonne of Thara, the sonne of Nachor,


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The sonne of Cainan, the sonne of Arphaxad, the sonne of Sem, the sonne of Noe, the sonne of Lamech,


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The sonne of Mathusala, the sonne of Enoch, the sonne of Iared, the sonne of Maleleel, the sonne of Cainan,


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And <n>Christ, being carried away (as it were out of the world) into the desert, comes suddenly as if from heaven, having fasted for forty days and overcoming Satan three times, and thus begins his office.</n> Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,


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And was there fourtie dayes tempted of the deuil, &amp; in those dayes he did eate nothing: but when they were ended, he afterward was hungry.


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<n>Christ, being tempted by Satan, first to distrust in God, secondly to the desire of riches and honour, and lastly to a vain confidence in himself, overcomes him three times by the word of God.</n>And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.


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But Iesus answered him, saying, It is written, That man shall not liue by bread only, but by euery word of God.


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Then the deuill tooke him vp into an high mountaine, and shewed him all the kingdomes of the world, in the twinkeling of an eye.


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And the devil said unto him, All this <n>By this word «power» are meant the kingdoms themselves which have the power: and so this is said using the figure of speech metonymy.</n> power will I give thee, and the glory of them: for that is <n>This is surely so, for he is prince of the world, but not absolutely, and is the sovereign of it only by permission and request, and therefore he does not truly say that he can give it to whom he will.</n> delivered unto me; and to whomsoever I will I give it.


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If thou therefore wilt worship me, all shall be <n>Out of a high place, from which would be seen a good and first-class country, and thus the devil showed him all countries.</n> thine.


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But Iesus answered him, and saide, Hence from mee, Satan: for it is written, Thou shalt worship the Lorde thy God, and him alone thou shalt serue.


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Then hee brought him to Hierusalem, and set him on a pinacle of the Temple, and said vnto him, If thou be the Sonne of God, cast thy selfe downe from hence,


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And with their handes they shall lift thee vp, least at any time thou shouldest dash thy foote against a stone.


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And Iesus returned by the power of the spirite into Galile: and there went a fame of him throughout all the region round about.


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<n>Who Christ is and for what reason he came he shows from the prophet Isaiah.</n>And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.


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And there was delivered unto him the book of the prophet Esaias. And when he had <n>Their books in those days were rolled up as scrolls upon a ruler: and so Christ unrolled or unfolded it, which is here called «opened».</n> opened the book, he found the place where it was written,


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The Spirit of the Lorde is vpon mee, because he hath anoynted me, that I should preach the Gospel to the poore: he hath sent mee, that I should heale the broken hearted, that I should preach deliuerance to the captiues, and recouering of sight to the blinde, that I should set at libertie them that are bruised:


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And hee closed the booke, and gaue it againe to the minister, and sate downe: and the eyes of all that were in the Synagogue were fastened on him.


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<n>Familiarity causes Christ to be condemned and therefore he often goes to strangers.</n>And all <n>Approved those things which he spoke with common consent and voice: for this word «witness» signifies in this place (and many others) «to allow and approve a thing with open confession».</n> bare him witness, and <n>Present at this meeting of the scriptures were not only the learned, but also the common people: and besides that, their mother tongue was used, for how else could the people have wondered? Paul appointed the same manner for doing things in the Church at Corinth; (1Co. 14:1-40).</n> wondered at the <n>Words full of the mighty power of God, which appeared in all his doings, and as well allured men marvellously unto him; see (Psa_45:2), «grace is poured into thy lips».</n> gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?


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Then he said vnto them, Ye will surely say vnto mee this prouerbe, Physician, heale thy selfe: whatsoeuer we haue heard done in Capernaum, doe it here likewise in thine owne countrey.


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But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the <n>Land of Israel; {{See Mar_15:33}}.</n> land;


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Also many lepers were in Israel, in the time of Eliseus the Prophet: yet none of them was made cleane, sauing Naaman the Syrian.


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<n>The more sharply the world is rebuked the more it openly rages: but the life of the godly is not always subject to the desires of the wicked.</n>And all they in the synagogue, when they heard these things, were filled with wrath,


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And rose vp, and thrust him out of the citie, and led him vnto the edge of the hil, whereon their citie was built, to cast him downe headlong.


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And in the Synagogue there was a man which had a spirit of an vncleane deuill, which cryed with a loude voyce,


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<n>Christ astonishes not only men, be they ever so stupid, but even the demons as well, whether or not they want to be.</n>Saying, Let [us] alone; what have we to do with thee, [thou] Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.


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And Iesus rebuked him, saying, Holde thy peace, and come out of him. Then the deuill throwing him in the middes of them, came out of him, and hurt him nothing at all.


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So feare came on them all, and they spake among themselues, saying, What thing is this: for with authoritie and power he commaundeth the foule spirits, and they come out?


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<n>In that Christ heals the diseases of the body with only his word, he proves that he is God Almighty, sent for man's salvation.</n>And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her.


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Then he stoode ouer her, and rebuked the feuer, and it left her, and immediatly she arose, and ministred vnto them.


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Now at the sunne setting, all they that had sicke folkes of diuers diseases, brought them vnto him, and he layd his hands on euery one of them, and healed them.


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<n>Satan, who is a continual enemy of the truth, ought not to be heard, not even when he speaks the truth.</n>And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking [them] suffered them not to speak: for they knew that he was Christ.


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<n>No zealous response on the part of the people ought to hinder us in the race that God has appointed unto us.</n>And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.


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But he sayd vnto them, Surely I must also preach the kingdome of God to other cities: for therefore am I sent.


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And <n>Christ reveals to the four disciples whom he had taken unto himself the office of the apostleship, which would be committed unto them in the future.</n> it came to pass, that, as the people <n>Did as it were lie upon him, so desirous were they both to see him and hear him, and therefore he taught them out of a ship.</n> pressed upon him to hear the word of God, he stood by the lake of Gennesaret,


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And sawe two shippes stand by the lakes side, but the fishermen were gone out of them, and were washing their nettes.


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And he entred into one of the ships, which was Simons, &amp; required him that he would thrust off a litle from the land: and he sate downe, and taught the people out of the ship.


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Now when he had left speaking, he sayd vnto Simon, Lanch out into the deepe, and let downe your nettes to make a draught.


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And Simon answering said unto him, <n>The word signifies someone that has rule over anything.</n> Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.


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And they beckened to their parteners, which were in the other ship, that they shoulde come and helpe them, who came then, and filled both the ships, that they did sinke.


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Now when Simon Peter saw it, he fel down at Iesus knees, saying, Lord, go from me: for I am a sinfull man.


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For he was vtterly astonied, and all that were with him, for the draught of fishes which they tooke.


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And so was also Iames &amp; Iohn the sonnes of Zebedeus, which were companions with Simon. Then Iesus sayde vnto Simon, Feare not: from henceforth thou shalt catch men.


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<n>Christ, by healing the leper with only his touch and sending him to the priest, witnesses that it is he, through whom and by whom, apprehended by faith, all we who are unclean according to the law are pronounced to be pure and clean by the witness of God himself.</n>And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on [his] face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.


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So he stretched forth his hand, &amp; touched him, saying, I will, be thou cleane; immediately the leprosie departed from him.


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And he commaunded him that hee should tell it no man: but Go, sayth he, and shew thy selfe to the Priest, and offer for thy clensing, as Moses hath commanded, for a witnes vnto them.


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<n>Christ would rather be well known by his doctrine than by miracles, and therefore he departs from those that seek him as a physician of the body, and not as the author of salvation.</n>But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.


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<n>Christ, in healing him that was sick from paralysis, shows the cause of all diseases, and the remedy.</n>And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord <n>The mighty power of Christ's Godhead showed itself in him at that time.</n> was [present] to heal them.


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Then beholde, men brought a man lying in a bed, which was taken with a palsie, and they sought meanes to bring him in, and to lay him before him.


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And when they could not finde by what way they might bring him in, because of the preasse, they went vp on the house, and let him downe through the tyling, bed and all, in the middes before Iesus.


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Then the Scribes &amp; the Pharises began to reason, saying, Who is this that speaketh blasphemies? who can forgiue sinnes, but God onely?


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But when Iesus perceiued their reasoning, he answered, and sayd vnto them, What reason ye in your hearts?


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But that ye may know that that Sonne of man hath authoritie to forgiue sinnes in earth, (he sayd vnto the sicke of the palsie) I say to thee, Arise: take vp thy bed, and goe to thine house.


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And immediatly he rose vp before them, and tooke vp his bed whereon he lay, and departed to his owne house, praysing God.


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And they were all amased, &amp; praysed God, and were filled with feare, saying, Doutlesse we haue seene strange things to day.


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<n>The Church is a company of sinners who are repentant through the grace of Christ, who banquet with him to the great offence of the proud and envious people of the world.</n>And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.


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Then Leui made him a great feast in his owne house, where there was a great company of Publicanes, and of other that sate at table with them.


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But they that were Scribes and Pharises among them, murmured against his disciples, saying, Why eate ye and drinke ye with Publicanes and sinners?


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Then Iesus answered, and sayd vnto them, They that are whole, neede not the Physician, but they that are sicke.


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<n>Hypocrites and ignorant men make a point of making fasting and unimportant things a matter of holiness.</n>And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees; but thine eat and drink?


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<n>Laws generally made without any consideration of circumstances; for fasting and other things of like sort are not only tyrannous but very harmful to the Church.</n>And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?


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But the dayes will come, euen when the bridegrome shalbe taken away from them: then shall they fast in those dayes.


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Againe he spake also vnto them a parable, No man putteth a piece of a newe garment into an olde vesture: for then the newe renteth it, and the piece taken out of the newe, agreeth not with the olde.


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Also no man powreth newe wine into olde vessels: for then ye new wine wil breake the vessels, and it will runne out, and the vessels will perish:


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Also no man that drinketh olde wine, straightway desireth newe: for he sayth, The olde is more profitable.


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And <n>Christ shows against the superstitious, who dwell on every trifling matter, that the law of the very sabbath was not given to be kept without exception: much less that the salvation of man should consist in the outward keeping of it.</n> it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples <n>Epiphanius notes well in his treatise, where he refutes Ebion, that the time when the disciples plucked the ears of the corn was in the feast of unleavened bread. Now, in those feasts which were kept over a period of many days, as the feast of tabernacles and passover, their first day and the last were very solemn; see (Lev. 23:1-44). Luke then fitly calls the last day the second sabbath, though Theophylact understands it to be any of the sabbaths that followed the first.</n> plucked the ears of corn, and did eat, rubbing [them] in [their] hands.


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And certaine of the Pharises sayde vnto them, Why doe ye that which is not lawfull to doe on the Sabbath dayes?


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Then Iesus answered them, and said, Haue ye not read this, that Dauid did when he himselfe was an hungred, and they which were with him,


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Howe he went into the house of God, and tooke, and ate the shewbread, and gaue also to them which were with him, which was not lawful to eate, but for the Priests onely?


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<n>Charity is the rule of all ceremonies.</n>And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.


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And the Scribes &amp; Pharises watched him, whether he would heale on the Sabbath day, that they might finde an accusation against him.


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But he knew their thoughts, and sayd to the man which had the withered hand, Arise, and stand vp in the middes; hee arose, and stoode vp.


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Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to <n>Whoever does not help his neighbour when he can, he kills him.</n> destroy [it]?


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And he behelde them all in compasse, and sayd vnto the man, Stretch forth thine hand; he did so, and his hand was restored againe, as whole as the other.


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<n>In using earnest and long prayer in choosing twelve of his own company to the office of the apostleship, Christ shows how religiously we ought to behave ourselves in the choice of ecclesiastical persons.</n>And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.


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And when it was day, he called his disciples, and of them he chose twelue which also he called Apostles.


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And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the <n>From all the sea coast, which is called Syrophoenecia.</n> sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;


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<n>Christ teaches against all philosophers, and especially the Epicureans, that the greatest happiness of man is laid up in no place here on earth, but in heaven, and that persecution for righteousness' sake is the right way to achieve it.</n>And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor: for yours is the kingdom of God.


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Blessed are ye that hunger nowe: for ye shalbe satisfied: blessed are ye that weepe now: for ye shall laugh.


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Blessed are ye, when men shall hate you, and when they shall <n>Cast you out of their synagogues, as John expounds in (Joh_16:2), which is the severest punishment the Church has, if the elders judge rightfully, and by the word of God.</n> separate you [from their company], and shall reproach [you], and cast out your name as evil, for the Son of man's sake.


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Rejoice ye in that day, and <n>Leap for exceeding joy, as cattle do who are spurred on by food.</n> leap for joy: for, behold, your reward [is] great in heaven: for in the like manner did their fathers unto the prophets.


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But woe unto you that are rich! for ye have <n>That is, you reap now of your riches all the convenience and blessing you are ever likely to have, and therefore you have no other reward to look for; (Mat_6:2).</n> received your consolation.


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Wo be to you that are full: for ye shall hunger. Wo be to you that now laugh: for ye shal wayle and weepe.


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<n>Christian charity, which is very different from worldly charity, not only does not revenge injuries, but is even extended to our most grievous enemies, and that for our Father's sake who is in heaven: in well doing it is not at all seeking its own.</n>But I say unto you which hear, Love your enemies, do good to them which hate you,


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And vnto him that smiteth thee on ye one cheeke, offer also the other: and him that taketh away thy cloke, forbid not to take thy coate also.


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Giue to euery man that asketh of thee: and of him that taketh away the things that be thine, aske them not againe.


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For if ye love them which love you, <n>What is there in this your work that is to be accounted of? For if you look to have reward by loving, seek those rewards which are indeed rewards: love your enemies, and so will you show to the world that you look for those rewards which come from God.</n> what thank have ye? for sinners also love those that love them.


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And if ye do good for them which do good for you, what thanke shall ye haue? for euen the sinners doe the same.


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And if ye lend to them of whom ye hope to receiue, what thanke shall yee haue? for euen the sinners lend to sinners, to receiue the like.


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But love ye your enemies, and do good, and lend, <n>When you will lend, do it only to benefit and please with it, and not with the hope of receiving the principal again.</n> hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.


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<n>Brotherly judgments must not proceed from curiosity nor rudeness nor malice, but they must be just, moderate and loving.</n>Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: <n>He does not speak here of civil judgments, and therefore by the word «forgive» is meant that good nature which the Christians use in patiently suffering and pardoning wrongs.</n> forgive, and ye shall be forgiven:


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Give, and it shall be given unto you; good measure, <n>These are borrowed types of sayings, taken from those who used to measure dry things, as corn and such things, who do it in a rather forceful manner, and thrust it down and shake it together, and press it and put it into a pile.</n> pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.


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<n>Unskillful reprehenders hurt both themselves and others: for as the teacher is, so is the student.</n>And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?


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The disciple is not aboue his master: but whosoeuer will be a perfect disciple, shall bee as his master.


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<n>Hypocrites who are very severe reprehenders of others are very quick to spitefully spot other men's faults, but very blind to see their own.</n>And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?


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Either howe canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou seest not the beame that is in thine owne eye? Hypocrite, cast out the beame out of thine owne eye first, and then shalt thou see, perfectly to pull out the mote that is in thy brothers eye.


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<n>Skill in reprehending others does not make a good man, but rather he that proves his uprightness both in word and deed.</n>For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.


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For euery tree is knowen by his owne fruite: for neither of thornes gather men figges, nor of bushes gather they grapes.


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A good man out of the good treasure of his heart bringeth foorth good, and an euill man out of the euill treasure of his heart bringeth foorth euill: for of the aboundance of the heart his mouth speaketh.


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<n>Affliction at length discerns true godliness from false and feigned godliness.</n>Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:


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He is like a man which built an house, and digged deepe, and layde the fundation on a rocke: and when the waters arose, the flood beat vpon that house, and coulde not shake it: for it was grounded vpon a rocke.


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But hee that heareth and doeth not, is like a man that built an house vpon the earth without foundation, against which the flood did beate, and it fell by and by: and the fall of that house was great.


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Now <n>Christ admonishes the Jews that for their obstinacy and rebellion he will go to the Gentiles, by setting before them the example of the centurion.</n> when he had ended all his sayings in the audience of the people, he entered into Capernaum.


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And when he heard of Iesus, hee sent vnto him the Elders of the Iewes, beseeching him that he would come, and heale his seruant.


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So they came to Iesus, and besought him instantly, saying that hee was worthy that hee should doe this for him:


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Then Iesus went with them: but when he was now not farre from the house, the Centurion sent friendes to him, saying vnto him, Lorde, trouble not thy selfe: for I am not worthy that thou shouldest enter vnder my roofe:


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Wherefore I thought not my selfe worthy to come vnto thee: but say the word, and my seruant shalbe whole:


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For I likewise am a man set vnder authoritie, and haue vnder mee souldiers, and I say vnto one, Goe, and he goeth: and to another, Come, and hee commeth: and to my seruant, Doe this, and he doeth it.


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When Iesus heard these things, he marueiled at him, and turned him, and said to the people, that followed him, I say vnto you, I haue not found so great faith, no not in Israel.


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And when they that were sent, turned backe to the house, they founde the seruant that was sicke, whole.


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<n>Christ openly affirms his power over death.</n>And it came to pass the day after, that he went into a city called <n>Nain is the name of a town in Galilee which was situated on the other side of the Kishon, which runs into the sea of Galilee.</n> Nain; and many of his disciples went with him, and much people.


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Nowe when hee came neere to the gate of the citie, behold, there was a dead man caried out, who was the onely begotten sonne of his mother, which was a widowe, and much people of the citie was with her.


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And he went and touched the coffin (and they that bare him, stoode still) and he said, Yong man, I say vnto thee, Arise.


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Then there came a feare on them all, and they glorified God, saying, A great Prophet is risen among vs, and God hath visited his people.


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<n>John sends from the prison his unbelieving disciples to be confirmed by Christ himself.</n>And the disciples of John shewed him of all these things.


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So Iohn called vnto him two certaine men of his disciples, and sent them to Iesus, saying, Art thou hee that should come, or shall we waite for another?


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And when the men were come vnto him, they said, Iohn Baptist hath sent vs vnto thee, saying, Art thou hee that should come, or shall we waite for another?


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And <n>When John's disciples came to Christ.</n> in that same hour he cured many of [their] infirmities and plagues, and of evil spirits; and unto many [that were] blind he gave sight.


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And Iesus answered, and saide vnto them, Goe your wayes and shewe Iohn, what things ye haue seene and heard: that the blinde see, the halt goe, the lepers are cleansed, the deafe heare, the dead are raised, and the poore receiue the Gospel.


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<n>That which the prophets showed long before, John shows presently: and Christ himself presents it daily unto us in the gospel, but for the most part in vain, because many seek nothing else than foolish toys and vain glory.</n>And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?


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But what went ye out to see? A man clothed in soft rayment? Beholde, they which are gorgeously apparelled, and liue delicately, are in Kings courtes.


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This is he of whom it is written, Beholde, I sende my messenger before thy face, which shall prepare thy way before thee.


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For I say vnto you, there is no greater Prophet then Iohn, among them that are begotten of women: neuerthelesse, hee that is the least in the kingdome of God, is greater then he.


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And all the people that heard [him], and the publicans, <n>Said that he was just, good, faithful and merciful.</n> justified God, being baptized with the baptism of John.


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But the Pharisees and lawyers rejected the counsel of God <n>To their own hurt.</n> against themselves, being not baptized of him.


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<n>Whatever manner God uses in offering us the gospel, most men bring offences upon themselves: yet nevertheless a Church is gathered together.</n>And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?


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They are like vnto litle children sitting in the market place, and crying one to another, and saying, We haue piped vnto you, and ye haue not daunced: we haue mourned to you, and ye haue not wept.


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The Sonne of man is come, and eateth and drinketh: and ye say, Beholde, a man which is a glutton, and a drinker of wine, a friend of Publicanes and sinners:


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<n>Proud men deprive themselves of the benefits of the presence of Christ, even when he is at home with them in their houses; and these benefits the humble and base enjoy.</n>And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.


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And beholde, a woman in the citie, which was a sinner, when she knewe that Iesus sate at table in the Pharises house, shee brought a boxe of oyntment.


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And shee stoode at his feete behinde him weeping, and began to wash his feete with teares, and did wipe them with the heares of her head, and kissed his feete, and anoynted them with the oyntment.


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<n>Rashness is the companion of pride.</n>Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: <n>The Pharisee respects the law, which holds that those who touch the defiled are defiled.</n> for she is a sinner.


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<n>To love Christ is a sure and perpetual witness of the remission of sins.</n>And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.


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There was a certaine lender which had two detters: the one ought fiue hundreth pence, and the other fiftie:


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When they had nothing to pay, he forgaue them both: Which of them therefore, tell mee, will loue him most?


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Simon answered, and said, I suppose that he, to whom he forgaue most; he said vnto him, Thou hast truely iudged.


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Then he turned to the woman, and said vnto Simon, Seest thou this woman? I entred into thine house, and thou gauest mee no water to my feete: but she hath washed my feete with teares, and wiped them with the heares of her head.


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Wherefore I say unto thee, Her sins, which are many, are forgiven; <n>That is, says Theophylact, she has shown her faith abundantly: and Basil in his «Sermon of Baptism» says, «He that owes much has much forgiven him, that he may love much more». And therefore Christ's saying is so plain in light of this that it is a wonder to see the enemies of the truth so badly distort and misinterpret this place in such a thorough manner in order to establish their meritorious works: for the greater sum a man has forgiven him, the more he loves him that has been so gracious to him. And this woman shows by deeds of love how great the benefit was she had received: and therefore the charity that is here spoken of is not to be taken as the cause of her forgiveness, but as a sign of it: for Christ does not say as the Pharisees did that she was a sinner, but bears her witness that the sins of her past life are forgiven her.</n> for she loved much: but to whom little is forgiven, [the same] loveth little.


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And they that sate at table with him, began to say within themselues, Who is this that euen forgiueth sinnes?


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And he said to the woman, Thy faith hath saved thee; <n>He confirms with a blessing the benefit which he had bestowed.</n> go in peace.


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And it came to passe afterwarde, that hee himselfe went through euery citie and towne, preaching and publishing the kingdome of God, and the twelue were with him,


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And certaine women, which were healed of euill spirites, and infirmities, as Mary which was called Magdalene, out of whom went seuen deuils,


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And Ioanna the wife of Chuza Herods steward, and Susanna, and many other which ministred vnto him of their substance.


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<n>The same gospel is sown everywhere, but does not everywhere yield the same fruit, and this is only due to the fault of men themselves.</n>And when much people were gathered together, and were come to him out of every city, he spake by a parable:


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A sower went out to sowe his seede, and as he sowed, some fell by the wayes side, and it was troden vnder feete, and the foules of heauen deuoured it vp.


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And some fell on the stones, and when it was sprong vp, it withered away, because it lacked moystnesse.


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And some fell on good ground, and sprang vp, and bare fruite, an hundreth folde; as hee sayd these things, he cryed, He that hath eares to heare, let him heare.


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And he said, Unto you it is given to know the <n>Those things are called secret which may not be uttered: for the word used here is equivalent to our saying, «to hold a man's peace».</n> mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.


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And they that are beside the way, are they that heare: afterward commeth the deuill, and taketh away the worde out of their hearts, least they should beleeue, and be saued.


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But they that are on the stones, are they which when they haue heard, receiue ye word with ioy: but they haue no rootes: which for a while beleeue, but in the time of tentation goe away.


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And that which fell among thorns are they, which, when they have heard, <n>That is, as soon as they have heard the word, they go about their business.</n> go forth, and are choked with cares and riches and pleasures of [this] life, and <n>They do not bring forth perfect and full fruit to the ripening: or, they begin, but they do not bring to an end.</n> bring no fruit to perfection.


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But that on the good ground are they, which in an <n>Who seek not only to seem to be such, but are indeed so: so that this word «honest» refers to the outward life, and the word «good» refers to the good gifts of the mind.</n> honest and good heart, having heard the word, <n>With much difficulty, for the devil and the flesh fight against the Spirit of God, who is a new guest.</n> keep [it], and bring forth fruit with patience.


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<n>That which every man has received in private he ought to bestow to the use and profit of all men.</n>No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light.


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For nothing is secret, that shall not be euident: neither any thing hid, that shall not be knowen, and come to light.


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<n>Heavenly gifts are lost when one is sparing with them, and increase when one is liberal with them.</n>Take <n>That is, with what minds you come to hear the word, and how you behave yourselves when you have heard it.</n> heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that <n>Either to himself, or to others, or to both: for there are none so proud as these fellows, if it were possible to see those things which they disguise: neither are there those that deceive the simple more than they do.</n> which he seemeth to have.


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<n>There is no relationship of flesh and blood among men so intimate and upright as the band which is between Christ and those who embrace him with a true faith.</n>Then came to him [his] mother and his brethren, and could not come at him for the press.


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And it was tolde him by certaine which said, Thy mother and thy brethren stand without, and would see thee.


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But he answered, and sayd vnto them, My mother and my brethren are these which heare the worde of God, and doe it.


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<n>It is expedient for us sometimes to come into extreme danger, as though Christ was not with us, that we may have a better test, both of his power, and also of our weakness.</n>Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.


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But as they sailed he fell <n>Jesus fell asleep, and it appears that he was very fast asleep, because they called him twice before he awoke.</n> asleep: and there came down a storm of wind on the lake; and <n>Not the disciples, but the ship.</n> they were filled [with water], and were in jeopardy.


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Then they went to him, and awoke him, saying, Master, Master, we perish; he arose, and rebuked the winde, and the waues of water: and they ceased, and it was calme.


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Then he sayde vnto them, Where is your fayth? And they feared, &amp; wondered among them selues, saying, Who is this that commandeth both the windes and water, and they obey him!


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<n>Christ shows by casting out a legion of demons by his word alone that his heavenly power was appointed to deliver men from the slavery of the devil: but foolish men for the most part will not redeem this so excellent grace freely offered unto them if it means the loss of even the least of their wealth.</n>And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in [any] house, but in the tombs.


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And when he sawe Iesus, he cryed out and fell downe before him, and with a loude voyce sayd, What haue I to doe with thee, Iesus the Sonne of God the most High? I beseech thee torment me not.


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(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, <n>By force and violence, as a horse when he is spurred.</n> and was driven of the devil into the wilderness.)


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Then Iesus asked him, saying, What is thy name? And he sayd, Legion, because many deuils were entred into him.


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And there was there by, an hearde of many swine, feeding on an hill: and the deuils besought him, that he would suffer them to enter into them. So he suffered them.


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Then went the deuils out of the man, and entred into the swine: and the hearde was caried with violence from a steepe downe place into the lake, and was choked.


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When the heardmen sawe what was done, they fled: and when they were departed, they tolde it in the citie and in the countrey.


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Then they came out to see what was done, and came to Iesus, and found the man, out of whom the deuils were departed, sitting at the feete of Iesus, clothed, and in his right minde: and they were afrayd.


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They also which saw it, tolde them by what meanes he that was possessed with the deuill, was healed.


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Then the whole multitude of the countrey about the Gadarenes, besought him that he would depart from them: for they were taken with a great feare: and he went into the ship, and returned.


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Then the man, out of whome the deuils were departed, besought him that hee might be with him: but Iesus sent him away, saying,


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Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published <n>That is, the city of the Gadarenes: and though Mark says that he preached it in Decapolis, these accounts do not differ, for Pliny records in lib. 5, chap. 18, that Gadara is a town of Decapolis: so that Decapolis was partly on this side of Jordan, and partly on the other side.</n> throughout the whole city how great things Jesus had done unto him.


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And it came to pass, that, when Jesus was returned, the people <n>The multitude was glad he had come again, and greatly rejoiced.</n> [gladly] received him: for they were all waiting for him.


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<n>Christ shows by a double miracle that he is Lord both of life and death.</n>And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:


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For he had but a daughter onely, about twelue yeeres of age, and she lay a dying (and as he went, the people thronged him.


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And a woman having an issue of blood twelve years, which had spent all her <n>All that she had to live upon.</n> living upon physicians, neither could be healed of any,


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When she came behind him, she touched the hemme of his garment, and immediatly her yssue of blood stanched.


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Then Iesus sayd, Who is it that hath touched me? When euery man denied, Peter sayd and they that were with him, Master, the multitude thrust thee, and tread on thee, &amp; sayest thou, Who hath touched me?


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When the woman sawe that she was not hid, she came trembling, and fell downe before him, and tolde him before all the people, for what cause she had touched him, and how she was healed immediatly.


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While he yet spake, there came one from the ruler of the Synagogues house, which sayde to him, Thy daughter is dead: disease not the Master.


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And when he went into the house, he suffered no man to goe in with him, saue Peter, and Iames, and Iohn, and the father and mother of the maide.


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And all wept, and <n>The word signifies to beat and strike, and is used in the mournings and lamentations that are at burials, at which times men used this type of behaviour.</n> bewailed her: but he said, Weep not; she is not dead, but sleepeth.


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And her spirit came again, and she <n>The corpse was lying there, and then the young girl received life, and rose out of the bed, that all the world might see that she was not only restored to life, but also void of all sickness.</n> arose straightway: and he commanded to give her meat.


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Then <n>The twelve apostles are sent forth only at the commandment of Christ and equipped with the power of the Holy Spirit: both that none of the Israelites might pretend ignorance, and also that they might be better prepared for their general mission.</n> he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.


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And he sayd to them, Take nothing to your iourney, neither staues, nor scrip, neither bread, nor siluer, neither haue two coates apiece.


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And whatsoever house ye enter into, there <n>When you depart out of any city, depart from that place where you first took up your lodging: so that in these few words the Lord forbids them to change their lodgings: for this publishing of the gospel was as it were a publishing throughout the whole land, that no one in Judea might pretend ignorance, as though he had not heard that Christ had come.</n> abide, and thence depart.


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And howe many so euer will not receiue you, when ye goe out of that citie, shake off the very dust from your feete for a testimonie against them.


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<n>As soon as the world hears tidings of the gospel it is divided into differing opinions, and the tyrants especially are afraid.</n>Now Herod the tetrarch heard of all that was done by him: and he <n>He stuck as it were fast in the mire.</n> was perplexed, because that it was said of some, that John was risen from the dead;


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Then Herod sayd, Iohn haue I beheaded: who then is this of whome I heare such things? And he desired to see him.


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<n>They that follow Christ will lack nothing, not even in the wilderness.</n>And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a <n>The word signifies a desert: note, this was not in the town Bethsaida, but part of the fields belonging to the town.</n> desert place belonging to the city called Bethsaida.


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But when the people knewe it, they followed him: and he receiued them, and spake vnto them of the kingdome of God, and healed them that had neede to be healed.


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And when the day began to weare away, the twelue came, and sayd vnto him, Sende the people away, that they may goe into the townes and villages round about, and lodge, &amp; get meate: for we are here in a desart place.


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But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; <n>This is said imperfectly, and therefore we must understand it to mean something like this: «We cannot give them to eat unless we go and buy, etc.».</n> except we should go and buy meat for all this people.


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For they were about fiue thousand men. Then he sayde to his disciples, Cause them to sit downe by fifties in a company.


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Then he took the five loaves and the two fishes, and looking up to heaven, <n>He gave God thanks for these loaves and fishes, and prayed at the same time that God would feed this multitude which was so great with such a small quantity, and to put it briefly, that this whole banquet might be to the glory of God.</n> he blessed them, and brake, and gave to the disciples to set before the multitude.


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So they did all eate, and were satisfied: and there was taken vp of that remained to them, twelue baskets full of broken meate.


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<n>Although the world be tossed up and down between different errors, yet we ought not to condemn the truth but be all the more desirous to know it, and be more steadfast to confess it.</n>And it came to pass, as he was <n>Alone from the people.</n> alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?


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They answered, and sayd, Iohn Baptist: and others say, Elias: and some say, that one of the olde Prophets is risen againe.


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<n>Christ himself attained to the heavenly glory, by the cross and invincible perseverance.</n>Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.


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And he said to [them] all, If any [man] will come after me, let him deny himself, and take up his cross <n>Even as one day follows another, so does one cross follow another, and the cross is by the figure of speech metonymy taken for the miseries of this life: for to be hanged on the cross was the most grievous and cruel punishment that there was amongst the Jews.</n> daily, and follow me.


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For whosoeuer will saue his life, shal lose it: and whosoeuer shall lose his life for my sake, the same shall saue it.


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For whosoeuer shall be ashamed of me, and of my wordes, of him shall the Sonne of man be ashamed, when hee shall come in his glorie, and in the glorie of the Father, and of the holy Angels.


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And I tell you of a suretie, there be some standing here, which shall not taste of death, till they haue seene the kingdome of God.


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<n>So that his disciples do not stumble at his debasing himself in his flesh, he teaches them that it is voluntary, showing in addition for a moment the brightness of his glory.</n>And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.


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And as he prayed, the fashion of his countenance was changed, and his garment was white and glistered.


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Who appeared in glory, and spake of his <n>What death he would die in Jerusalem.</n> decease which he should accomplish at Jerusalem.


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But Peter &amp; they that were with him, were heauie with sleepe, and when they awoke, they saw his glorie, and the two men standing with him.


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And it came to passe, as they departed fro him, Peter said vnto Iesus, Master, it is good for vs to be here: let vs therefore make three tabernacles, one for thee, and one for Moses, and one for Elias, and wist not what he said.


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Whiles he thus spake, there came a cloude and ouershadowed them, and they feared when they were entring into the cloude.


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And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in <n>Until Christ was risen again from the dead.</n> those days any of those things which they had seen.


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<n>Nothing offends Christ as much as incredulity, although he bears with it for a time.</n>And it came to pass, that on the next day, when they were come down from the hill, much people met him.


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And beholde, a man of the companie cried out, saying, Master, I beseech thee, beholde my sonne: for he is all that I haue.


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And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and <n>As it happens in the falling sickness.</n> bruising him hardly departeth from him.


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Then Iesus answered, &amp; said, O generation faithlesse, and crooked, howe long now shall I be with you, and suffer you? bring thy sonne hither.


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And whiles he was yet comming, the deuill rent him, and tare him: and Iesus rebuked the vncleane spirite, and healed the childe, and deliuered him to his father.


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<n>We have no reason to promise ourselves rest and quietness in this world, seeing that they themselves who seemed to fawn upon Christ crucify him shortly after.</n>And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,


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<n>Give diligent ear to them, and once you have heard them see that you keep them.</n>Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.


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But they vnderstood not that word: for it was hid from them, so that they could not perceiue it: and they feared to aske him of that worde.


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<n>Ambition results in dishonour, but the result of modest obedience is glory.</n>Then there arose a reasoning among them, which of them should be greatest.


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And said vnto them, Whosoeuer receiueth this litle childe in my Name, receiueth me: and whosoeuer shall receiue me, receiueth him that sent me: for he that is least among you all, he shall be great.


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<n>Extraordinary things are neither rashly to be allowed nor condemned.</n>And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.


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<n>Christ goes willingly to death.</n>And it came to pass, when the time was come that he should be received up, he stedfastly <n>Literally, «he hardened his face»: that is, he resolved with himself to die, and therefore ventured upon his journey and cast away all fear of death, and went on.</n> set his face to go to Jerusalem,


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And sent messengers before him: and they went and entred into a towne of the Samaritans, to prepare him lodging.


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<n>We must take heed of zeal and fond imitation which is not moderated, even in good causes, that whatever we do, we do it to God's glory, and the profit of our neighbour.</n>And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?


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But he turned, and rebuked them, and said, Ye know not what manner of <n>So the Hebrews say, that is, you do not know what will, mind, and counsel you are of: so the gifts of God are called the spirit because they are given by God's Spirit, and so are the things that are contrary to them also called the spirit, which proceed from the wicked spirit, such as the spirit of covetousness, of pride, and madness.</n> spirit ye are of.


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For the Sonne of man is not come to destroy mens liues, but to saue them. Then they went to another towne.


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<n>Those who follow Christ must prepare themselves to endure all discomforts.</n>And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest.


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And Iesus saide vnto him, The foxes haue holes, and the birdes of the heauen nestes, but the Sonne of man hath not whereon to lay his head.


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<n>The calling of God ought to be preferred without any question, before all duties that we owe to men.</n>And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.


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Jesus said unto him, Let the dead bury <n>Who, even though they live in this frail life of man, yet are strangers from the true life, which is everlasting and heavenly.</n> their dead: but go thou and preach the kingdom of God.


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<n>Those who follow Christ must at once renounce all worldly cares.</n>And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.


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And Iesus saide vnto him, No man that putteth his hand to the plough, and looketh backe, is apt to the kingdome of God.


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After <n>The seventy are sent as the second forewarners of the coming of Christ.</n> these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.


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And he said vnto them, The haruest is great, but the labourers are fewe: pray therefore the Lord of the haruest to sende foorth labourers into his haruest.


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<n>The faithful ministers of the word are in this world as lambs among wolves: but if they are diligent to do their duty, he who sent them will also preserve them.</n>Go your ways: behold, I send you forth as lambs among wolves.


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Carry neither purse, nor scrip, nor shoes: and salute <n>This is spoken figuratively, which manner of speech men use when they put down more in words than is meant. This is usual among the Hebrews when they command a thing to be done speedily without delay, as is found in (2Ki_4:29); for in any other case courteous and gentle salutations are matters of Christian duty: as for the calling, it was only for a limited time.</n> no man by the way.


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And if <n>So say the Hebrews: that is, he that favours the doctrine of peace and embraces it.</n> the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.


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And in the same house <n>Take up your lodging in that house which you enter into first, that is, do not be concerned about comfortable lodging, as men do who plan to stay in a place a long time: for here that solemn preaching of the gospel, which was used afterward when the Churches were settled, is not instituted: but these are sent abroad to all the coasts of Judea to show them that the last jubilee is at hand.</n> remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.


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And into whatsoever city ye enter, and they receive you, <n>Be content with the food that is set before you.</n> eat such things as are set before you:


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<n>God is a most severe avenger of the ministry of his gospel.</n>But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,


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Euen the very dust, which cleaueth on vs of your citie, we wipe off against you: notwithstanding knowe this, that the kingdome of God was come neere vnto you.


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Woe be to thee, Chorazin: woe be to thee, Beth-saida: for if the miracles had bene done in Tyrus and Sidon, which haue bene done in you, they had a great while agone repented, sitting in sackecloth and ashes.


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He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.


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<n>Neither the gift of miracles, neither any other excellent gift, but only our election gives us an occasion of true joy. And only the publishing of the gospel is the destruction of Satan.</n>And the seventy returned again with joy, saying, Lord, even the devils are subject unto us <n>For Christ's disciples used no absolute authority, but performed the miracles they did by calling upon Christ's name.</n> through thy name.


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And he said unto them, I beheld Satan as lightning <n>Paul writes that the location of the devil and his angels is in the air, as is found in (Eph_6:12), and he is said to be cast down from there by force, when his power is abolished by the voice of the Gospel.</n> fall from heaven.


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Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means <n>Will do you wrong.</n> hurt you.


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Neuerthelesse, in this reioyce not, that the spirits are subdued vnto you: but rather reioyce, because your names are written in heauen.


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<n>The Church is contemptible, if we consider its outward appearance, but the wisdom of God is most marvellous in it.</n>In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the <n>Of this world.</n> wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.


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<n>Whoever seeks the Father without the Son wanders out of the way.</n>All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and [he] to whom the Son will reveal [him].


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<n>The difference between the Old Testament and the New consists in the measure of revelation.</n>And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:


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For I tell you that many Prophets and Kings haue desired to see those things, which ye see, and haue not seene them: and to heare those things which ye heare, and haue not heard them.


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<n>Faith does not take away but establishes the doctrine of the law.</n>And, behold, <n>One of those who proclaimed himself to be learned in the rites and laws of Moses.</n> a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?


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And he answered, and saide, Thou shalt loue thy Lord God with all thine heart, and with all thy soule, and with all thy strength, and with all thy thought, and thy neighbour as thy selfe.


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<n>The law defines our neighbour as anyone at all that we may help.</n>But he, willing <n>That is, to vouch his righteousness, or show that he was just, that is, void of all faults: and (Jam. 5:1-20) uses the word of justification in this sense.</n> to justify himself, said unto Jesus, And who is my neighbour?


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And Iesus answered, and saide, A certaine man went downe from Hierusalem to Iericho, and fell among theeues, and they robbed him of his raiment, and wounded him, and departed, leauing him halfe dead.


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Nowe so it fell out, that there came downe a certaine Priest that same way, and when he sawe him, he passed by on the other side.


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And likewise also a Leuite, when he was come neere to the place, went and looked on him, and passed by on the other side.


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Then a certaine Samaritane, as he iourneyed, came neere vnto him, and when he sawe him, he had compassion on him,


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And went to him, &amp; bound vp his wounds, and powred in oyle and wine, and put him on his owne beast, and brought him to an Inne, and made prouision for him.


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And on the morowe when he departed, he tooke out two pence, and gaue them to the hoste, and said vnto him, Take care of him, and whatsoeuer thou spendest more, when I come againe, I will recompense thee.


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<n>Christ does not desire to be waited upon in a delicate manner, but to be heard diligently; this is that which he especially requires.</n>Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.


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But Martha was combred about much seruing, and came to him, and saide, Master, doest thou not care that my sister hath left me to serue alone? bid her therefore, that she helpe me.


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And Iesus answered, and said vnto her, Martha, Martha, thou carest, and art troubled about many things:


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But one thing is needefull, Marie hath chosen the good part, which shall not be taken away from her.


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And so it was, that as he was praying in a certaine place, when he ceased, one of his disciples said vnto him, Lord, teache vs to pray, as Iohn also taught his disciples.


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And he said unto them, When ye pray, say, <n>A form of true prayer.</n> Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.


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Give us <n>That is, as much as is needed for us this day, by which we are not prevented from having an honest care for the maintenance of our lives; but that complaining care, which kills a number of men, is cut off and restrained.</n> day by day our daily bread.


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And forgiue vs our sinnes: for euen we forgiue euery man that is indetted to vs: And leade vs not into temptation: but deliuer vs from euill.


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<n>We must pray with faith.</n>And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;


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And hee within shoulde answere, and say, Trouble mee not: the doore is nowe shut, and my children are with mee in bed: I can not rise and giue them to thee.


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I say unto you, Though he will not rise and give him, because he is his friend, yet because of his <n>Literally, «impudence»: but that impudency which is spoken of here is not to be found fault with, but is very commendable before God, for he is well pleased by such importunity.</n> importunity he will rise and give him as many as he needeth.


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And I say vnto you, Aske, and it shall be giuen you: seeke, and yee shall finde: knocke, and it shalbe opened vnto you.


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For euery one that asketh, receiueth: and he that seeketh, findeth: &amp; to him that knocketh, it shalbe opened.


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If a sonne shall aske bread of any of you that is a father, will he giue him a stone? Or if hee aske a fish, will he for a fish giue him a serpent?


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If yee then which are euill, can giue good giftes vnto your children, howe much more shall your heauenly Father giue the holy Ghost to them, that desire him?


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Then hee cast out a deuill which was domme: and when the deuill was gone out, the domme spake, and the people wondered.


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<n>An example of horrible blindness, and such as cannot be healed, when the power of God is blasphemed by an evil conscience and pretended malice.</n>But some of them said, He casteth out devils through Beelzebub the chief of the devils.


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<n>The true way to know the true Christ from the false is this, that the true Christ has no harmony or agreement with Satan: and once we know him it is left for us to acknowledge him.</n>But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth.


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If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils <n>By the name and power of Beelzebub.</n> through Beelzebub.


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If I through Beelzebub cast out deuils, by whome doe your children cast them out? Therefore shall they be your iudges.


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But if I with the <n>That is, by the power of God: so it says in {{See Exo_8:19}}.</n> finger of God cast out devils, no doubt the kingdom of God is come upon you.


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When a strong man armed keepeth his <n>The word properly signifies an open and empty room in front of a house, and so in translation is taken for noblemen's houses.</n> palace, his goods are in peace:


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But when a stronger then hee, commeth vpon him, and ouercommeth him: hee taketh from him all his armour wherein he trusted, and deuideth his spoiles.


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<n>Against indifferent men, and such as love to have a compromise, who seek means to reconcile Christ and Satan together.</n>He that is not with me is against me: and he that gathereth not with me scattereth.


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<n>He that does not continue, but is in a worse case, than he that never began.</n>When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.


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Then goeth hee, and taketh to him seuen other spirites worse then himselfe: and they enter in, and dwel there: so the last state of that man is worse then the first.


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<n>Christ does not seek praise for himself, but in our salvation.</n>And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed [is] the womb that bare thee, and the paps which thou hast sucked.


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And when the people were gathered thicke together, he began to say, This is a wicked generation: they seeke a signe, and there shall no signe be giuen them, but the signe of Ionas the Prophet.


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The Queene of the South shall rise in iudgement, with the men of this generation, and shall condemne them: for shee came from the vtmost partes of the earth to heare the wisedome of Solomon, and beholde, a greater then Solomon is here.


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The men of Niniue shall rise in iudgement with this generation, and shall condemne it: for they repented at the preaching of Ionas: and beholde, a greater then Ionas is here.


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<n>Our minds are therefore lightened with the knowledge of God, that we should give light unto others, and therefore our main labour ought to be to pray for that light.</n>No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.


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The light of the bodie is the eye: therefore when thine eye is single, then is thy whole bodie light: but if thine eye be euill, then thy bodie is darke.


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If therefore thy whole body shall be light, hauing no part darke, then shall all be light, euen as when a candle doth light thee with the brightnesse.


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<n>The service of God consists not in outward cleanliness and planned rites or ceremonies, but in the spiritual righteousness of the heart and charity.</n>And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.


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And the Lord saide to him, In deede yee Pharises make cleane the outside of the cuppe, and of the platter: but the inwarde part is full of rauening and wickednesse.


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But rather give alms <n>That is, according to your ability: as one would say, instead of your extortion which hindered you so that you could not eat cleanly, use charity, and in accordance with your ability be good to the poor, and in this way will that which is within the platter be sanctified even though the platter is unwashed.</n> of such things as ye have; and, behold, all things are clean unto you.


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<n>It is the characteristic of hypocrites to stand firmly for little trifles and to let greater matters pass.</n>But woe unto you, Pharisees! for ye <n>You decide by God's law that the tenth part is due to be paid.</n> tithe mint and rue and <n>Of all types of herbs, some as Augustine expounds it in his Enchiridion to Laurence, chap. 99, where he shows in like manner how that place of Paul, (God «will have all men to be saved»), (1Ti_2:4), is to be expounded after the same manner.</n> all manner of herbs, and pass over <n>That is to say, that which is right and reasonable to do, for this word «judgment» contains the commandments of the second table, and the other words, «the love of God», contain the commandments of the first.</n> judgment and the love of God: these ought ye to have done, and not to leave the other undone.


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<n>Hypocrisy and ambition are commonly joined together.</n>Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.


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<n>Hypocrites deceive men with an outward show.</n>Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them].


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<n>Hypocrites are very severe against other men, but think that all things are lawful for themselves.</n>Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.


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And he sayde, Wo be to you also, yee Lawyers: for yee lade men with burdens grieuous to be borne, and yee your selues touche not the burdens with one of your fingers.


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<n>Hypocrites honour those saints when they are dead whom they persecute most cruelly when they are alive.</n>Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.


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Truly <n>When you persecute God's servants like mad men, even as your fathers did, though you try and cover it with a pretence of godliness, yet nonetheless, by beautifying the sepulchres of the prophets, what else are you doing but glorying in your father's cruelty, and setting up monuments (as it were) in glory and triumph of it?</n> ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.


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Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and <n>They will so vex them and trouble them, that at length they will banish them.</n> persecute:


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That the blood of all the prophets, which was <n>That you may be called to give an account for it, yea, and be punished for the shedding of that blood of the prophets.</n> shed from the foundation of the world, may be required of this generation;


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From the blood of Abel vnto the blood of Zacharias, which was slaine betweene the altar and the Temple: verely I say vnto you, it shall be required of this generation.


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<n>Those who ought to be the door keepers of the Church have for a long time mainly hindered the people from entering into the knowledge of God.</n>Woe unto you, lawyers! for ye have <n>You have hidden and taken away, so that it cannot be found anywhere.</n> taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.


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<n>The more the world is reprehended, the worse it is, and yet we must not betray the truth.</n>And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to <n>They proposed many questions to him, to draw something out of his mouth which they might traitorously find fault with.</n> provoke him to speak of many things:


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In <n>The faithful teachers of God's word, who are appointed by him for his people, must both take good heed of those who corrupt the purity of doctrine with smooth speech, and also take pains through the help of God to set forth sincere doctrine, openly and without fear.</n> the mean time, when there were gathered together <n>Literally, «ten thousand of people», a certain number which is given for an uncertain number.</n> an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.


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Wherefore whatsoeuer yee haue spoken in darkenesse, it shall be heard in the light: and that which ye haue spoken in the eare, in secret places, shall be preached on the houses.


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<n>Although hypocrites have princes to execute their cruelty, yet there is no reason why we should be afraid of them, even by the smallest amount that may be, seeing that they can do nothing except that which pleases God, and God does not will anything that may be against the salvation of his elect.</n>And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.


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But I will <n>He warns them of dangers that presently hang over their heads, for those that come upon one suddenly make a greater wound.</n> forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.


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Yea, and all the heares of your head are nombred: feare not therefore: yee are more of value then many sparowes.


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<n>Great is the reward of a constant confession: and horrible is the punishment for denying Christ; yea, it will be impossible to call the punishment back again, if on purpose, both with mouth and heart we blaspheme a known truth.</n>Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:


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And whosoeuer shall speake a woorde against the Sonne of man, it shall be forgiuen him: but vnto him, that shal blaspheme ye holy Ghost, it shall not be forgiuen.


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<n>It is a great and difficult conflict to confess the truth, yet God who can do all things and is almighty will provide strength to the weakest who struggle greatly and do battle in God's appointed time.</n>And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:


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<n>For three reasons Christ would not be a judge to divide an inheritance. First, because he would not support and uphold the fleshly opinion that the Jews had of Messiah: secondly, because he wanted to distinguish the civil government from the ecclesiastical: thirdly, to teach us to beware of those which abuse the show of the gospel, and also the name of ministers, for their own private well-being.</n>And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.


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And he said unto them, Take heed, and beware of <n>By covetousness is meant that greedy desire to get, commonly causing hurt to other men.</n> covetousness: for a man's life <n>God is the author and preserver of man's life; goods are not.</n> consisteth not in the abundance of the things which he possesseth.


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<n>There are none more mad than rich men who depend upon their riches.</n>And he spake a parable unto them, saying, The <n>Or rather country, for here is set forth a man that possesses not only a piece of ground, but a whole country, as they do who join house to house, and field to field; (Isa_5:8).</n> ground of a certain rich man brought forth plentifully:


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And he <n>Reckoned with himself, which is the characteristic of covetous surly men who spend their life in those trifles.</n> thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?


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And he said, This wil I do, I wil pul downe my barnes, and builde greater, and therein will I gather all my fruites, and my goods.


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And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, [and] <n>Be merry and make good cheer.</n> be merry.


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But God said vnto him, O foole, this night wil they fetch away thy soule fro thee: then whose shall those things be which thou hast prouided?


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So [is] he that layeth up treasure <n>Caring for no man but for himself, and making sure to trust in himself.</n> for himself, and is not rich toward God.


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<n>Earnestly thinking upon the providence of God is a present remedy for this life against the most foolish and wasting worry of men.</n>And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.


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Consider the rauens: for they neither sowe nor reape: which neither haue storehouse nor barne, &amp; yet God feedeth them: how much more are yee better then foules?


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Consider the lilies howe they growe: they labour not, neither spin they: yet I say vnto you, that Solomon himselfe in all his royaltie was not clothed like one of these.


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If then God so clothe the grasse which is to day in the field, and to morowe is cast into the ouen, howe much more will he clothe you, O yee of litle faith?


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And seek not ye what ye shall eat, or what ye shall drink, neither <n>A metaphor taken of things that hang in the air, for those that care too much for this worldly life, and rely upon the arm of man, always have wavering and doubtful minds, swaying sometimes this way, and sometimes that way.</n> be ye of doubtful mind.


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For all such things the people of the world seeke for: and your Father knoweth that ye haue neede of these things.


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<n>They will lack nothing who are diligent for the kingdom of heaven.</n>But rather seek ye the kingdom of God; and all these things shall be added unto you.


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<n>It is a foolish thing not to look for small things at the hands of him who freely gives us the greatest things.</n>Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.


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<n>A godly bountifulness is a proper way to get true riches.</n>Sell that ye have, and give <n>This is the figure of speech metonymy, for by this word «alms» is meant that compassion and friendliness of a heart that cares tenderly for the misery and poor condition of a man, and shows this feeling by some gift, and has the name given to it in the Greek language of mercy and compassion: and therefore he is said to give alms who gives something to another, and gives to the poor, showing by this that he pities their poor condition.</n> alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.


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<n>The life of the faithful servants of God in this world is certainly a diligent journey, having the light of the word going before the journey.</n>Let your loins be girded about, and [your] lights burning;


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And ye your selues like vnto men that waite for their master, when he will returne from the wedding, that when he commeth and knocketh, they may open vnto him immediatly.


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Blessed are those seruants, whom the Lord when he commeth shall finde waking: verely I say vnto you, he will girde himselfe about, and make them to sit downe at table, and will come forth, and serue them.


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And if he come in the seconde watch, or come in the third watch, and shall finde them so, blessed are those seruants.


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Nowe vnderstand this, that if the good man of the house had knowen at what houre the theefe would haue come, he would haue watched, and would not haue suffered his house to be digged through.


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<n>None need to watch more than they that have some degree of honour in the household of God.</n>Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.


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And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] <n>That is, every month the measure of corn that was given to them.</n> portion of meat in due season?


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But if that seruant say in his heart, My master doeth deferre his comming, and ginne to smite the seruants, and maydens, and to eate, and drinke, and to be drunken,


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The master of that seruant will come in a day when he thinketh not, and at an houre when he is not ware of, and will cut him off, and giue him his portion with the vnbeleeuers.


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And that seruant that knewe his masters will, and prepared not himselfe, neither did according to his will, shalbe beaten with many stripes.


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But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask <n>More than the one who did not receive as much.</n> the more.


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<n>The gospel is the only reason of peace between the godly, and so it is the occasion of great trouble among the wicked.</n>I am come to send fire on the earth; and what will I, if it be already kindled?


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For from hencefoorth there shall be fiue in one house deuided, three against two, and two against three.


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The father shalbe deuided against ye sonne, and the sonne against the father: the mother against the daughter, and the daughter against the mother: the mother in lawe against her daughter in lawe, and the daughter in lawe against her mother in lawe.


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<n>Men who are very quick to see with regard to earthly things are blind with regard to those things which pertain to the heavenly life, and this through their own malice.</n>And he said also to the people, When ye see a cloud <n>Which appears, and gathers itself together in that part of the air.</n> rise out of the west, straightway ye say, There cometh a shower; and so it is.


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Hypocrites, ye can discerne the face of the earth, and of the skie: but why discerne ye not this time?


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<n>Men that are blinded with the love of themselves, and therefore are detestable and stubborn, will bear the punishment of their folly.</n>Yea, and why even of yourselves judge ye not what is right?


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When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the <n>To him that has to demand and gather the fines from those who were fined at the discretion of the court, people who had wrongly troubled men: moreover, the magistrate's officers make those who are condemned pay what they owe, yea and often if they are obstinate, they not only take the fine, but also imprison them.</n> officer, and the officer cast thee into prison.


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There <n>We must not rejoice at the just punishment of others, but rather we should be instructed by it to repent.</n> were present at that season some that told him of the Galilaeans, whose blood <n>Pontius Pilate was governor of Judea almost ten years, and about the fourth year of his government, which might be about the fifteenth year of Tiberius' reign, Christ finished the work of our redemption by his death.</n> Pilate had mingled with their sacrifices.


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And Iesus answered, and saide vnto them, Suppose ye, that these Galileans were greater sinners then al the other Galileans, because they haue suffered such things?


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Or those eighteen, upon whom the tower in <n>That is, in the place, or river: for Siloam was a small river from which the conduits of the city came; see (Joh_9:7; Isa_8:6); and therefore it was a tower or a castle, built upon the conduit side, which fell down suddenly and killed some.</n> Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?


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<n>Great and long suffering is the patience of God, but yet he eventually executes judgment.</n>He spake also this parable; A certain [man] had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.


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Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why <n>Make the ground barren in that part which is otherwise good for vines.</n> cumbereth it the ground?


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And he answered, and said vnto him, Lord, let it alone this yeere also, till I digge round about it, and doung it.


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<n>Christ came to deliver us from the hand of Satan.</n>And he was teaching in one of the synagogues on the sabbath.


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And, behold, there was a woman which had a <n>Troubled with a disease which Satan caused.</n> spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].


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And when Jesus saw her, he called [her to him], and said unto her, Woman, thou art <n>For Satan had the woman bound, as if she had been in chains, to the extent that for eighteen years time she could not hold up her head.</n> loosed from thine infirmity.


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<n>A graphic image of hypocrisy, and the reward of it.</n>And the <n>One of the rulers of the synagogue, for it appears that there were many rulers of the synagogue, see (Mar_5:22) (Act_13:15).</n> ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.


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Then answered him the Lord, and said, Hypocrite, doth not eche one of you on the Sabbath day loose his oxe or his asse from the stall, &amp; leade him away to the water?


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And ought not this daughter of Abraham, whom Satan had bound, loe, eighteene yeeres, be loosed from this bond on the Sabbath day?


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And when he said these things, all his aduersaries were ashamed: but all the people reioyced at all the excellent things, that were done by him.


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<n>God begins his kingdom with small beginnings so that its growth, which is not looked for, may better set forth his power.</n>It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.


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<n>Against those who had rather err with many than go right with a few, and because of this through their own indifference they are shut out of the kingdom of God.</n>And he went through the cities and villages, teaching, and journeying toward Jerusalem.


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Striue to enter in at the straite gate: for many, I say vnto you, will seeke to enter in, and shall not be able.


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When the good man of the house is risen vp, and hath shut to the doore, and ye begin to stand without, and to knocke at the doore, saying, Lord, Lord, open to vs, and he shall answere and say vnto you, I know you not whence ye are,


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<n>It is vain to be in the Church if one is not of the Church; and whether or not one is in the Church is shown by the purity of life.</n>Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.


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But he shall say, I tell you, I knowe you not whence ye are: depart from me, all ye workers of iniquitie.


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<n>The casting off of the Jews and the calling of the Gentiles is foretold.</n>There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.


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And they shall come from the <n>From all the corners of the world, and the places mentioned here are four of the main ones.</n> east, and [from] the west, and from the north, and [from] the south, and shall sit down in the kingdom of God.


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<n>We must go forward in regards to our calling, through the midst of terrors, whether they be real or imagined.</n>The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.


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And he said unto them, Go ye, and tell that <n>That deceitful and treacherous man.</n> fox, Behold, I cast out devils, and I do cures <n>That is, a small time, and Theophylact says it is a proverb: or else by «to day» we may understand the present time, and by tomorrow the time to come, meaning by this the entire time of his ministry and office.</n> to day and to morrow, and the third [day] I shall be <n>That is, when the sacrifice for sin is finished.</n> perfected.


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<n>Nowhere else are there more cruel enemies of the godly than within the sanctuary and Church itself: but God sees it and will in his time have an account for it from them.</n>Nevertheless I must walk to day, and to morrow, and the [day] following: for it cannot be that a prophet perish out of Jerusalem.


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O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her <n>Literally, «the nest»: now the brood of chickens is the nest.</n> brood under [her] wings, and ye would not!


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Beholde, your house is left vnto you desolate: and verely I tell you, ye shall not see me vntill the time come that ye shall say, Blessed is he that commeth in the Name of the Lord.


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And <n>The law of the very sabbath ought not to hinder the offices of charity.</n> it came to pass, as he went into the house of <n>Either one of the elders, whom they called the sanhedrin, or one of the chiefs of the synagogue: for all the Pharisees were not chief men of the synagogue (Joh_7:48); for this word Pharisee was the name of a sect, though it appears by viewing the whole history of the matter that the Pharisees had much authority.</n> one of the chief Pharisees to eat bread on the sabbath day, that they watched him.


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Then Iesus answering, spake vnto the Lawyers and Pharises, saying, Is it lawfull to heale on the Sabbath day?


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And answered them, saying, Which of you shall haue an asse, or an oxe fallen into a pit, &amp; wil not straightway pull him out on the Sabbath day?


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<n>The reward of pride is dishonour, and the reward of true modesty is glory.</n>And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,


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When thou shalt be bidden of any man to a wedding, set not thy selfe downe in the chiefest place, lest a more honourable man then thou, be bidden of him,


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And he that bade both him &amp; thee, come, and say to thee, Giue this man roome, and thou then begin with shame to take the lowest roome.


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But when thou art bidden, goe and sit downe in the lowest roome, that when he that bade thee, cometh, he may say vnto thee, Friende, sit vp hier: then shalt thou haue worship in the presence of them that sit at table with thee.


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For whosoeuer exalteth himselfe, shall be brought lowe, and he that humbleth himselfe, shal be exalted.


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<n>Against those who spend their goods either for the glory of man or for hope of recompence, whereas Christian charity considers only the glory of God, and the profit of our neighbour.</n>Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee.


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And thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the iust.


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Nowe when one of them that sate at table, heard these things, he said vnto him, Blessed is he that eateth bread in the kingdome of God.


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And sent his seruant at supper time to say to them that were bidden, Come: for all things are nowe readie.


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<n>For the most part even those to whom God has revealed himself are so mad, that any help which they have received of God they willingly turn into obstructions and hindrances.</n>And they all with <n>On purpose, and a thing agreed upon before: for though they give different reasons why they cannot come, yet all of them agree in this, that they have their excuses so that they may not come to supper.</n> one [consent] began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.


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And another said, I haue bought fiue yoke of oxen, and I goe to proue them: I pray thee, haue me excused.


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So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the <n>Wide and broad areas.</n> streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.


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Then the master sayd to the seruaunt, Goe out into the hie wayes, and hedges, and compell them to come in, that mine house may bee filled.


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<n>Even those affections which are in themselves worthy of praise and commendation must be controlled and kept in order, so that godliness may have the upper hand and have preeminence.</n>And there went great multitudes with him: and he turned, and said unto them,


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If any [man] come to me, and <n>If anything stands between God and him, as Theophylact says: and therefore these words are spoken in a comparative way, and not by themselves.</n> hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.


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<n>The true followers of Christ must at once build and fight, and therefore be ready and prepared to endure all types of miseries.</n>And whosoever doth not bear his cross, and come after me, cannot be my disciple.


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For which of you, intending to build a tower, <n>At home, and calculates all his costs before he begins the work.</n> sitteth not down first, and counteth the cost, whether he have [sufficient] to finish [it]?


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Lest that after he hath laide the foundation, and is not able to performe it, all that behold it, begin to mocke him,


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Or what King going to make warre against another King, sitteth not downe first, and taketh counsell, whether he be able with ten thousande, to meete him that commeth against him with twentie thousand?


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So likewise, whosoeuer hee be of you, that forsaketh not all that he hath, he cannot be my disciple.


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<n>The disciples of Christ must be wise, both for themselves and for others: otherwise they become the most foolish of all.</n>Salt [is] good: but if the salt have lost his savour, wherewith shall it be seasoned?


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It is neither meete for the land, nor yet for the dunghill, but men cast it out. He that hath eares to heare, let him heare.


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Then drew near unto <n>We must not give up on those who have gone out of the way, but according to the example of Christ we must take great pains for them.</n> him <n>Some publicans and sinners came to Christ from all areas.</n> all the publicans and sinners for to hear him.


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What man of you hauing an hundreth sheepe, if hee lose one of them, doeth not leaue ninetie and nine in the wildernesse, and goe after that which is lost, vntill he finde it?


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And when he commeth home, he calleth together his friendes and neighbours, saying vnto them, Reioyce with mee: for I haue founde my sheepe which was lost.


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I say vnto you, that likewise ioy shall be in heauen for one sinner that conuerteth, more then for ninetie and nine iust men, which neede none amendement of life.


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Either what woma hauing ten groates, if she lose one groate, doth not light a candle, &amp; sweepe the house, and seeke diligently till shee finde it?


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And when shee hath found it, shee calleth her friendes, and neighbours, saying, Reioyce with me: for I haue found the groate which I had lost.


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Likewise I say vnto you, there is ioy in the presence of the Angels of God, for one sinner that conuerteth.


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<n>Men by their voluntary falling from God, having robbed themselves of the benefits which they received from him, cast themselves headlong into infinite calamities: but God of his singular goodness, offering himself freely to those whom he called to repentance, through the greatness of their misery with which they were humbled, not only gently receives them, but also enriches them with far greater gifts and blesses them with the greatest bliss.</n>And he said, A certain man had two sons:


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And the yonger of them sayde to his father, Father, giue mee the portion of the goods that falleth to mee. So he deuided vnto them his substance.


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So not many daies after, when the yonger sonne had gathered all together, hee tooke his iourney into a farre countrey, and there hee wasted his goods with riotous liuing.


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Nowe when hee had spent all, there arose a great dearth throughout that land, and he began to be in necessitie.


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Then hee went and claue to a citizen of that conntrey, and hee sent him to his farme, to feede swine.


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And hee would faine haue filled his bellie with the huskes, that the swine ate: but no man gaue them him.


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<n>The beginning of repentance is the acknowledging of the mercy of God, which encourages us to hope expectantly.</n>And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!


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I will arise and go to my father, and will say unto him, Father, I have sinned against <n>Against God, because he is said to dwell in heaven.</n> heaven, and before thee,


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So hee arose and came to his father, and when hee was yet a great way off, his father sawe him, and had compassion, and ranne and fell on his necke, and kissed him.


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<n>In true repentance there is a consciousness of our sins, joined with sorrow and shame, and from this springs a confession, after which follows forgiveness.</n>And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.


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Then the father said to his seruaunts, Bring foorth the best robe, and put it on him, and put a ring on his hand, and shoes on his feete,


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For this my sonne was dead, and is aliue againe: and he was lost, but he is found; they began to be merie.


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<n>Those who truly fear God desire to have all men join them in fearing him.</n>Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.


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And hee sayde vnto him, Thy brother is come, and thy father hath killed the fatte calfe, because he hath receiued him safe and sound.


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But he answered &amp; said to his father, Loe, these many yeeres haue I done thee seruice, neither brake I at any time thy commadement, and yet thou neuer gauest mee a kidde that I might make merie with my friends.


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But when this thy sonne was come, which hath deuoured thy good with harlots, thou hast for his sake killed the fat calfe.


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It was meete that we shoulde make merie, and be glad: for this thy brother was dead, and is aliue againe: and hee was lost, but he is found.


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And he said also unto his disciples, <n>Seeing that men often purchase friendship for themselves at the expense of others, we are to be ashamed if we do not please the Lord or procure the good will of our neighbours with the goods which the Lord has bestowed on us freely and liberally, making sure that by this means riches, which are often occasions of sin, are used for another end and purpose.</n> There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.


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And hee called him, and saide vnto him, Howe is it that I heare this of thee? Giue an accounts of thy stewardship: for thou maiest be no longer steward.


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Then the stewarde saide within himselfe, What shall I doe? for my master taketh away from me the stewardship. I cannot digge, and to begge I am ashamed.


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I knowe what I will doe, that when I am put out of the stewardship, they may receiue mee into their houses.


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Then called he vnto him euery one of his masters detters, &amp; said vnto the first, Howe much owest thou vnto my master?


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And he said, An hudreth measures of oyle; he saide to him, Take thy writing, and sitte downe quickely, and write fiftie.


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Then said he to another, How much owest thou? And hee sayde, An hundreth measures of wheate. Then he saide to him, Take thy writing, and write foure score.


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And the lord commended <n>This parable does not approve the steward's evil dealing, for it was definitely theft: but parables are set forth to show a thing in a secret way, and as it were, to present the truth by means of an allegory, even though it may not be exact: so that by this parable Christ means to teach us that worldly men are more clever in the affairs of this world than the children of God are diligent for everlasting life.</n> the unjust steward, because he had done wisely: for the <n>Men that are given to this present life, contrary to whom are the children of light: Paul calls the former carnal and the latter spiritual.</n> children of this world are in their generation wiser than the children of light.


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And I say unto you, Make to yourselves friends of the mammon <n>This is not spoken of goods that are gotten wrongly, for God will have our bountifulness to the poor proceed and come from a good fountain: but he calls those things riches of iniquity which men use wickedly.</n> of unrighteousness; that, when ye fail, they may receive you into everlasting <n>That is, the poor Christians: for they are the inheritors of these habitations; Theophylact.</n> habitations.


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<n>We ought to take heed that we do not abuse our earthly work and duty and so be deprived of heavenly gifts: for how can they properly use spiritual gifts who abuse worldly things?</n>He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.


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If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the <n>That is, heavenly and true riches, which are contrary to material wealth which is worldly and quickly departing.</n> true [riches]?


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And if ye have not been faithful in that which is <n>In worldly goods, which are called other men's because they are not ours, but rather entrusted to our care.</n> another man's, who shall give you that which is your own?


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<n>No man can love God and riches simultaneously.</n>No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.


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<n>Our sins are not hidden to God, although they may be hidden to men, yea although they may be hidden to those who committed them.</n>And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.


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<n>The Pharisees despised the excellency of the new covenant with respect to the old, being ignorant of the perfect righteousness of the law; and Christ declares by the seventh commandment how they were false expounders of the law.</n>The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it.


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Nowe it is more easie that heauen and earth shoulde passe away, then that one title of the Lawe should fall.


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Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her <n>They that gather by this passage that a man cannot be married again after he has divorced his wife for adultery, while she lives, reason incorrectly: for Christ speaks of those divorces which the Jews had which were not because of adultery, for adulterers were put to death by the law.</n> that is put away from [her] husband committeth adultery.


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<n>The end of the poverty and misery of the godly will be everlasting joy, as the end of riotous living and the cruel pride of the rich will be everlasting misery, without any hope of mercy.</n>There was a certain rich man, which was clothed in <n>Very gorgeously and sumptuously, for purple garments were costly, and this fine linen, which was a kind of linen that came out of Achaia, was as precious as gold.</n> purple and fine linen, and fared sumptuously every day:


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And desired to bee refreshed with the crommes that fell from the riche mans table: yea, and the dogges came and licked his sores.


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And it was so that the begger died, and was caried by the Angels into Abrahams bosome. The rich man also died, and was buried.


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And in hell <n>Heavenly and spiritual things are expressed and set forth using language fit for our senses.</n> he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.


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Then he cried, and saide, Father Abraham, haue mercie on mee, and sende Lazarus that hee may dippe the tip of his finger in water, &amp; coole my tongue: for I am tormented in this flame.


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But Abraham saide, Sonne, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines: now therefore is he comforted, and thou art tormented.


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Besides all this, betweene you &amp; vs there is a great gulfe set, so that they which would goe from hence to you, can not: neither ca they come from thence to vs.


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<n>Seeing that we have a most sure rule to live by, laid forth for us in the word of God, men seek rashly and vainly for other revelations.</n>Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:


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(For I haue fiue brethren) that he may testifie vnto them, least they also come into this place of torment.


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And he sayde, Nay, father Abraham: but if one came vnto them from the dead, they will amend their liues.


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Then he saide vnto him, If they heare not Moses and the Prophets, neither will they be persuaded, though one rise from the dead againe.


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Then said he unto the disciples, <n>The Church is of necessity subject to offences, but the Lord will not suffer them unpunished, if any of the least be offended.</n> It is impossible but that offences will come: but woe [unto him], through whom they come!


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It is better for him that a great milstone were hanged about his necke, and that he were cast into ye sea, then that he should offende one of these litle ones.


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<n>Our reprehensions must be just and proceed from love and charity.</n>Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.


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And though he sinne against thee seuen times in a day, and seuen times in a day turne againe to thee, saying, It repenteth mee, thou shalt forgiue him.


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<n>God will never be utterly lacking to the godly (although he may not be as thorough with them as they wish) even in those difficulties which cannot be overcome by man's reason.</n>And the apostles said unto the Lord, Increase our faith.


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And the Lord said, If ye had faith as <n>If you had no more faith, but the quantity of the grain of mustard seed.</n> a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.


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<n>Seeing that God may rightfully claim for himself both us and all that is ours, he cannot be indebted to us for anything, although we labour mightily until we die.</n>But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?


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And woulde not rather say to him, Dresse wherewith I may suppe, and girde thy selfe, and serue mee, till I haue eaten and drunken, and afterward eate thou, and drinke thou?


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<n>No matter how perfectly we may keep the law, it deserves no reward.</n>So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.


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<n>Christ does good even to those who will be unthankful, but the benefits of God to salvation only profit those who are thankful.</n>And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.


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And as hee entred into a certaine towne, there met him tenne men that were lepers, which stoode a farre off.


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And when he saw them, he said vnto them, Goe, shewe your selues vnto the Priestes; it came to passe, that as they went, they were clensed.


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Then one of them, when hee sawe that hee, was healed, turned backe, and with a loude voyce praised God,


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<n>The kingdom of God is not discerned by many although it is most present before their eyes, because they foolishly persuade themselves that it is to come with outward pomp.</n>And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with <n>With any outward pomp and show of majesty to be known by: for there were still many plain and evident tokens by which men might have understood that Christ was the Messiah, whose kingdom had been so long looked for: but he speaks in this place of those signs which the Pharisees dreamed of, who looked for an earthly Messianic kingdom.</n> observation:


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Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is <n>You look around for the Messiah as though he were absent, but he is amongst you in the midst of you.</n> within you.


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<n>We often neglect those things when they are present which we afterward desire when they are gone, but in vain.</n>And he said unto the disciples, The days will come, when ye shall desire to see <n>The time will come when you will seek for the Son of Man with great sorrow of heart, and will not find him.</n> one of the days of the Son of man, and ye shall not see [it].


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<n>Christ forewarns us that false Christs will come, and that his glory will suddenly be spread far and wide through the world after the shame of the cross is put out and extinguished.</n>And they shall say to you, See here; or, see there: go not after [them], nor follow [them].


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For as the lightening that lighteneth out of the one part vnder heauen, shineth vnto the other part vnder heauen, so shall the Sonne of man be in his day.


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<n>The world will be taken by surprise with the sudden judgment of God, and therefore the faithful ought to continually watch.</n>And as it was in the days of Noe, so shall it be also in the days of the Son of man.


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They ate, they dranke, they married wiues, and gaue in marriage vnto the day that Noe went into the Arke: and the flood came, and destroyed them all.


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Likewise also, as it was in the dayes of Lot: they ate, they dranke, they bought, they solde, they planted, they built.


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But in the day that Lot went out of Sodom, it rained fire and brimstone from heauen, and destroyed them all.


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<n>We must pay careful attention that neither distrust nor the enticements of this world, nor any consideration of friendship hinder us in the least way.</n>In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.


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Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall <n>That is, will save it, as Matthew expounds it: for the life that is spoken of here is everlasting salvation.</n> preserve it.


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I tell you, in that night there shall be two in one bed: the one shalbe receiued, and the other shalbe left.


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<n>The only way to continue is to cleave to Christ.</n>And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body [is], thither will the eagles be gathered together.


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And <n>God will have us to continue in prayer, not to weary us, but to exercise us; therefore we must fight against impatience so that a long delay does not cause us to quit our praying.</n> he spake a parable unto them [to this end], that men ought always to pray, and not to <n>Yield to afflictions and adversities as those do who have lost heart.</n> faint;


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<n>He does not compare things that are of equal stature, but the less with the greater: If a man receives what is rightfully his at the hands of a most unrighteous judge, much more will the prayers of the godly prevail before God.</n>Saying, There was in a city a judge, which feared not God, neither regarded man:


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And there was a widowe in that citie, which came vnto him, saying, Doe mee iustice against mine aduersarie.


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And hee would not of a long time: but afterward he said with himselfe, Though I feare not God, nor reuerence man,


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Yet because this widow troubleth me, I will avenge her, lest by her continual coming she <n>Literally, «beat me down with her blows», and it is a metaphor taken of wrestlers who beat their adversaries with their fists or clubs: in the same way those that are persistent beat the judge's ears with their crying out, even as it were with blows.</n> weary me.


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And shall not God avenge his own elect, which cry day and night unto him, though <n>Though he seems slow in avenging the harm done to his own.</n> he bear long with them?


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I tell you he will auenge them quickly: but when the Sonne of man commeth, shall he finde faith on the earth?


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<n>Two things especially make our prayers void and of no effect: confidence of our own righteousness, and our contempt of others; but a humble heart is contrary to both of these.</n>And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:


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<n>Although we confess that whatever we have, we have it from God, yet we are despised by God as proud and arrogant if we put even the least trust in our own works before God.</n>The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.


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And the publican, standing <n>Far from the Pharisee in a lower place.</n> afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.


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I tell you, this man departed to his house iustified, rather then the other: for euery man that exalteth himselfe, shall be brought lowe, and he that humbleth himselfe, shalbe exalted.


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<n>The children were tender and young in that they were brought, which appears more evidently in that they were infants. (Ed.)</n>And they brought unto him also infants, that he would touch them: <n>To judge or think of Christ after the reason of the flesh is the cause of infinite corruptions.</n> but when [his] disciples saw [it], they rebuked them.


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<n>The elect children of the faithful are included in the free covenant of God. (Ed.)</n>But Jesus <n>Those that carried the children, whom the disciples drove away.</n> called them [unto him], and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.


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<n>Childlike innocence is an ornament of Christians.</n>Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.


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Then a certaine ruler asked him, saying, Good Master, what ought I to doe, to inherite eternall life?


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Thou knowest the comandements, Thou shalt not commit adulterie: Thou shalt not kill: Thou shalt not steale: Thou shalt not beare false witnes: Honour thy father and thy mother.


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<n>The enticement of riches carries many away from the right way.</n>And he said, All these have I kept from my youth up.


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Nowe when Iesus heard that, he saide vnto him, Yet lackest thou one thing. Sell all that euer thou hast, and distribute vnto the poore, and thou shalt haue treasure in heauen, and come followe mee.


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<n>To be both rich and godly is a singular gift of God.</n>And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!


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Surely it is easier for a camel to go through a needles eye, then for a riche man to enter into the kingdome of God.


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<n>They become the richest of all who do not refuse to be poor for Christ's sake.</n>And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,


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<n>As sure and certain as persecution is, so sure is the glory which remains for the conquerors.</n>Then he took [unto him] the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.


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For he shal be deliuered vnto the Gentiles, and shalbe mocked, and shalbe spitefully entreated, and shalbe spitted on.


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And when they haue scourged him, they will put him to death: but the thirde day hee shall rise againe.


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And they understood <n>By this we see how ignorant the disciples were.</n> none of these things: and this saying was hid from them, neither knew they the things which were spoken.


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<n>Christ shows by a visible miracle that he is the light of the world.</n>And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:


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<n>The more snares and hindrances that Satan lays in our way, even by those who profess Christ's name, so much the more ought we to go forward.</n>And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.


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And Iesus stoode stil, and commanded him to be brought vnto him; when he was come neere, he asked him,


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Then immediatly he receiued his sight, and followed him, praysing God: and all the people, when they sawe this, gaue praise to God.


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And <n>Christ especially guides by his grace those who seem to be furthest from it.</n> [Jesus] entered and passed through Jericho.


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And, behold, [there was] a man named Zacchaeus, which was the <n>The overseer and head of the publicans who were there together: for the publicans were divided into companies, as we may gather from many places in the orations of Cicero.</n> chief among the publicans, and he was rich.


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And he sought to see Iesus, who hee should be, and coulde not for the preasse, because he was of a lowe stature.


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Wherefore he ranne before, and climed vp into a wilde figge tree, that he might see him: for he should come that way.


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And when Iesus came to the place, he looked vp, and saw him, and said vnto him, Zaccheus, come downe at once: for to day I must abide at thine house.


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<n>The world forsakes the grace of God, and yet is unwilling that it should be bestowed upon others.</n>And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner.


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<n>The example of true repentance is known by the effect.</n>And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by <n>By falsely accusing any man: and this agrees most fitly to the master of the tax gatherers: for commonly they have this practice among them when they rob and spoil the commonwealth, that they claim to be concerned for nothing else except the profit of the commonwealth, and under this pretence they are thieves, and to such an extent that if men reprove them and try to redress their robbery and thievery, they cry out that the commonwealth is hindered.</n> false accusation, I restore [him] fourfold.


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And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a <n>Beloved of God, one that walks in the steps of Abraham's faith: and we gather that salvation came to that house because they received the blessing as Abraham had. (Ed.)</n> son of Abraham.


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<n>We must patiently wait for the judgment of God which will be revealed in his time.</n>And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.


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He saide therefore, A certaine noble man went into a farre countrey, to receiue for himselfe a kingdome, and so to come againe.


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<n>There are three sorts of men in the Church: the one sort fall from Christ whom they do not see; the other, according to their God given position, bestow the gifts which they have received from God to his glory, with great pains and diligence; the third live idly and do no good. As for the first, the Lord when he comes will justly punish them in his time; the second he will bless according to the pains which they have taken; and as for the slothful and idle persons, he will punish them like the first.</n>And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.


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Nowe his citizens hated him, and sent an ambassage after him, saying, We will not haue this man to reigne ouer vs.


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And it came to passe, when hee was come againe, and had receiued his kingdome, that he commanded the seruants to be called to him, to whome he gaue his money, that he might knowe what euery man had gained.


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Then came the first, saying, Lord, <n>This was a piece of money which the Greeks used, and was worth about one hundred pence, which is about ten crowns.</n> thy pound hath gained ten pounds.


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And he sayd vnto him, Well, good seruant: because thou hast bene faithfull in a very litle thing, take thou authoritie ouer ten cities.


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<n>Against those who idly spend their life in deliberating and in contemplation.</n>And another came, saying, Lord, behold, [here is] thy pound, which I have kept laid up in a napkin:


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For I feared thee, because thou art a straight man: thou takest vp, that thou layedst not downe, and reapest that thou diddest not sowe.


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Then he sayde vnto him, Of thine owne mouth will I iudge thee, O euill seruant. Thou knewest that I am a straight man, taking vp that I layd not downe, &amp; reaping that I did not sowe.


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Wherefore then gavest not thou my money into the <n>To the bankers and money changers. Usury or loaning money at interest is strictly forbidden by the Bible, (Exo_22:25-27; Deu_23:19-20). Even a rate as low as one per cent interest was disallowed, (Neh_5:11). This servant had already told two lies. First he said the master was an austere or harsh man. This is a lie for the Lord is merciful and gracious. Next he called his master a thief because he reaped where he did not sow. Finally the master said to him that why did you not add insult to injury and loan the money out at interest so you could call your master a «usurer» too! If the servant had done this, his master would have been responsible for his servant's actions and guilty of usury. (Ed.)</n> bank, that at my coming I might have required mine own with usury?


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For I say vnto you, that vnto all them that haue, it shalbe giuen: and from him that hath not, euen that he hath, shalbe taken from him.


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Moreouer, those mine enemies, which would not that I should reigne ouer them, bring hither, and slay them before me.


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And when he had thus spoken, <n>The disciples were staggered and stopped by what Christ said, but Christ goes on boldly even though death was before his eyes.</n> he went before, ascending up to Jerusalem.


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<n>Christ shows in his own person that his kingdom is not of this world.</n>And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called [the mount] of Olives, he sent two of his disciples,


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Saying, Goe ye to the towne which is before you, wherein, assoone as ye are come, ye shall finde a colte tied, whereon neuer man sate: loose him, and bring him hither.


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And if any man aske you, why ye loose him, thus shall ye say vnto him, Because the Lord hath neede of him.


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And when he was nowe come neere to the going downe of the mount of Oliues, the whole multitude of the disciples began to reioyce, and to prayse God with a loude voyce, for all the great workes that they had seene,


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Saying, Blessed be the King that commeth in the Name of the Lord: peace in heauen, and glory in the highest places.


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<n>When those linger who ought to preach and set forth the kingdom of God the most, he will extraordinarily raise up others in spite of them.</n>And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.


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But he answered, and sayd vnto them, I tell you, that if these should holde their peace, the stones would crie.


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<n>Christ is not delighted with destruction, no not even of the wicked.</n>And when he was come near, he beheld the city, and wept over it,


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<n>Christ stops his speech, which partly shows how moved he was with compassion over the destruction of the city that was surely to come: and partly to reprove them for their treachery and stubbornness against him, such as has not been heard of before.</n>Saying, <n>You at the very least, O Jerusalem, to whom the message was properly sent.</n> If thou hadst known, even thou, <n>If after slaying so many prophets, and so often refusing me, the Lord of the prophets, if only now, especially in my last coming to you, you had any concern for yourself.</n> at least in this <n>The good and prosperous time is called the day of this city.</n> thy day, the things [which belong] unto thy <n>That is, those things in which your happiness stands.</n> peace! but now they are hid from thine eyes.


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For the dayes shall come vpon thee, that thine enemies shall cast a trench about thee, and compasse thee round, and keepe thee in on euery side,


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And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not <n>That is, this very instant in which God visited you.</n> the time of thy visitation.


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<n>Christ shows after his entry into Jerusalem by a visible sign that it is his duty, given and admonished unto him by his Father, to purge the temple.</n>And he went into the temple, and began to cast out them that sold therein, and them that bought;


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Saying vnto them, It is written, Mine house is the house of prayer, but ye haue made it a denne of theeues.


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And he taught dayly in the Temple; the hie Priests and the Scribes, and the chiefe of the people sought to destroy him.


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But they could not finde what they might doe to him: for all the people hanged vpon him when they heard him.


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And <n>The Pharisees, being overcome with the truth of Christ's doctrine, propose a question about his outward calling, and are overcome by the witness of their own conscience.</n> it came to pass, [that] on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon [him] with the elders,


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And spake vnto him, saying, Tell vs by what authoritie thou doest these things, or who is hee that hath giuen thee this authoritie?


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And they reasoned within themselues, saying, If we shall say, From heauen, he will say, Why then beleeued ye him not?


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But if we shall say, Of men, all the people will stone vs: for they be perswaded that Iohn was a Prophet.


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<n>It is nothing new for those who are knowledgable of the very sanctuary of God's holy place to be the greatest enemies of Christ, but in due time they will be punished.</n>Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.


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And at the time conuenient he sent a seruant to the husbandmen, that they should giue him of the fruite of the vineyard: but the husbandmen did beate him, &amp; sent him away emptie.


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Againe he sent yet another seruant: and they did beate him, and foule entreated him, and sent him away emptie.


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Then sayd the Lord of the vineyard, What shall I doe? I will send my beloued sonne: it may be that they will doe reuerence, when they see him.


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But when the husbandmen sawe him, they reasoned with themselues, saying, This is the heire: come, let vs kill him, that the inheritance may be ours.


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So they cast him out of the vineyarde, and killed him. What shall the Lord of the vineyarde therefore doe vnto them?


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He will come and destroy these husbandmen, and wil giue out his vineyard to others. But when they heard it, they sayd, God forbid.


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And he beheld them, &amp; said, What meaneth this then that is written, The stone that the builders refused, that is made the head of the corner?


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Whosoeuer shall fall vpon that stone, shall be broken: and on whomsoeuer it shall fall, it will grinde him to pouder.


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Then the hie Priests, and the Scribes the same houre went about to lay hands on him: (but they feared the people) for they perceiued that he had spoken this parable against them.


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<n>The last refuge the false prophets have to destroy the true prophets is to charge them with rebellion and treason against the state.</n>And they <n>An appropriate time to take him in.</n> watched [him], and sent forth <n>Whom they had hired deceitfully.</n> spies, which should feign themselves just men, <n>That they might latch on to something he said, and by this forge some false accusation against him.</n> that they might take hold of his words, that so they might deliver him unto the power and <n>Put him to death.</n> authority of the governor.


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And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the <n>You are not moved by favour of any man: and by «person» he means outward circumstances, for if a man judges according to these, there will be those who are truly alike whom he will judge to be different.</n> person [of any], but teachest the way of God truly:


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But he perceived their <n>Craftiness is a certain diligence and subtle knowledge to do evil, which is achieved by much use and great practise in matters.</n> craftiness, and said unto them, Why tempt ye me?


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Then he sayd vnto them, Giue then vnto Cesar the things which are Cesars, and to God those which are Gods.


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And they could not reproue his saying before the people: but they marueiled at his answere, and helde their peace.


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<n>The resurrection of the flesh is affirmed against the Sadducees.</n>Then came to [him] certain of the Sadducees, which deny that there is any resurrection; and they asked him,


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Saying, Master, Moses wrote vnto vs, If any mans brother die hauing a wife, and hee die without children, that his brother should take his wife, and raise vp seede vnto his brother.


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And Jesus answering said unto them, The <n>«The children of this world» refers here to those who live in this world, and not those that are wholly given to the world (and therefore contrary to the children of light), as above in (Luk_16:8).</n> children of this world marry, and are given in marriage:


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But they which shalbe counted worthy to enioy that world, and the resurrection from the dead, neither marry wiues, neither are married.


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Neither can they die any more: for they are equal unto the angels; and are the children of God, being the <n>That is, men who partake in the resurrection: for as we truly say that they will indeed live who will enjoy everlasting bliss, so do those indeed rise who rise to life; though if this word «resurrection» is taken generally, it refers also to the wicked, who will rise to condemnation, which is not properly life, but death.</n> children of the resurrection.


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And that the dead shall rise againe, euen Moses shewed it besides the bush, when he said, The Lord is the God of Abraham, and the God of Isaac, and the God of Iacob.


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For he is not a God of the dead, but of the living: for all <n>That is, before him: a saying to take note of, for the godly do not die, though they die here on earth.</n> live unto him.


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<n>Even though Christ is the son of David according to the flesh he is also his Lord (because he is the everlasting Son of God) according to the spirit.</n>And he said unto them, How say they that Christ is David's son?


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And Dauid himselfe sayth in the booke of the Psalmes, The Lord sayd vnto my Lorde, Sit at my right hand,


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<n>We must avoid the example of the glory-seeking and covetous pastors.</n>Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;


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Which devour widows' <n>By the figure of speech metonymy, «houses» is understood to mean the goods and substance.</n> houses, and for a shew make long prayers: the same shall receive greater damnation.


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And <n>According to the judgment of God, the poor may even exceed the rich in generosity and liberality.</n> he looked up, and saw the rich men casting their gifts into the treasury.


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For they all haue of their superfluitie cast into the offerings of God: but she of her penurie hath cast in all the liuing that she had.


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<n>The destruction of the temple is foretold so that the true spiritual building may be built, whose chief builders must and ought to be cautious.</n>And as some spake of the temple, how it was adorned with goodly stones and <n>These were things that were hung up on walls and pillars.</n> gifts, he said,


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Are these ye things that ye looke vpon? the dayes will come wherein a stone shall not be left vpon a stone, that shall not be throwen downe.


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Then they asked him, saying, Master, but when shall these things be? and what signe shall there be when these things shall come to passe?


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And he said, Take heed that ye be not deceived: for many shall come <n>Using my name.</n> in my name, saying, I am [Christ]; and the time draweth near: go ye not therefore after them.


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<n>The true temple of God is built up even in the midst of incredible tumults and most severe miseries, and this through invincible patience, so that the end result can be nothing else but most happy.</n>But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end [is] not by and by.


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And great earthquakes shall be in diuers places, and hunger, and pestilence, and fearefull things, &amp; great signes shall there be from heauen.


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But before all these, they shal lay their hands on you, and persecute you, deliuering you vp to the assemblies, and into prisons, and bring you before Kings and rulers for my Names sake.


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And it shall turn to you for <n>This will be the result of your troubles and afflictions: they will be witnesses both before God and man of the treacherous and cruel dealing of your enemies, as well as of your steadfastness: A noble saying, that the afflictions of the godly and holy men pertain to the witness of the truth.</n> a testimony.


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For I will giue you a mouth and wisdome, where against all your aduersaries shall not be able to speake, nor resist.


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Yea, ye shalbe betrayed also of your parents, and of your brethren, and kinsmen, and friendes, and some of you shall they put to death.


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In your patience <n>Though you are surrounded on all sides with many miseries, yet nonetheless be valiant and courageous, and bear out these things bravely.</n> possess ye your souls.


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<n>The final destruction of the whole city is foretold.</n>And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.


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Then let them which are in Iudea, flee to the mountaines: and let them which are in the middes thereof, depart out: and let not them that are in the countrey, enter therein.


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But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and <n>By «wrath» are meant those things which God sends when he is displeased.</n> wrath upon this people.


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And they shall fall by the <n>Literally, «mouth», for the Hebrews call the edge of a sword the mouth because the edge of the sword bites.</n> edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.


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<n>When the times have expired which are appointed for the salvation of the Gentiles and the punishment of the Jews: And so he changes topics from the destruction of Jerusalem to the history of the latter judgment.</n>And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;


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<n>After various severe trials the Lord will at last plainly appear to deliver his Church.</n>Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.


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And when these things beginne to come to passe, then looke vp, and lift vp your heades: for your redemption draweth neere.


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<n>We must be sober and watchful both day and night for the Lord's coming, so that we are not taken unexpectedly.</n>And he spake to them a parable; Behold the fig tree, and all the trees;


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So likewise yee, when yee see these thinges come to passe, knowe ye that the kingdome of God is neere.


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Take heede to your selues, lest at any time your hearts be oppressed with surfeting and drunkennesse, and cares of this life, and least that day come on you at vnwares.


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For as a snare shall it come <n>On all men wherever they may be.</n> on all them that dwell on the face of the whole earth.


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Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to <n>You will appear before him in a condition such that you will abide the presence and sentence of the Judge without fear.</n> stand before the Son of man.


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Nowe in the day time hee taught in the Temple, and at night hee went out, and abode in the mount that is called the mount of Oliues.


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Now the <n>Christ is taken upon the day of the Passover rather by the providence of his Father, than by the will of men.</n> feast of unleavened bread drew nigh, which is called the Passover.


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<n>God by his wonderful providence causes him to be the minister of our salvation who was the author of our destruction.</n>Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.


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And he went his way, and communed with the chief priests and <n>Those that had the charge of keeping the temple, who were not from among the priests and bishops, as is shown below in (Luk_22:52).</n> captains, how he might betray him unto them.


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And he promised, and sought opportunity to betray him unto them in the <n>Without tumult, doing it without the knowledge of the people who used to follow him: and therefore they indeed waited patiently until they knew he was alone in the garden.</n> absence of the multitude.


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<n>Christ teaches his disciples by an obvious miracle that although he is going to be crucified, yet nothing is hidden from him, and therefore that he is going willingly to death.</n>Then came the day of unleavened bread, when the passover <n>By the order appointed by the law.</n> must be killed.


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And he sent Peter and John, saying, Go and prepare us the <n>The lamb which was the symbol of the passover: And this is said using the figure of speech metonymy, which is often used when talking about the sacraments.</n> passover, that we may eat.


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Then he said vnto them, Beholde, when ye be entred into the citie, there shall a man meete you, bearing a pitcher of water: folowe him into the house that he entreth in,


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And say vnto the good man of the house, The Master saith vnto thee, Where is the lodging where I shall eate my Passeouer with my disciples?


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<n>Christ, having ended the passover according to the order of the law, forewarns them that this will be his last banquet with them in terms of this earthly life.</n>And when the <n>The evening and twilight, at which time this supper was to be kept.</n> hour was come, he sat down, and the twelve apostles with him.


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And he said unto them, With desire I have desired to eat this passover with you before I <n>I am put to death.</n> suffer:


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For I say vnto you, Hencefoorth I will not eate of it any more, vntill it bee fulfilled in the kingdome of God.


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For I say vnto you, I will not drinke of the fruite of the vine, vntill the kingdome of God be come.


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<n>Christ establishes his new covenant and his communication with us by new symbols.</n>And he took bread, and gave thanks, and brake [it], and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.


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Likewise also the cup after supper, saying, This <n>Here is a double use of metonymy: for first, the vessel is taken for that which is contained in the vessel, as the cup is spoken of for the wine which is within the cup. Second, the wine is called the covenant or testament, whereas in reality it is but the sign of the testament, or rather of the blood of Christ by which the testament was made: neither is it a vain sign, although it is not the same as the thing that it represents.</n> cup [is] <n>This word «the» shows the excellency of the testament, and corresponds to (Jer_31:31) where the new testament is promised.</n> the new testament in my blood, which is shed for you.


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<n>Christ shows again that he goes willingly to die, although he is not ignorant of Judas' treason.</n>But, behold, the <n>That is, his practice; the Hebrews used to speak in this way, as in (2Sa_14:19): «Is not the hand of Joab with thee in all this?»</n> hand of him that betrayeth me [is] with me on the table.


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<n>Although the decree of God's providence necessarily comes to pass, yet it does not excuse the fault of those who bring it to pass.</n>And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!


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<n>The pastors are not called to rule but to serve.</n>And there was also a strife among them, which of them should be accounted the greatest.


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And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called <n>Have great titles, for so it was the custom to honour princes with some great titles.</n> benefactors.


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But yee shall not be so: but let the greatest among you be as the least: and the chiefest as he that serueth.


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For who is greater, he that sitteth at table, or he that serueth? Is not he that sitteth at table? And I am among you as he that serueth.


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<n>Those who are partakers of the affliction of Christ will also be partakers of his kingdom.</n>Ye are they which have continued with me in my temptations.


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That ye may eate, and drinke at my table in my kingdome, and sit on seates, and iudge the twelue tribes of Israel.


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<n>We must always think about the ambush that Satan lays for us.</n>And the Lord said, Simon, Simon, behold, Satan hath desired [to have] you, that he may <n>To toss you and scatter you, and also to cast you out.</n> sift [you] as wheat:


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<n>It is through the prayers of Christ that the elect never utterly fall away from the faith: and because of this they should encourage one another on.</n>But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.


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<n>In setting before us the grievous example of Peter, Christ shows that faith differs much from a vain security.</n>And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.


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But he said, I tell thee, Peter, the cocke shall not crowe this day, before thou hast thrise denied that thou knewest me.


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And he saide vnto them, When I sent you without bagge, and scrip, and shooes, lacked ye any thing? And they said, Nothing.


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<n>He says all this using an allegory, as if he said, «O my friends and fellow soldiers, you have lived until now in relative peace: but now there is at hand a most severe battle to be fought, and you must therefore lay all other things aside and think about dressing yourselves in armour.» And what this armour is, is shown by his own example, when he prayed afterward in the garden and reproved Peter for striking with the sword.</n>Then said he unto them, But now, he that hath a purse, let him take [it], and likewise [his] scrip: and he that hath no sword, let him sell his garment, and buy one.


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For I say vnto you, That yet the same which is written, must be perfourmed in me, Euen with the wicked was he nombred: for doubtlesse those things which are written of me, haue an ende.


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And he came out, and went (as he was wont) to the mount of Oliues: and his disciples also followed him.


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<n>Christ has made death acceptable unto us by overcoming for our sake all the horrors of death, which had the curse of God accompanying them.</n>And when he was at the place, he said unto them, Pray that ye enter not into temptation.


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<n>Prayers are a sure help against the most perilous assaults of our enemies.</n>And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,


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Saying, Father, if thou wilt, take away this cuppe from mee: neuerthelesse, not my will, but thine be done.


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And being in an <n>This agony shows that Christ struggled hard and was in great distress: for Christ struggled hard not only with the fears of death as other men do (for in this regard many martyrs might seem more constant then Christ), but also with the fearful judgment of his angry Father, which is the most fearful thing in the world: and this was because he took the burden of all our sins upon himself.</n> agony he prayed more earnestly: and his sweat was as it were great <n>These do not only show that Christ was true man, but also other things which the godly have to consider of, in which the secret of the redemption of all mankind is contained in the Son of God when he debased himself to the state of a servant: such things as these no man can sufficiently declare.</n> drops of blood falling down to the ground.


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<n>Men are utterly sluggish, even in their greatest dangers.</n>And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,


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<n>Christ is willingly betrayed and taken so that by his obedience he might deliver us who were guilty of betraying God's glory.</n>And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.


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<n>That zeal which carries us out of the bounds of our God-given position does not please Christ.</n>When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?


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<n>Even the very fear of those who took Christ partly proves their evil conscience, and partly also that all these things were done by God's providence.</n>Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?


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When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the <n>The power that was given to darkness to oppress the light for a time.</n> power of darkness.


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Then took they him, and led [him], and brought him into the high priest's house. <n>We have to behold in Peter an example both of the fragility of man's nature, and the singular goodness of God towards his elect.</n> And Peter followed afar off.


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And when they had kindled a fire in the middes of the hall, and were set downe together, Peter also sate downe among them.


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And a certaine mayde behelde him as hee sate by the fire, and hauing well looked on him, said, This man was also with him.


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And after a little while, another man sawe him, and saide, Thou art also of them. But Peter said, Man, I am not.


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And about the space of an houre after, a certaine other affirmed, saying. Verely euen this man was with him: for he is also a Galilean.


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And Peter saide, Man, I knowe not what thou sayest; immediatly while hee yet spake, the cocke crewe.


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Then the Lorde turned backe, and looked vpon Peter: and Peter remembred the worde of the Lord, how he had said vnto him, Before the cocke crowe, thou shalt denie me thrise.


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<n>Christ bore the shame that was due for our sins.</n>And the men that held Jesus mocked him, and smote [him].


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And when they had blindfolded him, they smote him on the face, and asked him, saying, Prophecie who it is that smote thee.


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<n>Christ is wrongly condemned of blasphemy before the high priest's judgment seat in order that we might be acquitted before God from the blasphemy which we deserved.</n>And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,


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Then sayd they, What neede we any further witnes? for we our selues haue heard it of his owne mouth.


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And <n>Christ, who is now ready to suffer for the rebellion which we raised in this world, is first of all pronounced guiltless, so that it might appear that he suffered not for his own sins (which were none) but for ours.</n> the whole multitude of them arose, and led him unto Pilate.


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And they began to accuse him, saying, We found this [fellow] <n>Corrupting the people, and leading them into errors.</n> perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.


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And Pilate asked him, saying, Art thou the King of the Iewes? And hee answered him, and sayd, Thou sayest it.


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But they were the more fierce, saying, He moueth the people, teaching throughout all Iudea, beginning at Galile, euen to this place.


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<n>Christ is a laughing stock to princes, but to their great pain.</n>When Pilate heard of Galilee, he asked whether the man were a Galilaean.


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And as soon as he knew that he belonged unto <n>This was Herod Antipas the Tetrarch, in the time of whose period of rule (which was almost twenty-two years long) John the Baptist preached and was put to death, and Jesus Christ also died and rose again, and the apostles began to preach, and various things were done at Jerusalem almost seven years after Christ's death. This Herod was sent into banishment to Lyons, about the second year of Gaius Caesar.</n> Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.


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And when Herod sawe Iesus, hee was exceedingly glad: for he was desirous to see him of a long season, because he had heard many things of him, and trusted to haue seene some signe done by him.


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And Herod with his <n>Accompanied with his nobles and soldiers who followed him from Galilee.</n> men of war set him at nought, and mocked [him], and arrayed him in a gorgeous robe, and sent him again to Pilate.


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<n>The hatred of godliness binds the wicked together.</n>And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.


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<n>Christ is acquitted the second time, even by him of whom he is condemned, so that it might appear in what way he who is just, redeemed us who were unjust.</n>And Pilate, when he had called together the chief priests and the <n>Those whom the Jews called the sanhedrin.</n> rulers and the people,


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And sayd vnto them, Ye haue brought this man vnto me, as one that peruerted the people: and beholde, I haue examined him before you, and haue found no fault in this man, of those things whereof ye accuse him:


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<n>The wisdom of the flesh is to choose the lesser of two evils, but God curses such plans.</n>I will therefore chastise him, and release [him].


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<n>Christ is acquitted the third time before he is condemned, so that it might appear that it was for our sins that were condemned in him.</n>And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let [him] go.


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But they were instant with loude voyces, and required that he might be crucified: and the voyces of them and of the hie Priests preuailed.


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And he let loose vnto them him that for insurrection and murther was cast into prison, whome they desired, and deliuered Iesus to doe with him what they would.


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<n>An example of the outrageousness and disorder of the soldiers.</n>And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear [it] after Jesus.


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<n>The triumph of the wicked has a most horrible end.</n>And there followed him a great company of people, and of women, which also bewailed and lamented him.


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But Iesus turned backe vnto them, &amp; said, Daughters of Hierusalem, weepe not for me, but weepe for your selues, and for your children.


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For behold, the dayes wil come, when men shall say, Blessed are the barren, and the wombes that neuer bare, and the pappes which neuer gaue sucke.


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For if they do these things in a <n>As if he said, «If they do this to me who is always fruitful and flourishing, and who lives forever by reason of my Godhead, what will they do to you who are unfruitful and void of all active righteousness?»</n> green tree, what shall be done in the dry?


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<n>Christ became accursed for us upon the cross, suffering the punishment which the ones who would belong to God deserved.</n>And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.


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<n>Christ, in praying for his enemies, shows that he is both the Sacrifice and the Priest.</n>Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.


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And the people stood beholding. And the rulers also with them derided [him], saying, He saved others; let him save himself, if he be Christ, the <n>Whom God loves more than all others.</n> chosen of God.


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<n>Pilate is unknowingly made a preacher of the kingdom of Christ.</n>And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.


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<n>Therefore we must either take Matthew's account to be using the figure of speech synecdoche, or that both of them mocked Christ. But one of them who was eventually overcome with the great patience of God breaks forth in that confession worthy all memory.</n>And <n>Christ, in the midst of the humbling of himself upon the cross, indeed shows that he has both the power of life to save the believers and the power of death to avenge the rebellious.</n> one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.


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But the other answered, and rebuked him, saying, Fearest thou not God, seeing thou art in the same condemnation?


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And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing <n>More than he ought.</n> amiss.


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And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in <n>God made the visible paradise in the eastern part of the world: but that which we behold with the eyes of our mind is the place of everlasting joy and salvation, through the goodness and mercy of God, a most pleasant rest for the souls of the godly, and a most quiet and joyful dwelling.</n> paradise.


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<n>Christ, even being at the point of death, shows himself to be God almighty even to the blind.</n>And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.


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<n>Christ enters bravely and resolutely into the very darkness of death, and he does this so that he might overcome death even within its most secret places.</n>And the sun was darkened, and the veil of the temple was rent in the midst.


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And Iesus cryed with a loude voyce, and sayd, Father, into thine hands I commend my spirit; when hee thus had sayd, hee gaue vp the ghost.


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<n>Christ, as often as it pleases him, causes his very enemies to give honourable witness that he is right.</n>Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.


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And all the people that came together to that sight, beholding the things, which were done, smote their brestes, and returned.


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<n>Christ gathers together and defends his little flock in the midst of the tormentors.</n>And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.


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<n>Christ, through his well known burial, confirms both the truth of his death as well as his resurrection, by the plain and evident witness of Pilate.</n>And, behold, [there was] a man named Joseph, a counsellor; [and he was] a good man, and a just:


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Hee did not consent to the counsell and deede of them, which was of Arimathea, a citie of the Iewes: who also himselfe waited for the kingdome of God.


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And tooke it downe, &amp; wrapped it in a linnen cloth, and laide it in a tombe hewen out of a rocke, wherein was neuer man yet laide.


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And that day was the preparation, and the sabbath <n>Literally, «dawning», and now beginning, for the light of the former day drew toward the going down of the sun, and that was the day of preparation for the feast, that is, the feast which was to be kept the following day.</n> drew on.


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<n>Christ, being set upon by the devil and all his instruments, and being even in death's mouth, places weak women in his service, bearing in mind to immediately triumph over these terrible enemies, and that without any great endeavour.</n>And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.


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And they returned and prepared odours, and ointments, and rested the Sabbath day according to the commandement.


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Now upon the <n>Poor humble women, who were certainly not expecting it, are chosen to be the first witnesses of the resurrection, so that there might not be any suspicion of either deceit or violence.</n> first [day] of the week, very <n>Very early, as Mark says: or as John says, while it was yet dark, that is, when it was yet hardly the dawning of day.</n> early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them.


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And it came to passe, that as they were amased thereat, beholde, two men suddenly stood by them in shining vestures.


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And as they were afraide, &amp; bowed downe their faces to the earth, they sayd to them, Why seeke ye him that liueth, among the dead?


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Saying, that the sonne of man must be deliuered into the hands of sinfull men, and be crucified, and the third day rise againe.


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<n>The cowardly and dastardly mind of the disciples is reproved by the brave courage of women (made so by God's great mercies) to show that the kingdom of God consists in an extraordinary power.</n>And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.


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Now it was Mary Magdalene, and Ioanna, and Mary the mother of Iames, and other women with them, which tolde these things vnto the Apostles.


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<n>Christ uses the incredulity of his disciples for the fuller setting forth of the truth of his resurrection, lest they should seem to have believed that too lightly which they preached afterward to all the world.</n>Then arose Peter, and ran unto the sepulchre; and <n>As it were holding down his head, and bowing his neck, looked diligently in.</n> stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.


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<n>The resurrection is proved by two other witnesses who saw it, and all the circumstances surrounding it declare that it was no forged event thought up on purpose in their own minds.</n>And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem [about] threescore furlongs.


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And it came to passe, as they communed together, and reasoned, that Iesus himselfe drewe neere, and went with them.


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<n>Were held back and stayed, God no doubt appointing this to be so: and therefore his body was not invisible, but rather their eyes were dimmed.</n>But their eyes were holden that they should not know him.


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And he sayd vnto them, What maner of communications are these that ye haue one to another as ye walke and are sad?


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And <n>Some of the old fathers think that the other disciple was the same evangelist who wrote this book, but Epiphanius, writing against the Saturnilians, says it was Nathanael; but none of these are certainties.</n> the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?


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And he said vnto them, What things? And they sayd vnto him, Of Iesus of Nazareth, which was a Prophet, mightie in deede and in word before God, and all people,


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<n>It appears by conferring the prophecies of the prophets that all those things are true and certain which the evangelist have put down in writing about Christ.</n>And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.


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But we trusted that it had bene he that should haue deliuered Israel, and as touching all these things, to day is ye third day, that they were done.


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And when they found not his body, they came, saying, that they had also seene a vision of Angels, which sayd, that he was aliue.


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Therefore certaine of them which were with vs, went to the sepulchre, and found it euen so as the women had sayd, but him they saw not.


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And he began at Moses, &amp; at all the Prophets, and interpreted vnto them in all the Scriptures the things which were written of him.


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And they drew neere vnto ye towne, which they went to, but he made as though hee would haue gone further.


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But they constrained him, saying, Abide with vs: for it is towards night, &amp; the day is farre spent. So he went in to tarie with them.


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And it came to passe, as hee sate at table with them, he tooke the bread, and blessed, and brake it, and gaue it to them.


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And their eyes were opened, and they knew him; and he <n>Suddenly taken away, and we may not therefore imagine that he was there in an invisible body, but indeed believe that he suddenly changed the place where he was.</n> vanished out of their sight.


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And they saide betweene themselues, Did not our heartes burne within vs, while he talked with vs by the way, and when he opened to vs the Scriptures?


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And they rose vp the same houre, and returned to Hierusalem, and found the Eleuen gathered together, and them that were with them,


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And they told what things [were done] in the way, and how he was known of them in <n>When he broke bread, which that people used to do, and as the Jews still do today at the beginning of their meals and say a prayer.</n> breaking of bread.


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<n>The Lord himself shows by certain and necessary signs that he was risen again, and risen in the same body which he had taken upon himself.</n>And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace [be] unto you.


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And he said unto them, Why are ye troubled? and why do <n>Various and doubtful thoughts which fall often into men's heads, when any strange thing occurs, thoughts of which there is no great likelihood.</n> thoughts arise in your hearts?


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Beholde mine handes and my feete: for it is I my selfe: handle me, and see: for a spirit hath not flesh and bones, as ye see me haue.


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<n>The preaching of the gospel, which was promised to the prophets, and performed in his time, is committed unto the apostles, the sum of which is repentance and remission of sins.</n>And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me.


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And said vnto them, Thus is it written, and thus it behoued Christ to suffer, and to rise againe from the dead the third day,


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And that repentance and remission of sins should be preached in his name among all nations, <n>The apostles, who are the preachers of the gospel, beginning at Jerusalem.</n> beginning at Jerusalem.


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And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, <n>Until the Holy Spirit comes down from heaven upon you.</n> until ye be endued with power from on high.


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<n>Christ ascends into heaven, and departing bodily from his disciples, fills their hearts with the Holy Spirit.</n>And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.


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And it came to passe, that as he blessed them, he departed from them, and was caried vp into heauen.


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In <n>The Son of God is of one and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature with the Father.</n> the <n>From the beginning, as the evangelist says in (1Jo_1:1); it is as though he said that the Word did not begin to have his being when God began to make all that was made: for the Word was even then when all things that were made began to be made, and therefore he was before the beginning of all things.</n> beginning <n>Had his being.</n> was <n>This word «the» points out to us a peculiar and choice thing above all others, and puts a difference between this «Word», which is the Son of God, and the laws of God, which are also called the word of God.</n> the Word, and the Word was <n>This word «with» points out that there is a distinction of persons here.</n> with God, and the <n>This word «Word» is the first in order in the sentence, and is the subject of the sentence, and this word «God» is the latter in order, and is the predicate of the sentence.</n> Word was God.


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<n>The Son of God declares that his everlasting Godhead is the same as the Father's, both by the creating of all things, and also by preserving them, and especially by the excellent gifts of reason and understanding with which he has beautified man above all other creatures.</n>All <n>Paul expounds on this in (Col_1:15-16).</n> things were made by him; and <n>That is, as the Father did work, so did the Son work with him: for the Son was a fellow worker with him.</n> without him <n>Of all those things which were made, nothing was made without him.</n> was not any thing made that was made.


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<n>That is, by him: and this is spoken after the manner of the Hebrews, meaning by this that by his force and working power all life comes to the world.</n>In him <n>That is, even at that time when all things were made by him, for otherwise he would have said, «Life in him», and not «life was».</n> was life; and the life was <n>That force of reason and understanding which is kindled in our minds to acknowledge him, the author of so great a benefit.</n> the light of men.


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<n>The light of men is turned into darkness, but yet there is enough clearness so that they are without excuse.</n>And the light shineth in darkness; and the darkness <n>They could not perceive nor reach it to receive any light from it, no, they did not so much as acknowledge him.</n> comprehended it not.


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<n>There is another more full manifestation of the Son of God, by the consideration of which men are in good time stirred up, even to John's voice, who is as it were the herald of Christ.</n>There was a man sent from God, whose name [was] John.


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The same came for a witness, to bear witness of the Light, that all [men] <n>Through John.</n> through him might believe.


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He was not <n>That light which we spoke of, that is, Christ, who alone can enlighten our darkness.</n> that Light, but [was sent] to bear witness of that Light.


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<n>When the Son of God saw that men did not acknowledge him by his works, although they were endued with understanding (which he had given to all of them), he exhibited himself unto his people to be seen by them with their physical eyes: yet not even then did they acknowledge him or receive him.</n>[That] was <n>Who alone and properly deserves to be called the light, for he shines by his own accord and borrows light from no one.</n> the true Light, which lighteth every man that cometh into the world.


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<n>The person of the Word was made manifest even at that time when the world was made.</n>He was in the world, and the world was made by him, and the world knew him not.


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He came <n>The Word showed himself again when he came in the flesh.</n> unto his own, and his own received him not.


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<n>The Son being shut out by the majority of his people, and acknowledged but by a few, regenerates those few by his own strength and power, and receives them into that honour which is common to all the children of God, that is, to be the sons of God.</n>But as many as received him, to them gave he <n>He condescended to give them this power to take them to be his children.</n> power to become the sons of God, [even] to them that believe on his name:


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Which were born, not of blood, nor of the <n>Of that shameful and corrupt nature of man, which is throughout the scriptures described as an enemy of the spirit.</n> will of the flesh, nor of the will of man, but of God.


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<n>That Son who is God from everlasting took upon himself man's nature, so that one and the selfsame might be both God and man, who manifestly appeared to many witnesses that saw him, amongst whom he was conversant and unto whom by sure and undoubted arguments he showed both of his natures.</n>And the Word was made <n>That is, man: so that, by the figure of speech synecdoche, the part is taken for the whole: for he took upon himself our entire nature, that is to say, a true body, and a true soul.</n> flesh, and <n>For a time, and when that was ended, he went up into heaven: for the word which he uses is used with reference to tents: and yet nonetheless he is always present with us, though not in flesh, but by the power of his spirit.</n> dwelt among us, (and we beheld his <n>The glory which he speaks of here is that manifestation of Christ's majesty, which was as it were openly placed before our eyes when the Son of God appeared in the flesh.</n> glory, the glory <n>This word «as» does not indicate here a likeness, but rather the truth of the matter, for his meaning is this, that we saw such a glory which suited and was proper for the true and only begotten Son of God, who is Lord and King over all the world.</n> as of the only begotten of the Father,) <n>He was not only a partaker of grace and truth, but was full of the very substance of grace and truth.</n> full of grace and truth.


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<n>John is a faithful witness of the excellency of Christ.</n>John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh <n>That is, «He before whom I am sent to prepare him the way»: so that these words refer to the time of his calling, and not of his age, for John was six months older than Christ.</n> after me is preferred <n>This sentence has in it a turning of the reason as we call it, as one would say, a setting of that first which should be last, and that last which should be first: for in plain speech it is this, «He that comes after me, is better than I am, for he was before me.» We find a similar turning of the reason in (Luk_7:47): «Many sins are forgiven her, because she loved much», which is this much to say, «She loved much, because many sins are forgiven her.»</n> before me: for he was before me.


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<n>Christ is the most plentiful fountain of all goodness, but he gave out his gifts most bountifully at that time when he exhibited and showed himself to the world.</n>And of his fulness have all we received, and <n>That is, grace upon grace; as one would say, graces piled one upon another.</n> grace for grace.


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<n>The true knowledge of God proceeds only from Jesus Christ.</n>No man hath seen God at any time; the only begotten Son, which is in the <n>Who is nearest to his Father, not only in respect of his love towards him, but by the bond of nature, and by means of that union or oneness that is between them, by which the Father and the Son are one.</n> bosom of the Father, he hath <n>Revealed him and showed him unto us, whereas before he was hidden under the shadows of the law, so that our minds were not able to perceive him: for whoever sees him, sees the Father also.</n> declared [him].


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<n>John is neither the Messiah, nor like any of the other prophets, but is the herald of Christ, who is now present.</n>And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?


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And he <n>He did acknowledge him, and spoke of him plainly and openly.</n> confessed, and <n>This repeating of the one and the selfsame thing, though in different words, is often used by the Hebrews, and it has great force, for they used to speak one thing twice in order to set it out more certainly and plainly.</n> denied not; but confessed, I am not the Christ.


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And they asked him, What then? Art thou Elias? And he saith, <n>The Jews thought that Elias would come again before the days of the Messiah, and they took as the basis of their opinion (Mal_4:5), which is to be understood as referring to John, see (Mat_11:14). And yet John denies that he is Elias, answering their question just as they meant it.</n> I am not. Art thou <n>They are inquiring about some great prophet, and not about Christ, for John denied before that he is Christ, for they thought that some great prophet would be sent like Moses, using to support this position (Deu_18:15), which is to be understood to refer to all the company of the prophets and ministers, which have been and shall be to the end, and especially of Christ who is the head of all prophets.</n> that prophet? And he answered, No.


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Then said they vnto him, Who art thou, that we may giue an answere to them that sent vs? What sayest thou of thy selfe?


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He said, I am the voyce of him that cryeth in the wildernesse, Make straight the way of the Lord, as said the Prophet Esaias.


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<n>Christ is the author of baptism, and not John: and therefore the authority of this does not come from John, who is the minister, but wholly from Christ the Lord.</n>And they which were sent were of the Pharisees.


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And they asked him, and said unto him, <n>By this we may prove that the Jews knew there should be some change in religion under the Messiah.</n> Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?


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John answered them, saying, I baptize with water: but there standeth one <n>Whom all the world sees, and sees even amongst you.</n> among you, whom ye know not;


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He it is that commeth after me, which was before me, whose shoe latchet I am not worthie to vnloose.


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<n>The body and truth of all the sacrifices of the law, to make satisfaction for the sin of the world, is Christ.</n>The next day John seeth Jesus coming unto him, and saith, Behold <n>This word «the» which is added has great force in it, not only to set forth the worthiness of Christ, and so to separate him for the «lamb» which was a symbol of him, and from all other sacrifices of the law, but also to remind us of the prophecies of Isaiah and others.</n> the Lamb of God, which <n>This word is in the present tense, and signifies a continuous act, for the Lamb rightfully has this power both now and forever to take away the sins of the world.</n> taketh away the <n>That is, that root of sins, namely, our corruption, and so consequently the fruits of sins, which are commonly called in the plural number, sins.</n> sin of the world.


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And <n>I never knew him by face before.</n> I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.


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<n>Christ is proved to be the Son of God by the coming down of the Holy Spirit, by the Father's voice, and by John's testimony.</n>And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.


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And I knewe him not: but he that sent me to baptize with water, he saide vnto me, Vpon whom thou shalt see that Spirit come downe, and tary still on him, that is he which baptizeth with the holy Ghost.


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And I saw, and bare record that this is <n>This word «the» points out to us some excellent thing, and makes a distinction between Christ and others, whom Moses and the prophets commonly call the sons of the most High.</n> the Son of God.


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<n>John gathers disciples not to himself, but to Christ.</n>Again the next day after John stood, and two of his disciples;


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<n>Christ is set before us to follow, not as a vain shadow, but as our Mediator.</n>And looking upon Jesus as he walked, he saith, Behold the Lamb of God!


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<n>In this first gathering of the disciples we have shown to us that the beginning of salvation is from God, who calls us unto his Son by the ministry of his servants: whom, as he guides us, we must also hear, and follow him home, so that being instructed by him we may also instruct others.</n>And the two disciples heard him speak, and they followed Jesus.


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Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) <n>Where is your lodging?</n> where dwellest thou?


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He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the <n>It was getting later in the night.</n> tenth hour.


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Andrewe, Simon Peters brother, was one of the two which had heard it of Iohn, and that followed him.


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He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the <n>That is, anointed, and king after the manner of the Jewish people.</n> Christ.


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And he brought him to Iesus; Iesus behelde him, and saide, Thou art Simon the sonne of Iona: thou shalt be called Cephas, which is by interpretation, a stone.


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<n>God uses the good endeavours of the unlearned such that he makes them teachers of the learned.</n>Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.


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<n>We must especially take heed of false presumptions, which prevent us from entrance to Christ.</n>And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.


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<n>Simple uprightness discerns the true Israelites from the false.</n>Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!


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<n>The purpose of miracles is to set before us Christ the Almighty, and also the only author of our salvation, in order that we may apprehend him by faith.</n>Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.


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Nathanael answered, and saide vnto him, Rabbi, thou art that Sonne of God: thou art that King of Israel.


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Iesus answered, and sayde vnto him, Because I sayde vnto thee, I sawe thee vnder the figtree, beleeuest thou? thou shalt see greater things then these.


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And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God <n>These words signify the power of God which would appear in Christ's ministry by the angels serving him as the head of the Church.</n> ascending and descending upon the Son of man.


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And <n>Christ, declaring openly in an assembly by a notable miracle that he has power over the nature of things to feed man's body, leads the minds of all men to consider his spiritual and saving strength and power.</n> the <n>After the talk which he had with Nathanael, or after his departure from John, or after he came into Galilee.</n> third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:


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<n>Christ takes good enough care of our salvation, and therefore has no need of others to remind of it.</n>And when they wanted wine, the mother of Jesus saith unto him, They have no wine.


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Jesus saith unto her, Woman, what have I to do with thee? mine <n>My appointed time.</n> hour is not yet come.


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And there were set there six <n>These were vessels made for the use of water, in which they washed themselves.</n> waterpots of stone, after the manner of the purifying of the Jews, containing two or three <n>Every firkin contained one hundred pounds, at twelve ounces a pound: By this we gather that Christ helps them with one thousand and eight hundred pounds of wine. (about 135 imperial gallons or 600 litres Ed.)</n> firkins apiece.


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Nowe when the gouernour of the feast had tasted the water that was made wine, (for he knewe not whence it was: but the seruants, which drewe the water, knewe) the gouernour of ye feast called the bridegrome,


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And saith unto him, Every man at the beginning doth set forth good wine; and when men have <n>Literally, «are drunken». Now this saying, to be drunken, does not always refer to being drunk in the evil sense in the Hebrew language, but sometimes signifies an abundant and plentiful use of wine, which is nonetheless a measured amount, as in (Gen_43:34).</n> well drunk, then that which is worse: [but] thou hast kept the good wine until now.


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This beginning of miracles did Iesus in Cana a towne of Galile, and shewed forth his glorie: and his disciples beleeued on him.


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After this he went down to Capernaum, he, and his mother, and his <n>That is, his cousins.</n> brethren, and his disciples: and they continued there not many days.


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<n>Christ being made subject to the law for us, satisfies the law of the passover.</n>And the Jews' passover was at hand, and Jesus went up to Jerusalem,


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<n>Christ being ordained to purge the Church with great zeal begins his office both of Priest and Prophet.</n>And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:


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Then hee made a scourge of small cordes, and draue them all out of the Temple with the sheepe and oxen, and powred out the changers money, and ouerthrewe the tables,


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And said vnto them that solde doues, Take these things hence: make not my fathers house, an house of marchandise.


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And his disciples remembered that it was written, The <n>«Zeal» in this place is taken for a wrathful indignation and displeasure of the mind, brought about when someone deals wickedly and evilly towards those whom we love well.</n> zeal of thine house hath eaten me up.


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<n>Against those who so bind God to an ordinary calling, which they themselves most shamefully abuse, that they will not admit of an extraordinary calling, which God confirms from heaven (and they would have it extinguished, although in vain) unless it is sealed with outward and bodily miracles.</n>Then answered the Jews and said unto him, What <n>With what miracle do you confirm it, that we may see the heavenly power and strength which gives you authority to speak and to act in this manner?</n> sign shewest thou unto us, seeing that thou doest these things?


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Iesus answered, and said vnto them, Destroy this Temple, and in three daies I will raise it vp againe.


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Then said the Iewes, Fourtie &amp; sixe yeeres was this Temple a building, and wilt thou reare it vp in three daies?


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Assoone therefore as he was risen from the dead, his disciples remembred that hee thus sayde vnto them: and they beleeued the Scripture, and the worde which Iesus had saide.


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Nowe when hee was at Hierusalem at the Passeouer in the feast, many beleeued in his Name, when they sawe his miracles which he did.


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<n>It is not good giving credit to those who trust only because of miracles.</n>But Jesus did not commit himself unto them, because he knew all [men],


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<n>Christ is the searcher of hearts, and therefore truly God.</n>And needed not that any should testify of man: for he knew what was in man.


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There <n>There are none sometimes more unlearned than the learned, but the learned as well as the unlearned must desire wisdom from Christ only.</n> was a man of the Pharisees, named Nicodemus, a <n>A man of great estimation and a ruler amongst the Jews.</n> ruler of the Jews:


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The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a <n>We know that you are sent from God to teach us.</n> teacher come from God: for no man can do these miracles that thou doest, <n>But he in whom some part of the excellency of God appears. And if Nicodemus had rightly known Christ, he would not only have said that God was with him, but in him, as Paul does in (2Co_1:19).</n> except God be with him.


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<n>The beginning of Christianity consists in this, that we know ourselves not only to be corrupt in part, but to be wholly dead in sin: so that our nature has need to be created anew, with regard to its qualities, which can be done by no other power, but by the divine and heavenly, by which we were first created.</n>Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot <n>That is, «go in», or «enter», as he expounds himself below in (Joh_3:5).</n> see the <n>The Church: for Christ shows here how we come to be citizens and to have anything to do in the city of God.</n> kingdom of God.


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Nicodemus saith unto him, How <n>How can I who am old be born again? For Nicodemus answers as if Christ's words were only addressed to himself.</n> can a man be born when he is old? can he enter the second time into his mother's womb, and be born?


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Iesus answered, Verely, verely I say vnto thee, except that a man be borne of water and of the Spirite, hee can not enter into the kingdome of God.


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That which is born of the flesh is <n>That is, fleshly, namely, wholly unclean and under the wrath of God: and therefore this word «flesh» signifies the corrupt nature of man: contrary to which is the Spirit, that is, the man ingrafted into Christ through the grace of the Holy Spirit, whose nature is everlasting and immortal, though the strife of the flesh remains.</n> flesh; and that which is born of the Spirit is spirit.


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The wind bloweth where it <n>With free and wandering blasts as it wishes.</n> listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.


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<n>The secret mystery of our regeneration which cannot be comprehended by man's capacity, is perceived by faith, and that in Christ only, because he is both God on earth, and man in heaven, that is to say, man in such a way that he is God also, and therefore almighty: and God in such a way that he is man also, and therefore his power is made manifest to us.</n>Nicodemus answered and said unto him, How can these things be?


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Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our <n>You handle doubtful things even though you have no solid basis for believing them, and yet men believe you: but I teach those things that are of a truth and well known, and you do not believe me.</n> witness.


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If when I tel you earthly things, ye beleeue not, howe should yee beleeue, if I shall tel you of heauenly things?


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And no <n>Only Christ can teach us heavenly things, for no man ascends, etc.</n> man <n>That is, has any spiritual light and understanding, or ever had any, but only the Son of God who came down to us.</n> hath ascended up to heaven, but he that came down from heaven, [even] <n>Whereas he is said to have come down from heaven, this must be understood as referring to his Godhead, and of the manner of his conception: for Christ's birth upon the earth was heavenly and not earthly, for he was conceived by the Holy Spirit.</n> the Son of man which <n>That which is proper to the divinity of Christ, is here spoken of the whole Christ, to show us that he is but one person in which two natures are united.</n> is in heaven.


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<n>Nothing else but the free love of the Father is the beginning of our salvation, and Christ is he in whom our righteousness and salvation dwells: and faith is the instrument or means by which we apprehend it, and everlasting life is that which is set before us to apprehend.</n>For God so loved the world, that he gave his only begotten Son, that whosoever believeth <n>It is not the same to believe in a thing, and to believe about a thing, for we may not believe in anything except in God alone, but we may believe about anything whatever, says Nazianzene in his Oration of the Spirit.</n> in him should not perish, but have everlasting life.


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<n>Christ does not condemn, but rather despising Christ condemns.</n>For God sent not his Son into the world <n>That is, to be the cause of the condemning of the world, for indeed sins are the cause of death; however, Christ will still judge the living and the dead.</n> to condemn the world; but that the <n>Not only the people of the Jews, but whoever will believe in him.</n> world through him might be saved.


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Hee that beleeueth in him, is not condemned: but hee that beleeueth not, is condemned already, because he hath not beleeued in the Name of that onely begotten Sonne of God.


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<n>The only reason why men refuse the light that is offered to them is wickedness.</n>And this is the <n>That is, the cause of condemnation, which remains in men, unless through God's great benefit they are delivered from it.</n> condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.


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For euery man that euill doeth, hateth the light, neither commeth to light, least his deedes should be reprooued.


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But he that <n>That is, he that leads an honest life, and is void of all cunning and deceit.</n> doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought <n>That is, with God, God as it were going before.</n> in God.


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After these things, came Iesus &amp; his disciples into the lande of Iudea, and there taried with them, and baptized.


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And Iohn also baptized in Enon besides Salim, because there was much water there: and they came, and were baptized.


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<n>Satan inflames the disciples of John with a fond emulation of their master in order to hinder the course of the gospel: but John, being mindful of his office, not only puts a stop to their endeavours, but also takes occasion by that means to give testimony of Christ, that in him alone the Father has set forth everlasting life.</n>Then there arose a question between [some] of John's disciples and the Jews about purifying.


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And they came vnto Iohn, and saide vnto him, Rabbi, he that was with thee beyond Iorden, to whom thou barest witnesse, behold, he baptizeth, and all men come to him.


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John answered and said, A man <n>Why are you trying to better my state? This is every man's lot and portion, that he cannot better himself in the slightest way.</n> can receive nothing, except it be given him from heaven.


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Yee your selues are my witnesses, that I sayde, I am not that Christ, but that I am sent before him.


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He that hath the bride, is the bridegrome: but the friend of the bridegrome which standeth and heareth him, reioyceth greatly, because of the bridegromes voyce. This my ioy therefore is fulfilled.


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He that cometh from above is above all: he that is of the earth is <n>Is nothing else but man, a piece of work made of the slime of the earth.</n> earthly, and <n>Is characterized by nothing but corruption, ignorance, dulness, etc.</n> speaketh of the earth: he that cometh from heaven is above all.


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And what he hath <n>What he knows fully and perfectly.</n> seen and heard, that he testifieth; and <n>That is, very few.</n> no man receiveth his testimony.


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For hee whome God hath sent, speaketh the woordes of God: for God giueth him not the Spirit by measure.


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The Father loveth the Son, and hath <n>Committed them to his power and will.</n> given all things into his hand.


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He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not <n>Shall not enjoy.</n> see life; but the wrath of God abideth on him.


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When <n>This balance is to be kept in doing our duty, that neither by fear are we terrified from going forward, and neither by rashness procure or bring dangers upon ourselves.</n> therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,


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<n>Christ, leaving the proud Pharisees, communicates the treasures of everlasting life with a poor sinful woman and stranger, refuting the gross errors of the Samaritans, and defending the true service of God, which was delivered to the Jews, but yet in such a way that he here calls both Samaritans and Jews back to himself, as one whom only all the fathers, and also all the ceremonies of the law, regarded, and had respect for.</n>Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.


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Now Jacob's well was there. Jesus therefore, being wearied with [his] journey, sat <n>Even as he was weary, or because he was weary.</n> thus on the well: [and] it was about the <n>It was almost noon.</n> sixth hour.


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Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews <n>There is no familiarity nor friendship between the Jews and the Samaritans.</n> have no dealings with the Samaritans.


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Jesus answered and said unto her, If thou knewest <n>By this word «the» we are shown that Christ speaks of some excellent gift, that is to say, even about himself, whom his Father offered to this woman.</n> the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee <n>This everlasting water, that is to say, the exceeding love of God, is called «living» or «of life», to make a difference between it and the water that should be drawn out of a well: and these metaphors are frequently used by the Jews.</n> living water.


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The woman saide vnto him, Sir, thou hast nothing to drawe with, and the well is deepe: from whence then hast thou that water of life?


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Art thou greater then our father Iacob, which gaue vs the well, and hee himselfe dranke thereof, and his sonnes, and his cattell?


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But whosoeuer drinketh of the water that I shall giue him, shall neuer be more a thirst: but the water that I shall giue him, shalbe in him a well of water, springing vp into euerlasting life.


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The woman said vnto him, Syr, giue me of that water, that I may not thirst, neither come hither to drawe.


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The woman answered, and saide, I haue no husband. Iesus said vnto her, Thou hast well said, I haue no husband.


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For thou hast had fiue husbands, and he whom thou nowe hast, is not thine husband: that saidest thou truely.


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<n>All the religion of superstitious people stands for the most part upon two pillars, but very weak, that is to say, upon the perverted examples of the fathers, and a foolish opinion of outward things: and to refute such errors we have to turn to the word and nature of God.</n>Our fathers worshipped in this <n>The name of this mountain is Gerizim, upon which Sanabaletta the Cuthite built a temple with the permission of Alexander of Macedonia, after the victory of Issica: and he made high priest there Manasses his son in law; Josephus, book 11.</n> mountain; and ye say, that in Jerusalem is the place where men ought to worship.


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Iesus saide vnto her, Woman, beleeue me, the houre commeth, when ye shall neither in this mountaine, nor at Hierusalem worship ye Father.


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But the hour cometh, and now is, when the true worshippers shall worship the Father in <n>This word «spirit» is to be taken here as it is set against that commandment which is called carnal in (Heb_7:16), as the commandment is considered in itself: and so he speaks of «truth» not as we set it against a lie, but as we take it in respect of the outward ceremonies of the law, which only shadowed that which Christ indeed performed.</n> spirit and in truth: for the Father seeketh such to worship him.


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God [is] a <n>By the word «spirit» he means the nature of the Godhead, and not the third person in the Trinity.</n> Spirit: and they that worship him must worship [him] in spirit and in truth.


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The woman said vnto him, I knowe well that Messias shall come which is called Christ: when he is come, he will tell vs all things.


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And vpon that, came his disciples, and marueiled that he talked with a woman: yet no man said vnto him, What askest thou? or why talkest thou with her?


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<n>We may have care of our bodies, but in such a way that we prefer willingly and freely the occasion which is offered us to enlarge the kingdom of God before all necessities of this life, whatever else they may be.</n>But he said unto them, I have meat to eat that ye know not of.


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Iesus saide vnto them, My meate is that I may doe the will of him that sent me, and finish his worke.


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<n>When the spiritual corn is ripe, we must not linger, for so the children of this world would condemn us.</n>Say not ye, There are yet four months, and [then] cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.


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<n>The doctrine of the prophets was as it were a sowing time, and the doctrine of the gospel, as the harvest: and there is an excellent agreement between them both, and the ministers of them both.</n>And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.


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I sent you to reape that, whereon ye bestowed no labour: other men laboured, and ye are entred into their labours.


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<n>The Samaritans most joyfully embrace that which the Jews most stubbornly rejected.</n>And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.


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Then when the Samaritans were come vnto him, they besought him, that he woulde tarie with them: and he abode there two dayes.


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And they said vnto the woman, Nowe we beleeue, not because of thy saying: for we haue heard him our selues, and knowe that this is in deede that Christ the Sauiour of the world.


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<n>The despisers of Christ deprive themselves of his benefit: yet Christ prepares a place for himself.</n>Now after two days he departed thence, and went into <n>Into the towns and villages of Galilee, for he would not live in his country of Nazareth, because they despised him, and where (as the other evangelists write) the efficacy of his benefits was hindered because of their being incredibly stiffnecked.</n> Galilee.


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Then when he was come into Galile, the Galileans receiued him, which had seene all the things that he did at Hierusalem at the feast: for they went also vnto the feast.


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<n>Although Christ is absent in body, yet he works mightily in the believers by his word.</n>So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain <n>Some of Herod's royal attendants, for though Herod was not a king, but a Tetrarch, yet he was a king in all respects (or at least the people called him a king) except that he lacked the title of king.</n> nobleman, whose son was sick at Capernaum.


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When he heard that Iesus was come out of Iudea into Galile, he went vnto him, and besought him that he would goe downe, and heale his sonne: for he was euen ready to die.


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Iesus said vnto him, Go thy way, thy sonne liueth: and the man beleeued the worde that Iesus had spoken vnto him, and went his way.


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Then enquired he of them the houre when he began to amend; they said vnto him, Yesterday the seuenth houre the feuer left him.


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Then the father knew, that it was the same houre in the which Iesus had said vnto him, Thy sonne liueth; he beleeued, &amp; all his houshold.


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<n>There is no disease so old which Christ cannot heal.</n>Now there is at Jerusalem by the sheep [market] a <n>Of which cattle drank, and used to be plunged in, since there was a great abundance of water at Jerusalem.</n> pool, which is called in the Hebrew tongue <n>That is to say, the house of pouring out, because a great abundance of water was poured out into that place.</n> Bethesda, having five porches.


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In the which lay a great multitude of sicke folke, of blinde, halte, and withered, wayting for the mouing of the water.


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For an Angel went downe at a certaine season into the poole, and troubled the water: whosoeuer then first, after the stirring of the water, stepped in, was made whole of whatsoeuer disease he had.


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When Iesus sawe him lie, and knew that he nowe long time had bene diseased, he saide vnto him, Wilt thou be made whole?


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The sicke man answered him, Sir, I haue no man, when the water is troubled, to put me into the poole: but while I am coming, another steppeth downe before me.


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And immediately the man was made whole, and tooke vp his bed, and walked: and the same day was the Sabbath.


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<n>True religion is assaulted most cruelly by the pretence of religion itself.</n>The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry [thy] bed.


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And he that was healed, knewe not who it was: for Iesus had conueied himselfe away from the multitude that was in that place.


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And after that, Iesus founde him in the Temple, and said vnto him, Beholde, thou art made whole: sinne no more, lest a worse thing come vnto thee.


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And therefore the Iewes did persecute Iesus, and sought to slay him, because he had done these things on the Sabbath day.


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<n>The work of God was never the breach of the sabbath, and the works of Christ are the works of the Father, both because they are one God, and also because the Father does not work except in the Son.</n>But Jesus answered them, My Father worketh hitherto, and I work.


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Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was <n>That is, his alone and no one else's, which they gather from his saying, «And I work», applying this word «work» to himself which properly belongs to God, and therefore makes himself equal to God.</n> his Father, making himself equal with God.


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Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing <n>Not only without his Father's authority, but also without his mighty working and power.</n> of himself, but what he <n>This must be understood of the person of Christ, which consists of two natures, and not simply of his Godhead: so then he says that his Father moves and governs him in all things, but yet nonetheless, when he says he works with his Father, he confirms his Godhead.</n> seeth the Father do: for what things soever he doeth, these also doeth the Son <n>In like sort, jointly and together. Not because the Father does some things, and then the Son works after him and does the same, but because the might and power of the Father and the Son work equally and jointly together.</n> likewise.


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For the Father loueth the Sonne, &amp; sheweth him all things, whatsoeuer he himselfe doeth, and he will shewe him greater workes then these, that ye should marueile.


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<n>The Father makes no man partaker of everlasting life except in Christ, in whom alone also he is truly worshipped.</n>For as the Father raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he will.


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For the Father <n>This word «judgeth» is taken by the figure of speech synecdoche to represent all governing.</n> judgeth <n>These words are not to be taken as though they simply denied that God governed the world, but rather they deny that he governed as the Jews imagined it, who separate the Father from the Son, whereas indeed, the Father does not govern the world, but only in the person of his Son, being made manifest in the flesh: so he says below in (Joh_5:30), that he came not to do his own will: that his doctrine is not his own, that the blind man and his parents did not sin (Joh_7:16; Joh_9:3), etc.</n> no man, but hath committed all judgment unto the Son:


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Because that all men shoulde honour the Sonne, as they honour the Father: he that honoureth not the Sonne, the same honoureth not the Father, which hath sent him.


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<n>The Father is not worshipped except by his Son's word apprehended by faith, which is the only way that leads to eternal life.</n>Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.


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<n>We are all dead in sin and cannot be made alive by any other means, except by the word of Christ apprehended by faith.</n>Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.


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For as the Father hath life in himselfe, so likewise hath he giuen to the Sonne to haue life in himselfe,


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And hath given him <n>That is, high and sovereign power to rule and govern all things, in so much that he has power over life and death.</n> authority to execute judgment also, because he is <n>That is, he will not only judge the world as he is God, but also as he is man, he received this from his Father, to be judge of the world.</n> the Son of man.


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<n>All will eventually appear before the judgment seat of Christ to be judged.</n>Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,


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<n>Faith and infidelity will be judged by their fruits.</n>And shall come <n>From their graves.</n> forth; they that have done good, unto the <n>To that resurrection which has everlasting life following it: against which is set the resurrection of condemnation, that is, which is followed by condemnation.</n> resurrection of life; and they that have done evil, unto the resurrection of damnation.


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<n>The Father is the author and approver of all things which Christ does.</n>I can <n>See above in (Joh_5:22).</n> of mine own self do nothing: <n>As my Father directs me, who dwells in me.</n> as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.


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If I bear witness of myself, my witness is not <n>Faithful, that is, worthy to be credited; see (Joh_8:14).</n> true.


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There is another that beareth witnesse of me, and I know that the witnesse, which he beareth of me, is true.


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<n>Christ is declared to be the only Saviour by John's voice, and infinite miracles, and by the testimonies of all the prophets. But the world, being addicted to false prophets, and desirous to seem religious, does not see any of these things.</n>Ye sent unto John, and he bare witness unto the truth.


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He was a burning and a shining light: and ye were willing for <n>A little while.</n> a season to rejoice in his light.


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But I haue greater witnesse then the witnesse of Iohn: for the workes which the Father hath giuen me to finish, the same workes that I doe, beare witnesse of me, that the Father sent me.


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And the Father himselfe, which hath sent me, beareth witnesse of me. Ye haue not heard his voyce at any time, neither haue ye seene his shape.


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Searche the Scriptures: for in them ye thinke to haue eternall life, and they are they which testifie of me.


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I am come in my Fathers Name, and ye receiue me not: if another shall come in his owne name, him will ye receiue.


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How can ye beleeue, which receiue honour one of another, and seeke not the honour that commeth of God alone?


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<n>This denial does not set aside that which is said here, but corrects it, as if Christ said, the most severe accuser the Jews will have is Moses, not him.</n>Do not think that I will accuse you to the Father: there is [one] that accuseth you, [even] Moses, in whom ye trust.


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After these things Jesus went <n>Not that he cut across the lake of Tiberias, but by sailing across the large creeks he made his journey shorter: therefore he is said to have gone over the sea, when in reality he passed over from one side of the creek to the other.</n> over the sea of Galilee, which is [the sea] of Tiberias.


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And a great multitude followed him, because they sawe his miracles, which hee did on them that were diseased.


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<n>They that follow Christ sometimes hunger, but they are never without help.</n>When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?


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Philippe answered him, Two hundreth penie worth of bread is not sufficient for them, that euery one of them may take a litle.


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There is a little boy heere, which hath fiue barlie loaues, and two fishes: but what are they among so many?


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And Iesus saide, Make ye people sit downe. (Nowe there was much grasse in that place.) Then the men sate downe in nomber, about fiue thousande.


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And Iesus tooke the bread, &amp; gaue thanks, &amp; gaue to the disciples, and the disciples, to them that were set downe: and likewise of the fishes as much as they would.


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And when they were satisfied, he said vnto his disciples, Gather vp the broken meat which remaineth, that nothing be lost.


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Then they gathered it together, and filled twelue baskets with the broken meat of the fiue barly loaues, which remained vnto them that had eaten.


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Then the men, when they had seene the miracle that Iesus did, saide, This is of a trueth that Prophet that should come into the world.


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<n>Not only is Christ not delighted by a preposterous worship, but he is greatly offended by it.</n>When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.


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<n>The godly are often in peril and danger, but Christ comes to them in time, even in the midst of the tempests, and brings them to the haven.</n>And when even was [now] come, his disciples went down unto the sea,


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And entered into a ship, and went over the sea <n>In (Mar_6:45) they are told to go ahead to Bethsaida, for Bethsaida was along the way to Capernaum.</n> toward Capernaum. And it was now dark, and Jesus was not come to them.


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And when they had rowed about fiue and twentie, or thirtie furlongs, they sawe Iesus walking on the sea, and drawing neere vnto the ship: so they were afraide.


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Then they <n>They were afraid at first, but when they recognized his voice they became new men and took him willingly into the ship, the very one whom they had shunned and fled from before.</n> willingly received him into the ship: and immediately the ship was at the land whither they went.


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The day following, the people which stoode on the other side of the sea, saw that there was none other ship there, saue that one, whereinto his disciples were entred, and that Iesus went not with his disciples in the ship, but that his disciples were gone alone,


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And that there came other ships from Tiberias neere vnto the place where they ate the bread, after the Lord had giuen thankes.


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Nowe when the people sawe that Iesus was not there, neither his disciples, they also tooke shipping, and came to Capernaum, seeking for Iesus.


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And when they had founde him on the other side of the sea, they sayde vnto him, Rabbi, when camest thou hither?


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<n>They that seek the kingdom of heaven lack nothing: nevertheless, the gospel is not the food of the stomach but rather of the mind.</n>Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.


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<n>Bestow your labour and pain.</n>Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father <n>That is, whom God the Father had distinguished from all other men by planting his own power in him, as though he had sealed him with his seal, so that he might be a vivid example and representation of him: and furthermore he installed him to this office, to reconcile us men to God, and bring us to everlasting life, which office belongs only to Christ.</n> sealed.


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Then said they unto him, What shall we do, that we might work the <n>Which please God: for they think that everlasting life depends upon the condition of fulfilling the law: therefore Christ calls them back to faith.</n> works of God?


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<n>Men torment themselves in vain when they try to please God without faith.</n>Jesus answered and said unto them, <n>That is, this is the work that God requires, that you believe in me, and therefore he calls them back to faith.</n> This is the work of God, that ye believe on him whom he hath sent.


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<n>The spiritual virtue of Christ is condemned by those that desire earthly miracles.</n>They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?


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Our fathers did eate Manna in the desart, as it is written, Hee gaue them bread from heauen to eate.


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<n>Christ, who is the true and only author and giver of eternal life, was represented unto those in the Old Testament by the manna.</n>Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not <n>He denies that manna was the true heavenly bread, and says that he himself is the true bread, because he feeds the true and everlasting life. And as for (1Co_10:1-5), where Paul calls manna spiritual food, it does not contradict what is said here, for Paul joins the thing signified with the sign: but in this whole disputation, Christ deals with the Jews after their own opinion and conceit of the matter, who thought of the manna only in terms of physical food.</n> that bread from heaven; but my Father giveth you the true bread from heaven.


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And Jesus said unto them, I am the bread <n>Which has life and gives life.</n> of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.


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<n>The gift of faith proceeds from the free election of the Father in Christ, after which everlasting life necessarily follows: therefore faith in Christ Jesus is a sure witness of our election, and therefore of our glorification, which is to come.</n>All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.


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For I came down from heaven, not to do mine <n>See above in (Joh_5:22).</n> own will, but the will of him that sent me.


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And this is the Fathers will which hath sent mee, that of all which hee hath giuen mee, I should lose nothing, but shoulde raise it vp againe at the last day.


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And this is the will of him that sent me, that every one which <n>Seeing and believing are joined together: for there is another type of seeing which is general, which the demons have, for they see: but here he speaks about that type of seeing which properly belongs to the elect.</n> seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.


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<n>Flesh cannot perceive spiritual things, and therefore the beginning of our salvation comes from God, who changes our nature, so that we, being inspired by him, may remain to be instructed and saved by Christ.</n>The Jews then murmured at him, because he said, I am the bread which came down from heaven.


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And they said, Is not this Iesus that sonne of Ioseph, whose father and mother wee knowe? Howe then sayth he, I came downe from heauen?


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No man can come to mee, except the Father, which hath sent mee, drawe him: and I will raise him vp at the last day.


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It is written in the <n>In the book of the prophets, for the Old Testament was divided by them into three general parts: into the law, the prophets, and the holy writings.</n> prophets, And they shall be all <n>That is, they will be children of the Church, for so the prophet Isaiah expounds it in (Isa_54:13); that is to say, ordained to life, {{See Act_13:48}}, and therefore the knowledge of the heavenly truth is the gift and work of God, and does not rest in any power of man.</n> taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.


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Not that any man hath seen the Father, <n>If only the Son has seen the Father, then it is only he that can truly teach us and instruct us.</n> save he which is of God, he hath seen the Father.


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<n>The true use of sacraments is to ascend from them to the thing itself, that is, to Christ: and by the partaking of him alone we get everlasting life.</n>I am that bread of life.


