A harmony upon the the three Evangelists, Matthew, Mark and Luke with the commentary…A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie…

54 There was a certain. This is the truer reading although Erasmus doth think otherwise. I grant that there were at that time some that were called r•guli or princes, who are now called Dukes, or Barons, or Earls: but such was the estate of Galilee at that time, that none of that degree could dwell in Capernaum.

54 There was a certaine. This is the truer reading although Erasmus doth thinke otherwise. I graunt that there were at that time some that were called r•guli or princes, who are now called Dukes, or Barons, or Earles: but such was the estate of Galilee at that time, that none of that degree could dwell in Capernaum.

Furthermore, I suppose that it was some of Herod's Court. For they who think that he was sent by Caesar have no colour▪ But the Evangelist expressed this by name, because in such a person the miracle was more famous.

Furthermore, I suppose that it was some of Herods Court. For they who thinke that hee was sent by Caesar haue no colour▪ But the Euangelist expressed this by name, because in such a person the myracle was more famous.

47 When he had heard that Jesus. In that he craveth help of Christ this truly was some token of faith: but in that he appointeth Christ the way and mean how to help, it appeareth thereby how great his ginorance was. For he tieth the power of Christ unto his corporal presence. He had conceived no other thing of Christ, save only that he was a Prophet sent of God, with this commandment and power, to prove by showing and working wonders, that he was the minister of God. Yet Christ winking at this fault, although it was worthy blame, doth sharply chide him for another cause, nay he chideth all the Jews generally, because they were too desirous to see wonders But whence is it that Christ is now so sharp set, who was wont so courteously to entertain others that desired miracles? There was some particular reason which we know not of, which moved him to deal more sharply with this man, then he was wont. And peradventure he did not so much respect him as the whole nation. He saw that his doctrine was but of small authority, and that it was not only neglected, but also altogether despised: in the mean season he saw that they were wholly set upon miracles, & that all their senses were rather filled with some amazedness then admiration. Therefore that wicked contempt of the word which reigned then commonly, did wrest out of him this complaint. True it is that even some of the saints have sometimes desired to have confirmation from miracles, least the truth of the promises should stagger with them: and we do also see that God was not offended therewith, seeing that he yielded unto their requests. But Christ noteth in this place a far greater frowardness. For the Jews did so depend upon miracles, that they left nothing for the word. And first of all, there was this fault amongest them, that the dull and carnal did no whit reverence doctrine, unless they were awaked by miracles. For it was meet that the word of God wherein they were trained up from their tender years, should have been more then familiar unto them: secondly, when wonders were wrought, there did so small profit follow, that being astonied they waxed dull. So that their religion was nothing: there was amongest them no knowledge of God in exercise of godliness save only in miracles.