E Notes or Glosses
On Saint Matthew’s Gospel. 1525. Aimo [introductory Notice
Having arrived at the end of all that is known to be extant of Tyndale’s expositions, our promised course leads us to his notes on scripture, of which we can present our readers with no more than those he composed for the margins of his intended first edition of the — New Testament in English. It has been already mentioned (Vol. 1. p. 3), that the prologue prefixed to that edition was the first address from an English reformer, printed by himself for the edification of our forefathers; and the following notes, originally called glosses, and reprobated under that name by the Romanists (Vol. 1. pp. xxiii, xxvi.) are, in like manner, the first approach to a running comment upon the text of scripture ever printed in the English tongue. They were copied by the present editor from that fragment of the first sheets struck off by Tyndale, of which an account was given in Vol. 1. pp. 4, 5; and where the fragment terminates, our knowledge of them ceases.]
Marginal Notes 4 on the First Twenty-one Chapters of St Matthew’s Gospel. Chapter I
Abraham and David are first rehearsed, because that Christ was chiefly promised unto them.
St Matthew leaveth out certain generations, and describeth Christ’s lineage from Solomon, after the law of Moses. But Lueas describeth it according to nature, from Nathan, Solomon’s brother. For the law calleth them a man’s children, which his brother begat of his wife left behind him after his death. Deut. xxv.
That is to say, by the working and power of the Holy Ghost.
That is, he would not put her to open shame, as he well might have done by the law. Also Matthew rejoiceth of the goodness of Joseph, which, for love’s sake, did remit of his right.
Jesus is as much to say as a Saviour; for he only saveth all men from their sins by his merits, without their deserving. Christ bringeth God: where Christ is, there is God; and where Christ is not, there is not God.
Ye shall not suppose that he knew her afterward. But itis the manner of the scripture so to speak. Gen. viii. The raven eame not again till the water was drunk up, and the earth dry.” The seripture meaneth not, he came again afterward: even so here, it followeth not that Joseph knew our lady afterward.
Chapter
Of Matthew they are called Magi; and in certain countries in the east philosophers, cunning in natural causes and effects, and also the priests, were so called.
Jewry is the land; Judah is that tribe or kindred that dwelt therein. [! In the notes to Tyndale’s Test. of 1538, of which there is a copy in the Bapt. Coll Museum, Bristol, Mary is substituted for our 15—2
Rachael was buried not far from Bethlehem; and the Ε prophet signifieth that as she mourned her son Benjamin, in: whose birth she died, so should the mothers of those children E mourn. And here may we see how it goeth alway with the E right christian men before the world, for the faith’s sake which ” they have in Christ; notwithstanding they are wonderfully maintained and defended alway of God against all power of hell.
Chapter III
Locusts are more! than our grasshoppers; and such men used to eat in divers parts of the east. Put your trust in. God’s word only, and not in Abraham. Let saints be an ensample unto you, and not your trust and confidence: for then ye make Christ of them. All righteousness is fulfilled when we forsake all our own righteousness, that God only may be counted he which is righteous, and maketh righteous through faith. This doth John, in that he putteth from him his own righteousness, and would be washed of Christ and made righteous. This also doth Christ, in that he taketh not righteousness and honour on ~~ him; but suffereth himself to be baptized and killed: for baptism is none other thing than death. 4
Chapter Chapter
The world thinketh to possess the earth, and to defend their own, when they use violence and power; but Christ Í teacheth that the world must be possessed with meekness only, 3 and without power and violence. All these deeds here rehearsed, as to nourish peace, to shew mercy, to suffer persecution, and so forth, make not a man happy and blessed; neither deserveth he reward of heaven; but declare and testify that we are happy and blessed, and that we shall have great promotion in heaven; and certify us in our breasts that we are God’s sons, and that the Holy Ghost is in us: for all good things are given to us freely of God, for Christ’s blood sake and his merits. d When the preachers cease to preach God’s word, then
That is, greater.]
must they needs be oppressed, and trod under foot, with man’s traditions.
Jot is as much to say as the least letter; for so is the least letter, that the Greeks or Hebrews have, called.
This do they which say that these, Christ’s commandments, are not commandments but counsels.
“Called the least;” that is to say, shall be little set by and despised.
“Called great;” that is to say, shall be much set by and had in reverence.
The goodness of the Pharisees standeth in outward works and appearance; but Christ requireth goodness of the heart.
Racha is the hoarse sound in the throat; and betokeneth all signs of wrath.
To pluck out spiritually is here commanded; that is, when the eyes’ lust is put away, and killed in the heart.
All swearing and oaths, which a man of himself doth, are here forbidden. Nevertheless when love, need, thy neighbour’s profit, or God’s honour requireth it, then is it well done to swear; like as wrath is forbidden, and yet is laudable when it proceedeth of love, to honour God withal.
No man should avenge himself, or seek wreak, no, not by the law. But the ruler, which hath the sword, should do such things of himself; or when the neighbours, of love, warn him and require him.
Publicans gathered rents, toll, custom, and tribute; and were commonly heathen men, thereunto appointed of the Romans.
Chapter
Ye shall not think that our deeds deserve anything of God, as a labourer deserveth his hire. For all good things come of the bounteousness, liberality, mercy, promises, and truth of God, by the deserving of Christ’s blood only; but it is a manner of speaking, as we say, ‘ Thy labour, or going was well rewarded, unto him that hath but fett? only the promises of another man.
The eye is single, when a man in all his deeds looketh but on the will of God, and looketh not for laud, honour, or any other reward in this world; neither ascribeth heaven, or a higher room in heaven, unto his deeds, but accepteth heaven
[2 Brought away, carried off.]
as a thing purchased by the blood of Christ, and worketh L1 freely for love’s sake only. i Men heat their furnaces and ovens with such things in i those countries. Trouble! is the daily labour. He will it be enough that = we labour daily, without farther care. - To judge, or condemn, belongeth to God only. Therefore whosomever judgeth, without God’s commandment, taketh God’s honour from him; and that is the beam in the eye. The holy things are the word of God, that sanctifieth all things. Dogs are the persecutors of the word. Swine are they which are drowned in fleshly lusts, and despise the word. Here Christ requireth faith; for where faith is not, there is not the command fulfilled, Rom. xiii. And all good works after outward appearance, without faith, are sin: contrariwise, where faith is, there must the very good works follow. Christ calleth here doing, to do with a pure heart, = Acts xv.; and such goodness standeth fast against all winds, that is to say, against all the power of hell; for it is built on the rock, Christ, through faith. 3 CHAPTER VIIL i Faith knoweth not, yet trusteth in the favour and good-: ness of God.
Moses calleth the law a witness unto the people (Deut. xxxi.); for the law accuseth us, and is a testimony against our j sin. Likewise here, if the priests bare record that Christ z had cleansed this leper, and yet believed not, then testified they against themselves. E Centurion is a captain of a hundred men; whom I call sometime a centurion, but for the most part a hunder- — captain. Some pretend good works, because they would not follow Christ and believe; but Christ signifieth that such works are 1 dead and lost,: W
Chapter
This city was Capernaum. d p Each day’s trouble is sufficient for the self-same day. Tyndale’s Version.]
i M. -T- ” uM ᾿Ξ alii HA DW. ^ TWENTY-ONE CHAPTERS OF ST MATTHEW, 231 Mourn, that is, to suffer pain. There is pain in many ways: one way, of a man’s own choice and election; as is the monks’ rules, and as Baal’s priests pricked themselves, 3 Kings xviii: such pain doth all the world, the Pharisees, yea, John’s disciples, esteem great; but God despiseth it. Another ways is there pain, and ordained of God, without our election; as shame, rebuke, wrong, death: such to suffer patiently, and with good-will, is the right cross, and pleaseth God well: so Christ’s disciples fast not, but are merry at the marriage, while the bridegroom is yet with them; yea, and God had yet ordained no trouble for them. They fain? themself no pain; for it pleaseth not God. They must fast after Christ’s death, and suffer pain of God’s hand and ordinance. So now, whatsoever ἃ man taketh on him by his own election, that is reproved; yea, and where Christ sheweth himself friendly, as a bridegroom, there must needs be a merry heart.
With these words Christ driveth them from him, as them which understood not his learning, as concerning the liberty of his disciples; and saith, “No man mendeth an old garment with new cloth, for the old holdeth not the stitch:” as who saith, Such spiritual new learning cannot be comprehended with old fleshly hearts.” Preach to fleshly people, and they wax worse; as we see, when spiritual liberty is preached, the flesh draweth it unto carnal lust.
The harvest are the people, ready to receive the evangelion; and the labourers are the true preachers.
Chapter
Beyond the sea, commonly, they have as well brasen money as of gold and silver? That is, see that ye take nothing of them, insomuch that ye shake off the very dust from your shoes, that they may know how ye sought not your own profit, but their health.
[2 Fain: desire. So Spenser. F. Q. Cant. rv. St. 47.] [3 It was not till the reign of James I. that the English sovereigns]
[issued a copper coinage. As late as 1604 the royal mint issued pence]
[and halfpence in silver. Macpherson’s Hist. of Commerce, pp 242]
[and 256, under date of 1609. But “beyond the sea” in Ireland for]
[example, copper coin had come into common use in the reign of]
[Edward III, who made a vain effort to restrain the Irish from buying]
[or selling with black money, as he styled it.]]
232. MARGINAL NOTES ON THE FIRST E! Ever. 3. Last That is, ye shall not have converted or preached. ver. 27. That is to say, openly, where every man may hear. T ver. 41. “In the name of a prophet;” that is, in that he pertaineth E to God and to Christ. Ever 42 4 Compare deed to deed, so is one greater than another; É vn but compare them to God, so are they all alike, and one as - good as another; even as the spirit moveth a man, and time 3 and occasion giveth. CHAPTER XI. T ver. Hort Hurted and offended, throughout all the new Testament, ORmdeiim” betokeneth to decay and faule in the faith. For many, when p. Am they saw that Christ was but a carpenter’s son, as they sup-
posed, and he himself also a carpenter, and his mother and
kin of so low degree, moreover, when they saw him put to so vile a death, fell clean from the faith, and could not believe. Ya. Less, that is Christ!. 1 / ΤΣ When the consciences perceive the gospel, they thrust in. heaven T- V- Nothing can let them. A ver. 20. To upbraid is to cast a man in the teeth. - ver. 30. The cross is an easy thing to them that perceive the 1 gospel. ἶ CHAPTER XII. 1 ver. T. The understanding of all commandments stands so greatly 1 in love, that the very commandments of God bind not where: love and need require. ori. That is, wasted, destroyed, and brought to nought. Ἢ Ed Sin against the Holy Ghost is despising of the gospel and ί “his working. Where that bideth is no remedy of sin: for à it fighteth against faith, which is the forgiveness of sin. E If that be put away, faith may enter in, and all sins depart. ^ come,” Mark saith, “He is in danger of eternal damnation.” i ver. 32. Where Matthew saith here, Neither in the world to ve 31, A viper is after the manner of an adder, viz. a worm
most full of poison
[1 In his answer to ch. viii. of B. rr. of More’s Dialogue, [date 1531]: Tyndale gives a comment on these words of our Lord to the same purpose, but at greater length. In his new Testament diligently eorrected, printed at Antwerp in 1534, this note is changed into the following: Christ which humbled himself to the cross was less.”]]
Here may ye see that words and deed declare outwardly what a man is within, and are witnesses with him or against him, but never make him good or bad; as the fruit declareth what the tree is, but maketh it neither good nor bad.
Chapter XIII
Where the word of God is understood, there it multiplieth, and maketh the people better. Where it is not understood, there it decreaseth, and maketh the people worse.
The seed is sown in the ground; and the ground is SOWN with the word of God.
Tares and cockle are weeds that grow among corn.
There is not so simple a thing in the world, or more despised than the gospel; and yet it saveth and justifieth them that believe thereon. The law and the works doeth it not.
Leaven betokeneth the gospel also; for it changeth a man into a new creature.
Treasure hid is the gospel, which giveth us grace and righteousness without our deserving. Therefore we find it, and make joy, and have a merry conscience; a thing that no man can obtain with works.
The pearl is also the evangelion.
Old; the law. New; the gospel, or evangelion.
Chapter XIV
Tetrarcha is he that hath rule over the fourth part of the realm. Jewry, with her pertenance, was then divided into four lordships.
The night in the old time was divided into four quarters; and to every part was given three hours.
Chapter
Mark the leaven of the Pharisees. God would that the son should honour his father and mother with his temporal goods; and the Pharisees for their temporal luere interpreted it, saying, God is thy father and thy mother; offer to him.’ So were the Pharisees’ dishes full with robbery and extortion; and the poor fathers and mothers perish for hunger and need.
ba 234 MARGINAL NOTES ON THE FIRST [cHaP. 1 Traditions of men must fail at the last. God’s word 1 bideth ever.
CHAPTER XVI. 3 The signs are Christ’s wonderful deeds and miracles, which were prophesied of before, that they should be done in ἣ Christ’s time. % Peter in the Greek signifieth a stone in English. This! confession is the rock. Now is Simon Bar-Jona, or Simon; Jonas’ son, called Peter, because of his confession. Whoso- } ever then of this wise confesseth Christ is called Peter. Now 1 is this confession common to all that are true Christians. E Then is every christian man and woman Peter. Read Bede, Austin, and Hierome of the manner of loosing and binding; and note how Hierome checketh the presumption of the Pharisees in his time, which yet had not so monstrous interpretations as our new gods have feigned. Read Erasmus’ Annotations. It was not for nought that Christ bade beware of the leaven of the Pharisees.” Nothing is so sweet that they make not sour with their traditions, The evangelion, that joyful tidings, is now bitterer than the old law. Christ’s 3 burden is heavier than the yoke of Moses. Our condition and estate is ten times heavier than was ever the Jews’, the Pharisees have so leavened Christ’s sweet bread. It soundeth in Greek, Away from me, Satan;’ and are Y the same words which Christ spake unto the devil, when he would have had him to fall down and worship him. For the deeds testify what a man is inward. The tree shall be praised according to his fruit. i That is, Whosoever believeth on me shall not see death. CHAPTER XVII. ] Strong faith requireth fervent prayer; and prayer re- 2 quireth fasting to subdue the body, that lusts unquiet not a man’s mind. Though Christ were free, yet gave he tribute for his i neighbour’s sake. So is a christian man free in all things, as pertaining to his own part; yet payeth he tribute, and submitteth himself to all men for his brother’s sake, to serve his brother withal. AE
Chapter XVIII
Note here, All bind and loose.
Chapter XIX
Laws permit and suffer many things, to avoid a worse inconvenience, which God will judge and punish.
The third chastity must be ghostly understood, i.e. voluntary chastity; or else it were all one with the second, which is outward in the flesh.
As Christ speaketh, John viii. My doctrine is not my doctrine,” even so saith he here, “1 am not good;” for he speaketh of his humanity, wherewith he ever leadeth us to God.
Perfectness is properly the keeping of God’s commandments, Therefore it appeareth evidently that this man had not fulfilled God’s commandments groundly, as he yet supposed; and that Christ declareth, when he putteth forth unto him the right work of the commandment, and judgeth that none of the rich men can be saved, of whose number this young man was, yet shall all they be safe that keep God’s commandments.
Chapter
Seven o’clock with us is one with the Jews; and nine is three: twelve issix: three at afternoon is nine; and five is eleven with them, and six is eventide.
By this similitude may ye perceive that no similitude serveth throughout; but some one thing contained in the similitude: as this long parable pertaineth but hereunto, that work-holy shall despise weak sinners; which same work-holy shall not there have their reward, as these which come first have here; but shall be reject and put away, because they challenge it of merit, and not of mercy and grace.
The cup signifieth the cross and suffering: but the flesh would be glorified yer! than crucified; would be exalted and lift up on high, yer than cast down.
Redeem is to deliver out of bondage.
As many as called him son of David believed that he was very Messias, that great prophet promised of God, which
should come and redeem Israel. For it was promised that Messias should be David’s son. Hosanna is as much to say as, O help; or, O give good — luck and health. d John taught the very way unto righteousness. For he interpreted the law right; and damned man, and all his deeds and righteousness, and drave men unto Christ to seek true righteousness through mercy obtained by his blood. All must fall or stumble at Christ; some to their salvation, some to their damnation.
[Title of first edition.)
The Practpse of Prelates, the Rínat’s qrace mape be separated from bps quene, because she fas
bis brother’s topfe. Marborch
In the yere of oure Lorde,
Mcccco. XXX. [Title of edition of 1548.)
The Practpse of Prelates. bp the faítbfull and qodlp learned
pllpam Tpnvale
at 3Lonbon, by Anthony Scoloker and divellpnge wpthout Cemple-barre Sabop ventes, Anno 1548, €um pribilegto ad imprimendum solum.
[Title in Day’s reprint.)
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