the world, that being invested with our frail flesh, he might deliver us by his death, and restore us to the favor of God. He who was conceived by the Holy Ghost is born of a Virgin, and at length voluntarily offers himself for us in death to the Father, as an expiation for our sins. Of this immense benefit bestowed by God through Christ, the Gospel is declared to be the announcement and proclamation.

There is moreover, a twofold justice: one of God, being that which He approves, and which can stand before God; another of men, namely that which we claim for ourselves by living innocently and honestly before men. But however great this may have been, it would never be able to stand before God, who is the highest, eternal and purest Good, for He is an eternal and most pure fire, with whom nothing can remain, that is contaminated. But there is none among men, however just, who is without a spot, even though he may have cultivated righteousness with the greatest care. We must utterly despair therefore of our own righteousness before God, however perfect it may have been, so that distrusting it, we may flee as suppliants to the compassion and the grace of God displayed in Christ. For God gave to us His Son, that he might be our all. He will be our righteousness and innocence before God. In him we may trust, to him we may cleave with firm faith. If we receive this immense favor with a believing heart, then truly we acknowledge God, as our most gracious Father. This transports and inflamies our heart with joy and love: Him we desire to please, and walk in innocence before His presence, above all taking heed lest we ever should offend this most benignant Father, bearing patiently, and with a calm mind whatever of joy or adversity this loving Father may dispense. This is the righteousness of faith, which God approves, and which can stand before the eyes of God.

Verse 1. The title of this gospel is, Liber generationis Jesu Christi filii David, etc. That is, this book seis forth how Christ became a man, and was born of a virgin-mother, which generation is traced through a line of most noble patriarchs and kings.

That Matthew was called from being a tax gatherer to the Apostleship and office of an Evangelist, affords an illustrious example of the divine compassion and clemency. For among all vices none hinders a man more from attaining to the knowledge of the true God, than the love of money. This calls the

mind away from God, and involves it wholly with the affairs of this life.'

V. 18. Quum desponsata. This espousal was entered into before the angel Gabriel came to her. According to the custom therefore she was an espoused virgin. But meanwhile God disposes of her case otherwise, so that she becomes a mother without the seed of a man, by the power of the Holy Ghost, so that he who was conceived in her, and born of her, was the Son of God. Here it is to be observed, that God disposes and modifics all our counsels, and all our actions according to His good pleasure, even though we sometimes may resolve to pursue a contrary course. From this we learn also, that the pretended chastity of the Vestal virgins (which is ever celebrated and common among us), was by no means esteemed among the Jews. That there were vestal virgins among the heathen is unquestionably well known to all, but in a very different manner from that which our monks report. For they were educated under an honest discipline in some definite place, until they reached nuptial years, and then were espoused. If Mary truly remained a perpetual virgin, do not make it rashly an example, which you may seek to imitate, unless you have been called and chosen to it, by a special revelation. Among all mortals this one alone was chosen to this state, that with a pure and untouched body, she might bear Christ the Son of God, and might be a mother without the laying off of her virginity and chastity. This priv. ilege is granted to no other creature. It will be for us therefore 10 respect and live according to the appointment of God, being in due time united in matrimony, unless we should be assured that God has otherwise resolved concerning us. Neither should you say. Christ did not take unto himself a wife, therefore I will not marry; for the cases are altogether different. It was indeed proper that he, who was true man, and yet at the same time true and eternal God, should not be joined with any one in marriage. Novertheless meanwhile, in commendation of matrimony, he desires to be bern of an espoused mother. Christ is truly to be an example for our life, although there are features

'Liber generationis.-The title is according to the Hebrew style. This is the book in which is contained a history of the catalogue of Christ; a his tory of the family of Christ, wie er von einem vater au den andern geboren sy, das gschlecht Christ.

David fileus-Christ is called the son of David because the promise given to David was more recent than that given to Abraham; for great promises were made to each.

in his life which do not pertain to ours. It is permitted us to imitate his virtues, obedience, humility, modesty, patience, gentleness, his great charity and beneficence; after the perfections of divinity it is not lawful for mortals to reach.

Priusquam congressi.-That is to say, before the virgin had been received into the house of her husband, before they had come to dwell in one home, the husband observes that his wife is pregnant. At first he does not understand this mystery, but afterwards learns it from the angel. He perceives that she is with child, and yet not by him, for he had never known her; wherefore he meditates putting her away. But having been taught by the angel, he changes his mind. And upon this hinge turns the christian faith, that we believe Christ the Son of God to have been truly conceived in the womb of the virgin, without the seed of man, by the power of the Holy Ghost.

V. 20. In somnio.-Dreams, by which God may think proper to reveal and manifest something unusual to us, may nevertheless be natural, although something occurs in them which is beyond the common course of dreams, God thus ordering it for the sake of his elect. For in divine light the visions of God become most clear and indubitable. In such God so shows us his will, that we can be in no doubt concerning it. Not of this sort are the dreams of the Cata-baptists; who dream to themselves certain revelations and visions, when there are none. What we say concerning dreams, we wish also to be understood of visions (vigiliis); for in these also God may appear to his people, and manifest his will.

V. 22. Porro hoc totum.-When the prophet speaks, God speaks, for he is the instrument of God. Not that God needs instruments. For in this the similitude fails. God does not need instruments, but uses them: whereas man can do nothing without organs But God makes use of his creatures not on his but upon our account. Whenever therefore we are the instru ments of God, it happens that God sometimes ascribes to us, what is his work alone, and not that of any creature. We might ad

2 Congressi. It is also an article of our faith, that Christ was conceived in the womb of Mary not after a human manner, but by the Holy Ghost. Infamare.--See the scholia of Erasmus: to expose her, to make her an example; he was unwilling that she should be slain according to the law, Deut. 27. It is said here of adultery, of the lascivious wantonness of virgins.

* In somnio.—Note: Here you may show, what and of what kind are divine visions, or manifestations of the divine mind and will, which are made most clear to us (as above) by the light of God.

One says: my

duce examples of this from daily occurrences. horse brought me this wood for the winter's use. But what could the horse do, without his master as leader and guide. Thus Christ says to his apostles, "whose sins ye remit, are remitted unto them:" whereas no one can remit sins, but God alone. If therefore man, elated by this indulgence and favor of God, flatters himself with the conceit that he is the author of that which God has bestowed, whereas he is only the instrument, he does so most wickedly, and shall not escape with impunity. For he robs God of His glory, and does not act otherwise, than if the clay should say to the potter: Thou hast not made me: or, I have formed myself. A prophet therefore ought to speak as sent by God, and in God's name reprove sinners, not in his own. Neither may he teach his own opinions, nor seek his own glory or gain.*

V. 23. Ecce virgo.-It behooved Christ to be born of a virgin pure and undefiled, seeing that he was to be the purifier of all men.

Emmanuel. This being interpreted signifies, God with us. For God to be with us requires, that he should be intimately and peculiarly present with us, truly ours. Wherefore he becomes like one of us. This awakens confidence in us towards Him. Neither is the naine Emmanuel opposed to the name Jesus. For Jesus is the Saviour, the mighty God, who, in this form comes to us, and serves us. The import of each word therefore is the same. The most excellent God comes to us that he may serve us, that he may be our salvation: the prophet describes Christ by a circumlocution. To be with us, or to be ours, is to be our Saviour, our Father, as the father of a family.

V. 25. Donec peperit.-In the meditation of divine things, during the consummation of the holy union, we must have regard as well to the spirit as to the letter. For in controversies concerning the scriptures, (which may arise), we should yield obedience to the spirit, as the guide and master of the letter, and observe diligently whatever he may dictate, not pertinaciously adhering to the letter against the decision of the Spirit, much

Nomen ejus Jesus.--The reason why he is called Jesus is annexed by the evangelist, when he says: He shall save, &c. See excerpta Mark 12. For Jesus is both Saviour and mighty God, because He comes to us not to oppress us with new laws, but that he might redeem us from the tyranny of the law, which appears more fully from what follows.

* Emmanuel.-Note: The manner in which Christ becomes our salvation and expiation, is indicated by the etymology of his name.

less opposing the Spirit to the Scriptures. The scriptures agree with the Spirit. But I speak of our spirit of faith, which, unless held in with bits and cords soon petulantly and fiercely breaks away from all proper restraints (extra charum et organum effertur.) Thus our spirit, taught and imbued by the heavenly and divine spirit, becomes conformed to the scriptures. That which is written therefore is the touchstone of our spirit. By this our spirit must be tried. Helvidius therefore errs upon the word-Donce: for he does not perceive the usage of the scriptures. For Donec is not simply exclusive, neither does it limit a certain time, but extends even beyond indefinitely. This can be seen in Isaiah 42nd, chapter, where the Prophet says: He will lead forth judgement uinto truth, until he have set judgement in the earth He does not fix the time, but shows that Christ should reign perpetually with judgement and justice. Thus also Ps. 10.—until I make mine enemies. What hast thon to say O Helvidius! Will Christ not sit, after the judge. ment, at the right hand of the Father? But what will follow, if your opinion remains? Far be so impious a thought from the minds of the faithful. Thus also 2 Peter 1, until the day dawns. The evangelist therefore wishes to assert by this, that she Jemained a virgin after she had brought forth her child. For if she had been a virgin only before the birth, what was the meaning of the prophet's sign by which this future event was predicted, seeing that it is only a matter of daily occurrence, that virgins bring for h children, but in begetting them, do not remain virgins? The prophet as well as the evangelist therefore wish to designate something altogether peculiar and extraordinary.®

CHAPTER II.

V. 1. Quum natus esset.—In this chapter the Lord illustrates those prophecies, which He had previously foretold, concerning the rejection of the Jews, and the calling of the Gentiles. For these Magi, to whom the Lord manifests the birth of His Son, are the first-fruits of the Gentiles. That they came on the

Donec peperit.-The dispute of Helvidius is a fruit of the flesh, and of vain glory.

Donec. They err with Helvidius about this word "donec," who say, that Joseph knew his wife Mary after the birth of Christ, because they do not perceive that "donec," embraces future and subsequent time.

Prinogenitum.-The Hebrews do not call him first-born, who is born chief among many, but him who opens his mother's womb, as in Ex. 13.