A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.

Chap. 2.

1 ANd the third day was there a marriage in Cana of Galilee: and the mother of Iesus was there.

2 And Iesus and his disciples were also called vnto the marriage.

3 And when the wine had failed, the mother of Iesus saith vnto him, they haue no wine.

4 Iesus saith vnto her, woman, what hast thou to doe with mee? mine houre is not yee come.

5 His mother saith vnto the ministers, doe that which hee shall say vnto you.

6 And there were there sixe water pots of stone, set according to the purification of the Iewes, containing euery one about two or three firkins.

7 Iesus saith vnto them, fill the water pots with water. And they filled them vp to 〈◊〉〈◊〉.

8 And he saith vnto them, drawe now, and carry to the gouernour of the feast. And they bare.

9 And when the gouernour of the feast had tasted the water that was made wine, (and hee knewe not whence it was, but the ministers knewe that had drawen the water) the gouernour of the feast calleth the bridegrome.

10 And he saith vnto him, euery man at the first setteth foorth good wine: and when they are drunken then that which is worse: but thou hast kept the good wine tyll 〈◊〉〈◊〉.

11 This beginning of myracles did Iesus in Cana of Galilee, and he shewed his glory: and his disciples beleeued on him.

1 There was a marriage in Cana of Galilee. Seeing that this historie con∣taineth the first myracle that Iesus did, we must giue greate heede vnto it euen for this cause, and for this one things sake must we wel consider thereupon. Although (as we shall see afterwarde) there bee other causes which set foorth the same vnto vs. But the manifolde commoditie shall

more plainely appeare in processe. The Euangelist first nameth the place, Cana of Galilee, not that which was situate towarde Sarepta, be∣tweene Tyre and Sydon, and was called the greater (in comparison of this other) which some doe place in the inheritance of the tribe of Zabulon: & other some doe assigne it vnto the tribe of Aser. For ••erome doth testifie that euen in his time there stoode there a little towne of that name. It is to bee thought that it was neere to the Citie Nazareth, seeing that the mother of Iesus came thyther to the marriage. It shall appeare out of the fourth Chapter, that it was but a dayes iourney from Caperna∣um. And also the nighnes of the Citie Bethsaida may be gathered thēce, in that the Euangelist saith, that after that Christe had been three dayes in those borders, there was a marriage in Cana. It may be also that there was a thirde not farre from Hierusalem, and yet without Galilee, but because I am not certaine heereof, I leaue it. And the mother of Iesus. It is to be thought that it was some of Iesus his kinsfolke that was maried. For Iesus is here made his mothers companion. VVhereas his disciples are called also, it may be thence gathered how simplie and thriftilie hee liued, because he liued together with them. But this may seeme an absurd thing that a man beeing not very rich (as may appeare by the want of wine) doth inuite foure or fiue moe for Christes cause. But amongst the poore, bidding is more easie and free: because they are not afraide of shame (as are the riche) if they doe not entertaine their gestes so daintily and gorgeously as they ought. For poore men doe more retaine the old maner of mutuall communication. Yet this seemeth to be againe a ve∣ry vnciuile thing, that the bridegrome suffereth his gestes to want wine in the middest of the Supper. For it is the point of a man that is rashe and vnprouident, not to haue so much wine as is sufficient for his gests. I answere, that there is nothing told in this place, which doth not often∣times chaunce, especially, wher wine is not dayly vsed Secondly, the Text doeth shewe that the banket was almost ended when the wine fayled, when as they should haue been alreadie well filled, according to the cu∣stome. For the gouernour of the feast, saith thus: other men doe set the worser wine before those that are drunke, but thou hast kept the best till now, Moreouer, I doe not doubt but that all this was gouerned by the prouidence of God, that there might be a place for a myracle.

3 The mother of Iesus saith. Here may a doubt arise, whether she hope for something at her sonnes hand••, or aske somthing, seeing that he had as yet wrought no myracle. And it may be also that looking for no such thing at his handes, she put him in minde to cheere vppe the gestes that were weerie, with some such godly exhortion, as shoulde also moderate the shame of the bridegrome which he might take hereby. Further∣more, I thinke that these were wordes of carefull pitie. For when as the holy woman saw that the banket might bee troubled, because those that were bidden, thinking that they were not honorably enough entertay∣ned, might murmur against the bridegrome, she desired some comforte. Chrysostome thinketh that she went about to purchase some fauour for her selfe & her sonne, as women vse commonly to doe. But this coniecture is without reason. But why doth christ so churlishly, giue her the repulse? I answere, that although neither ambition, neither any other affection of the flesh did driue her, yet did shee therein offend that shee did passe he•• bounds. In that she is carefull & sorie for the discōmoditie of another, &

is desirous to cure the same by som one meanes or other, this is a point of curtesie, & it is to bee ascribed vnto vertue: but yet in the meane season she might haue darkened the glory of Christ by intruding her selfe. Al∣though we must also note that Christ said thus not so much for hersake, as for others: her modestie & godlinesse was greater, then that it had neede of so sharp a reprehension. Secondly, she did not offend willingly & wittingly. But Christ doth only preuent the danger, least his mothers words should be otherwise taken then was meet, as though he wrought the myracle afterward at her appointment.

4. VVhat hast thou to do with me woman? In the Greeke text it is woorde forword, what to thee & mee? But this manner of phrase doth signifie as much amongst the Latinists, as if one shoulde say, quid tibi me••um? what hast then to do mith me? The olde interpreter deceiued many, who thought that Christ doth denie that he and his mother had any neede to care though the wine did faile. But we may easily gather out of the seconde member how far that was frō Christ his meaning. For he both taketh vpon hym this care, & he doth testifie that it belonged vnto him, whē he saith that his houre was not yet come. Therfore we must ioyne both these things together, that Christ knew what he had to doe: and yet that hee would do nothing in this matter at his mothers request. Certainly this is a no∣table place. For why doth he flatly denie his mother that, which he g••••••∣ted so often afterwards liberallie to other whatsoeuer they were. Secōd∣ly, why doth he (being not contented with a plain repulse) make no more account of her thē of another womā, & doth not now vouchsafe to call her mother? By these words of christ we see y^t mē are forbid by extolling the honor of this name mother superstitiously in Marie, to translate those things vnto her which are proper to god. Therfore Christ speaketh vn∣to his mother on this wise, that he might deliuer vnto all ages a perpetu∣all & cōmō doctrine, least the immoderate honour of his mother should darken his diuine glory. Furthermore, it is well knowne howe necessarie this admonitiō was, by those grosse & filthy superstitiōs which followed afterward. For Marie was made the queene of heauen, the hope, the life, and health of the world. Furthermore, their mad fury went thus far, that they decked her with the things which they tooke frō Christe, whō they left naked. And whē wee doe cōdemne these execrable blasphemies vttered against the son of God, the papists cal vs wicked & enuious. Yea, they do wickedly & falsly report that we, like enemies, do impugne the honor of the holy virgin. As thogh she had not so much honor as is due vnto her, vnles shee bee made a goddesse: or this were for her honour, to thrust her into Christs place, being adorned w^t sacrilegious titles. There∣fore they do cruell iniurie to Marie whē as (that they may disfigure her with false praises) they do take frō god that which is his. My houre is not yet come. His meaning is, that he delayed hitherto not because he thoughte not vpō it or cared not for it. In the meane while he sheweth that he wil care for this matter, whē opportunitie shal serue. Therfore as he blameth his mother because she was too too hastie, so he putteth her in hope that he wil shew som myracle. The holy virgin acknowledgeth both. For she doth not trouble him any further: & when she biddeth the ministers do whatsoeuer he shal bid thē, she sheweth y^t she hoped for som new thing. But this doctrine reacheth farther, so oftē as the Lord doth make vs wait & deferreth his help, he is not therfore sluggish, but doth rather mode∣rate his works so, that he may do all things in due season.

They that wrested this place vnto the fatall appointment of times, are more ridiculous then that we neede to speake one worde in refuta∣tion of them. That is sometimes called the hour of Christe, which was appointed him of his father: and he will afterwarde call that his time which was commodious and fit for him to fulfill his fathers comman∣dements in: but in this place he challengeth vnto himselfe free libertie to take and choose the time wherein hee will worke the myracle.

5 His mother saith to the ministers. Here the holy virgin sheweth a token of the true obedience which she did owe vnto her sonne, when as the matter did touche not humane offices but his diuine power. Therefore she resteth modestly vpon his answere, and also exhorteth other men in like sort, to obey his commandement. I confesse indeede that the virgin said thus according to the present circumstance, as if shee did denie that shee had any authoritie in the matter, but that Christe would do what∣soeuer pleased him: yet if you marke her drift, this sentence reacheth fur∣ther. For she doth first abandon and depriue her self of the power whi∣che shee might seeme vniustly to haue taken to her selfe then doth shee acknowledge that it belongeth wholy to Christe, when she commaun∣deth them to doe that which he shall commaunde them. Therefore we are taught generally out of this place, that if wee desire any thynge of Christ, we do no otherwise obtaine our petitions, vnlesse we do depend wholy vpon him, haue respect vnto him, and finally, doe that whiche he commanndeth vs. But he sendeth vs not vnto his mother, but doth ra∣ther bid vs come vnto himselfe.

6 And there were there water pots. According to Budaus his supputation wee gather that these water pots were very bigge and did holde much. For seeing that a firkin maketh fiue and twentie potles euery one of thē contained at least a sextarie according to the measure of this countrie. Therefore Christe ministred vnto them great plentie of wine: name∣ly, more then might suffice an hundred and fiftie men to a merie ban∣quet.

Moreouer, aswell the number of the water pottes as the manner it selfe serueth to the prouing of the truth of the myracle. If it had been only two or thre pottles, many might haue suspected that they had bin fet from some other place. If the turning of the water into wine had bin done in one vessell only, the certaintie of the myracle had not beene so plaine and euident. Therfore it is not in vaine that the Euangelist ma∣keth mentiō of the number, neither doth he expresse in vaine, how much they contained. Furthermore, this arose of superstition that so manye, and so great vessels did stande there. They had the rite of washing out of the lawe of God: but (as the world is alwayes too much in externall things) the Iewes being not contented with the plainnesse that God ap∣pointeth, were alwayes toying with continuall sprinklings: and (as su∣perstition is ambitious) it is not be doubted but that this serued also for pompe: like as we see at this day in papistrie, what thinges soeuer are said to appertaine to the worship of God, they are applied vnto vaine bragging and boasting. Therfore there was a double fault, first in that they did occupie thēselues in a feigned and superfluous ceremonie with∣out the commandement of God: secondly, that ambition did reigne in that furniture vnder the pretence of religion.

Furthermore, the wickednesse of certaine knaues in time of pope∣rie was wonderfull, who durst first thrust in waterpots of a small quan∣titie, and secondly of vnequall measure. And euen at this day they are not ashamed in so great light of the Gospel to challenge such deceite as yet: this is not to deceiue with craft, but boldly to mocke the blind. And it is euident that the world is bewitched of Satan, which doth not perceiue such grosse mockes.

7 Fill the water pots with water. This commandement might seeme to the ministers ridiculous: for there was alreadie ouermuch water: but thus doth the Lord vse to deale with vs, that his power may appeare to bee more excellent by the vnhoped for successe: Although this cir∣cumstance was added to set foorth the myracle: for seeing that the mi∣nisters hauing powred in water doe draw out wine, ther could no suspi∣tion sticke in their stomackes.

8 Beare vnto the Gouernour of the feast. This tendeth to the same ende that Christe would haue the gouernour of the feast to taste the wine be∣fore he or any other of the gestes did tast it. And whereas the ministers obey him so willingly in all thinges, we gather out of this that there was in him great reuerence and dignitie. The Euangelist calleth him the gouernour of the feast, who was appointed to set the banket and the tables in order, not that the banket was so daintie or gorgeous, but be∣cause these honourable tearmes are translated euen vnto the marriages of poore men from the dainties and gorgeousnesse of rich men. But it is a wonder that Christe who was a teacher of thriftinesse, doeth giue great aboundaunce of wine,, and that of the best. I answere, seeing that God doth giue vnto vs dayly great store of wine, it commeth to passe through our owne folly, if his benignitie be a prouoker of ryot: yea ra∣ther this is a true tryall of our temperance, if we be sparing and tempe∣rate in the middest of aboundance.* 1.1 Like as Paul doth boast that he was taught to doe both, to abound and to hunger.

11 This beginning of myracles. The meaning of these wordes is, that this was the first of Christe his myracles. For in that the Angels tolde the sheepheards that he was borne in Bethleim, that the starre appeared vnto the wise men, that the holy spirite came downe vpon him in the likenesse of a doue: although these were myracles, yet were they not properly wrought by him. But in this place the Euangelist speaketh of the myracles which hee himselfe wrought. For it is ridiculous and fri∣uolous which some doe say, that this is the first myracle whiche Christe did in Cana of Galilee: as though hee had chosen that place to shew his power in, where (as we reade) he was neuer but twise. But this was ra∣ther the drift of the Euangelist, to note the order and course of time which Christ kept in declaring his power. For he kept hymself at home like a priuate man, vntill he was thirtie yeere olde. So soone as hee was baptised, he began to come abroade to doe his function, and by euident testimonies to declare to what ende he was sent of his father. Therefore it is no maruell if he deferred the first token of his diuinitie vntill that tyme. 'It was a great worship to marriage, that Christe did not onely vouchsafe to bee present at a marriage banket, but did also adorne the same with the first myracle that hee wrought. There are certaine olde Canons extant wherein cleargie men are forbidden to goe to mariages.

The cause of the forbidding was, least that by beholding the wantonnes whiche is there for the most part vsed, they shoulde seeme to allowe the same.

But it had been farre better to haue brought so much grauitie thither with them, that they might haue tamed that libertie which froward and dissolute persons do graunt to themselues in their secrete corners. But let rather the example of Christ be vnto vs a law, and let vs thinke that there is nothing more profitable to be done, then that which wee reade he did. Hee shewed his glory, Because he shewed at that time a famous and glorious token, whereby it might euidently appeare that he was the son of God. For looke how many myracles he shewed vnto the worlde, so many signes were there of his diuine power. And then was the due time to shew his glory, come, when he would be knowen according to the commandement of his father. From whence we do also gather the ende of myracles. For this saying is as much as if it had beene saide, that Christ wrought this myracle to the end he might shew foorth his glo∣ry. VVhat must we thinke then of the myracles which make the glory of Christ obscure? His disciples beleeued on him. If they were disciples, it must needes bee that they had some faith. But whereas they had hither∣to followed him with an vncertaine and doubting faith, they begin then at the length to addict themselues vnto him, so that they did acknowe∣ledge him to be that Messias which was preached vnto them. And this was great mercifulnesse in Christ, that he accounteth those his disciples in whom there was so weake a faith. And truely this doctrine reacheth generally vnto vs all. For that faith which is nowe growne vp to some perfection, had before time her infancie: yea, it is in no man so perfect, but that it is necessarie for all of vs to goe forward in beleeuing. So that those who did alreadie beleeue, forasmuch as they do dayly goe forward toward the marke, they begin to beleeue. Therefore let those that haue obtained the first fruites of faith, alwayes striue to goe forward. The fruite also of myracles is shewed in this place: namely, that they muste be referred vnto the confirmation and increase of faith. Hee that wre∣steth them to any other end, corrupteth and depraueth all the whole vse therof. Like as we see the papistes make boast of their feigned myra∣cles, to no other ende but to ouerwhelme faith, and to turne away mens mindes from Christe vnto creatures.

12 After this he went downe to Capernaum, and his mother, and his brethren, and his disciples: and hee tarryed there not many dayes.

13 And the Iewes Easter drewe neere: therefore Iesus went vppe to Hierusa∣lem.

14 And hee found in the temple certaine that solde oxen, and sheepe, and doues: & money changers also sitting there.

15 And hauing made a whip of small cordes, hee cast them all out of the Temple, with the sheepe and oxen: and hee powred out the money of the money changers, & ouer∣threwe the tables.

16 And he said vnto them that solde doues, haue away these things hence: make not my fathers house an house of merchandize.

17 Furthermore,* 1.2 his disciples remembred, that it was written, The zeale of shyn•• house hath eaten me vp.

12 Hee went downe to Capernaum. The Euangelist passeth ouer vnto a newe historie. And because he purposed to gather together a few things worthie the remembring, which the other three did omitte, hee setteth downe the time when this was done, whereof he is about to speake. For the rest also doe make recitall of this which we reade heere, that Christe did: but the diuersitie of time doth shewe that it was the like, and not the same fact. Therefore Christe purged the temple twise of that filthy and prophane occupying: first about the beginning of his embassage: and secondly, when hee was about to depart out of the worlde vnto his father, But to the ende wee may vnderstand the summe, we must briefly discusse all thynges in order. In that there stoode oxen, and sheepe, & doues, in the temple to sell, in that there sate money changers there, it wanted not an honest cloke. For they might boast that the occupying which was there kept, was not profane: but that it did rather belong vnto the holy worship of God, that euerie man might haue that readie whiche hee would offer vnto the Lorde. And truely it was very com∣modious for godly men to haue in readinesse all manner oblations, and by this meanes not to bee troubled with running hyther and thyther. Therefore it is a maruell that Christe was so displeased with this. But wee must note two reasons: for because the Priestes did abuse this buy∣ing and selling vnto gayne, and their owne couetousnesse, such mocking of God was not to bee borne with. Secondly, howesoeuer men doe ex∣cuse themselues, yet so soone as they doe a little digresse from the com∣maundement of God, they are worthie to bee reprehended, and they haue neede to be corrected. And for this cause chiefly did Christe take in hande to purge the temple, like as hee doth plainely affirme that the Temple of God is not a place of merchandize. But heere may a que∣stion be asked, why hee did not rather beginne with doctrine. For this seemeth to be a troublesome and preposterous way, to set hande to re∣dresse faultes before such time as the remedie of doctrine was appli∣ed. But, Christe had respect vnto another thing. For because the time was nowe come when hee went publikely about that function whiche was inioyned hym of his father, he meant after a sort to take possessi on of the Temple, and shewe some signe of his diuine authoritie. And to the ende that all men might take better heed vnto his doctrine, it was needefull to awake their drousie and sleepie mindes with some newe and vnaccustomed fact. The Temple was now a sanctuarie of celestiall doctrine and godlinesse. Seeing that he would restore the pu∣ritie of doctrine, it was conuenient for him to proue that he was Lorde of the Temple.

Moreouer, hee coulde by no other meanes restore the sacrifices and other exercises of godlinesse vnto theyr spirituall ende, then by taking a∣way the abuse. Therefore that whiche hee then did was an entrace vn∣to the reformation, for which hee was sent of his father. To be briefe, it was meete that the Iewes shoulde bee stirred vp by this example, to wayte for some strange thing at Christes handes: and it was further∣more conuenient that they shoulde bee admonished of the corrupt and peruerse worshippe of GOD, least they shoulde refuse to bee refor∣med. And his brethren. It is vncertaine whye his brethren dyd

accompanie him: vnlesse peraduenture they also were about to goe to Hierusalem. It is well knowne that the Hebrewe tongue doth com∣prehende vnder this worde brethren all maner kinsmen.

13 The Iewes Easter, therefore he went vp. It is in the Greeke woorde for worde, And he came But the Euangelist put the copulatiue coniunction in steede of the causall worde: for the meaning of the wordes is this, that hee came to this ende that he myght keepe the passeouer at Ierusa∣lem. And this his purpose had a double end. For seeing that the sonne of God was subiect to the lawe for our sakes, he would shew a figure of perfect obedience and subiection in his owne person, by keeping straitly all the commandementes of the lawe. Secondly, because he might doe more good in a multitude, hee vsed almost alway this opportunitie. Therefore so often as it is saide afterwarde that Christe came to Ieru∣salem vpon the feast dayes, let the Readers note that hee did it to this ende, first that hee might together with the rest obserue those exercises of godlines, which were instituted of God: secondly, that he might pub∣lyshe his doctrine in a greater assembly of people.

16 Make not my fathers house. The other Euangelistes doe write that he spake more seuerely and sharply in the second casting out: namely, that they made his fathers house a denne of theeues. And it was neces∣sary for him thus to doe, seeing his former reprehension was fruitlesse. Nowe he warneth them plainely that they doe not prophane the tem∣ple of God, by turning it vnto strange vses. The Temple was called the house of God, because that God would be called vpon there, peculiarlie, because he would shew his power there: and finally, because he had ap∣pointed it for spirituall and holy rites. And Christe doth affirme that hee is the sonne of God, that he may challenge to himselfe the title and authoritie to purge the temple. Furthermore, because Christe doeth in this place render a reason of his fact, if we will gather any fruite out of the same, it is meete that wee stande chiefly vppon this sentence.

Therefore why doth hee cast out the buyers and sellers out of the tem∣ple? To the ende hee may restore God his worship, which was corrup∣ted through mans fault and folly, vnto the integritie theerof, and that he may by this meanes restore againe the holinesse of the temple. VVee knowe that that temple was built to the ende it might bee a sha∣dowe of those thinges, the liuely shape wherof is extant in Christ. Ther∣fore to the end it might remaine holy to God, it was to bee applied on∣ly vnto spirituall vses. For this cause he saith it was not lawfull to turne it into a market place. For he setteth a maxima from Gods institution: which we must alwayes holde and keepe. Therefore with what shiftes soeuer Satan doeth delude vs, whatsoeuer doeth digresse but a little from the commandement of God, let vs knowe that it is wicked. This was a fayre colour to disceaue withall that the worship of GOD was holpen and furthered, when as the faithfull had such thinges readie at hande as they woulde offer: but because God had ordeined his temple to other vses, Christe doth not passe for these things which might haue bin obiected contrarie to the order which God had set down. Our chur∣ches at this day are not like to that temple. But that which is said of the olde temple agreeth well and properly to the congregation or church: for it is the celestiall sanctuarie of God vpon earth. VVherefore wee

must alwayes haue the maiestie of God before our eyes, which is residēt in the Church, that it be not defiled with any pollutions. And the sanc∣titie thereof shall then remaine, if there shall be nothing committed in the same which is contrary to the worde of God.

17 His disciples remembred. Heere some men doe trouble themselues in vaine, demaunding how his disciples remembred the scripture, wher∣of they were as yet ignorant. Neither must wee thinke that this place of scripture came into their mindes then▪ but afterwarde when they were taught of God, and did consider with themselues what this fact of Christe meant, they founde this place of scripture through the directi∣on of the holy Ghost. And truly the cause of the works of god doth not by & by appeare vnto vs, but he doth afterward reueale vnto vs his pur¦pose in tract of time. And this is a most fit bridle to bridle our boldnes withall, least wee murmur against God, if at any time those thinges which he doth, be not approued in our iudgement. VVe are also taught, that when God doth keepe vs as it were doubting, wee must paciently wayte for the time of more perfect knowledge, and restraine that too too great hastinesse which is naturall vnto vs. For God doth deferre the full manifestation of his workes to this ende, that he may keepe vs within the boundes of modestie. The meaning therefore of these words is this, that the disciples did at length vnderstande, that Christ was en∣forced with that zeale of the house of God wherwith he was inflamed, to take away those profanations. VVithout doubt Dauid meaneth by the temple of God, by Synecdoche, all the whole worship of God. For the whole verse is thus, The zeale of thine house hath euen eaten me vp, and the rebukes of them that rebuked thee fel vpon mee. VVhere the se∣cond member agreeth with the first, yea it is nothing els saue a plain re∣pitition. The sum of them both is, that Dauid was so careful to reuēge the glory of God, that he did willingly offer his head vnto all rebukes which the reprobate did cast out against God: y^t he was enflamed with so great zeale that this one affection did swallowe vppe all other. He doth testifie that he himself was endued with this feeling: but it is not to bee doubted, but that he did prefigure in his person those thinges which did properly agree vnto the Messias. Therefore the Euangelist saith, that this was one marke whereby Iesus was knowen of his disciples to be the reuenger and restorer of the kingdome of God. And note that they followed the scriptures that they might thinke of Christ as became them.

Surely no man shall euer knowe what manner person Christe was, or to what ende all thinges which he did or suffered, doe serue, vnlesse he be taught and guided by the scripture. VVherefore as euerie one of vs shall desire to profite in the knowledge of Christe, he shall haue neede to meditate diligently and continually vpon the scriptures. Dauid ma∣keth mention of the house of God not in vaine, when he intreateth of the glory of God. For although God be sufficient to himselfe and can be contended with himselfe alone, yet wyll he haue his glory to bee set foorth in the Churche. VVherein he sheweth a manifest token of his loue towarde vs, in that he knitteth his glory togeather with our salua∣tion with an vnsoluble knot.

Now it resteth that all men frame themselues to follow Christe: see∣yng that there is a generall doctrine set foorth vnto the whole body in the example of the head: as Paule teacheth. Rom. 15. 3. Let vs not suffer so much as in vs lyeth the holy temple of God by any meanes to be defiled, yet in the mean while we must beware that no man do passe the boundes of his vocation. VVe must all of vs be zealous as was the sonne of God: but it is not by and by lawfull for euerie one of vs to take the whippe, that wee may correct vices with our hand. For wee haue not the same power, neither is the same office enioyned vs.

18 Therefore the Iewes answered, and said vnto him, what signe doest thou shew vs, because thou doest these things?

19 Iesus answered, and said vnto them, destroy this temple, and in three dayes I will rayse it vp.

20 Therefore the Iewes saide, this temple was built in sixe and fortie yeeres, and wil•• thou set it vp in three dayes?

21 But he spake of the temple of his bodie.

22 Therefore when hee rose againe from the dead, his Disciples remembred that he had saide this vnto them: and they beleeued the Scripture, and the woordes whiche Ie∣sus spake.

18 VVhat signe doest thou shewe vs? VVhereas none in so great a multi∣tude, none of the cattell sellers, none of the money changers, laid hands vpon him and driue him away violently, we may hereby gather that they were all smitten of God, so that being afraid they stood all amazed. Therefore vnlesse they had been altogether blinded, this was myracle e∣uident enough, in that one, against many, one vnarmed, against valiant men, an vnknowen man against so great Princes durst venture to doe so great an acte. For why did they not resist him, seeing they were farre his superiours, saue only that their handes fayled, a••d were as it were broken? Yet haue they some cause to aske him a question. For it is not for euery man by and by to make an alteration yf any thing be corrupt and displeasant in the Temple. Truely, it is free for al men to condemne corruptions: but if a priuate person set hande to take away the same, he shall bee accused of rashnesse. Because they had taken it vp for a custome to sell in the Temple, and Christe did take in hand a new and vnaccustomed thing: they doe by good right require that he proue that hee was sent of God. For they take vnto them that maxima and grounde, that it is not lawfull to chaunge any thyng in a publike ad∣ministration, without a certaine calling, and commandement from god. But in the other they erred, in that they woulde not allowe the calling of Christe, vnlesse he shewed a myracle. For neyther was that a thing which the Prophets and other the seruaunts of God had alwayes vsed, to shew signes or work wonders, neyther did God binde hymself vnto this necessitie. Therefore they do wickedly appoynt God a law in as∣king a signe. VVhereas the Euangelist saith that the Iewes did aske the question, without doubt hee meaneth by them the multitude that stoode there, and as it were the whole bodye of the Churche, as if

he shoulde say, that it was not one or two that said thus, but the peo∣ple.

19 Destroy this Temple. It is an Allegoricall kinde of speeche, and Christe spake thus darkly of set purpose, because hee thought they were not worthie of a plaine answere. Like as he doth testifie in another place,* 1.3 that he speaketh in parables vnto those which cannot vnderstande the secretes of the kingdome of heauen. And first hee denyeth vnto them the signe which they requyred, eyther because it would haue been fruitlesse, or els because he knewe that it was no fit time. Hee did also sometimes graunt something vnto their importunate prayers. There∣fore it must needes bee that there was now some great let which made him refuse to doe this. Yet in the meane season he giueth them to vnderstande, that his power shoulde be approued and established by no common myracle, least they shoulde thereby excuse themselues. For there coulde no greater testimonie of Christe his diuine power be desi∣red, then his resurrection from the dead. But hee doth insinuate the same figuratiuely: because he doth not vouchsafe to make them a flatte promise.

To be briefe, he handeleth the vnbeleeuing as they deserue, and doth also acquit himselfe of all contempt. It was not yet euident that they were obstinate: but Christe knew well enough how they were affected. But heere may this question bee asked, seeing that hee dyd so manye and diuers myracles, whye he toucheth one only in this place. I aun∣sweare, that he concealed all the other myracles, because his resurrecti∣on alone was sufficient to stoppe theyr mouthes withall. Secondly, because hee would not set the power of GOD before them to be moc∣ked and laughed at of them. For euen for this cause did hee speake Allegorically of the glorye of his resurrection. Thirdly, I say that hee vttered that which was fit for his matter. For by these woordes doth he shew that hee had all authoritie and power ouer the Temple, seeyng that hee is able to doe so muche in the buylding of the true Tem∣ple of GOD. And although hee applyeth this woorde Temple vnto the circūstance of the matter, yet is the body of Christ called a Temple fitly and conueniently. Euery one of our bodies is called a Taberna∣cle,* 1.4 because the soule doeth dwell therein: but the body of Christe was the house of his Diuinitie. For wee knowe that the sonne of GOD did so put vppon him our nature, that the eternall maiestie of GOD dyd dwell in the fleshe whiche hee tooke, as in a Sanctua∣rie.

And whereas Nestorius did abuse this place that he might prooue that one and the same Christe was not both God and man, it may easily be refuted: for hee gathered it thus, the sonne of GOD dwelte in the fleshe as in a Temple: therefore they were two diuers natures, so that one and the same coulde in no case bee both God and man. But this Argument may bee applyed vnto men, for it shall followe that hee is not one man, whose soule dwelleth in the bodye as in a Tabernacle. Therefore this phrase is foolishly wrested to take away the vnitie of person in Christe. 〈2 pages missing〉〈2 pages missing〉

iudgement we must stande. Moreouer, this faith did onely depend vp∣on myracles, it had as yet taken no roote in the Gospel: so that it could neither be stedfast nor stable▪ The childrē of God indeed are holpē with miracles that they may come to faith: but that is not yet truely to be∣leeue, whē they do maruel at the power of God, so y^t they beleeue sim∣ply that the doctrine is true, but they do not submit thēselues througly vnto the same. Therefore whereas mention is made generally of faith, let vs know that there is a certaine faith, which is onely apprehended with the minde, and doth afterward easily vanish away: because it is not fastened in the hearte.* 1.5 And that is the same which Iames calleth a dead faith: but true faith doth alwayes rest vpon the spirite of regene∣ration. Note that the workes of God are not alike fruitefull in all men•• for they do bring som vnto God: they strike othersom only with a blind motion, so that they doe mark the power of God, but yet they cease not to wander in their cogitations.

24 But Iesus did not commit. VVhereas certaine doe expound it, that Christe did take heede of them, because he knew that they were not ho∣nest and faithfull, they seeme not to mee to expresse the Euangelist his meaning sufficiently. And that also whiche Augustine brin∣geth, concerning those that are to bee instructed in the principles of religion is farre more vnconuenient. This is rather in my iudgement, the meaning of the Euangelist, that Christe did not account them as his true Disciples, but that they were contemned as friuolous and light per∣sons. VVe must diligently note this place, y^t all they which do professe that they are of Christe are not accounted to be such in his sight. But we must also adde the reason which followeth immediately: because he knew all men. There is nothing more dangerous then hypocrisie, as for other causes, so, because it is a vice too too common. There is almost no man that doth not like of himselfe: and whiles that wee deceiue our selues with vaine flatterings, we thinke that Gods eyes doe dasle aswell as ours. But heere we are ta••ght what great difference there is betwene his iudgement and ours. For he seeth cleerely those things which escape vs: he considereth those thinges from the hidden fountaine: that is, the innermost affection of the hearte, whiche blinde our eyes with a false glistering and brightnesse. This is that which Salomen saith, that GOD doth weigh in his ballance the heartes of men, when as they doe flatter themselues in their wayes. Therefore let vs remember, that those onely are the true disciples of Christe,* 1.6 whom he alloweth of, because he alone is the ••ittest Iudge and arbitrator in this case. Nowe here a question is asked, whether when the Euangelist saith that Christ knewe all men, hee meaneth those only of whom he spake of late, or this appertaineth vnto all mankinde. Some doe extend this vnto all mankinde, and thinke that in this place the whole worlde is condemned of wicked and vnfaithfull dissimulation. And truely it is a true saying, that there can nothing bee founde in men why Christe should vouchsafe to number them amongst his. But I see that it doth not agree with the text. Therefore I doe restraine it vnto those that were before mentioned. But because there might some doubt arise, how Christ came by this knowledge, the Euan∣gelist preuenting this question, answereth that Christe did well knowe those thinges which we knew not to be in mē, so that he might by good

••ight decerne betweene men. Christe therefore, who knoweth the heart had no neede of one to tell and teache him what manner persons these were. For he knew that they were of that nature, and affection of mind, that he might worthily account them as aliants to him. VVhereas some doe aske this question, whether wee may not suspect those who haue not shewed vs some token of their honestie, as did Christe, it is no∣thing appertinent vnto this present place. For our estate is farre vn∣like to his: because Christe knewe the very rootes of the trees: but wee doe onely knowe by the frutes which appeare, of what nature euerye tree is.

Furthermore, seeing that loue (as Paule doth testifie) is not suspitious, it is not lawefull for vs to haue a sinister suspition of men whome wee know not, without a cause. But least that we be alwayes deceiued by hypocrites,* 1.7 and least that the Church bee too muche laide open to their wicked deceites and subtiltie, it is proper to Christe, to furnishe vs with the spirite of discretion,

Notes

• * 1.1

  Psal, 4. 12▪
• * 1.2

  Psal. 68. 10.
• * 1.3

  Mat. 13. 15.
• * 1.4

  2. Cor. 3. 4
• * 1.5

  Iam. 2. 17. and 26.
• * 1.6

  Pro. 21. 2.
• * 1.7

  1. Cor. 13. 4