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. 5

1 AFter this was the feast day of the Iewes, and Christe went vp to Ierusalem.

2 And there is at▪ Ierusalem beside the sheep market, a poole which is called in Hebrewe Bethesda, hauing fiue porches.

3 In these sate a great multitude, of sicke people, of blinde, lame, and withered, way∣ting for the mouing of the water.

4 For an angel went downe at a certaine time into the poole, and troubled the wa∣ter: he therefore that went downe first after the troubling of the water, was made whole of what disease soeuer he was sicke.

5 And there was a man there who had passed thirtie eight yeeres in an infirmitie.

6 VVhen Iesus saw this man sitting, and knew that he had beene now long time sick, hee said vnto him, wilt thou ••e made whole?

7 The man that was sicke answered him: Syr, I haue not a man to put me into the poole when the water is troubled: but in the meane while whilest I come, an other step∣peteh downe before mee,

8 Iesus saith vnto him, Arise, take vp thy bed and walke.

9 And the man was by and by made whole, and he tooke vp his bed and walked: and the Sabboth was that day.

1 After this was the feast day. Although the Euangelist doeth not in plaine words expresse what day this was, yet we may well gesse that he meaneth VVhitsuntide, if so be that which is here recited was done immediately after that Christ came into Galilee. For he went from Ie∣rusalem immediately after Easter, and going through Samaria, he made account that it was foure monethes vntill haruest: entring into Galilee, he healed the rulers sonne. The Euangelist addeth immediately after, that this feast day followed. Therfore the course and respect of tyme persuadeth vs to thinke, that he speaketh in this place of Pentecost, al∣though I will nor greatly striue about that matter. But Iesus came vnto the feast day vnto Ierusalem, partly because there was greater opportu∣nitie to spread abroad doctrine, then, by reason of the cōcourse of people: partly because he must be obedient to the law, that he might deliuer all men from the bondage of the law, as we haue said els where alreadie.

2 A poole beside the sheepe market. The circumstance of the place is ad∣ded: whence we gather that the myracle was not obscure or knowen vnto a few only. For that the place was much frequented, both the fiue porches doe declare, and the nighnesse of the temple also did require thus much. Moreouer, the Euangelist saith flatly, that many sicke folkes layde there. As touching the worde it selfe, the learned do worthily reiect the vaine surmise of Ierome, who maketh Betheder of Bethesda, and interpre∣teth it an house of a flock. For there is in this place mention made of a poole which was nigh vnto the sheep market. They also do it with reason who reade it Bethseda▪ as it were a place of fishing. Therefore their opinion is more sound who expound it a place of pouring out. For ashd doth signi∣fie amongest the Hebritians a flowing. But the Euangelist dyd pro∣nounce it Esda, after the maner of the Chaldeans, as the common vse of the tongue did then require.

For I thinke that the water was brought thither by conducts that the Priestes might draw thence. Vnlesse peraduenture the place was so cal∣led, because the water was powred out by pypes. In my iudgement it was called the sheepe market, because there were sheepe brought thither to be offered vp in sacrifice.

3 The multitude sate. It may bee that the sicke folkes laide in the por∣ches to aske almes, when the people wēt that way, which went into the temple to worship. And they were also wont to buy sheepe there, whi∣che they would offer in sacrifice. In the meane while God did heale some number of them euery feast day, that by this meanes he might set foorth the worship appointed in the lawe, and the holinesse of the tem∣ple. Notwithstanding this may seeme an absurd thing, that (seeing we do not reade that there was any such thing done at such time as religi∣on did most of all florishe, yea, seeing that myracles were wrought only extraordinarily in the Prophetes time) the power and grace of God did appeare more plainely in myracles then they were wont, when thynges were so decayed and almost vtterly brought to confusion. I aunswere, that in my iudgement there were two causes: for seeing that the spirite which dwelt in the Prophetes was a sufficient witnesse to testifie Gods presence, religion had no need of any other confirmation at that time. For the law was established by signes more then needed, and God ceased not to confirme the commaundement which hee had giuen by innume∣rable testimonies. But when the time of Christ his comming drew neere, because they were destitute of Prophetes, their state was most mise∣rable, and they were sore tempted on euery side, they had need of this ex∣traordinarie helpe, least they shoulde thinke that they were vtterly forsa∣ken of God, and being thus discouraged should vtterly haue fainted & fallen away. For we know that Malachie was the last of the prophets, and therefore he concludeth his doctrine thus, chap. 4. 4. That the Iewes may remēber the law giuē by Moses, vntil Christ appeare. For it seemed to God a profitable thing, to let them be destitute of Prophetes for a season, to the ende they might more earnestly desire Christ, and receiue him with greater reuerence when he was reuealed. In the meane while least that the temple shoulde want testimonie, and the sacrifices, and al the wor∣ship from whence saluation shoulde come vnto the worlde, the Lorde retained the Iewes by this gift of healing, that they might knowe that it was not in vaine that they were separated from other nations by God himselfe. For God did openly testifie by healing the sicke, as if hee had reached his hand out of heauen, that he did allow of this kinde of wor∣ship, which they had from the prescript of the lawe. Secondly, I doe not doubt but that by suche signes hee taught them that the time of re∣demption was at hande, and Christe the authour of saluation drewe neere, to the ende all mens mindes might the better be awaked. I sup∣pose that this vse of myracles was at y^• time double: first, that the Iewes might knowe that God was present with them, and so might remaine constant in the obedience of the law: secondly, that they might be bent to wayte for a newe and vnwonted estate. Of lame, blinde, withered. To the end we may knowe that they were no common diseases whiche the Lorde did cure, the Euangelist expresseth certaine kindes thereof. For the remedies which men can inuent cānot cure the halt, blind, & withe∣red

wythered. Truly it was a sorowfull sight to see in suche a multitude of men, a manifolde deformitie of members. Yet the glory of God dyd more clearely shine there, then in the beholding of a great and well or∣dered armie. For there is nothing more famous and excellent, then whē as the power of GOD doth amend and restore the wants of nature: there is also nothing more beautifull and sweete, then when as of his infinite goodnesse, he helpeth the miseries of man. Therefore the Lorde would haue that most noble Theater to be extant, wherein his ma∣iestie might appeare, not only to those that were borne there aboutes, but also to all maner of strangers. And (as I said euen now) this was not the least ornament of the Temple, when as God by stretching out his hand, did make it knowen that he was present there.

4 For an Angel. It was indeed the proper and peculier worke of the Lord to cure the sicke: but as he was wont to vse the hande and dili∣gence of Angels, so he committed this vnto an Angels charge. In which respect Angels are called powers or might: not that God doth resigne vp his power vnto them, and sit idle himselfe in heauen: but because by working mightily in them, he doth wonderfully make knowen his po∣wer vnto vs. Therfore those men do deale wickedly & peruersly, who feigne that the Angels haue something of their own, or who do make them Mediatours betweene God and vs, in such sort, that they doe dar∣ken the power of God, being as it were set far of, whereas it doth rather shew it selfe to be present in them. Therefore we must beware of those doting speculations of Plato, because God is too farre distant from vs, we must goe vnto the Angels, that they may purchase fauour for vs: where∣as we ought rather to goe straightway vnto Christ, that by his guiding, ayde, and commandement, wee may haue the Angels to be helpers and ministers of our saluation.

At a certaine time. God was able in one moment to heale them alto∣gether: but as myracles haue their ende, so haue they also their meane, as Christ saith,* 1.1 when so many were dead in y^e time of Elizeus, there was but one only boy raysed vp againe: when as there were so many hun∣grie widdowes in the time of the drought,* 1.2 Elias did only help one in her neede.* 1.3 So it was sufficient for the Lorde to shew some token of his pre∣sence vpon a few sick people. But the manner of healing whiche is de∣scribed in this place, doth sufficiently teach vs, that there is nothing more vnconuenient then that men should make the workes of God subiect to their iudgement. For, I pray you, what helpe and remedie coulde they looke for, by the troubling of the water? But the Lorde doth by such meanes accustome vs vnto the obedience of saith, when he doth thinges contrarie to our reason. VVe doe too too gredily follow those thinges which besides the worde of God doe please our reason. Therefore to the ende he may make vs obey him, he obiecteth oftentimes those things, which are contrary to our reason. Therfore we do then declare and proue our readinesse to be taught,* 1.4 when as shutting our eyes, we fo∣low the bare worde, although we seeme to our selues that we shal haue no reward for our labour. The like example haue we in Naaman the Assyrian, whom the Prophet sent vnto Iordan to haue his leprosie cured, but he contemned this at the first as a mocke, yet at length hee percei∣ueth in deed that God doth so worke contrary to mans reason, that yet

notwithstanding he doth neuer deceiue or mocke vs. In the meane while the troubling of the water was a manifest token that God doth vse the elements freely at his owne pleasure, and doth challenge to him∣selfe the effect of the worke For this is a vice too cōmon, to ascribe vnto the creatures that which belongeth to God alone. But it shalbe a point of too much foolishnes to seeke the cause of health, in the troubled water. Therfore he doth so commend the external signe, that by the beholding of the same, the sicke may be compelled to looke vnto him who is the only authour of grace.

5 And there was a certaine man. The Euangelist gathereth diuers cir∣cumstances which make the myracle more credible. The long conti∣nuance of the disease had taken away all hope of curing. He cōplained that hee was depriued of that remedie of the water: hee oftentimes went about to throwe himselfe into the water, but in vaine, he had no man to helpe him: heereby appeareth more plainely the power of Christe. To the same purpose serueth this, that hee was commaunded to take vp his bed, that all men might know that hee was healed by no other meanes, saue only by the benefite of Christe. For seeing that he a∣riseth sodenly being strong in all his limbs, whereof he was lame before such a sodaine change ought so much the more to stir vp and moue the mindes of the beholders.

6 VVilt thou ••e made whole? He doth not aske the question as if he did doubt of the matter: but partly that he may kindle in him the desire of y^• grace which was offered, partly that he might make the witnesses who were present more attentiue, whom the myracle might otherwise escape whilest they thought vppon some other matter, as it falleth out often∣times in matters which chaunce on a sodaine. Therefore this preparati∣on was necessarie for these two causes.

7 I haue not a man. This sicke man doth the same which almost al of vs are wont to doe▪ •• for he includeth Gods helpe in his cogitation, nei∣ther dare hee promise himselfe any more, then hee can conceiue in minde. And whereas Christ doth pardon his infirmitie, we may therin beholde his mercifulnesse, which euery one of vs tryeth dayly, whilest that we doe stick fast in the meanes which are nigh vs. Hee doeth by stretching out his hand out of hidden places, contrary to our expecta∣tion, declare howe farre his goodnesse exceedeth our weakenesse and straightnes in faith. Furthermore, we must be instructed by this exam∣ple, to suffer. Thirtie yeeres were a long time, wherein God did deferre his benefite, in helping this miserable man, which yet notwithstanding he determined to bestow vpon him from the beginning. How long so∣euer therefore he make vs wayte, let vs so grone vnder our miserie, that yet the y••ksomnesse of the long time doe not discourage vs. For although there appeare no end, when as our miseries are prolonged, yet we must alwayes persuade our selues that God is a wonderfull deliuerer, who doth easily remoue all hinderances by his power.

9 And it was the Sabboth. Christ knewe well enough what great of∣fence woulde followe immediately, when they should see the man goe bearing a burden.* 1.5 For the lawe doth in plaine wordes forbid to beare any burden vpon the Sabboth day. But there was a double reason why Christe did set foorth such a spectacle, setting a part all respect of this

danger: namely, that the common people might the better knowe the myracle: secondly that there might some occasion he ministred, and as it were a way made, for that excellent sermon which hee made imme∣diatly.

Furthermore, the knowledge of that myracle was so greatly to bee esteemed, that he ought not to haue passed for offending the people, e∣specially seeing that hee had in readines a lawefull excuse, wherewith though he did not pacifie the wicked, yet did he sufficiently refute their false slaunders. Therefore we must note this rule, that though the whole worlde do fret and fume against vs, yet must wee publishe the glory of God, and preache his workes, so farre foorth as it is expedient for his workes to be knowen. Neither must we be wearied or discouraged, al∣though this our desire fall not out so well as we would, so that wee set before our eyes that end whereof I haue spoken, and leape not ouer the boundes of our dutie.

10 Therefore the Iewes said vnto him that was healed, it is the Sabboth: it is not lawfull for thee to take vp thy bed.

11 He answered them, hee that made mee whole, said vnto mee, take vp thy bed and walke.

12 Therefore they asked him, what man is that, that said vnto thee, take vp thy bedde and walke?

1•• Furthermore, he that was healed, kn••we not who it was: for Iesus had withdrawen himselfe, because there was a multitude in the place.

14 Afterward, Iesus found him in the temple, and saith vnto him, beholde, thou ar•• healed, sinne no more, least a worse thing happen vnto thee.

15 The man went and tolde the Iewes, that it was Iesus, who had healed him.

16 And therefore the Iewes did persecute Iesus, and they sought to slea him, because he did these thinges on the Sabboth day.

10 It is the Sabboth. Forasmuch as it stoode all men vpon to defend the religion of the Sabboth, they doe well, and for good causes accuse the man: but when as the excuse that hee made, doth not satisfie them, they doe nowe begin to offend therein: for they ought to haue loosed him when they knewe the cause. To beare a burden (as we haue said) was a breaking of the Sabboth; but Christ who laide the burden vppon his shoulders, did vnburden him with his authoritie. Therfore we are admonished in this place to beware of rash iudgement vntill wee doe throughly knowe the reason of euery man•• fact. VVhat thing soeuer is contrarie to the worde of God, without doubt it deserueth to be con∣demned: but because it oftentimes falleth out so, that we are deceiued in this point, let modestie goe before, together with a quiet inquisition, to the end our iudgement may be sound and sober. For because the Iewes being possessed with a wicked affection do not stay to make in∣quisition, they stop the gate against iudgement and moderation. But and if they had suffered themselues to be taught, the offence had not on∣ly been taken away, but they had been brought vnto the knowledge of the gospel with farre more fruit.

Nowe wee see howe farre theyr sinne reached, and wherein they sinned: namely, because they dyd not admit a iuste defence

And the defense is thus; that he that was healed did answere, that he dyd nothing, but that which he commaunded him to doe, who had authori∣tie and power to commaund. For although hee vnderstood not as yet who Christe was, yet was he persuaded that he was sent of God, be∣cause he had tryed his diuine power: and hee doth thereby gather that he was indowed with authoritie, so that he must needes obey him. But this also seemeth to be worthie of blame, that the myracle doth re∣mooue him from the obedience of the law. Indeede I confesse he lea∣neth vnto, and fighteth with a reason that was scarse stronge enough: yet the other doe offend double, in that they neither consider that this was an extraordinarie work of God, neither yet do suspend their iudge∣ment vntyll such time as they haue heard the prophet that was furnished with the worde of God.

13 Hee knew not who it was. Christ woulde not haue the glory of so great a worke to vanish away. Yet woulde he haue it first to be knowē and famous, before such time as he would professe himselfe to be the au∣thour thereof. Therefore he withdrew himselfe a little, that the Iewes might iudge of the thing it self, w^t out any respect of person. Hence may we gather, that it cannot bee attributed to the faith of the man that hee was healed, who knoweth not his Phisition when he was cured: and yet it seemeth that he did this by the direction of faith in that he tooke vp his bed when he was commaunded. For mine own part, as I do not denie that there was in him some secrete motion of faith, so I say that it doth plainely appeare by the text, that he was destitute of sound doc∣trine, wherein he should rest, and of the pure light.

14 After this Iesus found him. These wordes doe more plainely shew, that Christ did not therefore lie hid for a time, that the memorie of his benefite might perish: for he doth now come abroad of his owne ac∣corde, his meaning was only to haue the worke first knowen, and then to haue himselfe knowen to be the authour therof. Furthermore, this place conta••neth most profitable doctrine, for when Christ saith, Beh••lde thou art healed: His meaning is, that we doe wickedly abuse God his be∣nefites, vnlesse we be moued vnto thankefulnesse. Neither doth Christ cast that in his teeth, which he had giuen him: but doth only admonish the man and tell him that he was healed for this cause, that being mind∣full of the grace receiued, he might worship God his deliuerer, duryng his whole life. Therefore as God doth instruct vs vnto repentance, and pricke vs forward with light punishments: so hee doth exhort vs vnto the same with his goodnesse and clemencie. Yea this is the generall ende aswell of our redemption, as of all Gods gifts: to haue vs wholy addic∣ted and knit vnto him.

Furthermore, this cannot bee, vnlesse we remember the pain and pu∣nishment which we haue alreadie escaped: and hee that hath obtayned pardon doe exercise himselfe in this meditation duryng his whole life. Also this admonition teacheth vs that what harme soeuer we suffer, it is to be imputed to our sinnes. For doubtlesse calamities doe not come by chaunce▪ but they are so many light punishments to chasten vs. Therfore we must first of all acknowledge the hand of God which smiteth vs, 〈◊〉〈◊〉 not imagine any blinde brunt of fortune in our aduersitie: secondly, we must giue God this honor, that seeing he 〈◊〉〈◊〉 our best father hee taketh no

pleasure in our miseries: and therefore that hee doeth neuer handle vs roughly vnlesse he be offended with our sinnes. VVhen he forbiddeth him to sinne, he doth not require that he should be free from all sin: but there is a comparison made of his former life. For Christe doth exhort him hereafter to amend his life, and not to continue like to himself. Least any worse thing. If God can do vs no good with light punishments, where∣with he being our most gentle father doth correct vs, as tender & dain∣tie children, he is compelled to put vppon him a new, and as it were a strange person. Therfore he taketh whips in hand to came our fiercenes withal, as he denoūceth in the law, Leui. 26. 14. 18. Deu. 28. 15. & Psa. 32. 9. Yea such testimonies are vsual in the scriptures. Therfore in y^t we are often times punished with new miseries, we may thanke our owne stubbornnesse for that. For we are not like to vnbroken horses & mules: but we are more then vntamed beastes. Therefore it is no maruell if God doe as it were breake vs in peeces with more cruel punishments, as with hammers, whom indifferent punishment cannot amend: for it is meete that they be broken who will not bend. To conclude, this is the vse of punishments, that we may be made to take better heed hereafter. If we stubbornly resist the first or second stroke, he will strike seuen fold harder: if hauing shewed some token of repentance for a short time, we do by and by returne vnto our nature, he doth more sharply punish this our forgetfull lightnesse, that is full of sluggishnesse.

But it is worthie to be noted in this man, how mercifully and fauou∣rably the Lord suffereth vs. For suppose he drew nigh vnto old age: yet must he needes be taken with the disease in the first flower of his age: and peraduenture he had been sicke from his childhood. Now consider how greeuous the punishment and paine of so many yeeres was. And certain it is that God cannot be accused of too great seueritie, because he did punish a man that was halfe dead, with so long sicknesse. Therefore in that we are lightly punished, let vs learne that that commeth to passe because the Lorde doth mittigate the greatest rigour of punishments, for his infinite goodnesse sake. Let vs also learn that there are no paines so fierce & cruell, but that the Lord can adde something thereunto, so of∣ten as he thinketh it good. And questionles miserable men doe often∣times pull downe vppon themselues horrible & wonderfull tormentes, with their complaintes: whilest that they say that their plagues cannot be augmented. Are not these thinges hidden in my treasures saith the Lorde? Deut. 32. 34. VVe must also note how small fruite the chastice∣ments of God do bring foorth in vs. For if Christe his exhortation was not superfluous, we may gather thence that this mans soule was not yet well purged from all vices. And truly vices doe take deeper roote in vs then that they can be plucked vp in one or two dayes. And the curing of the diseases of the soule is harder then that it is contented with the re∣medies of a small time.

15 The man went. He meant nothing lesse then to purchase enuy vnto Christ: and also he looked for nothing lesse then that they would so rage against Christ. Therfore it was a godly affection whenas he would ho∣nor his phisition with due honor. The Iewes do vomite out their poy∣son in this, that they doe not only accuse Christ for breaking the Sabba∣oth, but doe also burst out into extreame crueltie.

17 And Iesus answered them, my father worketh vntill this time, and I worke.

18 For this cause therefore the Iewes sought the rather to kill him, because he did not only breake the Sabboth, but did also call God his father, making himself equall with God.

19 Therefore Iesus answered, and said vnto them, verily, verily I say vnto you, the son can doe nothing of himselfe: saue that which he shall see the father do, which things when he doth, the sonne doth these in like sort.

17 My father. VVe must mark what manner of defence Christ vseth. He doth not answere, that the law concerning the keeping of the Sab∣both was temporal, and such as was now to be abrogated but doth ra∣ther say that he had not broken the Sabboth: because this is a worke of God. It was indeed a shadowish ceremonie, whereof Christe made an end by his comming, as Paule teacheth, Col. 2. 16. 17. But the state of this present cause consisteth not in that. For men are only commanded to rest from their owne workes: therfore circumcision which is a work of God, and not of men, is not contrarie to the Sabboth▪ Christ standeth vpon this point, that the holy rest is not troubled with the woorkes of God, which rest was commanded in the law of Moses. And by this rea∣son he doth not only excuse his own fact, but his also that bare his bed, for it was an appurtenance and as it were a part of the myracle: because it was nothing els but an approuing of the same. Secondly, if thanksgi∣uing and the preaching abroade of the glory of God be, to be reckoned among the workes of God, it was no breaking of the Sabboth with foote and hande to set foorth the grace of God. Yet Christ doth chief∣ly speake of himselfe, with whom the Iewes were more offended. In the meane while he doth testifie that the health which hee restored to the sicke man is a testimonie of his diuine power. He affirmeth that he is the sonne of God, and that the maner of working is common to him and his father. I doe not nowe at large dispute what was the vse of the Sabboth, & for what causes it was commaunded. As touching this pre∣sent place, the religion of the Sabboth is so farre from breaking and hin∣dering the course of the workes of God, that it doth rather graunt place to them alone. For why doth the lawe commaunde men to rest from their owne workes: saue only that they may applie all their senses be∣ing emptie and free, to consider vpon the workes of God? Therefore hee is a wicked ouerthrower of the lawe, and also a false interpreter, who doth not graunt vnto the workes of God a free kingdome in the Sabboth. If any man doe obiect that the example of God is set before men, that they may rest the seuenth day: the answere is easie, that men are not like vnto God in that point, because hee kept holy day, but be∣cause that ceasing from the troublesome actions of this world, they doe aspire vnto the heauenly rest. Therefore the Sabboth of God is no loy∣tering, but a sound perfection which bringeth with it the quiet estate of peace. Neither is that any hinderance which Moses saide, Gen. 2. 2. that God made an end of his workes. For his meaning is, that when God had finished the frame and worke of the worlde, he did consecrate that day, which men shoulde bestowe on the meditating vppon his workes. In the meane while he ceaseth not by his power to vpholde the worlde which he hath made, to gouerne it by his counsell, to nourish•• it with his goodnesse, and to determine all thinges at his pleasure in hea∣uen

and earth. Therefore the creation of the worlde was finished in sixe dayes: but the gouernment of the same is perpetuall, and GOD doth worke continually in defending and preseruing the order thereof: as Paule teacheth,* 1.6 that in him we liue, we moue and haue our being. And Dauid teacheth that all thinges doe stande,* 1.7 forasmuch as the spirite of God giueth life vnto them, and that they doe fayle so sone as they shalbe destitute of his force. Neither doth God only defende nature being crea∣ted by him, with his generall prouidence only, but hee ordereth, & mo∣derateth euery part thereof. And he doth especially keepe & gouern by his ayde the faithfull, whom he hath taken into his tuition. And I woorke. Christe hauing omitted the patronage & defence of the present cause, hee declareth the ende and vse of the myracle: namely, that he may bee thereby knowen to bee the sonne of God. For this was his purpose in all his words & deedes, to shew himselfe to be the authour of saluation. This is proper to the diuinitie,* 1.8 which he challengeth to himselfe: as saith also the Apostle, that he susteineth all thinges by his mightie becke. And he doth testifie that he is God for this cause, that beeing reuealed in the flesh, he may execute the office of Christe: so that he affirmeth that hee came from heauen, because he would haue it knowen, especially why he descended into the earth.

18 For this cause therefore. Hee was so farre from pacifiyng their rage with this defence, that he did rather prouoke the same. Neither was hee ignorant how malitious their wickednes, and how hard their stubborn∣nesse were: but this was his chiefe drift to profite a fewe of his who were then present: and secondly, to bring to light their incurable wic∣kednesse. And he hath taught vs by example, that we must neuer yeelde vnto the furie of the wicked, but endeuour so much as neede requireth to defende the truth of God, though all the worlde gainsay vs, and mur∣mur against vs. Neyther is there any cause why the seruauntes of God should be greeued, if so be it they haue not so good successe as they would wish: seeing y^t euen Christ himself had not such successe. Neither is it a∣ny maruell if Satan doe so much more violently rage in his members and instruments, the more that the glory of God doth shew it selfe. In the former member, when the Euangelist saith that they were displea∣sed with Christe, because he had broken the Sabboth, he speaketh accor∣ding to their meaning. For I haue alredie taught that the matter was otherwise. The principall cause of indignation is, because he calleth god his father. And indeede Christ his intent was to haue God to bee ta∣ken for his father after a peculiar sort, that hee might exempt himselfe from the common order of other men. He made himselfe equall with God seeing that he did attribute vnto himselfe the continuall working. And Christe is so farre from denying of this, that he doth more plainly confirme the same. VVhereby is refuted the madnes of the Arrians, who did confesse that Christe was God in such sort, that they thought that he was not equall with the father. As if there coulde any inequalitie be found in the one and simple essence of God.

19 Therefore Iesus answered. VVee see as I haue saide, that Christe is so farre from refuting that which the Iewes did obiect, althogh it were slā∣derous, y^t he doth more plainely proue that it was true. And first of al he stādeth vpō this point, that y^t was a work of god wher w^t y^e Iewes found

that they may perceiue that they must striue with God, if they pro∣ceede to condemne that which must of necessitie be ascribed vnto him. This place was in times past diuersly tost betweene the true fathers & the Arrians. Arrius did gather thereby that the sonne was lesser then the father. because he could doe nothing of himselfe. The fathers did obiect that the distinction of person is only meant by these words, that it might be knowen that Christ is of the father, and yet notwithstanding that he is not depriued of the internall power of working. But they were both deceiued: for neither are these words spoken cōcerning the bare diuini∣tie of Christ: and those thinges which we shall see by & by doe not be∣long of themselues & simplie vnto the eternall worde of God, but doe only agree with the son of God inasmuch as hee is reuealed in the flesh. Let vs therefore set Christ before our eyes, as he was sent of the father to be the redeemer of the worlde. The Iewes did consider in him no farther thing, then his humane nature. Therefore he affirmeth that hee healed not the sicke man, as he was man: but by his diuine power whi∣che laid hid vnder the visible fleshe. This is the estate of the cause, wher∣as they fastening their eyes vpon the flesh did contemne Christ, hee bid∣deth them ryse higher, and behold God. All the speech is to be referred vnto this matching of contraries, that they are greatly deceiued, who thinke that they haue to deale with a mortall man, whilest that they ac∣cuse Christ for his workes which were meere diuine. Therefore doth he so earnestly affirme, that in this worke hee differeth nothing from the father.

20 For the father loueth the sonne, and sheweth him all things which he doth: and he will shew him greater workes then these, that you may maruel.

21 For as the father rayseth vp the dead, and quickeneth, so the sonne also quickneth whom he will.

22 For the father iudgeth no man: but he hath giuen all iudgement to the sonne,

23 That all men may honour the sonne as they honour the father: hee that honoureth not the sonne, honoureth not the father that sent him.

24 Verily, verily, I say vnto you, that he which heareth my wordes and beleeueth in him that sent me hath eternall life: and shal not come into iudgemen.: but hath passed from death to life.

20 For the father loueth. All men see howe hard and farre set the exposition of the old writers is. God (say they) loueth himselfe in his son. But this doth very well belong vnto Christ being clothed with the flesh, to be beloued of his father. Yea we know that hee was distinguished by this excellent title aswell from angels as frō men, This is my welbeloued son. For we know that Christ was elected,* 1.9 that in him might be resident the whole loue of God that it might flow thence vnto vs as frō a full foun∣taine. For Christ is beloued of God the father as hee is the head of the church. He teacheth that this loue is the cause why the father worketh al things by his hand. For when he saith that al things are shewed vnto him, by these words is to be vnderstood the cōmunication or participation: as if he should say, as the father hath powred out his mind into mee, so hath he poured into me his power, that in my works y^• diuine glory may appeare: so y^t mē cā seek no diuine thing, which they may not find in me.

And truely we shall in vaine seeke for the power of GOD without Christe.

Hee sheweth him greater workes then these. His meaning is that the myra∣cle which he shewed in the curing of the man, was not the chiefest of the workes which were giuen him in charge by his father. For he had only giuen them a small tast there, of that grace, whereof he is properly both the minister and the authour: to wit, that hee may restore life to the worlde. VVhen he addeth that, yee may maruell, hee toucheth by the way their vnthankfulnesse, because they did contemne that so excellent a token of the power of God: as if he should say, how dull and bloc∣kish soeuer you bee, those thinges which God shall bring to passe by mee hereafter, shall enforce you to wonder whether you will or no. Yet it seemeth y^t this was not fulfilled, seeing that we know that in seeing they sawe not, like as Iesaias saith also 6. 9. that there probate are blind when they behold the light of God. I answere, that Christe spake not in this place of their affection, but did onely note how valiantly he would af∣terwardes proue himselfe to be the sonne of God.

21 For as the father. He doth here briefly set downe what manner of office was giuen him of his father. For although he seemeth to choose one kynde: yet is it a generall doctrine, wherein he sheweth that hee is the authour of life. And it containeth in it self, life, and righteousnes, and all the giftes of the holy Ghost, and all the partes of our saluation. And truly it was requisite that this myracle shoulde be such a special te∣stimonie of Christes power, that it might bring foorth that common fruite: namely, that it might open the gate vnto the Gospell. VVe must farther note after what sort Christ giueth vs life. For he found vs all dead: therefore it was needefull that he shoulde begin at the resurrecti∣on. Yet notwithstanding it is not superfluous that he ioyneth two wordes together: Because it were not sufficient for vs to bee deliuered from death, vnlesse Christ did restore life vnto vs fully and perfectly. Furthermore, he maketh not this life common to all men. For he saith, that he giueth life to whom he will, wherby he meaneth that hee doeth vouchsafe to bestow this grace peculiarly only vpon certaine men, that is, the elect.

22 For the father. He doth now more plainly expresse the general thing it selfe, that the father doth gouerne the worlde in the sonnes person, & doth by his hand rule. For the Euangelist taketh iudgement, for gouerne∣ment and power according to the phrase of the Hebrewe tongue. Now we know what is the summe, that the father hath deliuered the kyng∣dome to Christ, that he may gouerne heauen and earth at his pleasure. But this may seeme to bee a very absurd thing, that the father hauing re∣signed vppe the right of his gouernment shoulde sit idle in heauen like some priuate man. The answere is easie, that this is spoken not so much in respect of God as of men. For there is nothing changed in God whi∣lest that hee hath made Christe the chiefe king and Lord of heauen & earth. For hee himselfe is in the sonne and he worketh in him. But be∣cause when as we will ascende vnto God, all our senses doe by and by faile, Christe is set before our eyes, as the visible image of God, who can not bee seene. There is no cause therefore why wee should wearie our selues in vaine with seeking out the secrete places of heauen, seeing that

God doth prouide for our infirmitie, when he sheweth himselfe nigh vn¦to vs in the person of Christ: But rather when as we haue to deale con∣cerning the gouerning of the worlde, the estate of our selues, the heauē∣ly ayde of our saluation, let vs learne to turne our eyes vnto Christe a∣lone (like as al power is commited vnto him, and in his face appeareth god the father who shold otherwise be hid far away) least y^e bare maie∣stie of God doe swalow vs vp with his infinite brightnesse.

23 That all men may honour. This member doth sufficiently confirme that which I touched of late, that GOD doth not so reigne in the person of Christ as if he were at ease in heauen, as sluggish kings are wont to do: because he doth declare his power in Christ, and doth shewe himselfe to be present. For what other thing doe these wordes signifie, that al may ho∣nour the sonne, saue only that the father will bee acknowledged and wor∣shipped in the sonne? Therefore it is our dutie to seeke God the father in Christ, there to beholde his power, there to worship him. For (as it followeth immediately after) hee that honoureth not the sonne, defraudeth god of his lawfull honour. All men do confesse that God is to be wor∣shipped, and this sense being naturally ingrafted in vs, hath taken suche deepe roote in our heartes, that no man dare absolutely denie God his honour: in the meane while the mindes of men do vanish away by see∣king God without the way. Hence came so many feigned gods, hence came so many peruerse worshippings. Therefore we shall finde the true God no where els saue only in Christ, neyther shal we worship him aright any other way saue only by kissing the sonne,* 1.10 as Dauid teacheth. For (as Iohn witnesseth els where 1. Iohn 2. 12.) he that hath not the sonne he lacketh the father also. The Turkes and Iewes doe with gor∣geous titles adorne the God whome they worship, but wee must note this that the name of god being separated from Christ is nothing els but a vaine fiction. Therefore whosoeuer wil haue his worship to be appro∣ued of the true God, let him not turne aside from Christe. Neither was the estate of the fathers vnder the lawe any other. For although they did beholde Christ obscurely vnder shadowes, yet GOD did neuer reueaie himselfe without Christe. But nowe since that Christe was reuealed in the sleshe and made our king, all the worlde must bow their knees vn¦to him, that it may bee subiect to GOD. For seeyng that GOD the father hath commaunded hym to sit at his ryght hande, he that ima∣gineth God without Christe, hee lameth him of the one parte of hym∣selfe.

24 Hee that heareth my worde. Here is expressed the manner and order of the worship, least any man should thinke that it is placed in some ex∣ternall ryte onely, and in frioulous ceremonies. For the doctrine of the gospel is vnto Christ as a scepter wherewith he doth gouern the faithful which are put vnder him by the father. And this definition is princi∣pally to be noted. There is nothing more common then the false profes∣sion of Christianitie. For euen the Papistes who are the most deadly e∣nemies of Christ, doe yet notwithstanding too boldly brag of his name: but Christe doth in this place require no other honor at our hands, saue only that we obey his gospel. VVherupon it followeth that what honor soeuer y^e hypocrites do giue vnto Christ, it is nothing els but y^e traiterous kisse of Iudas. Although they call him king an 100. times, yet doe they

spoile him of his kingdom & al power, whilest that they do not beleeue his gospel. He doth also set foorth the fruit of obedience, when he saith Hee hath eternall life, to the ende we may be more willing to performe the same. For who ought to be so hard hearted, but he will submit him∣selfe willingly vnto Christ, hauing the reward of eternall life set before him? and yet we see how few he winneth vnto himself with this so great boūtifulnes. Such is our frowardnes that we had rather willingly perish, then submit our selues vnto the son of God, y^t we may be saued through his goodnesse. Therefore Christ comprehendeth both these thinges in these wordes: both the rule of the godly and sincere worship, which he requireth at our handes, and the way whereby he hath restored vs vnto life. For it were not sufficient for vs to vnderstand that which he taught before: namely, that he came to rayse the dead, vnlesse we did also know how he doth deliuer vs from death. He affirmeth that wee doe obtaine life by hearing his doctrine, vnderstanding by the woorde (heareth) faith, as it doth immediately shew it selfe. And faith hath not his place in the eares, but in the heart.

Furthermore we haue els where declared whence so great force of faith commeth. VVe must alwayes consider what the gospel offereth vs. Neither is it any maruell, that he that receiueth Christe with all his merites, is reconciled vnto God, and is absolued from the giltinesse of death: that he that is indued with the holy spirite, is cloathed with the heauenly righteousnesse, that he may walke in newnesse of life. Rom. 6. 4. The clause which is added, Beleeueth in him that sent mee, serueth to establish the authoritie of the Gospell, whylest that Christ doth testifie that it came from God, and was not forged by man. Like as in another place he denieth that that is of himselfe which he speaketh: but that it is commanded him of his father, afterward in the xiiii. chapter, and x. verse Hee commeth not into iudgement. Heerein is contained a secrete opposition be∣tweene guiltinesse, whereunto we are all naturally subiect, and the free acquitting which we haue through Christ. For vnlesse all were in dan∣ger of damnation, to what end should it serue to exempt those that be∣leeue in Christ? Let this therefore be the meaning of these words, that we are out of danger of death, because we are absolued through the be∣nefite of Christe. Therefore howsoeuer Christ doth sanctifie vs and re∣generate vs by his spirite into newnesse of life: yet the free remission of sinnes is here specially touched, wherein alone consisteth the happinesse of men.

For he beginneth to liue indeed, who hath god to be merciful vnto him, and howe should God loue vs vnlesse he did pardon our sinnes? He hath passed. VVhereas certaine latine copies haue it in the future tence, Hee shall passe, it proceedeth from the ignorance and rashnesse of some man, who not vnderstanding the Euangelist his meaning, did graunt himself greater libertie thē was meet. For there is no doubtfulnes at all in the Greeke worde. And he saith not vnfitly that there is a passage made from death alreadie, because both the vncorruptible seede of life is in the children of God, after that they are called, and they doe alreadie sitte downe with Christe through hope in the heauenly glorye, and haue the kyngdome of GOD certainely appoynted within them selues. For although theyr life be hidden, yet do they not therefore cease of to

possesse it through faith:* 1.11 although they are beset rounde about with death, yet they doe not therefore cease to bee quiet: because they know that they are safe enough through the ayde of Christe. In the meane while let vs remember that the faithfull are now in such sort in life, that they doe alwayes beare about them the matter of death: but the spirit which dwelleth in them is y^• life, which shall at length abolish the relikes of death. For that saying of Paule is true, that death, is the last enemye that shalbe destroyed.* 1.12 Neither doth he here intreate either of the perfect abolishing of death, or the full exhibiting of life. But although life bee onely begunne in vs, yet Christe doeth affirme that the faithfull are so sure thereof, that they ought not to bee afraide of death: neyther is it any maruell, seeing they are ingrafted into him, who is the fountaine and VVell of lyfe that can neuer be drawen drie.

25 Verilie, verily I say vnto you, that the houre shall come, and nowe is, when the dead shall heare the voyce of the sonne of GOD: and they that shall heare shall liue.

26 For as the father hath life in himselfe, so he hath also giuen vnto the sonne to haue life in himselfe.

27 And hee hath gyuen him power to doe iudgement, because hee is the sonne of man.

28 Maruell not at this: because the houre shall come, wherein all they which are in the graues shall heare his voyce,

29 And shall come foorth, they that haue done good, vnto the resurrection of life: and they that haue done euill, vnto the resurrection of iudgement.

25 Verily, verily I say vnto you. Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation: we doe first of all hereby perceiue how carefull hee was for vs: and se∣condly, how greatly it skilleth that the credite of the gospel be well and throughly established and grounded. Truly hee seemeth to tell in this place a certaine vncredible thing, when as this effect of faith is declared whereof Christ intreateth: therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely, that it is able to rayse vp the dead. It is euident enough that he speaketh of the spirituall death. For they that referre it vnto Lazarus and the sonne of the widdow of Na••m, and such like, they are refuted by the text it selfe. Christe telleth vs first that wee are all dead, before he doth quicken vs. And hereby it appeareth of what force the whole nature of man is vnto the obtaining of salua∣tion, VVhen as the Papistes will set vp their free will, they compare it to the Samaritane, whom the robbers left halfe dead in the way. As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence, whereby Christ doth flatly adiudge vs to death. And truly see∣ing that we are estraunged from God through sinne, after the falling a∣way of the first man, whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction, they doe nothing els but deceiue themselues with vaine flatterings. I graunt truly, that there remaineth some life in the soule of man: (for both the vnderstanding, and will, & all the senses are so many partes of life) but because there is no part of life, which doth aspire vnto the heauenly life, it is no maruell if the whole man, as appertaining vnto the kingdome of God, bee iudged

dead. And Paule declareth this death at large (Ephe. 2. 1. and 4. 17.) when as hee saith that we are estraunged frō the pure & sound reason of the minde, and that being enemies vnto God with all the affection of our hearte, and aduersaries of his iustice, that we wander in darkenesse beyng blinde, we are giuen to wicked concupiscence. If there be no force in a nature, that is so corrupt, to desire righteousnesse, it followeth that the life of God is quite extinguished in vs. So that the grace of Christ, is the true resurrection from death. Furthermore, we haue this grace giuen vs by the gospell: not that the outwarde voyce hath so great force, which doth oftentimes beate the eares in vaine, but because Christ doth speake vnto our heartes within by his spirite, that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead: but he meaneth only the elect, whose eares God doth bore through and open, that they may heare the voyce of his sonne, that it may restore them to life. Yea Christ doth distinctly in his words cōmend vnto vs a double grace, when he saith, The dead shall heare the voyce of the son of God, and they that shall heare shall liue. For it is no lesse contrary to nature for the dead to heare, then to bee called againe to life from which they were fallen. Therefore both of these are pro∣perties of the secrete power of God. VVhen he saith, The houre shall come and now is, he speaketh as of a thing before vnaccustomed. And truly the publishing of the Gospell, was a newe and sodaine resurrection of the worlde. If any man aske this question whether the worde of God did not alwayes giue life to men, or no: wee may readilie answere, that the doctrine of the lawe and the prophetes, forasmuch as it was appointed for God his people, it rather had this office to nourish those in life who were begotten to God, then to bring them backe againe from death. But the estate of the Gospel was otherwise, whereby the Gentiles who were before aliants from the kingdome of, God separated from God, depriued of all hope of saluation, were gathered into the fellowship of life.

26 For as the father. Hee sheweth by what meanes his voyce hath so great force, to wit, because he is the fountaine of life, and doth powre out the same by his voyce into men. For wee should not haue life from his mouth, vnlesse the cause and originall thereof were in his power. For God is not only said to haue life in himselfe, because he liueth alone through his owne and inward power: but because hauing in himselfe the fulnes of life, he quickeneth all thinges, And this truly doth pro∣perly appertaine vnto God, as it is Psal. 36. 9. VVith thee is the VVell of life. But because the maiestie of God as it is set far off frō vs, might be like to an hidden & secrete spring, therfore did it shewe it selfe in Christ. Ther∣fore we haue a readie and common well out of which wee may draw. This is the meaning of the words, because God would not haue life to be hidden with him, & as it were buried, he therefore powred it out in∣to his sonne, that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ: inasmuch as he was manifested in the flesh.

27 And hath giuen him power. Hee repeateth this againe that the go∣uernment was giuen of the father, that hee may haue full power of all things both in heauen and earth, exo••sia doth in this place signifie digni∣tie

and iudgement is taken for gouernment, As if he should say, that the sonne is made of his father a king, that he may gouerne the world, and exercise his fathers power. The reason which followeth immediately, is principally to be noted. Because he is the sonne of man. For his meaning is, that hee commeth vnto men adorned with so great power, that he may impart vnto them that which he receiued of his father. Some do think that that which is here spoken is all one with that of Paule, Phil. 2. 7. That Christe when he was in the forme of God, did make himselfe of no reputation taking vpon him the shape of a seruant, and did humble himselfe vnto the death vpon the crosse, VVherefore God hath also highly exalted him, and giuen him a name aboue all names, that euery knee may bowe before it. &c. But I doe make it to reache farther, that Christe inasmuch as hee was man, was appointed of the father to be the authour of life, that we might not seeke farre for it. For Christe did not take it to himselfe, as if he needed the same: but that he might inrich vs with his plentie. The summe is, that that was reuea∣led vnto vs in Christ as he was man, which was hidden in God, & that the life which before could not be attained vnto, is now in readines. And whereas some doe knit this reason vnto the member following, hauing pulled it away from his owne text, it is farre set, and contrary to Christ his meaning.

28 Maruell not at this. He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection. For it is no harder matter for the bodies to be raysed vppe then for the soules. I answere that here is no cōparison made betwene the greater & the lesser according to the thing it selfe: but according to the meaning of men. For, as they are carnall, they maruell at nothing but that which is carnall and visible. Hereby it cōmeth to passe that they doe carelesly passe ouer the resurrection of the soule: & do more wōder at the resurrectiō of y^e flesh. And also this our blockishnes causeth those things to be more of credite, which can be seen w^t the eyes, thē those whi∣che cā be cōceued by faith only, because he maketh mētiō of the last day, y^t restraint is no lōger added, And now is: but he doth absolutely say that y^• time shal once be. And here meteth vs another obiectiō, for althogh the faithful do wait for the resurrectiō of the bodies, yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death, because the bodies shall in time to come ryse out of the graues. And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is (as they say) vnknowē? I answere, that Christ doth in this place boast of his power amongst the reprobate, that he may declare that the perfect restoring of all things was commanded by the father, as if he shold say, that which I say I haue now begun, I wil once finish before your face. And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel, that is a certaine beginning of the last resurrecti∣on.

Furthermore, because it conteineth all mankinde, hee doth by and by distinguish betwene the elect and the reprobate. VVhich partition doth declare that as the reprobate are now cited vnto iudgement by the voyce of Christ, so they shalbe once brought by the same voice, and be presented before his iudgement seate. But why doth hee only name those who are

shut vp in the graues, as if others shoulde not be partakers of the resur∣rectiō, whether they perished by shipwrack, or were deuoured of beasts, or were consumed to ashes? because the dead vse commonly to be buri∣ed, he vnderstandeth by Synecdoche all those who dyed long agoe. And this is more forcible then if he had said the dead only. For the sepulchre doth as 〈◊〉〈◊〉 it were withdrawe those from the world, whom death hath alreadie depriued of breath and light.* 1.13 The voyce of the sonne of God doth signifie the sound of the trumpet,* 1.14 which shall sounde at the commande∣ment, and through the power of Christ. For whereas the Angell shalbe the cryer or apparitour, 1. The. 4. 16. That is no let why that may not be attributed vnto the iudge which is doone through his authoritie, and as it were in his person.

29 They that haue done good. Hee pointeth out the faithfull by good workes, like as hee teacheth that the tree is knowen by his fruite, Mat. 7. 19. 20. And he commendeth their good workes which they be∣gan to doe after they were called. For the thiefe, vnto whom Christe promised life vpon the crosse, who was giuen vnto wicked facts du∣ring his whole life, doth euen at the last gaspe as it were, desire to do that which was right. And because he is borne againe a new man, and of the bondslaue of sinne beginneth to be the seruante of righteousnesse all the former course of his life was neuer called to an account before God. Moreouer, euen those sinnes with the gyltinesse wherof the faith∣full doe binde them selues dayly, are not imputed vnto them. Fo•• there was neuer any in the worlde who without pardon can be iudged to haue liued well. Yea, there shall no worke at all be accounted a good worke, saue that whose faultes God doth pardon: seeing they are al vn∣perfect and corrupt. Therfore they are called in this place doers of good workes, whom Paul calleth studious, or zealous of the fame. And this estimation dependeth vpon the fatherly mercifulnesse of God,* 1.15 who doth freely allow that which did deserue to be reiected. VVhereas the papists doe gather out of these places, that eternall life is repayed vnto the me∣rites of workes, it is easily refuted. For Christ doth not intreate of the cause of saluation: but he doth only distinguish the elect from the repro¦bate by their marke. And this doth he that he may exhort & inuite his children vnto holinesse and innocencie▪ Indeede wee doe not denie, that faith which iustifieth vs is ioyned with the desire of liuing well and righteously: but we do only teach that our hope can rest no where els saue only in the mercy of God.

30 I can do nothing of my selfe: as I heare, I iudge, and my iudgement is iust: be∣cause I doe not seeke my will: but the will of the father who sent me.

31 If I testifie of my selfe, my testimonie is not true.

32 There is another who doth testifie of me, and I knowe that the testimonie is true, which he doth testifie of mee.

30 I can do nothing of my selfe. It were superfluous in this place to dispute subtilly, whether the sonne of God can do that of himselfe or by the help of some other which belongeth vnto his eternall diuinitie: ney∣ther would he haue vs to be occupied about such subtile matters. There∣fore there was no cause why the old fathers should so trouble thēselues

about the refuting of y^e false slander of Arrius: that knaue did obiect that the sonne is not equall with the father, because hee can doe nothing of himselfe. The holy men doe answere that the sonne doth by good right acknowledge that he hath receiued of the father whatsoeuer hee hath, of whome, in respect of person, he taketh his beginning. But first of al Christ doth not here speake of his bare diuinitie: but as he was clothed with our slesh, he teacheth that he is not to be esteemed according to the outward shewe, because he hath some higher thing then man. Secondly, we must marke with whom he hath to doe. It was his intent to refute the Iewes, who did goe about to set him against God. Therefore he de∣nyeth that he doth any thing according to the manner of men, because he hath God to be his guide and gouernour, who dwelleth in him. VVe must alwayes remember this, that so often as Christ doth speake of him selfe, he taketh only to himselfe, that, which is proper to man: because he hath respect vnto the Iewes who did falsly say that he was as one of the common sort of men. In like sort whatsoeuer is aboue man, that doeth he referre vnto the father. This worde iudge doth properly belong vnto the doctrine: yet doth it also appertaine vnto all the administration. As if he should say that he hath the father to bee his authour in all thinges, that his will is vnto him as a rule: and that therefore hee is a reuen∣ger.

And my iudgement is true. He concludeth that his woordes and deedes are not to be reprehended, because he suffereth not himselfe to doe any thing but that which his father commaundeth him. For that ought to be sure and certaine without all controuersie, that all that is right what soeuer doth spring and flow from God. This modestie ought to be the first maxima of godlinesse amongest vs, so reuerently to thinke of the workes and worde of God, that the name of God only ought to be suf∣ficient to proue his iustice and righteousnesse: but there bee but a fewe founde who can be persuaded that God is iust, vnlesse they be compel∣led. I graunt that God doth shewe vnto vs his righteousnesse by experi∣ence: but to restraine the same vnto the sense of our flesh, so that we can think no otherwise of the same, then our wit doth tel vs, is too licentious impietie

Let this then bee a certaine and vndoubted consequent, that that is right and true, whatsoeuer is of God, and that it cannot be but that god must be true in all his wordes, iust and righteous in all his workes, wee are also taught that this is the only way to doe well, to take nothing in hande vnlesse God be our guide and helper. And if the whole worlde do ryse against vs afterwarde, let this inuincible defense suffice vs, that he erreth not that followeth God. Because I seeke not mine owne will. Christe doth not in this place set his owne will against his fathers will, as being contrarie things: but doth onely refute their vaine surmise who thought, that he was rather enforced with humane boldnesse, thē gouerned with the authoritie of God. Therefore he denieth that he hath any desire of his owne, and such a desire as is separated from the commaundement of his father.

31 If I testifie of my selfe. Hee doth not in this place any whit discre∣dit his owne testimonie, which in another place he stoutly defendeth, but it is a maner of graunting. For, because Christe was sufficiently instruc∣ted

and furnished by another, hee passeth not for beeing beleeued him∣selfe. If, (saith he) according to the common custome of men, you be∣leeue not my witnesse which I beare of my selfe, let it be so, let my testi∣monie be of no force. And we knowe that that is not accounted true and lawfull which euery man saith of himselfe, although he doe other∣wise speake the truth: because no man is a sufficient witnesse in his owne cause. And although it be vniust dealing that the sonne of God should be reckoned in this number of men, yet will he rather yeeld some part of his right, that he may ouercome his enemies with the authori∣tie of God.

33 You sent vnto Iohn and he bare witnesse of the truth.

34 But I receiue no witnesse of man: but I speake these thinges that you may bee sa••e.

35 He was a burning and a shining light: and yee woulde reioyce for a time in his light.

36 But I haue a greater testimonie, then of Iohn: for the workes which the father hath giuen mee to doe, the same workes whiche I doe, doe testifie of mee, that the father hath sent mee.

33 You sent vnto Iohn. Before he vttereth the testimonie of God, hee vrgeth them with the answere of Iohn, which they coulde not iustly discredite or distrust. For to what purpose serued it to sende vnto him, vnlesse they woulde stand to his wordes? For they doe sende as vnto a Prophet of God: therefore they feigne that his voyce is vnto them in steed of an oracle. And although there is another concession or graunt contained in this, yet Christ doth plainely cast in their teeth, that it was nothing but malice that did hinder them and keepe them backe from beleeuing. Therefore we see that this circumstance maketh much to the matter, that they sent vnto Iohn, and did aske of him as beeing de∣sirous to learne, who was the Messias: and yet they set light by his an∣swere.

34 I receiue not witnes from man. But God did not choose him in vaine to bee his witnesse: and in another place, Acts 1. 8. Christ himselfe af∣firmeth that his disciples are his witnesses. I answere, that Christ vseth the testimonie of Iohn, not that he needeth it, but so farre foorth as it is profitable for vs to haue some confirmation thereby. One man borro∣weth testimonie of another: because they cannot want that help. The estate of God and Christ is otherwise. For▪ if the Philosophers do say, that vertue needeth not the helpe of another, what hath man in him∣selfe, wherewith he can vnderprop the truth of God? And Christe ad∣deth also immediately, that he vttered the testimonie of Iohn for theyr sake. VVhereby he giueth them to vnderstand that he hath not respect so much vnto himselfe, as that hee prouided for men, whilest that hee rayseth vp preachers of his gospell, by whom hee may make his will knowen vnto vs. VVherein his wonderfull goodnesse doth also shine, whilest that he doth applie all thinges vnto our saluation. VVherefore it standeth vs vpon to endeuour that he may not take paines in vaine in sauing vs.

35 He was a burning light. In that he calleth Iohn a burning light, it is

a farther argument of their vnthankefulnesse. For it followeth that they are blinde of their owne accorde, seeing the light of God was set vp be∣fore their eyes. Therfore the mening of the words is, god wold not haue you to eree: for hee appointed Iohn to bee a light that his brightnesse might direct you. In asmuch therefore as you do not acknowledge me to bee the sonne of God, it commeth to passe through voluntarie error. There followeth another exprobration: that they did not only passe by the light which was offered thē, with shut eyes: but did also of set pur∣pose abuse it to oppresse Christ withall. For in that they were readie to extol Iohn aboue his iust degree, that did arise of a malicious & vnfaith∣full purpose, least there should be any place left for the sonne of God. Christe doeth very finely compare this wicked abuse of the heauenly light vnto wantonnesse: like as if the good man of the house should set vp a candle in the night season for his seruants, that they may doe that worke which he hath commaunded them to doe: and they doe tran∣slate the vse thereof vnto banquetting, and all maner of naughtinesse. Furthermore, as in these wordes Christe doth accuse the Iewes, so hee doth admonish vs all in general, that we doe not abuse to wander hy∣ther and thyther, the godly teachers whom God hath appointed to di∣rect vs in the right way.

The experience of all times, teacheth how profitable this admonition is. God doth take men into his gouernment during the whole course of their life, euen vntil they come to the last marke, he sendeth his prophets as gouernours. Such is the distemperature of men, that they had rather leape frowardly without going forward, then goe forwarde walking, such is their inconstancie and lightnesse, that hauing despised and reiected the perpetuall direction, they are carryed vnto theyr sodaine af∣fections. Therefore saith he, for a time, or an houre: in which word hee toucheth their foolishnes, that they thought that the eternall light of god could be extinguished with fraile and vaine frowardnes. So deale the Papistes at this day, how many godly teachers soeuer the Lord hath gi∣uen to his Churche as burning lights, they draw them vnto a contrary vse, as if they were determined to blinde their owne eyes with the be∣holding of the light. Neither doe they only abuse the lightes to choake the light of God, but doe also triumphe oftentimes in darknenesse, as when as they boast of the doltish inuentions of their blabbes & braw∣lers, against the pure doctrine of the gospel. But that which Christ doth in this place affirme of Iohn,* 1.16 Paul maketh common to all the faithfull, because hauing the worde of life, they ought to shine in the worlde as lightes: but Christ teacheth that it belongeth properly vnto the apostles and ministers of the gospel, to carry the light before others. For seeing that we be all in darknesse being blinde, God doth giue vs light by the light of his worde. But in this place he doth peculiarly adorne Iohn with this title, by whose ministerie God did more plentifully shine vnto his church.

36 I haue a greater testimonie. After that he hath shewed that the Iewes had wickedly corrupted the gift of God in the person of Iohn, he doeth now the second time repeat, that which he had said, that he had no need of mans testimonie, as if he were not sufficient of himselfe. Although ac∣cording to his custome he reclaimeth them vnto the father, because hee

saw that they did despise him. For the workes which the father hath giuen mee. He bringeth foorth two thinges whereby he was proued to bee the son of god. The father, saith he, doth testifie by myracles that I am the sonne of God: and before I came into the world he gaue me a sufficient testi∣monie in the holy scriptures. Let vs alwayes remember his drift. He wil be acknowledged to be the promised Messias, that hee may bee hearde. Therefore he doth now proue that he was such a one indeed as y^e scrip∣ture speaketh of. The question is, whether myracles bee sufficient to proue that or no, seeing the Prophetes had wrought the like. I answere, that the signes which God shewed by hands of the prophets, reached no farther then vnto the end for which they were appointed: namely, that they might shew that they were the ministers of God, who coulde haue authoritie by no other meanes: but God meant more highly to ex∣toll his sonne. And this purpose of God is to bee accounted the ende of myracles. Therefore vnlesse being possessed with wickednesse, they had shut their eyes of their owne accord, Christ might haue made it plaine vnto them by the power of his signes, who and what a one hee was.

37 And the father that sent me, he hath testified of me: neither did you euer heare his voyce, nor see his shape.

38 And you haue not his word abiding in you: because you beleeue not him whom he sent.

39 Search the scriptures, because you thinke that in them you haue eternall life: and they are they that testifie of mee.

40 And you wil not come vnto mee, that you may haue life.

37 And he that sent me. This is falsly restrained vnto the voyce heard in his baptisme. For he saith in the Pretertence that his father hath testi∣fied, that he may giue them to vnderstand that he commeth not abrode vnknowen, because God had marked him long agoe in the lawe & the Prophetes, so that he brought with him his markes, wherby he might be knowen. Therefore I doe interprete it, that God did testifie of his sonne, so often as he put the olde people in hope of saluation, or promi∣sed the perfect restoring of the kingdome of Israel. So that the Iewes ought to haue conceiued the forme and image of Christ out of the scrip¦tures before he was manifested in the ••lesh. In that they contemne him being present, & so consequently do reiect him, they doe thereby declare y^t they haue no tast of the law: which thing Christ doth also cast in their teeth. They did boast of the knowledge of the lawe as if they had byn brought vp in Gods bosome. Neither haue yee hearde his voyce. After that Christ, hath cōplained that he is not receiued, he inueigheth sorer against their blindnesse. In that he: saith, that they neuer heard the voyce of god, nor neuer saw his shape, they are metaphoricall speeches. wherein he tea∣cheth briefly that they were alyantes from the knowledge of God. For as men doe make knowen themselues by their voyce & countenance: so God vttereth his voyce in the voyce of the Prophetes, & in the Sacra∣mēts he doth as it were put vpō him a visible forme, wherby he may be knowen, according to our slender capacitie. But he that doth not know God in his liuely image, hee doth sufficiently bewray by this, that hee worshippeth no power, but that which he himselfe hath framed. Ther∣fore

Paule saith that there was a vaile put ouer their eyes,* 1.17 so that they cannot see the glory of God in the face of Christ.

38 And you haue not his worde. This is true profiting when the word of God taketh roote in vs, that beeing fastened in our heartes, it may haue there a certaine seate. Christ saith that the heauenly doctrine hath no place amongest the Iewes, because they receiue not the son of God, whom it setteth foorth euery where: and he casteth this in their teeth worthily. For God spake not in vaine by Moses and the Prophets. And it was the only drift and purpose of Moses to call all men straight vn∣to Christ, whereby it appeareth manifestly that they are not his disciples who reiect Christe. Secondly, how shall hee haue the worde of life a∣biding in him, who driueth away the life it selfe? How shall hee vnder∣stand the doctrine of the lawe who extinguisheth so much as in him ly∣eth the soule of the lawe? For the lawe without Christ is vaine, neither hath it any substaunce. The nigher therefore euery man knoweth Christe, so much hath he profited in the worde of God.

39 Search the scriptures. VVhereas Christ had said before, that he hath the father for a witnesse in heauen, we haue saide that it is referred vnto Moses and the Prophetes. Now followeth a more plaine exposition: for he saith that that testimonie is extant in the scriptures. And he tou∣cheth againe their vaine boasting, in that they professed that they haue life in the scriptures, when as they did only catch at the dead let∣ter. Neither doth he absolutely reprehende this that they seeke life in the scriptures (seeing that they are appointed vnto vs for that ende and vse): but because the Iewes did thinke that the Scriptures did quicken them, whenas they knewe not the true meaning thereof: yea seeing that they did choake the light of life, which is contained therein. For howe shall the lawe giue life without Christe, who doth only quicken the same? VVe are taught in this place, that we must fet the knowledge of Christ out of the Scriptures. For they which imagine of Christ, accor∣ding to their owne pleasure, shall at length haue nothing but a shado∣wish ghoste in steede of him. Therefore we must first of al hold this, that Christe can be knowen aright by no other meanes saue only out of the scriptures. And if it be so, it followeth, that wee must reade the Scriptures to this end that we may finde Christe there. VVhosoeuer shall misse this marke, howsoeuer he wearie himselfe during his whole life with learning, hee shall neuer attaine vnto the knowledge of the truth, for what shal our wisedome be without the wisedome of God?

Furthermore, as we are commaunded to seeke Christe in the Scrip∣tures, so he affirmeth in this place that our studie shall not be voide. For the father doth in such sort testifie there of his sonne, as he doth vndou∣tedly reueale him vnto vs. But this hindereth a great many, that they do only looke vpon them negligently, and superficially as it were, running ouer them. But they had neede of great attentiuenesse. Therfore Christ commandeth to searche this treasure which is deeply hidden. VVhere∣fore in that the Iewes doe so abhor Christ, it is to be imputed to theyr slugishnesse, who haue the lawe dayly in their handes. For the euident brightnesse of Gods glory shineth in Moses: but they doe desire a veile to couer the brightnesse. It is wel knowen that the old testament is vn∣derstoode by the worde scripture. For Christ began not to be first mani∣fested

in the Gospel: but hee of whome the lawe and the Prophetes bare witnesse, did openly shew himselfe in the gospel.

40 And yee will not. He ••oth againe cast in their teeth that nothing letted them but malice, to take the life offered in the scriptures. For when he saith that they will not, he ascribeth the cause of ignorance and blindnesse vnto frowardnesse and stubbornnesse. And truly seeing that he offered himselfe so courteously vnto them, they must needes be wil∣fully blinde. And sithence that they fled from the light of set purpose, yea seeing that they did couet to ouerwhelme the Sun with thier dark∣nes, Christ doth sharply chide them for good causes.

41 I receiue not glory from men.

42 But I knowe you that you haue not the loue of God in you.

43 I came in my fathers name, and you receiue me not: if another come in his owne name, him will yee receiue.

44 How can yee beleeue, who receiue glory one of another, and seeke not the glorye that commeth of God alone?

45 Thinke not that I will accuse you vnto my father: there is one that accuseth you, Moses in whom you trust.

46 For if you did beleeue Moses, you woulde also beleeue mee: for hee writte of mee.

47 But if you beleeue not his writinges, how will you beleeue my wordes?

41 I receiue not glory from men. He holdeth on in reprehending them: and least he be suspected, as if he did handle his owne cause, he saith first to preuent them, that he passeth not for the glory of man, neither pas∣seth he, neither is he sory for his owne sake, that he seeth himselfe to be despised. And truly he is greater then that he dependeth vpon mens iudgementes, seeing that the wickednesse of all the whole worlde can take nothing from him, nor diminishe his highnesse one heyre. He stan∣deth so vpon the refuting of the false slaunder, that he extolleth himself aboue men. After that he inueigheth freely against them, and obiecteth vnto them the contempt and hatred of God. And although wee bee far distant from Christ in the degree of honour, yet must we contemne the sinister iudgements of men. Truly we must take great heed that the cō∣tempt of our selues doe not prouoke vs vnto wrath: But let vs rather learne to be angrie for this cause, if the honour that is due vnto God be not giuen him. Let this holy iealousie burne and vexe vs, so often as wee see the worlde to be so vnthankfull that it doth reiect vs.

42 Because you haue not the loue of God. The loue of God is in this place taken for the whole sense of Godlinesse. For no man can loue God, but he must receiue him, and wholy submit himselfe vnto him, like as againe where the loue of God doth not reigne, there can be no desire to obey. For which cause Moses putteth downe this briefe some of the law, that we loue our God with all our hearte, &c. Deut. 6. 5.

43 I came. Christ proueth by this argument that the Iewes do nei∣ther loue nor reuerence God, because they wil greedily receiue false pro∣phetes, when as they refuse to submit themselues vnto God. For hee taketh this for a thing which all men do graunt, that this is a signe of a

froward and wicked minde, when men doe subscribe willingly vnto lyes, setting apart the truth. If any man doe obiect that this doth come to passe for the most part rather through errour then malice: wee may easily answere, that no man is subiect to the deceits of Satan, saue only so far foorth as he preferreth lyes before y^e truth, through a certain per∣uers greedinesse. For how commeth it to passe that God speaketh to vs as vnto deafe men, and Satan findeth vs redie and willing to heare, saue only because being turned away from righteousnesse we desire vnrigh∣teousnes of our owne accord? Although we must note that Christ spea∣keth properly of those, whom God hath illuminated peculiarly: as hee vouchsafed to graunt this priuiledge vnto the Iewes, that being instruc∣ted in his law, they might keepe the right way of saluation. It is certain that such do not giue eare to false teachers, vnlesse it be because they de∣sire to be deceiued, Therefore Moses saith, when false prophetes arise, the people is tryed & examined by this meanes,* 1.18 whether they loue the Lord their God or no. There seemeth to be in many, innocent simplicitie: but without doubt it is hypocrisie that blindeth their eyes, which lurketh within in their minds. For it is certaine y^t God doth neuer shut the gate against those who knocke, that they are neuer deceiued who seeke him sincerely.* 1.19 Therefore doth Paule truly ascribe this vnto the vengeance of God, when as the power of deluding is graunted to Satan, that they may beleeue lyes, who hauing reiected the truth did approue vnrighte∣ousnesse: and he saith that those men doe perish, who haue not receiued the loue of the truth, that they might be saued. So at this day the dissi∣mulatiō of many is discouered, who being addicted vnto the Popes de∣ceite and wicked superstition, do fret and fume against the Gospel with poysoned furie. For if they had their mindes framed vnto the feare of God, that feare should also beget obedience. In the name of the father. The false prophetes do boast of this title as at this day the Pope doth with full mouth boast, that he is Christ his vicar. Yea, Satan hath deceiued miserable men vnder this colour alone since the beginning. But Christe doth in this place note out the thing it selfe and no colour. For he doth testifie that he came in the fathers name for this cause: because he is both sent of the father, and doth faithfully dispatch that which he was com∣manded to doe.

Furthermore, he distinguisheth by this marke the lawfull teachers of the church, from false and corrupt teachers. Therfore whosoeuer do ex∣toll themselues, and doe arrogate vnto themselues authoritie of their owne ouer soules, this place teacheth that they are to be reiected with∣out feare. For he that will be accounted the seruant of God must haue nothing that is separated from him. Now if wee examine all the Pope his doctrine, euen the verye blinde shall see that hee came in his owne name.

44 How can you? Because it might seeme to be an hard matter that those who had been the houshold schollers of the law and the prophets from their childhood, should be condemned of so grosse ignorance, and made the enemies of the truth, yea it might seeme to be an vncredible thing, Christ telleth them what it is that letteth them to beleeue: name∣ly, because ambition did take away their soundnesse of minde. For he

speaketh properly vnto the Priestes and Scribes, who were so puffed vp with pride, that they could not submit themselues vnto God. This is a most excellent place, which teacheth that y^e gate of faith is shut against all those, whose mindes are possessed with a vaine desire of earthly glo∣ry. For he that will be some bodie in the worlde, must needes wan∣der and vanish away, so that he cannot goe forward vnto God. A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life, that he approue him selfe vnto God, But that peruers confidence wherby hypocrites do extoll thēselues before god, seemeth to be a grea∣ter let then is worldly ambition: and we knowe that the Scribes were sore sicke also of that disease. VVe may easily answere: for Christe his mening was to pluck from their faces the false visour of holines wher∣with they deceiued the ignorant people. Therefore he doth as it were with his finger poynt out the grosser vice, whereby all men might per∣ceiue that they were nothing lesse then that which they woulde bee ac∣counted to be. Againe, although hypocrisie do boast it self against God: yet is it alwayes ambitious in the worlde and before men. Yea this is the only vanitie which puffeth vs vp, euen wicked confidence, whylest that wee stande rather to our owne and the iudgement of other men, then of God. For he that doth truly set God before him as a iudge, hee must needes fall downe flat, being discouraged and throwen downe. Therfore he that will seeke glory of God alone must needes being con∣founded with the shame of himselfe, flie vnto his free mercie. And truly those that haue respect vnto God, doe see themselues to be condemned and lost, and that there remaineth nothing whereof they may boast, besides the grace of Christ: such desire of glory shall alwayes be ioyned with humilitie.

And as touching this present place, Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gos∣pel, saue only when as they turne all their senses, hauing drawen them from the world, vnto God alone, and doe earnestly consider that they haue to deale with him, that, forgetting the delights wherewith they are wont to deceiue themselues, they may discend into their owne conscien∣ces. VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught, seeing ambition carryeth all men hy∣ther and thyther. It is no maruell also if many doe fall away from the profession of the gospel, for being carryed away with their owne vani∣tie they doe flie away. VVherefore wee ought the more earnestly to seeke this one thing, that being contemptible, and as it were castawayes in the sight of the worlde, and beeyng cast downe in our selues, wee may be reckoned amongest the children of God.

45 Thinke not. VVe must take this order with the obstinate and stub∣borne, when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate. There are but a few that mocke God openly: but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies, feignyng that he is mercifull vnto them. So at this day our Gyants, who doe wickedly treade vnderfoote all the

whole doctrine of Christ, doe yet notwithstanding waxe as proude as if they were Gods deare friendes. For who can persuade the Papists that Christianitie is any where els saue only amongest them? Such were the Scribes, with whom Christ disputeth in this place. VVhereas they were great contemners of the lawe, yet did they boast much of Moses, so that they were not afraide to set him against Christ as a buckler. If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie, he knew that all this would haue been contem∣ned: therefore he denounceth that there is an accusation prepared for them by Moses. They are deceiued who thinke that there is a diffe∣rence set downe in this place betweene the office of Christ and of Mo∣ses, because it is the office of the law to accuse the infidels. For Christ doth not respect that: but only that he might take from the hypocrites all confidence, who did falsly boast of the reuerence of Moses. Like as if at this day any man should obiect vnto the Papistes, that the holy tea∣chers of the Church haue no more deadly enemies then they, whose ti∣tle they do wickedly corrupt.

Furthermore, let vs learne hereby, that we must not boast of the scrip∣tures in vaine, because vnlesse we worship the sonne of God with y^e true obedience of faith, they shall rise to accuse vs at the last day, whome God raysed vp to be witnesses there. VVhenas he saith, that they hope in Moses, he doth not accuse thē of superstition, as if they did ascribe the cause of their saluation vnto Moses: but his meaning is that they did wickedly leane vnto Moses his aid, as if they could haue him to be a patrone of their wic∣ked stubbornnesse.

46 For if ye did beleeue. He sheweth why Moses shalbe their accuser, to wit, because they refuse his doctrine. And we know that there can no greater iniurie be done to the seruants of God, then when as their doc∣trine is despised or slandered. Secondly, those whom the Lord hath made ministers of his word, they must also be defenders of it. Therfore he gaue vnto all his prophets a double person, that they should teach y^e god∣ly vnto saluation, & that they should at length thrust thrugh the repro∣bate with their testimonie. VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those, who know that Christe is the end of the law, and the soule therof. But if any man being not contented therwith doth desire to see the places, I counsel him first that he reade di∣ligently the Epistle to the Hebrewes, wherwith also Stephen his sermon agreeth, in the 7•• chap. of the Acts. Secondly, that he marke when Paule applieth testimonies vnto his purpose. I cōfesse in deed that ther are few places, wherin Moses doth openly preach Christ, but to what end serued the Tabernacle, sacrifices, & all ceremonies, saue only that they might be figures formed according to that first example, which was shewed him in the mount? Therefore without Christ all Moses his ministerie is in vain. Againe, we see how he doth continually call backe the people vnto the couenant of the fathers, which was established in Christ: in somuch y^t he maketh Christ y^e principall point & ground worke of the couenant. Neither was this vnknowen to the holy fathers, who had alwaies respect vnto the mediator. A longer treatise would not agree with the breuitie which I desire.

47 For if you beleeue not his words. Christ seemeth in this place to make

himselfe to be of lesse credite then Moses: but we knowe that heauen and earth was shaken with the voyce of the gospel. But Christ frameth his speech vnto those vnto whom he speaketh. For without all doubt the authoritie of the lawe was holy amongest the Iewes: so that it coulde not bee but that Christ was inferiour vnto Moses. Hereunto appertaineth the opposition of writinges and wordes. For he doth therby exaggerate their infidelitie, that the truth of God being as it were writ∣ten in tables, is yet of no credite amongest them.

Notes

• * 1.1

  Luk. 4. 26. 27.
• * 1.2

  2. Kin, 4. 32
• * 1.3

  1. Kin. 17. 9
• * 1.4

  2. Kin. 3. 10. 11.
• * 1.5

  Ier. 17. 21.
• * 1.6

  Act. 17. 28
• * 1.7

  Psa. 104. 29
• * 1.8

  Heb. 1. 3.
• * 1.9

  Mat. 3. 17.
• * 1.10

  Psal. 2. 12.
• * 1.11

  Col. 3. 3.
• * 1.12

  1. Cor. 15. 26.
• * 1.13

  Mat. 24. 31.
• * 1.14

  2. Cor. 15. 52.
• * 1.15

  Tit. 2. 14.
• * 1.16

  Phil. 2. 15.
• * 1.17

  2. Cor. 3. 13.
• * 1.18

  ••eut. 13. 3
• * 1.19

  2. Th. 2. 10