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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16078	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.; Harmonia ex tribus Evangelistis composita	Calvin, Jean, 1509-1564.; Calvin, Jean, 1509-1564. In Evangelium secundum Johannem. aut; Pagit, Eusebius, 1547?-1617.; Fetherston, Christopher.	1584 (1584)	STC 2962; ESTC S102561	1,583,711	1,539

be shaken nor broken with such hard dealing VVe knowe howe grieuous and sore a hinderance the vnbeliefe of the worlde is vnto vs but it behooueth vs to ouercome it if we will beleeue in Christe Iesu for the estate of menne was neuer broughte to so good passe that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles and armed with these defenses that they may continue in his faith But this was● most greuous temptation that Christ was not knowen of his owne Naye he was contumeliously reiected from that people which boasted themselues to be the Church of God And especially for that the Priestes and the Scribes which had the gouernement of the Churche were his most deadly ennemies for who woulde thinke that he was their king that shoulde see him so vnwoorthely and reprochefully reiected from them Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many and those of the people of Israel And the meaning is that he was ordained of God that hee shoulde ouerthrowe and cast manye downe headlonge But it is to be noted that the fall rose heereof that the vnbeleeuers stumbled at him the whiche is shortly after declared where Simeon calleth hym a signe to be spoken againste Therefore because the vnbeleeuers are rebelles vnto CHRISTE they strike themselues againste him whereof foloweth their fall And it is a Metaphore fetched from a marke or butte at the whiche archers doe shoote as if that Simeon shoulde haue sayde Heereby is the malice of men perceiued nay the wickednesse of all mannes witte that all menne had made a conspiracie and should stirre and crie out against the Sonne of God For there coulde not bee suche a consent of the worlde to speake against the Gospell excepte it were as a naturall discorde betweene the Sonne of God and those menne And thoughe the ennemies of the Gospell disagree amongest themselues so as their ambition and furie carieth them into diuers factions and factiously are deuided into diuers fantasies as the varietie of their superstitions which separateth the Idolaters is manifolde Yet in this they all agree that they maye withstande the Sonne of God VVherefore it is truelye sayde that it is too euidente a token of the wickednesse of manne for that euer it withstandeth Christe And thoughe it bee an incredible woonder that the worlde so riseth againste his creator yet because the Scripture foretolde that it shoulde so bee and reason openly sheweth that when menne were once estranged from God throughe sinne they alwaies flee from him there is no cause why suche examples shoulde disturbe vs but rather that our faith being furnished with suche armes shoulde buckle it selfe forwardes to fight with the resisting of the worlde Furthermore because that God hadde then gathered Israel to himselfe out of the whole worlde and nowe that there is no more difference betweene the Iewe and the Grecian It was conuenient that that shoulde nowe come to passe whiche we reade shoulde then be done Isaias had do sayde in his time chapter 8. ●4 Beholde the Lord shall bee as a stumblinge store and as a rocke to fall vppon to the two houses of Israel from that tyme the Iewes neuer almost ceased to strike againste God but their moste violente conflicte was againste Christe Nowe they whyche call themselues Christians doe imitate the same furie Naye they whyche proudly arrogate to themselues the supremacie of the Church do often bend that power they haue to oppresse Christ. But lette vs remember that they shall nothinge preuaile but that at the lengthe they shall be broken and torne in peaces For vnder the woorde of Falling downe the spirite dueth so pronounce a punishment vppon the vnbeleeuers that we might learne to goe farre from them least companye shoulde wrappe vs in the same destruction And Christ is not therfore anye lesse to be beloued for that he rising many fall downe for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God although i● be deadly to the wicked worlde If anye manne demaunde howe Christe canne be an occasion of falling to the vnbeleeuers which nowe are destroyed withoute hym The aunsweare is easie they pearish twice that wilfully depriue themselues of that saluation offered them from God Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers after that wittingly and willingly they haue striuen with God And rising again● To the former clause this comfort is opposed that it might mitigate the matter odious to our sense for this is sorowfull to be heard if nothing else were added but that Christe shoulde bee a stone of offence which through his hardnesse should breake and rend in peeces a great number of men Therefore the Scripture calleth vs backe to his other office that the saluation of men hath the foundation in him as Isaias 8. 13. also speaketh Sanctifie the Lord of hoastes let him be your feare and he shall be vnto you as a Sanctuary or a defensed tower And Peter speaketh more plainly to whome yee come as vnto a liuing stone disalowed of menne but chosen of God and precious and yee as liuely stones are built 1. Pet. 2. 4. for so it is contained in the scripture Beholde I putte in Sion a chiefe corner stone prooued electe and precious and he that beleeueth therein shal not be ashamed vnto you therfore which beleeue it is precious but to them whiche beleeue not the stone whiche the builders disalowed c. Therefore least this title wherein Christ is called the stone of offence should make vs afraid of Christ he presently on the contrary side affirmeth that hee is also called the corner stone whereby the faith of all the godly is sustained nay he woulde put vs in minde that that is but accidentall and that this is naturall and proper Furthermore it is woorthy to be noted that Christ is not called the stay or proppe of the godly but the rising for the estate of men is not suche as it were expedient for them to remaine in the same therefore it behoueth them first to rise from death before they can begin to liue 35. Through thy soule This admonition auailed to the confirming of the minde of the holy virgin least shee should be throwne downe wyth sorow when the time for those bitter conflictes were come whiche shee shoulde passe through But although her faith was shaken and troubled with diuers temptations yet the most bitter strife she had was with the crosse wherby Christ seemed as one vtterly extinguished And although shee was neuer swalowed vppe of sorowe yet her brest was not so stonie but that it was greuously wounded for the constancie of the Saints doeth muche differre from vnsensiblenesse That the thoughts of many hearts may be opened Some ioyne this sentence with that clause whiche goeth somewhat before that Christ was appoynted for

some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her co●●e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish cōtemners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuerēt feare which they had cōceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.

to be fearefull because of his diuine glory shoulde flie from him For he rather frameth vs to folowe him because that by reason of the stubbornnesse of the flesh we flie the yoake as a sharpe and a hard thing A little after he sayeth that his yoake is sweete but howe can it be that any man shoulde submitte his necke willingly and ioyfully except he being cloathed with ●eekenesse he becommeth like to Christe Further it appeareth that this is the meaning Christ exhorting his disciples to beare his yoake least the difficultie should terrifie them he addeth presently after learne ye of me signifying that that yoake shoulde not be grieuous vnto vs when we are by his owne example taught and framed to meekenesse and humilitie That also pertaineth to the same purpose that hee addeth yee shall finde rest So long as the flesh is at liberty wee murmur but they whiche refuse the yoake of Christ and endeuor to please God an other way they do weary and tire themselues in vaine As we see the Papists do vexe themselues miserably and they beare a cruell tyrannie vnder the which they are tormented yet with silence they passe it ouer least they should become subiecte to the crosse of Christ. Math. 12. Marke 2. Luke 6. 1. At that time Iesus went on a Sabboth day through the corne and his disciples were an hungred and beganne to plucke the eares of corne to eate ● And when the Pharisies sawe it they sayde vnto him Beholde thy Disciples doe that whiche is not lawful to doe vppon the Sabboth 4. But he sayde vnto them haue ye not red what Dauid did whē he was an hungred and they that were with him 4. How he entred into the house of God and ate the shewe breade which was not lawful for him to eate neither for them that were with him but only for the priests 5. Or haue yee not redde in the lawe howe that on the Sabboth dayes the Priestes in the Temple breake the Sabboth and are blamelesse 6. But I say vnto you that here is one greater then the Temple 7. VVherefore if ye knewe what this is I will haue mercy and not sacrifice yee would not haue condemned the innocents 8. For the Sonne of manne is Lord euen of the Sabboth 23. And it came to passe as he went through the corne on the Sabboth day that his disciples as they went on their way beganne to plucke the eares of corne 24. And the Pharisies sayde vnto him Beholde why doe they on the Sabboth day that which is not lawfull 25. And he sayd vnto them Haue ye neuer red what Dauid did when he hadde neede and was an hungred bothe he and they that were with him 26. Howe hee went into the house of God in the dayes of Abiathar the hie prieste and did eate the shewe breade which was not lawfull to eat but for the priestes and gaue also to them which were with him 27. And hee sayde to them the Sabboth was made for manne and not manne for the Sabboth 28. VVherefore the Sonne of manne is Lorde euen of the Sabboth 1. And it came to passe on the second Sabboth after the first that he went through the corne fieldes and his disciples plucked the cares of corne did eate and rubbe them in their handes 2. And certaine of the Pharisies sayde to them why doe yee that which is not lawfull to doe on the Sabboth dayes 3. Then Iesus answered them and sayde haue yee not red this that Dauid did when he himselfe was an hungred they which were with him 4. Howe he went into the house of God t●ke and ate the shewe bread and gaue also to them whiche were with him which was not lawfull to eate but for the Priestes onely 5. And hee sayde vnto them the Sonne of man is Lorde also of the Sabboth day 1. Iesus went on a Sabboth The purpose of the Euangelists in this history was to shew partly howe malitious the Pharisies were and partly howe superstitiously they were addicted to outwarde rites of smal importance in so much that they set all their holinesse in them For they accuse the disciples of Christ because that they being an hungred in their iourney did pul eares on the Sabboth day as if they had so broken the Sabboth The obseruation of the Sabboth was an holy exercise but not as they imagi●ed it that one could scarce moue his finger but with a trembling conscience Hypocrisie made them so scrupulous in so light maters whē as they beare with themselues in grosse superstitions as Christ in an other place vpbraideth them that they tithed Mintes and Anesseedes but contemned the greater matters of the law And this is alwayes the custome of hypocrites to take liberty to themselues in great matters and to be diligent in obseruing of ceremonies And this is the matter why they are so straight in loking to the obseruing of outward rites because they thinke that god is only pleased with a carnall worship But this reprehension came rather of malice and enuie then of superstition for they were not so captious against others And it is meete that we shoulde consider howe they were affected least it should amaze any man to see that Christ had the doctors of the lawe so much his ennemies LV. 1. On the second Sabboth after the first It is not to be douted but that this sabboth belonged to some one of the feast daies which the lawe cōmanded to be celebrated once euery yeare therefore some thoughte that the feasts continued for the space of 2. daies but because that after the captiuity of Babylon the Iewes so deuided their feasts that there was alwayes a day betweene that opinion is confuted They speake more probably which say that it was the laste daye of the solemnization whiche was as much estemed as the first Yet I like their iudgement better which take it to be the second feast of the yere the name agreeth very wel to be called the second sabboth after the first because that in order of time it was the second of those high yerely feasts The first was the Passeouer therfore it is probable that this was the feast of first fruites Mar. 24. VThy do they on the saboth day The Pharisies reproue not the disciples of Christe for pulling eares of corne in an other mannes fielde but because they breake the Sabboth As thoughe the Sabboth had bene ordained to this ende that hungry men should pearish rather then they should relieue their hunger But this was the onely cause of the Sabboth that the people sanctifying themselues to God shoulde exercise themselues in true and spirituall worship then that they being freed from all worldly businesse might the better frequent the holy assemblies VVherfore the lawfull obseruation of it must be referred to this purpose for the interpretation of the lawe must be fetched from the minde of the lawgiuer But heereby appeareth howe malitious and obstinate

gessing Therefore that is more true when he saw that hee was despised in his countrie Nazareth he went vnto some other place VVherfore it followeth immediatly that he came into the citie Cana. And in this that it is added also that he was receiued of the Galileās because of his myracles it was a signe of reuerēce and not of contempt A prophet in his owne countrie I doe not doubt but that this sentence was prouerbiall wee know that that is taken vp for a prouerbe which cōmeth often to passe VVherefore we must not straitly require that it should alwayes be true as though that had neede alwaies to be true which is there said Certaine it is that Prophets are more commended els where then in their owne countrie and 〈◊〉 may also somtimes come to passe doth indeed chance that a Prophet is no lesse reuerenced of his owne countriemen then of strangers but the prouerb teacheth what is more common namely that Prophets are rather honoured els where in any place then amongst their owne countrie men And this prouerbe may haue a double beginning meaning For this is a cōmon vice that looke whomsoeuer we see lie crying in their cradles and toying childishly those doe wee despise during their whole life As if they had still continued in childhood There is also an other euill whiche reigneth more amongest those that are of acquaintance namely emulation Notwithstanding I am persuaded that y ● prouerb did arise hereupon because prophetes were so badly entertained in their owne nation For good and godly men when as they sawe so great vnthankfulnesse toward God in Iudea so great contempt of the word so great stubbornnes they might worthily thus complaine that God his prophetes are neuer lesse reuerenced any where then in their owne countrie If wee like better of the former sense the woorde prophete shal be taken generally for euery teacher as Paule calleth Ep●●enides the Prophet of the Cretians They receiued him VVee know not whether this honour did long continue or no. For there is nothing wherunto we are more bent then to forget God his benefits Neither doth Iohn make mention of this to any other end saue only that we may know y t Christ did worke myracles in the sight presence of many so that they were preached farre wide There is one commoditie of myracles set downe againe that they make a way for doctrine for they make Christe to bee reuerenced 46 Therefore Iesus came againe into Cana of Galilee where h●● rained water into ●ine And there was a certaine ruler whose sonne was sicke in Capernaum 47 VVhen he had heard that Iesus was come out of Iudea into Galilee he went vnto him requested him that he would go downe heale his son for we was almost dead 48 Therfore Iesus said vnto him Except you see signes and wonders yee will not beleeue 49 The Ruler himselfe said vnto him Master goe downe before my childe die 50 Iesus said vnto him goe thy way thy sonne liueth The man beleeued the worde that Iesus had spoken and went 51 And as he was nowe going downe the seruants met him and told saying thy sonne liueth 52 Therefore he demaunded of them at what houre he began to amend and they said vnto him yesterday at the seuenth houre the feuer left him 53 Therefore the father knewe that it was the same houre wherein Iesus saide vnto him thy sonne liueth And he beleeued and all his house 54 This seconde myracle did Iesus againe when hee came out of Iudea into Galil●● 54 There was a certaine This is the truer reading although Erasmus doth thinke otherwise I graunt that there were at that time some that were called r●guli or princes who are now called Dukes or Barons or Earles but such was the estate of Galilee at that time that none of that degree could dwell in Capernaum Furthermore I suppose that it was some of Herods Court. For they who thinke that hee was sent by Caesar haue no colour But the Euangelist expressed this by name because in such a person the myracle was more famous 47 VVhen hee had hearde that Iesus In that he craueth helpe of Christ this truly was some token of faith but in that hee appointeth Christe the way and meane how to helpe it appeareth thereby how great his ginorance was For hee tyeth the power of Christe vnto his corporal presence He had conceiued no other thing of Christe saue only that hee was a Prophete sent of God with this commaundement and power to proue by shewing and working wonders that hee was the minister of God Yet Christ winking at this fault although it was worthie blame doth sharply chide him for another cause nay hee chideth all the Iewes generally because they were too desirous to see wonders But whence is it that Christe is nowe so sharpe set who was wont so courteously to entertaine others that desired myracles There was some particular reason which we knowe not of which moued him to deale more sharply with this man then he was wont And peraduenture hee did not so much respect him as the whole nation Hee saw that his doctrine was but of small authoritie and that it was not only neglected but also altogether despised in the meane season he saw that they were wholy set vpon myracles that all their senses were rather filled with some amasednesse then admiration Therefore that wicked contempt of the word which reigned then commonly did wrest out of him this complaint True it is that euen some of the saints haue sometimes desired to haue confirmation from myracles least the truth of the promises should stagger with them and we doe also see that God was not offended therewith seeing that hee yeelded vnto their requestes But Christe noteth in this place a farre greater● frowardnesse For the Iewes did so depende vpon myracles that they left nothing for the worde And firste of all there was this fault amongest them that the dull and carnall did no whit reuerence doctrine vnlesse they were awaked by myracles For it was meete that the worde of God wherein they were trained vp from their tender yeeres should haue beene more then familier vnto them secondly when wonders were wrought there did so small profite follow that being astonied they waxed dul So that their religion was nothing there was amongest them no knowledge of God in exercise of godlines saue only in myracles VVhereunto that vpbraiding which Paule vseth tendeth the Iewes seeke signes For his meaning is that they were addicted vnto signes without reason measure and that they were neither moued with the grace of Christe or promises of eternall life or secret working of the spirite but that they did rather lothsomly refuse the gospel because they can disgest nothing but signes And woulde to God there were not many at this day infected with the same disease ther is nothing more common then these wordes Let myracles goe before

when as the brightnes of the heauenly wisedom appeared vnto them Christ shineth vnto vs by the gospel to the end we may folow the way of saluatiō whiche he sheweth Therfore those men which do not vse the grace of God do asmuch as in them lieth extinguish the light whiche is offered them And to the end he may the more terrifie them he telleth them how miserable the estate of those men is who being destitute of the light doe wander during theyr whole life For they cannot moue their foote forwarde without daunger of slyppinge or fallynge And now Christe pronounceth that we are in darknes vnlesse he giue vs light Hence gather of what force the quicknes of mans minde in seeing things is whā as she is her own mistreile and guid without Christ. 36. Beleeue in the light Hee exhorteth them to possesse the lighte by fayth For he calleth those the children of light who like true heires doe enioy the same vntill the end These thinges spake Iesus It may seeme a merueilous matter why he withdrewe himselfe from them who receiued him so willingly but we may readily gather out of the other Euangelists that this speach concerneth the enemyes who were grieued at the godlye desire of good and playne men For the straungers which went out to meete Christ followed him euen into the temple where hee hit amongst the Scribes and the multitude of the Citie 37. Furthermore although he had wrought so many miracles before them they beleeued not in him 38. That the woordes of Isaias the Prophet might be fulfilled whiche hee spake Lorde whoe hath beleeued our reporte and vnto whome is the aime of the Lorde reuealed 39. Therfore they could not beleeue because Isay saith againe 40. Hee hath blynded their eyes and hardened theyr hearte that they may not see with theyr eyes and vnderstand with theyr heart and be conuerted and I may heale them 41. These thinges sayeth Iesaias when hee sawe his glorye and spake of him 37. Although he had wrought Least that shoulde hinder any manne that Christ was despised amongst the Iewes the Euangeliste remoueth this stumbling blocke shewing that he was furnished with excellent and euident testimonies which might make him and his doctrine to be of credit but yet the blinde did not see the power and glorye whiche shined plainly in the miracles Therefore we must first of all holde that Christ was not in the faulte that he was not beleeued amongst the Iewes because hee didde aboundantly testifie by manye miracles who hee was and that therefore it is an vniust thing and contrary to reason that their vnbeliefe should any whit discredit him But because this self same thing might haue caused many to stand in doubte whence this came that the Iewes were so dull that the visible power of God did moue them nothing Iohn goeth further namely that faith ariseth not from the common sense of man but that it is a singuler and rare gift of God and that this was sayde before of Christe that scarse a fewe shoulde beleeue the Gospell 38. That the wordes of Iesaias Iohn meaneth not that there was any necessity laide vpon the Iewes by reason of the prophesie neither did Iesaias vtter any thing Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vnto him out of the hidden treasures of his counsel That shuld haue happened although the Prophet had said nothing but because it was not known what shuld haue befallen them vnlesse God had made it knowne by the mouth of the Prophet the Euangeliste setteth beefore their eyes as in a glasse a matter which was otherwise darke and vncredible almost Lorde who hath beeleeued This sentence hath two members in the former Esay hauing already begunne to speake of Christe seeing that hee foreseeth that whatsoeuer eyther he should speake or the Apostles shuld afterward publish it should be reiected of the Iewes beeinge as it were astonyed with some great wonder he cryeth out Lorde who shal beleeue our report And in the second member he acknowledgeth what was the cause that they were so few to witte because men come not vnto this by theyr owne industry and God dooth not illuminate all men in generall but dooth onely vouchsafe to graunt the grace of his spirite vnto a fewe And if so be the obstinate vnbeliefe of many ought not to haue hindered the faythful amongst the Iewes how few soeuer they were the same reason ought also to perswade vs not to be ashamed of the Gospell althogh it haue but a few Disciples yet must we especially note that reason which is added that not their own wit but the reuelation of God doth make men to be faythful It is well knowne that by this woorde arme is meante the power of GOD. The Prophet telleth vs that the arme of God whiche is included in the Gospell dooth lye hidde vntyll suche time as it bee reuealed and hee doth also testifie that all menne generallye are not partakers of this reuelation VVhereuppon it followeth that manye beeinge voyde of thys inwarde lyghte are lefte to theyr blindenesse who in hearing cannot heare 39. Therfore they could not beleeue This is somwhat harder beecause as the wordes doe sound the way was stopt before the Iewes and the power to beleeue was cutte off because that the prophesie of the Prophet had adiudged them vnto blindnes beefore they did chuse eyther of the two I answere that there is no absurdity if it could not otherwise come to passe then God had foreseene But wee must note that the bare and and plaine foreknowledge of God is not the cause of things Although we must not so much respecte the foreknowledge of God in this place as his iudgment and vengance For God doth not declare what he seeth from heauen menne wil doe but what he himselfe wil doe namely that he will strike the wicked with dulnesse and giddinesse that he may bee auenged of their wickednes For here is set downe the nigh and inferiour cause why God wil haue his word which is by nature wholsome to be the cause of death and destruction vnto the Iewes to wit because they had so deserued for their wickednes It was impossible for them to escape this punishment when as God had once determined to cast them off into a reprobate sense and to turne vnto them the light of his worde into darknes For this latter prophesie is vnlyke to the former in this because the Prophet doth testifie that none doe beleeue saue those whome God dooth illuminate of his free good pleasure the cause wherof doth not appeare For seeing that all men are lost alike God doth of his mere mercy and goodnes distinguish whom he thinketh good from the rest And here he maketh mention of the hardning of the heart wherewith God did reuenge and punish the wickednes of the vnthankfull people They which marke not these degrees do wickedly confound and mixe together diuers places of scripture 40. He