A harmony upon the the three Evangelists, Matthew, Mark and Luke with the commentary…A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie…

30 I can do nothing of my self. It were superfluous in this place to dispute subtly, whether the son of God can do that of himself or by the help of some other which belongeth unto his eternal divinity: neither would he have us to be occupied about such subtle matters. Therefore there was no cause why the old fathers should so trouble themselves ⟨p. 124⟩about the refuting of the false slander of Arrius: that knave did object that the son is not equal with the father, because he can do nothing of himself. The holy men do answer that the son doth by good right acknowledge that he hath received of the father whatsoever he hath, of whom, in respect of person, he taketh his beginning. But first of all Christ doth not here speak of his bare divinity: but as he was clothed with our flesh, he teacheth that he is not to be esteemed according to the outward show, because he hath some higher thing then man. Secondly, we must mark with whom he hath to do. It was his intent to refute the Jews, who did go about to set him against God. Therefore he denieth that he doth any thing according to the manner of men, because he hath God to be his guide and governor, who dwelleth in him. We must always remember this, that so often as Christ doth speak of him self, he taketh only to himself, that, which is proper to man: because he hath respect unto the Jews who did falsely say that he was as one of the common sort of men. In like sort whatsoever is above man, that doeth he refer unto the father. This word judge doth properly belong unto the doctrine: yet doth it also appertain unto all the administration. As if he should say that he hath the father to be his author in all things, that his will is unto him as a rule: and that therefore he is a revenger.

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: neyther would he haue vs to be occupied about such subtile matters. Therefore there was no cause why the old fathers should so trouble thēselues ⟨p. 124⟩about the refuting of ye 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 denyeth 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 reuenger.