Harmony of the Gospels, Commentary on gospel of John · Chapter 15

Harmony of the Gospels · Commentary on gospel of John · Chapter 15

p. 344Chap. 15.

1. I am the true vine, and my father is an husband man.

2. Hee wil take away eueryevery braunch, which beareth not fruit in mee, and whatsoeuer braunch bringeth fruite, hee will purge it, that it maye bringe foorth more fruite.

3. Now you are cleane, because of my word, which I hauehave spoken vntounto you.

4. Abyde in mee, and I in you, as the braunch cannot beare fruite of it selfe, vnlesse is abide in the vine: so neither you, vnlesse ye shal abide in me.

5. I am the vine, you are the braunches, he that abideth in me, and I in him, this m…n beareth much fruit: because without me yee can do nothing.

6. If any manne shal not abide in mee, when as he shal be cast out a dores, as a branch, and shall bee withered, they shall gather him, and shall cast him into the fire, and he shall burne.

1. I am the vine. This summe of this similitude is, that wee are barren and dry by nature, saue only in asmuch as being engrafted into christ, we draw new force from him. Following others, I hauehave translated amp… los a Vine, and clemata braunches. Vit… is properlye the plante it selfe, and not the fielde, which is sette with vines, which they call a vineyarde. Although it be taken sometimes for the Vineyard it self: as when Cicero ioyneth the litle fieldes and the litle vineyardes of poore men togeather. But the branches are the armes, which the vine spreadeth vponupon the earth. And forasmuch as clema dooth also signifie amongst the Gretians a Vine, and ampel…s a Vineyard, I do rather incline vntounto that opinion, that Christ compareth himselfe vntounto lande sette with Vines, and vsus vntounto the plantes themselues: Although I wil contend with no manne about that matter. I do only meane to admonishe the readers, that they followe that which shall seeme to bee more probable out of the text.

Lette vsus first of all remember that rule, which we must obserue in all parables, that wee must not discusse all the properties of a vine: but that we must onelyonly see summarily, to what ende Christe applyeth this similitude. There are three principall partes thereof: that wee hauehave no power to doe good, but from him: that the father dooth trimme vsus by purging vsus, hauing roote in him: that hee taketh away the vnfruiteful branches, that they may burne, beeing caste into the fire. All menne almoste are ashamed to denie, that they hauehave all that goodnesse, whiche they hauehave of GOD: but they doe afterwarde feigne that there is an vniuersall grace giuen them, as if it were naturallye engendred in them. And Christ standeth chiefly vppon this poynte, that the vitall sappe floweth from him alone: whereuppon it followeth that the nature of menne is vnfruitfull and voide of al goodnesse: because none tasteth of the nature of the vine, vntill he be ingrafted into him. But this is giuen onelyonly to the electe by a speciall grace. Therefore the Father is the first authour of all good thinges, who planteth vsus with his hand: but the beeginninge of lyfe is in Christ, after that we beeginne to be rooted in him. VVhen as hee calleth himselfe the true Vine, it is as muche as if hee shoulde hauehave p. 345said, I am the vine in deede. Therefore men doe wearie themselues in vaine in seeking strength els where: because there shall come no profitable fruite from any other, saue only from the braunches which spring from me.

2 EueryEvery braunche. Because some men corrupt, othersome doe maliciously suppresse, othersome choake with slouthfulnesse the grace of God, he stirreth them vp and maketh them carefull by these wordes, when as he pronounceth that all vnfruitefull braunches shall be remoued out of the vine. But heere may a question be moued, whether hee can be without fruite that is ingrafted into Christ or no. I aunswere that men do thinke that many are in the vine, who hauehave indeed no roote in the vine. So the Lorde calleth his people Israel in the Prophetes his vineyarde, who beare the name of the Churche in externall profession.

And whosoeuer bringeth fruite. In these wordes hee teacheth that the faithfull hauehave neede continually to be trimmed least they grow out of kinde, and that they can bring foorth no good thing, vnlesse the Lorde doth oftentimes set to his hand to trimme them. Neither shall it bee sufficient that we were once made partakers of adoption, vnlesse God continue the course of his grace in vsus. He maketh mention of pruning, because our flesh aboundeth with superfluous and hurtfull vices, and is too full of them, which grow and spring vp without end, vnlesse wee bee purged by the hand of God. VVhen as hee saith that the vines are pruned, that they may bring more plentifull fruite, hee teacheth howe the godly ought to goe forwarde in the course of godlinesse.

3 Now yee are cleane. Hee telleth them that they had alreadie tryed that which he had said, because being planted in him, they were also purged. He sheweth the meanes of this purging, to wit, doctrine. Neither is it to be doubted but that hee speaketh of the externall preaching, whē as he expresseth in plaine wordes, the worde which they had heard out of his mouth. Not that mans voyce hath so great efficacie in it selfe, when it is vttered with the mouth, but in asmuch as Christe worketh in the hearte by the spirite: the voice it selfe is the instrument of purging. Neuerthelesse Christ doth not meane that the Apostles are free from all vice: but he setteth before them an experiment, whereby they may learne, how necessary the continuance of grace is. Furthermore, he commendeth the doctrine of the Gospell vntounto them, for the fruit therof, to the end they may be the more sharpened continually to meditate thereupon, seeing that it is as it were the vine dresser his knife▪ to purge all filthinesse.

4 Abide in mee. Hee exhorteth them againe to be desirous & carefull to retaine that grace wherewith they are endowed. For the carelesnesse of our flesh can neuer be sufficiently awaked. And this is Christe only drift to keepe vsus vnderunder his wings as an hen keepeth her chickins: least being carried away with our lightnesse, we flie thence to our owne destruction. Therefore to the end hee may proue that hee began not the worke of our saluation, that he may leaue it halfe vndone he promiseth that his spirite shall alwayes be effectuall in vsus, if wee our selues be not in the fault. Abide in mee, saith he: because I am readie to abide in you, Againe he that abideth in me bringeth foorth much fruite. p. 346By which words he declareth that all those are fruitful braunches which hauehave a liuely roote in him.

5 VVithout mee yee can doe nothing. This is the conclusion & the application of all the whole parable, so long as we are without him we canne bring foorth no good fruite, and suche as is acceptable in the sight of God: because we are vnfit to do well. The Papists do not onelyonly extenuate but also quite weaken this sentence: yea they doe altogether mocke it. For although they confesse in worde that we are able to do nothing without Christ: yet they dreame that we hauehave some power, which is not sufficient of it selfe, yet it worketh together being holpen with the grace of God. For they cannot abide that man should bee so debased, but that he shoulde conferre and bring somewhat of himselfe. But they cannot so easily mocke so manifest wordes of Christe. This is the glose and inuention of the Papistes, that we are able to doe nothing without Christ: yet being holpen by him we hauehave somewhat of our selues besides his grace. But on the contrary Christ affirmeth that we can do nothing of our selues. The braunch saith he, beareth not fruite of it selfe. Therfore he doth not only in this place commend the help of his grace which worketh togeather, but he doth quite depriue vsus of all power, vnlesse it be that, which he himselfe giueth vsus. Therefore this particle (without me) must be resolued thus, not but by me. There foloweth an other cauill: for they pretende that the braunch hath somewhat by nature, because if another graft which beareth no fruite bee brought into the vineyard, it will beare nothing. But this may be easily answered, because Christ reasoneth not what thing the braunch hath by nature before it cleaue to the vine: but he meaneth rather that we begin to bee made braunches then, whilest that we grow and encrease by receiuing nourishment from him. And certainely the scripture sheweth els where that we are vnprofitable and drie wood vntil such time as we be in him.

6 If any man shall not abide in mee. Setting before them the punishement of their vnthankfulnesse againe, hee sharpeneth and stirreth them vp againe vntounto perseuerance. This thing is in deede the gift of God, yet this exhortation vntounto feare is not superfluous, least our wanton flesh doe roote vsus out. They are said to wither like drie boughes, which are cut off from Christ▪ because as they hauehave the beginning of their strength from him, euen so hauehave they the continuall tenour. Not because it falleth out at any time, that any of the elect are cut off, but because many hypocrites doe florish for a time to looke to, and are greene, who doe afterward make frustrate the hope of the Lord in giuing fruite.

7 If yee shall abide in me and my wordes shall abide in you, yee shall aske what you will, and it shall bee done to you,

8 In this is my father glorified, that yee beare much fruite and bee my Disciples.

9 As the father hath loued mee, I hauehave also loued you: abide in my louelove.

10 If yee shall keepe my precepts, yee shall abide in my louelove: as I also hauehave kept the commandements of my father, and abide in his louelove.

11 These thinges hauehave I spoken vntounto you, that my ioy may abide in you, and your ioy may be fulfilled.

p. 3477 If you shall abide in me. Because the faithful do oftentimes perceiue that they are hungrie and far from that plentifull fatnesse which is sufficient to yeeld plentifull fruit, therfore this is added by name that there is helpe prepared for their pouertie, what things soeuer they shall need, which are in Christ, so soone as they shall beg them at Gods hands. This is a very profitable admonition. For God doth oftentimes suffer vsus to hunger, to the end he may exercise vsus in the desire to pray: but if we flie vntounto him, he will neuer denie our petitiōs, but will giuegive of his store that can neuer be spent, what thing soeuer wee hauehave need of. 1. Cor. 1. 5. VVhen as he saith, If my wordes shall abide in you, his meaning is, that wee take roote in him by faith. For so soone as we are departed from the doctrine of the Gospell, Christ is sought without himselfe. VVhen as he promiseth that that shalbe graunted vsus, if we will any thing, he doth not graunt vsus leaue to aske eueryevery thing, for God should but badly prouide for our health if hee should shew himselfe to be so easie to be entreated and so dutifull. For it is well knowen what disordered petitions men doe vse for the most part. But he restraineth the petitions of his in this place vntounto the rule of praying aright, whiche maketh all our affections subiect to the will of God: and that doth the circumstance of y^• place confirme: for he meaneth that his are not desirous of riches, or honor, or any such thing, which the flesh doth foolishly desire, but of the vitall ioyce of the holy spirite, whereby they may bring foorth fruite.

8 In this is my father glorified. A confirmation of the sentence nexte going before. For he sheweth that we may bee fully assured that God heareth the prayers of his, whenas they shall desire to bee made fruitefull: because this serueth much to set foorth his glory. Notwithstanding he doth also kindle in them the desire of well doing by this end or effect: because there is nothing whereof we ought to make greater account then of this, y^t the name of God may be glorified through vsus. To the same purpose serueth the latter member, And yee may be my Disciples: because he pronounceth that he hath none in his flocke, saue only those which bring foorth fruite to the glory of God.

9 As the father hath loued mee. His meaning was to expresse some far greater thing then they commonly suppose. For those which thinke that hee speaketh in this place of the secrete louelove of God the father which he bare alwayes towarde his sonne, they misse the marke: seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods louelove towarde vsus. Therefore that subtile saying doth nothing appertaine vntounto this place, how the father hath alwayes loued himselfe in the sonne: but the louelove heere mentioned, must bee referred vntounto vsus: because Christ doth testifie that he is beloued of the father, in asmuch as he is the head of the Church, like as is more then necessary for vsus. For hee that seeketh to know how he is beloued without a mediatour, he intangleth himselfe in a Labyrinth wherein hee shall neyther finde way, nor out going. Therefore wee must behold Christe, wherein we shall finde the pledge of Gods louelove laide open. For the louelove of God was altogether powred into him, that it might flowe from him into his members.

Hee had this title giuen him, that hee was the welbeloued sonne p. 348in whom the good will of the father resteth. But wee must note the ende, that God may accept vsus in him. Therefore we may all beholde the fatherly louelove of God toward vsus in him as in a glasse: because hee is not loued apart or for his owne sake onelyonly, but that he may ioyne vsus vntounto the father with himselfe.

Abide in my louelove. Some doe expound it thus, that Christe requireth mutuall louelove of his D…ciples. Othersome deale better who take the louelove of Christ actiuely. For he will hauehave vsus to enioy the louelove wherewith hee hath once loued vsus, for euer: and therefore hee telleth vsus that wee must take heed that we depriue not our selues thereof. For many men refuse the grace that is offered them: many men throw away that which they had in their hands. Therefore after that wee are once receiued into Christes fauour, we must beware that wee fall not thence through our owne faulte. VVhereas some doe inferre vponupon these wordes, that there is no force nor efficacie in the grace of God, vnlesse it bee holpen with our constancie, it is a friuolous thing. Neither doe I graunt, that the spirit doth only require at our hāds those things, which are in our power, but that he doth shew what is to be done: that if we want strength wee may craue the same at the hands of som other. Likeas when Christ exhorteth vsus in this place vntounto perseuerāce, we must not trust to our owne cunning and strength: but we must beseech him that commaundeth to confirme vsus in his louelove.

10 If yee keepe my commandements. Hee sheweth the meanes howe to perseuere: if we follow him thither whither he calleth vsus. for as Paule saith, Rom. 8. …. They that be in Christe walke not after the fleshe, but after the spirite. For these thinges are continually coupled together, faith which layeth hold vponupon the free louelove of Christe and a good conscience and newnesse of life. And truly Christ doth not reconcile the faithfull vntounto the f…her to this end, that they may play the wantons freely, but that he may keepe them vnderunder his fathers hand and gouernment by gouerning them with his spirite. VVhereupon it followeth that all those cast away the louelove of Christ, which do not proue by true obedience that they are his Disciples. If any man obiect that the firmenesse of our saluation doth therefore depend vponupon our selues: I answere that Christes wordes are falsly wrested to that part: because the obedience which the faithfull vse toward him, is not so much the cause that hee continueth his louelove toward them, as the effect of louelove. For how commeth it to passe, that they answere to their calling, saue onelyonly because they are mooued with the spirite of free adoption? But it seemeth that there is too harde a condition laid vponupon vsus, that we keepe Christs commandements, wherin is conteined the axact perfection of righteousnes, which farre passeth our meane & measure. For it cōmeth to passe therby, y^t the louelove of Christ shalbe in vaine vnlesse we be endowed with angelicall puritie. VVe may easily answere: for when as Christe intreateth of the studie and desire to liue well and aright, hee excludeth not that which is the principall point in his doctrine, to wit concerning the free imputation of righteousnesse, whereby it commeth to passe, that by graunting of pardon, our good deedes doe please God, which beeing lame and vnperfect of themselues did deserue to be reiected. Therefore the faithfull are iudged to keepe Christes commaundements, when they apply their studies vntounto p. 349this ende, although they misse the mark much: because they are loosed from that rigour of the lawe, Deut. 27. 26. Accursed be eueryevery one which shall not fulfil all thinges. &c.

Likeas I hauehave also kept. As we are elected in Christ, so the image of our calling is most liuely expressed in him. Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow. In me, saith hee, appeareth the similitude of those thinges which I require at your handes. For you see how that I am addicted indeede vntounto my father to obey him, and I will proceed in this course.

… Againe, hee hath loued mee not for a moment or for a short time, but the tenor of his louelove toward me is euerlasting. VVe must alwayes hauehave this conformitie of the head and the members before our eyes, not only to the end the faithfull may studie to frame themselues vntounto the example of Christe: but that they may hope that they shall bee dayly reformed and bettered by his spirite, that they may walke vntill the end in newnesse of life.

11 These thinges hauehave I spoken vntounto you. Hee addeth that the goodly are not ignorant of his louelove, but that it is perceiued by the sense of faith: so that the consciences shall enioy blessed peace. For the ioy whereof he maketh mention ariseth from that peace which they hauehave with god whosoeuer are iustified freely. Therefore so often as the fatherly louelove of God toward vsus is spoken of, let vsus know that we hauehave matter of true ioy giuen vsus, so that our consciences being quiet we may bee certaine of our saluation. Furthermore, this ioy is called Christes and ours in a diuers respect. It is Christes because it is giuen vsus by him: for he is both the authour and the cause. I say that hee is the cause, because wee were deliuered from guiltinesse when as the correction of our peace was laide vponupon him. I call him the authour also because hee abolisheth feare and carefulnesse in our heartes: from whence that cleare merines proceedeth. It is called ours in another respect, because we enioy it after that it is giuen vsus.

Now seeing that Christ saith, that he spake these things for this cause, that the Disciples may hauehave ioy, we gather out of these wordes, that all those which hauehave rightly profited in this sermon, hauehave whereupon they may stay themselues. By this worde abide he giueth vsus to vnderstande, that it is no fraile or temporall ioy whereof he speaketh: but that it neuer falleth away. VVherefore let vsus learne that wee must seeke the hope of saluation in Christes doctrine, which may be of force aswell in life as in death.

Your ioy may bee fulfilled. He addeth that this ioy shall be perfect & full: not because the faithfull are free from all sorrow, but because the matter of ioy aboundeth, so that no feare, no care, no sorrowe doth at any time swallow them vp. For those that hauehave this grace giuen them to glory in Christ, neither life nor death, nor any miseries can hinder them from triumphing ouer heauinesse.

12 This is my commaundement, that yee louelove one another as I hauehave loued you.

13 No man hath greater louelove then this, that a man should put away his life for his friendes.

p. 35014 You are my friendes, if you doe those thinges which I commaund you.

15 After this I wil not cal you seruants, because the seruant knoweth not what his master doth: but I hauehave called you friendes, because what thinges soeuer I hauehave heard of my father, I hauehave made them knowen vntounto you.

12 This is my commandement. Seeing that it is meete that wee direct our life according to Christes commaundement, we must know especially what he willeth and commaundeth. Therefore he repeateth that nowe which hee had saide before that this pleaseth him aboue all other thinges, that the faithful doe louelove one another. The louelove & reuerēce of God is former in order indeede: but because the lawfull tryall thereof is louelove toward the neighbours, hee maketh mention principally of this. Furthermore, like as of late in the generall reuerencing of doctrine: so now he setteth before vsus after a sort a patterne which we must folow for he loued all his, to the end they may louelove one another. VVe hauehave spoken in the chapter next going before why he commandeth nothing in plaine wordes in this place touching the louing of the vnbeleeuers.

13 Greater louelove then this. Christ setteth foorth sometimes the greatnesse of his louelove toward vsus, to the end he may the better establishe the hope of our saluation: and now he goeth farther, that hee may enflame vsus to louelove our brethren by his own exāple. Yet he coupleth both things together: for he will hauehave vsus to receiue by faith the infinite sweetnesse of his goodnes, and secondly he allureth vsus by this meanes vntounto the study of louelove. So Paule vntounto the Ephesians, Ephe. 5. 2. VValk in louelove as Christ hath loued vsus and hath giuen himselfe for vsus an offering and a sacrifice, of a sweet sauour to God, God coulde hauehave redeemed vsus otherwise by his worde or his becke vnlesse he had thought good that it should be otherwise for our sake, that in not sparing his owne and onelyonly begotten sonne, he might in his person declare how carefull hee was for our saluation. And now those hearts must needes bee as hard as yron & stone which cannot bee softened with such incomparable sweetnes of Gods louelove. Yet a question may be asked in this place how Christ died for his friends, seeing that we were his enemies before he reconciled vsus. For hauing purged our sinnes by the sacrifice of his death, hee remoued the coimitie which was betweene God and vsus. Let vsus set the answer to this question out of the third chapter, where we hauehave said that in respect of our selues there is dissention betweene God and vsus, vntill our sinnes be abolished by the death of Christ: and that euerlasting louelove of God, wherewith he loued euen his enemies was the cause of this grace whiche was giuē in Christ. After this sort Christ gaue his life for strangers, yet such as he loued euen thē, otherwise he wold not hauehave died for thē.

14 Yee are my friends. He meaneth not that we do attaine vntounto such honour by any merit of our owne: but hee doth only tell vsus vponupon what condition he receiueth vsus into fauour, and vouchsafeth to reckon vsus amongst his friends. As he said of late, If yee shall keepe my commandements, yee shall abide in my louelove …or the grace of our sauiour God hath appeared, teaching vsus that denying vngodlines & worldly lustes, we should liue chastly, righteously, & godlily in this world, Tit. 2. 11. 12. But prophane men who wax wanton against Christe through the wicked contempt of the gospel, doe tenounce his friendship.

15 After this I will not call you seruants. He declareth & proueth his louelove toward his disciples by another argument, to wit, that he did altogether p. 351reueale himself vntounto them, like as familiar communication taketh place amongst friends. I (saith he) hauehave giuen you farre more then mortal man is wont to giuegive to his seruants, therfore let this be vntounto you a pledge of my louelove towarde you, in that I hauehave laide open vntounto you the hidden mysteries of the heauenly wisdom, mildlie & frindly, which I had heard of the father. This is an excellent cōmendation of the gospel, that wee hauehave Christs heart, as it were opened there, so that we need not doubt of his louelove. There is no cause why we should desire to goe vp into heauen, or downe into the deepe to set the certaintie of our saluation, let this testimonie of louelove which is contained in the gospel suffice vsus: because it shall neuer deceiue vsus. Moses said, Deut. 4. 7. vntounto the old people, what nation vnderunder heauen is so noble, which hath God comming nigh vntounto it, as God doth common with thee this day? But our noblenesse doth farre excell that since that GOD powred out himselfe wholy in his sonne. VVherefore their vnthankfulnes is so much the greater, and their frowardnesse so much the more vntollerable, who beeing not content with the wonderfull wisdome of the Gospel, do flie ouer vntounto new speculations through proud lust. VVhatsoeuer I hauehave heard. It is certain that the Disciples knew not all things which Christ knew: neither could it bee that they should attaine vntounto so great highnes: and seeing that he is the vncomprehensible wisdom of God, he gaue eueryevery man a certain portion, of knowledge, which was sufficient. Therfore why saith he, that hee reuealed all things? I answere, that this is restrained vntounto the person & office of the Mediatour. He made himself the meane betweene God & vsus, who receiued that from the secrete sanctuary of God, which he did giuegive vntounto vsus (as they say) from hand to hand. Therfore Christ omitted none of those things but told them vntounto his disciples which were appertinent to our saluation, & which were profitable for vsus. So that in as much as he is ordained the master & only teacher of the church, he heard nothing of the father, which he taught not his faithfully: only let vsus hauehave an hū ble desire to learn & he readie & apt to bee taught, & we shall perceiue that Paul doth not in vain call the gospel wisdome which maketh men perfect. Col. 1. 28.

16 Ye… hauehave not chosen me…, but I hauehave chosen you: and hauehave appointed you to goe, and bring fruit, and that your fruit may remain: that whatsoeuer ye shall ask of the father in my name, he may giuegive it you.

17 These things I commaund you, that yee louelove one another.

18 If the world hate you, yee knew that it hated me former then you.

19 If ye were of the world, the world would louelove his owne: b…t because yee are not of the world but I hauehave chosen you out of the world, therfore the world hateth you.

20 Remember the words which I told you, the seruant is not greater then his master, if they hauehave persecuted me, they wil persecute you also, if they hauehave kept my worde they will keepe yours also.

21 But they will do all these things vntounto you for my name, because they hauehave not knowen him that sent me.

16 You hauehave not chosen mee. He doth yet more plainly declare that they must thanke his grace and not their own deseruing that they were chosen & extolled vntounto so great honor. For whenas hee denyeth that they chose him, these wordes import as much as if he should say, that whatsoeuer they hauehave, they hauehave not gotten it by their owne art & industrie. They feigne cōmonly a mutual concourse of Gods grace & mans will: p. 352But this opposition, I hauehave chosen you, and am not chosen of you, doth attribute all that wholy to Christe whiche they are wont to diuide betweene him and man, as if it had beene said, that man is not moued of his owne accord to seeke Christ, vntill he be sought. Hee speaketh not in this place of the common election of the godly, whereby they are adopted to be y^e children of god, but of the particuler election wherby he ordayned the Disciples to preach the Gospell. But if the Apostles were chosen freely and for no merite of theirs vntounto that function, wee must needes thinke that the election is farre more free, whereby we are made heires of eternall life, being the children of wrath and an accursed seed. Moreouer, Christ doth so commend in this place the grace wherby they were chosen to be Apostles, that he ioineth y^• former grace wherby they were ingrafted into the body of the Church with it. Yea, he comprehendeth generally in these words what dignitie soeuer he had bestowed vponupon them. Neuerthelesse I graunt that he intreateth manifestly of the Apostleship. For his intent is to pricke forward the disciples to doe their dutie stoutly. He taketh the matter of his exhortation from the free fauour which he vouchsafed to shewe vntounto them. For the more we are bound to the Lord, the more feruent ought we to be, to doe those duties which he requireth at our handes: otherwise we cannot auoide the crime of filthie vnthankfulnesse. VVhereby it appeareth that there is nothing which ought more to enflame vsus to studie to liue well & godlily then when as we confesse that we hauehave receiued all that which wee hauehave at Gods handes, and that we hauehave nothing of our owne: that as well the beginning of our saluation as all the par…es which follow therupon, doe flow from his free mercy. Furthermore it appeareth plainly thereby how true that sentence is, that Christ chose those to be Apostles, which might seeme to be most vnfit of all men. Although hee woulde hauehave a perpetuall monument of his grace to bee extant in their person. For (as Paule saith, 2. Cor. chap, 2. 16) who is he that shall be found meet to goe on this embassage, wherein God doth reconcile mankinde vntounto himselfe? Yea, what is mortall man that he should represent Gods own person? Therefore it is Christ alone that maketh vsus meete by his election. Therefore Paule fetteth his Apostleship from grace. Rom. 1. 5. and againe to the Gal…thians 1. 15. he saith that he was separated from his mothers wombe. Yea, forasmuch as we are all vnprofitable seruauntes, euen those that seeme to be the most excellent of all, shall not bee sit for the least calling vntill they be elected. Neuerthelesse the higher the degree of honour is whereunto eueryevery man is extolled, let him remember that hee is the more bound vntounto God.

I hauehave apointed you. The election is hidden vntill it be reuealed indeed, when as the man is called vntounto his office whereunto he was appointed. As Paul in that place which I cited of late, after that he hath said that he was separated from his mothers wombe, he addeth afterward that hee was created an Apostle when as God thought good it should be so. So the Lord himselfe doth testifie that Ieremie, Ier. 1. 5. was knowen of him before he was in his mothers wombe, whom notwithstanding hee calleth in his time vntounto the office of a Prophet, yet it may be that some man may come rightly framed vntounto the office of teaching: yea, this is an ordinarie thing in the Church that no manne bee called saue he that is p. 353furnished with necessarie giftes. In that Christ maketh himselfe the authour of both, it is no maruell, forasmuch as the father worketh only by him, and he worketh with the father. Therfore aswel the election as the ordaining is common to them both.

That you may goe. Nowe doth he declare to what end he made mention of his grace, to the ende he might make them goe more merily and willingly about theyr worke. The dignitie of the Apostleship was not idle, but they were to striue with great straites. Therefore Christ pricketh them forwarde, that they may not flie from labours, griefes, & dangers. This argument is taken from the end. Secondly, Christ reasoneth from the effect when as he saith, And that yee may bring fruite. For it cannot almost bee that any man shoulde apply his worke earnestly and s…outly, vnlesse he hope that his labour will bee fruitfull. Therefore Christ saith that their endeuours shall not bee in vaine, so they be readie to obey. Neither doth he only prescribe vntounto the Apostles in this place what their calling requireth: but he promiseth them happie successe, least they faint and waxe cold. It can scarse be expressed what great force this comfort hath against so many tentations, whiche doe dayly inuade Christes ministers. Therefore so often as wee thinke that our labour is lost, let vsus remember this, that Christe shall at length bring to passe that that shall not bee in vaine which wee goe about. For the promise taketh place most of all then, when there appeareth no fruite.

At this day craftie mates, and those that seeme to the worlde to bee wise, doe mocke and floute our endeuours as vaine and rashe, because we endeuour in vaine to ioyne heauen and earth togeather: for in the meane season we reape not that fruite which we desire. But forasmuch as Christ hath promised on the other side that the reward of our labor shall follow at length which lyeth hid for a time, let vsus labour diligently in the middest of the mockage of the world, in doing our dutie. Now here may a question be asked, why Christ saith that this fruite shall bee perpetuall, whenas he saith. And that your fruite may remaine: Because the doctrine of the gospell getteth soules vntounto Christe vntounto eternall saluation, many do thinke that this is the perpetuitie of the fruite: but I doe extend the sentence farther, to wit, that the church shall stand euē vntill the ende of the worlde. For the labour of the Apostles yeeldeth fruite, euen at this day, and our preaching is not for one age, but shall spreade abroad the church, that there may come a new encrease after our death. VVhenas he saith, your fruite, hee speaketh as if it were gotten through their industrie: whereas notwithstanding Paule teacheth, 1. Cor. 3. 7. that those which water or plant are nothing. And truly the creation of the Church is a more excellent worke of God, then that the glory therof ought to be ascribed vntounto men: but because the Lorde sheweth his power by the hand of men, least they labour in vaine, he is wont to translate that vntounto them which is proper to himselfe Neuerthelesse let vsus remember that Christ doth adorne his disciples so beningly that he may encourage them and not puff them vp.

That whatsoeuer yee shall aske. This member was not …added abruptly as many men may thinke. For seeing that the function of teaching doth farre surpasse mans strength, there are moreouer many inuasions of Satan, p. 354which can neuer be endured saue only through the power of God. Therefore least the Apostles faint, Christe helpeth them & preuenteth them with a most excellent ayde, as if hee should say, if you shall hauehave more to doe, then that you are able to fulfill your function, my father will not faile you. For I hauehave made you ministers of the Gospel vppon this condition, that the father may stretch foorth his hande to helpe you so often as ye shal desire him in my name to help you. And truly wheras most teachers doe eyther faint through slouthfulnes, or fall downe flat through despayre, it commeth to passe by none other meanes saue only because they waxe slouthfull in praying. Therefore this promise of Christ stirreth vsus vp to call vponupon God. For whosoeuer shall acknowledge that the successe of the worde commeth from God, hee shall offer his labour to him with feare and trembling: on the contrarie if any man trust to his owne industrie, and do neglect Gods helpe, or shal cast away both speare and buckler whenas he is come to the matter, he shall doe no good after he hath taken great paines.

Furthermore, we must take heed of two vices here, of arrogancie & distrust: for as those men doe carelesly passe ouer Gods helpe, who thinke that they hauehave the matter in their hand alreadie, so many men do faint through difficultie, because they doe not consider that they fight through gods power & ayde, vnderunder whose cōduct they go on warfare.

17 These thinges commaund I you. This is also added in good time to the ende the Apostles might know that mutuall louelove amongest ministers is chiefly required, to the end they may edifie the Churche of God with the desire of concord. For there is no greater impediment, then whenas eueryevery man laboureth apart, and they doe not one helpe another. Therfore vnlesse the ministers doe retaine brotherly fellowship amongest themselues, it may be that they may erect some huge heapes but such as are scattered abroad: neuerthelesse there shalbe no building of the Church.

18 If the world hate you. After that Christ hath armed the Apostles vntounto the sight, he doth also exhort them vntounto pacience. For the Gospell cannot be preached but the world will goe mad by and by. VVherfore it cannot be that godly teachers shall escape enuie and the hatred of the worlde. Christe foretelleth this in time, least that befall them whiche is wont to befall fresh water souldiers, who by reason of their vnskilfulnes are bold before they see the enemies, when as they come to the fight they are afraide: neither doth he forewarne his Disciples for this cause only, least any newe or vnlooked for thing befall them, but he doth also confirme them by his owne example. For it is an vnmeete thing that seeing the world did hate him, we who represent his person, should hauehave the world (which is alwayes like to it selfe) fauourable to vsus. I had leuer translate the verbe ginoscete in the indicatiue mode although if any man had rather hauehave it the Imparatiue, I doe not gaine say him: because the sense is not altered. There is greater difficultie in the word which foloweth next? For seeing that he calleth himselfe former then the Disciples, this may be referred aswell vntounto the time as vntounto the dignitie. The former exposition is more vsuall, to wit, that Christe was hated of the world before his Disciples. But I doe rather allow the latter, that seeing that Christe who doeth farre excell was not yet free from the hatred p. 335of the world, his ministers must not refuse the like estate. For this saying agreeth with that which we had twice in the first chapter, 27. & 30. verses. He that commeth after me, is preferred before me, because he was former then I.

19 If you were of the world. This is another consolation that the worlde doth hate them for this cause because they are separated from it. And this is their true felicitie & glory: because they are deliuered frō destruction by this means. To clause doth signifie in this place to separate. Nowe if they were chosen out of y^e world it foloweth y^t they were a part of the world, & that they are separated frō the rest that perish, only through gods mercy. In this place Christ cōprehēdeth vnderunder this word worlde, all those which are not regenerate by the spirite of god. For he setteth the church against the world, as we shal see more fully in the 17. chap. And yet that exhortatiō of Paul is not cōtrary to this doctrin, Ro. 12. 18. HaueHave peace with al mē so much as in you lyeth. For that exception which is added importeth asmuch as if he shold say, that we must take heed what is lawful for vsus to do: least any mā beare too much with the corruptions of the world through the desire he hath to please. But there may another questiō be obiected as yet. For we seethe wicked which are of the world not only cōmōly hated, but also accursed: truly the world doth nothere louelove that which is his own▪ I answere, that earthly men who are moued according to the sense of their flesh do neuer hate sin indeed: but only so far foorth as the care of their own losse or gain doth moue thē: althogh Christ meant not to deny, but that the world waxeth hot with inwarde discord, & rageth within it self: his only meaning was to shew, that the world doth only hate that in the faithful which is of God. And it appeareth also hereby how foolishly the Anabaptists do dote, who gather by this one argument only that they are the seruants of god, bicause they displease the more part of mē. For we may redily obiect, that many whiche are of the world: namely, whō the filthy cōfusiō of all thinges deliteth, do fauour their doctrine: & again, many of the world do hate it, because they are desirous to hauehave the politike order remaine.

20 Rem…mber the word. It may also be read in the Indicatiue mode. You remēber: but without any great alteratiō of the sense: yet in my iudgement the Imparatiue mode doth the better agree. And it is a cōfirmatiō of the sentence next going before where Christ said that the world hated him, who did excel his disciples. For it is not meet that the seruant should bee in better estate thē his master. Furthermore, after that he hath spoken of the persons, he maketh mētiō also of the doctrine, for there is nothing that troubeth the godly more, then whē they see the doctrine whiche is gods, proudly cōtēned of men. For it is an horrible monster, the beholding wherof may make the strongest breast & heart quaile. But whilest that on the other part, we remember that the sonne of God himselfe did no lesse trie stubbornnes, there is no cause why we should maruel, that y^e doctrine of god is so little reuerēced amōgst mē. In that he calleth it their & his doctrine, it is referred vntounto the ministerie. There is one onelyonly master of the Church: but he would hauehave his doctrine which he taught first to be preached afterward by his Apostles.

21 But all these things. Because the fury of the worlde is monstrous, whilest that it rageth so against the doctrine of saluation, Christe p. 356sheweth a reason thereof, because it is carried headlong into destruction through blinde ignoraunce. For no man would warre against God openly, therefore it is blindnesse, and ignoraunce of God, which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes hauehave respect to the cause, neither can we hauehave any true consolation any where els, saue only in the testimonie of a good conscience. Hereby must our mindes be lifted vp likewise vntounto thankfulnesse: that whilest that the world doth perish in the blindnesse thereof, God hath vouchsafed to make vsus partakers of his light. Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde, whenas God is not knowen. For (as I say oftentimes) vnbeliefe is blinde: not that the wicked doe vnderstand and perceiue nothing, but that all their knowledge is confused and doth vanish away straightway which thing I hauehave handeled more at large els where.

22 If I had not come and spoken vntounto them, they should hauehave no sinne: but now they hauehave no excuse for their sinne.

23 Hee that hateth me, hateth my father also.

24 If I had not done the workes amongest them, which no other man hath done, they should hauehave no sinne: but now they hauehave both seene, and also heard both mee and my father.

25 But that the worde which is written in their law may be fulfilled, they hated me for nothing.

26 And when the comforte… shall come, when I will sende vntounto you from my father the spirite of truethe, whiche proceedeth from the father, hee shall testifie of mee.

27 And you doe also testifie, because you are with mee from the beginning.

22 If I had not come. In that he said that the Iewes hated the gospel, because they knew not God: least any man should thinke that this serueth to mittigate their offence, hee addeth that they were maliciously blinde: as if a man shoulde shut his eyes least hee bee compelled to behold the light. For otherwise it might hauehave beene obiected againste Christe, if they know not thy father, how is it that thou doest not redresse their errour? VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no? Hee answereth that he hath executed the office of a good and faithfull teacher, but all in vaine: because malice woulde not suffer them to returne vntounto foundenesse of minde.

Furthermore, his meaning was to make all men afraide vnderunder theyr person, who doe either refuse the truth of God when it is offered vntounto them, or resist the same willingly when they knowe it. And although there remaineth terrible vengeance of God for them, yet Christe hath respect rather vntounto his Disciples, that hee may encourage them with certaine hope of victorie, least at any time they yeelde vntounto the wickednes of the wicked. For whenas we heare that such is their end, wee may triumph now, as it were in the middest of the battell.

They shoulde hauehave no sinne. Christ seemeth to graunt by these wordes, that only vnbeliefe is sinne: and there be some which thinke so▪ Augustine p. 357thinketh somewhat more soberly, yet the commeth vntounto the same sense. For because faith remitteth and blotteth out all sinnes, hee saith, that it is only the summe of vnbeliefe that condemneth. This is truly said, forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death: but it is the fountaine and cause of all euill. But all that disputation doth nothing appertaine vntounto this present place. For this word (sinne) is not taken generally, but according to the circumstance of the cause which is handeled as if Christ should say, that their ignoraunce is by no meanes excusable, because they had malitiously refused God in his person, Likeas if we call him giltlesse, iust, and pure, whom we will acquit of one fault only, wherof he was giltie. Therfore that absolution of Christe is restrained vntounto one kinde of sin: because he taketh from the Iewes their cloake of ignorance in the contempt and hat…ed of the Gospell. Yet heere ariseth a newe question as yet, whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe. And there be frantike fellowes, who gather falsly out of this place, that whosoeuer died before Christs comming without faith, they were in a doubtfull and suspensed state, vntill Christ did shew himselfe vntounto them. As if there were not many places of scripture extant whiche testifie that the onelyonly conscience was sufficient to make them guiltie. Death saith Paule. Rom. 5. 14. reigned vntill Moses in the worlde. And in another place in the same Epistle, 2. 12. he teacheth that they shall perish without lawe which hauehave sinned without lawe. Then what is Christ his meaning? Truly there is a graunting in these wordes, whereby hee giueth vsus to vnderstande that there remaineth nothing for the Iewes, which they can pretend to mittigate their fault, after that they hauehave reiected life willingly and wittingly when it was offered vntounto them. So that the excuse whiche hee graunteth them doth not quite acquit them, but doeth only extenuate the greeuousnesse of the wickednesse: according to that, the seruaunt which knoweth the will of his master, and despiceth it, shalbe sorer beat Luke 12. 47. For Christ meant not to promise pardon vntounto others, but to holde his enemies conuicted who had reiected the grace of God stubbornly: to the end it might euidently appeare, that they were vnworthy of all pardon and merciemercy. And we must note that he speaketh not of his bare comming, but of that which was ioyned with doctrin. For they had not been giltie of so great a fault, because of the presence of his body only, but the contempt of the doctrine by him deliuered was that which made them vnexcusable.

23 Hee that hateth mee. An excellent place, whereby we are taught that no man hateth the doctrine of the gospel, but he bewrayeth his vngodlinesse agaynst God. Many men pretend another thing in words: for when as they loath the Gospell, yet will they seeme to bee excellent worshippers of God: but they are but trifles: for the contempt of God lurketh within. So that it commeth to passe that Christ discouereth the hypocrisie of many by y^e light of his doctrine. Cōcerning which thing we hauehave spoken more, chap. 3. 20. vponupon that place, hee that doeth euill hateth the light. And againe, cha. 5. 23. he that honoureth not the soone, honoureth not the father.

p. 35824 If I had not done the workes. Hee comprehendeth in my iudgement vnderunder this worde, workes, all those tokens of his diuine glory whiche hee shewed. For the proued plainely both by myracles, and by the power of the holy Ghost, and by other testimonies, that he was the sonne of God: so that the Maiestie of the only begotten sonne did plainely appeare in him, as we had in the first chapter. Concerning the myracles whiche he wrought, it is commonly obiected that he neither wrought more nor greater then Moses and the Prophetes. The answere is knowen that Christ excelleth in myracles in this respect: because he was not the minister only but properly the authour. For hee vsed his owne name, his owne commaundement, his owne power to worke myracles. But (as I hauehave saide) he comprehendeth generally all the testimonies of the heauenlye and spirituall power, whereby his Diuinitie was reuealed.

They hauehave seene and heard. Hee concludeth that his enemies cannot escape by running away, for as much as they despised the power, whiche was altogether diuine, as might manifestly appeare. For God shewed foorth his power plainely in the sonne: wherefore it was in vaine for them to say that they had only to deale with a mortall man. This place teacheth vsus to be attentiue and readie to weigh the woorkes of God: wherein whilest that hee sheweth his power, hee will hauehave due honour giuen and ascribed vntounto himselfe. VVhereupon it followeth that they are vnthankfull towardes God and malicious, whosoeuer do darken his giftes or passe ouer the same contemptuously.

25 But that it may bee fulfilled, That which is contrary to nature seemeeth to be vncredible: but there is nothing more contrary to reason then to hate God: therefore Christe saith that their minds are infected with so great wickednesse that they hated him for nothing and without a cause. VVhereby he amplifieth their wickednesse. Christe citeth a place out of the Psal. 35. 19. which he saith is nowe fulfilled: not because the same thing dyd not befall Dauid before: but that hee may touch the obstinate wickednesse of his nation which discending by lineall discent from the great graundfathers vntounto the fourth generation did reigne without ende, as if hee should say that they were no better then their fathers which hated Dauid without a cause. By lawe hee meaneth the Psalmes: because all the doctrine of the Prophetes was nothing els but an appurtenance of the lawe, & we know that Moses his ministerie did endure vntill the time of Christ. Furthermore he calleth it their law not for honours sake, but that they may be sorer pricked with the familiar title: as if he should say, they hauehave the lawe giuen them by heritable right, wherein they see their manners liuely painted out.

26 And when. After that Christ hath told his disciples that the gospel ought to be neuer a whit the lesse esteemed, because it hath many aduersaries euen in the very Church, he setteth the testimonie of the spirite now against their vngodly furie, wherwith their consiences being vnderpropt, they can neuer fall: as if he should say, the worlde shall rage against you, your doctrine shall be mocked of some, othersome shall also accurse it: but there shalbe no such violent motions, that they shall bee able to ondermine the firmenesse of your faith: after that the holy ghost … bee giuen you, that hee may establishe you by his testimonie. And p. 359truly this is our only ayde, whenas the world is all on an vprore, that the truth of God being sealed vp in our harts by the spirite, doth despice whatsoeuer it in the world. For if it were subiect to mens iudgements, It should fall out, that our faith shoulde bee ouerwhelmed an hundred times dayly. Therefore we must note where we must stand amongest so many turmoyles, to wit, because wee hauehave not receiued the spirite of this worlde, but the spirite which is of God, that we may know those thinges which are giuen vsus of GOD. Hee is the only witnesse, he doth mightily beate downe, scatter abroade, ouerthrowe, what thing soeuer this world hath set vponupon high to darken or suppresie gods truth. VVhosoeuer shall be endowed with this spirit, they are so far frō being discouraged through the hatred & contempt of the worlde, that eueryevery one of them shall ouercome the whole worlde, in the meane season wee must beware that we depend not vponupon the respect of men. For so long as our faith shall wander in such sort, yea, so soone as it shall goe out of the sanctuarie of God, it must needes waner miserably. Therfore it must bee called backe vntounto the inwarde and secrete testimonie of the spirite, which the faithfull knowe is giuen them from heauen. The spirite is said to testifie of Christ, because it retaineth and stayeth our saith in him alone: that we may seeke no part of saluation els where, he calleth him the comforter. Againe, to the end we may not feare so long as we trust to his ayde. For Christ meant to fortifie our faith by this title, least it should faint in any temptations. That must also be applied vntounto this present circumstance, in that he calleth him the spirit of truth. For we must vnderstande the opposition, that men are carried about diuersly without this witnesse, neither doe they rest soundly any where, and that when and wheresoeuer he speaketh he deliuereth mens minds from all doubting and from feare of deceit. In that he saith, that hee will send him from the father, and againe, that hee proceedeth from the father, it serueth to augment the weight of his authoritie. For the testimonie of the spirite should not be sufficient against suche strong inuasions against so many & such forcible engines, vnlesse we were persuaded that he came from God. Therfore it is Christ that sendeth the spirite, but out of his heauenly glory: to the end we may know that it is not mans gift, but a sure pledge of Gods grace. VVhereby appeareth how fryuolous the subtiltie of the Grecians was, when as they denyed vnderunder colour of these wordes that the spirite proceedeth from the sonne. For Christ nameth the father heere as he is wont, to the end he may make vsus behold his diuinitie.

27 And yee beare witnesse. Christe giueth vsus to vnderstande that the testimonie of the spirite is not such that the Apostles hauehave it for themselues alone, and enioy it themselues alone, but that it spreadeth it selfe farther abroad by them, because they should bee the instruments of the spirite as he spake by their mouth. VVe see now how faith commeth by hearing, and yet it hath the certaintie which it hath from the seale & earneste of the spirite: Those menne which know not sufficiently the mist of mans minde, they thinke that faith is conceiued naturally by preaching only: and on the other side many brianesicke men cannot away with preaching, whilest y^t they breath out secrete reuelations and inspirations. But wee see how Christe ioyneth these thinges togeather. p. 360Therefore although there is no faith vntill the spirite of God do lighten our mindes, and seale our heartes, yet must wee not fet visions or oracles from the cloudes, but the worde which is nigh vsus in our mouth and heart, Deu. 13. 14. ought to hauehave all our senses tyed to it, and set fast vponupon it. As Isay as saith most excellently. 59. 21. This is my couenaunt, saith the Lorde, my spirite which I hauehave put vponupon thee, and my woordes which I hauehave put in thy mouth, shall not faile, &c. This clause, yee hauehave been with mee from the beginning, is added for this cause, that we may know that the Apostles deserue more credite, because they saw these thinges with their eies which they preach: a saith Iohn, that which we hauehave hard which we hauehave seene, which our hands hauehave handeled. 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes, that there might bee nothing wanting whiche might approoue the Gospell fully.