Harmony of the Gospels, Commentary on gospel of John · Chapter 16

Harmony of the Gospels · Commentary on gospel of John · Chapter 16

p. 360Chap. 16.

1 THese thinges hauehave I spoken vntounto you that yee may not bee offended.

2 They shall make you straungers from their Sinagogue: but the houre commeth that whosoeuer shall kill you, hee may thinke that hee doth God good seruice.

3 And these things shall they doe vntounto you, because they hauehave not knowen the father nor yet mee.

4 But I hauehave spoken these thinges vntounto you, that when their houre commeth, you may remember, that I hauehave tolde you. And I hauehave not spoken these thinges vntounto you from the beginning, because I was with you.

5 And now I goe to him that sent me, and none of you asketh mee, whither goest thou?

6 But because I hauehave spoken these thinges, sorrow hath filled your heart.

7 But I tell you the truth, it is expedient for you that I goe, for if I goe not, the comforter will not come vntounto you: but and if I shall goe, I will send him vntounto you.

1 These things hauehave I spoken vntounto you. He saith againe that none of these thinges which he hath spoken are superfluous: for seeing that fights & combates are prepared for them they were to be furnished with lawfull weapons before the time. And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist. Let vsus also remember that that is spoken to vsus also, whiche was spoken then to the Apostles: And first of all wee must note that Christ sendeth not his into the battel vnarmed: and that therefore …o man faileth in this warfare, saue only through the fault of his owne slouthfulnesse. Neither must wee waite and stay vntill we come vntounto the present matter: but we must endeuour that being acquainted with these speches of Christ, we may enter the combate when need requireth. Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes. For whenas he saith, leat yee bee offended, hee giueth vsus to vnderstand, p. 361that we neede not feare, least we be turned aside out of the righte course with any thing. But it appeareth heereby how fewe doe rightlye learne this doctrine, in that those menne, which seeme to remember it, when they are free from daunger, doe quayle and yeelde, when they are to enter the battaile, as if they were rude and ignoraunte. Therefore lette vsus so buckle these weapons vntounto vsus, that they neuer fall away from vsus.

2. Straungers from their Synagogue. This was no light offence to trouble their mindes withall, that they were to be driuen like wicked menne out of the company of the godly, at least of those, which did boast that they were the people of God, and made their bragge of the title of the Church. For the faythfull are not onelyonly subiect to persecution, but vntounto reproaches and slaunder, as Paule saieth, 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion: because although they be thrust out of the Synagogues, yet neuerthelesse they remayne in the kyngdome of God. The summe is, that wee muste not be discouraged with the peruerse iudgements of menne, but that we must valyauntly endure the reproach of the crosse of Christe: being cō tent with this one thing, that God alloweth our cause, which menne do vniustly and wickedly condemne. Furthermore, we gather heereby that the ministers of the Gospel are not onelyonly euil intreated by the professed enemyes of the Gospel, but that they are slaundered sometimes euen by those, which seeme to be of the houshold of the Church, yea very pillars. The Scribes, and Pharisees, and Priestes, by whom the Apostles were cō demned, did boast that they were appointed by God to be iudges of the Church: and indeede the ordinary gouernment of the Churche was in their power, and the function of iudgeing came from God, not frō men: but they had corrupted al the order, which GOD had appoynted, with theyr tyranny. So that it came to passe, that the power which was graū ted vntounto them to edification, was nothing else but a monstrous oppression of the seruauntes of God: excommunication which ought to hauehave beene a medicine to purge the Church, was turned to banish godlynesse out of the same. Seeing that the Apostles tried that in their time, there is no cause why the Pope his cursses shuld greatly terrifie vsus, wherwith he thundreth against vsus for the testimonie of the Gospel. For we muste not feare least they hurt vsus any more, then these olde ones did the Apostles. Yea, we ought to desire nothing more then that wee may be straungers from that congregation, out of which Christ is banished. Neuerthelesse, let vsus note, that the discipline which God ordayned in his Church from the beginning, was not abolyshed by that grosse abuse. For seeinge that Sathan is wholly occupied about this, that he may corrupt al Gods institutions, we must not yeelde vntounto him, that that may be quite takē away, because of corruptions, which God hath establyshed for euer. Therefore excommunication is no lesse to be reclaimed vntounto his pure & lawful vse, then Baptisme and the Supper of the Lord.

But the houre commeth. Christ persisteth as yet in that offence, in that the enemies of the Gospel doe challenge and take to themselues this authoritie, that they thinke that they offer holy sacrifices vntounto God, whē they put the faythful to death. Now it is of it self an hard matter, that the innocent shoulde be cruelly vexed: but it is a farre harder and a farre more p. 362troublesome thing, that the iniuries whiche the wicked doe to the children of God, should be accounted iuste punishmentes and doe to theyr wickednes. But we must place so much ayde in a good conscience, that we may suffer our selues to bee thus oppressed for a time, vntil such time as Christe appeare out of heauen, the reuenger of our cause and his owne. But it is a wonder, that the enemies of the truth seeing their own consciences doe accuse them, do not onelyonly deceiue men, but doe also chalenge to themselues praise for vniust crueltie before God. I answere, that hipocrites, howsoeuer their own conscience doth accuse them, do so s…atter themselues, that they deceiue themselues. They are ambitious, cruell, proud: but they cloake al these vices with the colour of zeale, to the ende they may carelesly slatter themselues. There is added also vntounto these a certeine furious drunkennes, after that their handes hauehave beene imbrued with the bloud of the Martyrs.

3. And these things shal they do vntounto you. It is not in vaine, that he doth so often cal the Apostles vntounto that consideration, that this is the only cause why the vnbeleeuers doe rage against them, because they know not god. And yet notwithstanding this is not spoken to mittigate their offence, but that the Apostles may despise their …ury with loftie minds. For it falleth out oftentimes, that the authoritie wherein the wicked excell, and the pompe that appeareth in them, doe shake modest and godly mindes. On the contrary, Christ commaundeth his disciples to rise against them with holy magnanimitie, that they may contemne the aduersary, whom onelyonly errour and blindnes doe driue forward. For this is our brase wall, when we are certeinelye perswaded that God is on our side: and that those which resist vsus are destitute of reason. And in these wordes are we taught what a grieuous and great euill the ignoraunce of God is, which causeth euen murtherers of their fathers to seeke to be praised for their wickednes.

4. That when their houre shal come yee may remember. Hee repeateth that which he had saide already, that this is no shadowishe philosophye: but such as must be brought to practise and vse: and that he preacheth now concerning these matters, that they may indeede declare that they were not taught in vaine. VVhen as he saieth, that yee may remember, he commandeth them first to lay vp those things in their mindes, which they hauehave heard: and againe to remember them, when neede shal require, at lēgth he giueth them to vnderstand, that that is of no smal importance, in that he prophecieth of things to come. I hauehave not told you from the beginning. For asmuch as the Apostles were as yet tender and weake, so long as Christe was conuersant with them in the fleshe, hee spared them as a good and mercifull maister, and suffered not more to be laid vponupon them, thē they were able to beare. Therfore they had no great neede as then of confirmation, when as they were at rest from persecutions: now he telleth thē that their estate should be altered, and because there is a new estate prepared for them, he dooth also exhort them to prepare themselues vntounto the cumbat.

5. New go I vntounto him. He mittigateth with a moste excellent consolation, that sorow which they might conceiue by his departure: which was very necessary. They that had liued hitherto daintily, were called heereafter vntounto great and hard sightes. VVhat shuld then hauehave befallen them, p. 363vnlesse they shuld hauehave known that Christ, the gouernour of their saluation was in heauen? For to go vntounto the father is nothing else but to bee receiued into the heauenly glory, that he may enioy the principal gouerment. Therefore this remedy of sorrow is set before them, that although Christ be absent in body, yet will hee sit at the right hande of the father, that he may defend the faithfull by his power. Hee reprehendeth two faultes in the Apostles in this place, that they were too much addicted to the visible presence of his flesh, and secondly, that so soone as it was taken away, being oppressed with sorow, they lyfted vppe their eyes no higher. The same thing doth commonly befal vsus: for we doe alway fastē Christ to our senses: that done, if he appeare not as we would wish, we feigne to our selues matter of dispayre. This seemeth to be falsly obiected to the Apostles, that they aske not whither their master goeth, seeing that they enquired diligently of that matter: but we may easily answere, that they did so aske, that they lifted not vp their mindes vntounto hope, which thing they ought principally to hauehave done. The sense therfore is this, so sone as you heare of my departure, you are afraid, neither do yee consider whither I go, or to what end.

7. But I tell you the trueth. He testifieth that his absence shall bee profitable, that they may cease to be desirous to hauehave him present before their eyes: and he vseth a kinde of oath. For because we are carnall, there is nothing harder for vsus, then to plucke out of our mindes this preposterous affection, whereby we pul down Christ from heauen vntounto vsus. And he expresseth this kind of profitablenes, that they could not otherwise be endowed with the holy Ghost, vnlesse he should forsake the world. But the presence of Christ is farre more profitable and more to bee desired, whereby he giueth himselfe vntounto vsus to be enioyned by the grace & power of his spirite, then if he were present before our eyes. Neither muste we moue a question, whether Christ could not set downe the spirit, whē he was vppon earth. For he taketh that for a thing, which al mē graunt, whatsoeuer his father hath decreed. And certeinly so soone as the Lord hath once declared what he will hauehave done, it is foolishnes to dispute of the possibilitie.

8. And when he shal come, he shal reproue the world of sinne, and of righteousnes, … of iudgement.

9. Of sinne, because they beleeue not in me.

10. And of righteousnesse, beecause I goe to my father, and yee shall see mee no …:

11. And of iudgement, because the prince of this world is iudged.

12. I hauehave yet manye thinges to speake vntounto you: but you cannot beare them now.

13. And when he shal come, to wit the spirit of trueth, he shal lead you into al truth. Neither shal he speake of himselfe, but whatsoeuer thinges he shal heare, he shal speak, and he shal tel you those things, which shal come to passe.

14. He shal glorifie me, because he shal take of mine, and show vntounto you.

15. Al things which the father hath are mine: therefore said I vntounto you, he shal take of mine, and shew vntounto you.

8. VVhen yee shall come. Omittinge the diuersitie of expositions, whiche the obscuritye of this place hath broughte forthe, I will onelye affirme that whiche I doe thinke dooth beste of all p. 364agree with Christ his meaning. Hee had promised the spirit to his disciples, he commendeth the excellency of the gift now by the effect: because his spirit shal not gouerne, vphold, and defend them alone, but shal spread abroad his force farther.

He shal reproue the world (saith he.) That is, he shal not onelyonly abide shut vp in you, but shall spreade abroade himselfe from you through his power, throughout the whole worlde. Therefore hee promiseth vntounto them the spirite, which shall be the iudge of the world, and by whome their preaching shalbe so liuely and effectuall, that it shal bring those into order, who passing their boundes beefore throughe vnbrideled lyberty, were holden with no feare or reuerence. And we must note that Christ speaketh not in this place of secrete reuelations: but of the power of the spirite, which appeareth in the externall preaching of the Gospel, and in the voice of menne. For how commeth it to passe, that the voice of manne pearceth the mindes, doth take roote there, and finallye bringeth foorth fruite, making fleshy heartes of stony heartes, and renewinge the menne themselues, saue only because the spirit of Christ doth quicken it? Otherwise it shuld be a dead letter and a vaine founde: as Paul teacheth excellently, 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite, because God wrought mightely in his doctrine. The sense therefore is this, when as the Apostles shal hauehave the spirite giuen them, they shall bee furnished with celestiall and diuine power, that they maye exercise authoritie, and hauehave iurisdiction throughout the whole world. This is attributed rather to the spirite then to them, because they shall hauehave no power of their owne, seeing they shalbe onelyonly ministers and instrumentes: and it is the spirite alone, which is in them, which shall gouerne. I thinke that he comprehendeth vnderunder this word (world) aswel those that should be truely conuerted vntounto Christ, as the reprobate and hypocrites. For the spirit reproueth men two manner of wayes in the preaching of the Gospel: for some are touched throughly, so that they humble themselues willingly, they subscribe vntounto the iudgemente readily, whereby they are condemned.

Othersome although they being conuicted, cannot escape guiltinesse, yet doe they not yeelde from their heart, neyther doe they submit themselues vntounto the authority and dominion of the spirit: but rather beeinge subdued, they frette inwardly, and being confounded, they doe not yet cease to nourish stubbernnes in their hearts. Now do we see how the spirite ought to reproue the world by the Apostles: to witte, because GOD reuealed his iudgement in the Gospel, wherewith when the consciences were smitten, they beganne to feale their own mysery and the grace of God. For the word Elenchein is taken in this place for to conuicte. That which is contained, 1. Corinth. …4. 24. shall bringe no small lighte to the vnderstanding of this place, where Paul saith, if they prophecie all and an vnbeleeuer or an idiote doe come in, he is reproued of all, he is iudged of all, and so the secretes of his heart are made manifest. Paule intreateth in that place properly of one kinde of reprouing: to wit, when the Lord bringeth his elect vntounto repentaunce by the Gospel: yet it appeareth euidently heereby, how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake, to acknowledge and submit themselues to his gouernment. Now the question is to what end p. 365Christ said thus. Some doe thinke that he noteth the cause of the hatred, whereof he made mention: as if he should say, that the world doth hate them for this cause: because the spirite shall vrge the world on the other side by them. But I doe rather subscribe vntounto those other, who teach that Christe didde intende some other thing, as I hauehave alreadye touched in the beeginninge. For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite, which was promysed them, was no small gyft. Therefore the excellencie thereof is descrybed, that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world.

9. Of sinne. Now it remayneth that we see what it is to reproue of sinne. Christ seemeth to make infidelytie the onelyonly cause of sinne: and that is diuersly wrested by the interpreters. But (as I sayd before) I will not declare what eueryevery one of them teacheth or thinketh. VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne. For this is the beginning of spiritual doctrine, that menne begotten in sinne hauehave nothing in themselues, but the matter of sinne. Furthermore, Christ maketh mention of infidelitie, to the ende hee mighte shew what the nature of man is in it selfe. For because the bond wherby he vniteth himselfe vntounto vsus is fayth, vntil we beleeue in him, wee are without him, and deuided from him. Therefore these words importe as much as if he should hauehave said, when the spirit shall come, he shal declare and proue that sinne reigneth in the world without me. Therfore infidelitie is named in this place, because it separateth vsus from Christ, and so bringeth to passe that there is nothing left in vsus but sinne. To be shorte, the corruption and frowardnes: of mans nature is condemned in these words, least we should think that there is one drop of righteousnes in vsus without Christ.

10. Of righteousnes. VVe must note the course of the degrees, whiche Christ setteth downe. Hee saith now, that the worlde must be reproued of righteousnes. For doubtlesse menne shal not hunger and thriste after righteousnes: yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it, vnlesse they shal be touched with the feeling of sin. Especially we must thus thinke of the faithfull, that they cannot profitte in the Gospel, vntil they shalbe first humbled: which cannot be vntill they come to the knowledge of their sinnes. It is the proper function of the law to call the consciences vntounto Gods iudgement, and to wounde them with feare: but the Gospel cannot be rightly preached, but that it muste bring from sinne vntounto righteousnes, and from death to life. Therefore it must needes borrow that first member of the law, wherof Christ spake. And heere vnderstand that righteousnes, which we hauehave by the grace of Christ. Christ placeth that in his ascention vntounto his father: and that not without cause: for like as (as Paule testifieth, Rom. 4. 24) hee rose againe for our iustification: so he sitteth nowe at the right hande of the father, that he may exercise whatsoeuer power is giuen him, and so may fulfill al things. Finally, he filleth the world with the smel of his righteousnes out of his heauenly glory. And the spirite pronounceth by the Gospell that this is the onelyonly meanes whereby we are iudged iuste. Therefore this second degree is fet from the conuiction of sin, that the spirite may conuince the worlde, what is to be accounted true righteousnes: to wit, p. 366Christ hath appointed and ordained the kingdome of life by his ascending into heauen, and he sitteth now at the right hand of the father, to the end he may establish true righteousnes.

11. And of iudgement. Those that take this word iudgement for damnation, they want not a reason for the same: because Christ addeth immediately, that the prince of the world is iudged. But as I thinke the other sense dooth better agree: to witte, that so soone as the light of the Gospell is once lighted, the spirite reuealeth, that the state of the world was rightly and orderly framed by the victory of Christ, whereby he threwe down Sathan his empyre,: as if hee should saye, that this is the true restoringe, whereby al things are reformed, when as Christ himselfe possesseth the kingdome alone, hauing subdued and conquered Sathan. Therefore iudgement is set against confused and disordered things, or (that I maye speake more brieflye) it is contrarye to disorder, as if a man should call it rightnesse or straightnesse: in whiche sense it is oftentimes taken in the scripture. The sense therefore is, that so long as Sathan ruleth, he mixeth and troubleth all thinges, so that there is a filthy and euill fauoured confusion of the workes of God: but when as he is stripped of his tyrannye by▪ Christ, then is the world reformed, and there appeareth good order. So that the spirite conuinceth the world of iudgment: that is, that Christ restoreth and bringeth those things in order, which were gone to decay before, hauing ouercome the prince of iniquitie.

12. I hauehave yet many thinges. Christ his sermon coulde not preuaile so much amongst his disciples, but that their rudenes did cause them doubt as yet in many thinges: yea, they did scarse taste of those thinges, whiche ought to hauehave refreshed them throughly, vnlesse the weakenes of the flesh had hindered them. Therefore it could not be, but that acknowledging their own want, they shuld feare and stand in doubt. Therefore in that he saith, that they are vnable to beare thē, if he shall tell them more and higher things, it tendeth to this end, that being incouraged with the hope of better profiting, they bee not discouraged. For it was not meete that they shuld measure the grace wherwith they shuld be endowed, according to the present feeling, seeing they were so farre from heauen. In summe, he biddeth them be of good courage, how weake soeuer they be now. But beecause they had no vnderpropping whereunto they might leane saue onelyonly doctrine, Christ telleth them that he had tempered the same, so that they might receiue it: yet so y^t they are to hope for an higher and more plentifull shortly: as if he shuld say, if that be not yet sufficient to establish you, which you hauehave heard of me, suffer a litle: for ye shal shortly be taught by the spirit, and then shall ye want nothing, hee shall resolue that which is yet rude in you.

Nowe the question is, what those thinges were, whiche the Apostles were not sitte to learne as yet. To the end the Papists may thrust in their owne inuentions in steede of Gods oracles, they do wickedly abuse this place. Christe promised (say they) vntounto the Apostles new reuelations: therefore they must not stay in the scripture, aboue which he calleth his. First of all, if we will say, as Augustine saith, we shal answere readily. His wordes are these, seeing that Christ held his peace, which of vsus can saye that they are these or these thinges? or if hee dare saye so, how will hee prooue it? who is so vaine or rashe, who although hee say those thinges, p. 367which are true, canne affirme without any diuine testimonie, that those are the thinges, which the Lord would not vtter at that time? But wee hauehave a surer reason out of Christ his wordes to refute them. The spirite is called the perfect maister of truth, whom Christ promysed to his Apostles. And why was hee promised, saue only that they might deliuer with their handes the wisdome, which they receiued from him? The spirit was giuen them, who being their guide and directer, they executed the office which was enioyned them. The same spirit had brought them into all trueth, when as they cōprehended in writing the sum of their doctrine. VVhosoeuer thinketh that there ought any thing to be added to this doctrine, as if it were lame and but halfe full and perfect, he doth not only accuse the Disciples of fraudulent dealing, but he doth also blaspeme the spirit. If the doctrine, which they didde write had proceeded from fresh water soldiours and nounces, the addition had not beene superfluous: but now fithence that their writinges are as it were the euerlasting tables of that reuelation, which was promised them and giuen them, there can nothing be added vntounto them without doing cruell iniury to the spirite. Furthermore the Papists are more then ridiculous, when as they are come to the matters themselues. For they define that those secretes, which the Apostles were vnable to bere, were childish diriges, then which there is nothing more vaine or foolysh. Forsooth spirite must needes come downe from heauen, that the Apostles might learne how to hallow the chalices with their altars, how to baptise Belles, how to blesse holy water, and how to celebrate Masse. Therfore how doe noddies and children learne these thinges, which hauehave them at their fingers endes? Therefore it is most manifest, that the Papists doe mocke God, seeinge that they feigne that those thinges came downe from heauen, which doe no lesse smell of the misteries of Ceres and Proserpina, then they are contrary to the sincere wisdome of the spirite. But let vsus, vnlesse we will be vnthankfull to God, reste vppon that doctrine, whereof the Apostles were the aucthors, as their writinges declare: seeing that the chiefest perfection of the heauenly wisdome is deliuered vntounto vsus there, which may make the man of GOD perfect, Colloss. 1. 28. Let vsus not thinke that it is lawefull for vsus to goe beyond the same. For our height, and breadth, and depth are placed in that, that we knowe the louelove of God shewed vntounto vsus in Christe, Ephe. 3. 18. This knowledge excelleth all knowledge, as saieth Paule. Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ, Colloss. 2. 3. hee forgeth not an vnknowne Christ, but him whome he had liuely depaynted by his preaching, that he may be seene as it were crucified before our eyes: as hee saith vntounto the Galathians, the third chapter, the first verse. But least there shoulde anye doubt remaine, Christe declareth afterwarde by his owne wordes, what those thinges be, which the Apostles could not beare.

Hee shall declare vntounto you those thinges which shall come (saieth he.) Some doe restraine this vntounto the spirite of prophecie, but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come, suche as the Apostles saw shortely after his resurrection: but they could in▪ no case comprehend it then.

Therfore he doth not promise thē prophecies concerning things which shuld happen after their death: but he only giueth thē to vnderstand that p. 368the nature of his kingdome shalbe of an other sorte, and the glory farre greater then they can nowe conceiue in their mindes. The treasures of which hidden wisdome (which the heauenly Aungels doe learne by the Church with admiration) Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth. VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest.

For he shal not speake of himselfe. This is a confirmation of that clause, hee shal leade you into all trueth. VVe know that God is the fountaine of truth, and that there is no certeine or sound thing without him. VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite, Christ affirmeth that they are diuine: as if hee should say, that all that floweth from God, which the spirit shal bring. And yet the maiestie of the spirit is no whitte diminished by these woordes, as if hee were not God, or were inferiour to the father: but they are referred vntounto the capacitie of our minde. For because we doe not sufficiently comprehende by reason of the vale put betweene, with how great reuerence we ought to receiue those thinges, which the spirite reuealeth vntounto vsus: therefore there is expresse mention made of his diuinitie: like as hee is called els where the earnest, wherby God doth confirme vntounto vsus our saluatiō, and the seale wherby he sealeth vntounto vsus the certeintie thereof. In sum Christ meant to teach that the doctrine of the spirit is not of this worlde: as if it were bred in the ayre, but that it shal come out of the secrete places of the heauenly sanctuary, Ephe. 1. 3.

14. Hee shall glorifie me. Now Christ telleth them that the spirite shall not come, that he may erect some new kingdome, but rather that he may establish the glory giuen him of the father. For many men dreame that Christ taught, onelyonly that he might deliuer the first rudimentes, and that he might send the disciples afterwarde into an higher schoole. By this meanes they make no more account of the gospel then of the law, which is said, Galath. 3. 24. to hauehave beene a schoole maister to the olde people. There is an other errour, which is no more to be borne with then this which followeth is, that Christ hauing taken his leaue, as if he had made an end of ruling, were nothing now. They thrust the spirit into his place. From this fountaine did flow the sacrileges of the Pope and Mahomet. For although these Antichristes doe much differ one from another, yet they hauehave both one principle: to witte, that we are entred into the right faith by the gospel, but yet we must fette the perfection of doctrine somwhere else, which may throughly pullish vsus. If the scripture be obiected to the Pope, he saith, that we ought not to stay there, because the spirite which came vponupon, afterward hath lifted vsus vppe aboue it by many additions.

Mahomet saith, that without his Alcharan men do alwayes continue children: therefore the world was falsly bewitched vnderunder colour of the spirit, to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ, the gate is set open vntounto all manner of dotinges and seducinges. The like way of deceiuing hath beene assayed in our time by many frantik fellowes. The doctrine which is written seemed to them to be litterall: therefore it pleased thē to coine a new kinde of diuinitie, which should consist vponupon reuelations.

p. 369Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit, which he would send: to the end we might know that this is the office of the spirit, to establish Christe his kingdom, and to defend and confirme for euer whatsoeuer the Father hath giuen him. Then to what end serueth the doctrine of the spirit? not that it may lead vsus away from the schoole of Christ, but rather that tha… voice may be established, whereby we are commanded to heare him. Otherwise he should take somewhat from Christ his glory. The reason is added, He shall take of mine saith Christ, in which woordes he giueth vsus to vnderstand that we receiue the spirit to this end, that we may enioy his benefites. For what dooth he giuegive vsus? That wee may be washed by the bloud of Christe, that sinne may be abolished in vsus through his death, that our old man may be crucified, that his resurrection may be able to reforme vsus vntounto newnes of life, finally, that we may be partakers of his good thinges. Therfore the spirit giueth vsus nothing aparte from Christ, but taketh that from Christ, which he powreth ouer into vsus. The same must we thinke of doctrine. For he doth not illuminate vsus, that he may lead vsus away euen a litle from Christ, but that he may fulfil that which Paul saith, 1. Cor. That Christ is made vntounto vsus wisdom, and againe he openeth those treasures which are hidden in Christ. In sum, he enricheth vsus with no other, but with the riches of Christe, that he may shew forth his glory in al things.

15. VVhat things soeuer the father hath, they are mine. Because Christ might seeme to take from his father that which he chalengeth to himself, he cō fesseth that he hath that from the father, which he imparteth vntounto vsus by the spirit. And, when as he saith, that al things which the father hath are his, he speaketh in the person of a mediatour: because we must draw out of his fulnes. He hath alwaies respect vntounto vsus, as hath bin said: but we see how the more part of men deceiue thēselues, which passing ouer Christ, seeke God here and there. Other some expound it, that that is common to the sonne, whatsoeuer the father hath, inasmuch as the same is God. But hee intreateth not so much in this place of the hidden & inward (that I may so call it) power, as of his office, which was enioyned him towarde vsus. Finally, he commendeth his riches, that he may inuite vsus to enioy thē, and he reckoneth the spirit amongst the gifts, which we receiue of the father by his hand.

16. A litle while, and you see me not: and againe a litle while, and yee see me, because I goe to my father.

17. Therfore certeine of his disciples said amongst themselues, what is this that hee saith vntounto vsus, A litle while, and ye see me not: and againe, a litle while, and yee shall see me, And that I goe to the father?

18. Therefore they saide, what is this that he saieth, A litle while? we w…te not what he saith.

19. Therefore Iesus knew that they would aske him, and he said vntounto them, you enquire of this amongst your selues, which I said, a litle while, and ye see me not: and againe a litle while, and ye shal see me.

20. Verely, verely, I say vntounto you, that ye shal weepe and mourne, but the world shal reioyce: and ye shal be sorowful, but your sorow shalbe turned into ioy.

16. A litle while, and ye see me not. Christ foretold the disciples oftētimes p. 370of his departure, partely that they might endure the same with a more valiant courage, partely that they might more earnestly desire the grace of the spirite, whereof they were not very much desirous, so long as they had Christ present with them in body. Let vsus take heede therefore that we read not that lothsomly, which Christ beateth in not in vaine. First of al he telleth them, that he shalbe taken from them shortly, to the ende that being depriued of the sight of him, wherein they onelyonly rested, they may not yet cease to be of a good courage. Secondly, he promiseth them the ayde of his absence: yea, he promiseth that he shalbe restored agayne shortly, after that he shalbe taken away: but after an other sort, to witte, by the presence of the holy Ghost. Although othersome do expound this second member otherwise: yee shall see me, when I shal rise againe from death: but only for a short time: because I shal be receiued into heauen by and by. But as it seemeth to mee, the woordes will not beare that sēse. A litle, and ye shal see me. Yea rather he doth lighten and mittigate the sorrow of his absence with this consolation, that it shal not be long: and so he commendeth the grace of the spirite, whereby he wil be present with them continually: as if he shuld promise that he wil returne shortly after, and that they shall not be depriued of the sighte of him any long tyme. Neyther ought that to be accounted an absurd thing, in that he saith he is seene whilest he dwelleth in the disciples by the spirit: for although he be not seene with the bodily eyes, yet his presence is known by the certeine experiment of faith. That is true, which Paule saieth, 2. Cor. 5. 6. that the faythfull are absent from God, so long as they are conuersante vppon earth: because they walke by faith, and not by sight: but it is as true, that they may worthily boast in the meane season, that they hauehave Christ abyding in them by fayth, that they …leaue vntounto him as the members to the head, that they possesse heauen with him by hope. Therefore the grace of the spirite is a glasse, wherein Christ wyl be beholden, according to that of Paule in the same place, 16. Althoughe wee hauehave knowne Christ according to the flesh, yet doe we know him no more. If any manne be in Christ, let him be a new creature.

Because I goe to the father. Some doe expound it, that the disciples shuld see Christ no more, because he shuld bee in heauen, and they vponupon earth. I doe rather referre it vntounto the second member: yee shall see me shortlye: because my death is not destruction, which may separate mee from you, but a passage into heauenly glory, whence my diuine power shall come euen vntounto you. Therefore hee meant in my iudgement, to teach, in what estate hee should stand after death, that they might be contente with his spirituall presence, and that they might not thinke that they were anye whitte the worse for this, that he liued no longer with them as a mortall man.

19. Iesus knew. Although the Lord doth seeme sometimes to speak to deaffe men, yet doth he at length so prouide for the rudenes of his, than his doctrine is not vnprofitable. And it standeth vsus vponupon to doe our endeuour, that neither pride, nor slouthfulnes may be added vntounto slowenes, but let vsus rather shew our selues to be humble & desirous to learne.

20. Yee shal weepe and mourne. Hee sheweth for what cause he foretolde that his departure was at hand, and did also adde a promise concerning his speedy returne; to witte, that they might the better know how necessary p. 371the ayde of the spirit was. There is prepared for you, saieth hee, an hard and sore temptation: for so soone as I shalbe taken away by death, the world shal triumph. You shall be in great heauines, the worlde shall account it selfe blessed, and you miserable. Therefore I thought good to furnish you with necessary weapons vntounto this fight. And he speaketh of the time which should be betweene his death and the sending of the spirite, because their faith laid then as it were oppressed and hidden.

Your sorrow shalbe turned into ioy. Hee meaneth that ioy, wherewith they were endued, when they hadde receiued the holy Ghoste: not that they were free afterward from sorrow, but because al their sorrow and heauines, which they should suffer, was swallowed vp with the spiritual ioy. VVe know that the Apostles were enuied, were slaundered, had manye causes of mourning, so long as they liued: but when as they were renued by the spirite, they put off the feeling of the former infirmitie, that they might with hero…call loftines easily treade vnderunder foote, what euilles soeuer were brought vppon them. Therefore the presente infirmitie is conferred in this place with the power of the spirite, wherewith they should be endowed shortly. For being almost ouerwhelmed for a time, they did afterward not only fight ioyfully, but they did also triumphe gloriously in the middest of the battels. Althogh we must also note that he doth not only meane the meane season betweene Christ his resurrection and the death of the Apostles, but that which followed afterward also: as if Christ should say, ye shal lye as it were prostrate for a time: but when as the spirite shal set you vppe, there shall new ioy begin, which shalbe augmented cōtinually, vntil ye reioyce perfectly, being receiued into the heauenly glory.

21. A woman when she bringeth forth hath sorow, because her h…ure is come: but whē she hath brought forth a sonne, she remembreth the afflictions no more, for ioy that a man is borne into the world.

22. And ye hauehave sorow therfore: but I wil see you againe, and your heart shal reioice, and no man shal take your ioy from you.

23. And in that houre ye shal not aske me any thing: verely, verely, I say vntounto you, that whatsoeuer ye shal aske the father in my name, he shall giuegive it you:

24. Hitherto hauehave ye asked nothing in my name: aske, and yee shal receiue, that your ioy may be full:

21. A woman when she bringeth forth. Hee confirmeth the sentence next going before with a similitude: yea, he expresseth his meaning more plainlye: to witte, that their heauy hearts shal not only be changed into ioye, but that it doth also conteine in it self matter of ioy. It falleth out oftentimes, that when as prosperitie followeth aduersitie, menne hauing forgotten their former sorrow, do wholly giuegive ouer themselues vntounto ioye: & yet the sorow which went before is not the cause of ioy. But Christ giueth vsus to vnderstand that the sorrow of his, which they shal suffer for the Gospels sake, shalbe fruitfull. And certeinly the ende of all sorrowes must nedes be vnhappy, vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies, Christe doth for good causes cōpare the sorow which is conceiued thence, vntounto the sorow of a womā in trauaile, which is recompenced with the rewarde thereof, whilest that the child being brought into the light, doth make the womā that was in trauaile ioyful.

This similitude shuld not agree, vnlesse sorrow should cause ioy in the p. 372members of Christ, whilest that they are made partakers of his passions: likeas traueiling in childe byrth, in the womanne is the cause of the birth of the child. VVe must also apply the similitude vntounto this, that when the sorow & paine of the womā is the sharpest, thē doth it the soonest vanish away. This was no small lightening to the disciples, when as they heard that their sorrow should not endure long. Now must we apply the vse of this doctrine vntounto our selues. After that wee are regenerate with the spirite of Christ, there should be in vsus such ioy, that it should wipe away all feeling of myseries: we should, I saye, be like to women traueiling in childe byrth, which are so moued with the onelyonly sight of their childe, that their sorrow remayneth no longer. But because we hauehave receiued the first fruites onelyonly, and that those which are but slender, which scarse feele any smal drops of the spirituall ioy, which being sprinckeled vponupon our sorrow, may mittigate the bytternes thereof. And yet that smal portion doth shew that they are so far from being ouerwhelmed with heauines, which behold Christ by faith, that they doe neuerthelesse triumph euen in extreame myseries. Neuerthelesse, because this is the estate of all creatures, that they trauaile in byrth euen vntill the last day of redemptiō, let vsus know that we must also grone, vntil we be deliuered out of the continual miseries of this life, & do see manifestly the fruit of our faith, In sum, the faithful are like to womē lying in childbed: inasmuch as they are borne againe in Christ, and are now entred into the celestiall kingdome of God, and the blessed life: they are like to womenne great with childe, and those that trauaile in childebirth: in asmuch as beeing yet captiues in that prison of the flesh, they desire to attaine vntounto that happie estate, which heth hid vnderunder hope.

22. No man shal take away your ioy. The continuance of the ioy doth not a litle encrease the price thereof. For it followeth heeruppon that those griefes be light, and that they are to be suffered paciently, which continue but for a short time. Furthermore, Christ telleth vsus in these woordes what is the true ioy. The world must needes bee depriued of the ioyes, which it hath, which it seeketh onelyonly in transitory things. Therefore we must come vntounto Christ his resurrectiō, wherin there is euerlasting stabilytie, he meaneth that he wil see the disciples, when as he shal visit them againe with the grace of his spirit, that they may continually enioye the sight of him.

23. Ye shal not aske me any thing▪ After that Christ hath promised ioye to the disciples by their inuincible strength add constancy, he setteth foorth now the other grace of the spirit, wherwith they should be endowed: to wit, so great light of vnderstanding, that it shal lift them vppe euen vntounto the hidden misteries, which are heauenly. There was so great …lacknes in thē at that time, that they did doubt and stick in eueryevery smal point. For as children which read english cānot go throgh with one line, without many stops, so there was some offece almost in eueryevery word of christ, which hindered their profiting. But being shortly after illuminated by the holy spirit, they were not any longer so staied and hindered, but the wisdome of God was familiar and wel known to thē, so that they went forward in the misteries of God without stop or stay.

The Apostles ceased not euen when they were extolled vntounto the highest degree of wisdō, to aske the mouth of Christ: but he doth onelyonly make a comparison of a double estate in this place: as if christ shuld say, that their p. 373rudenesse shall be corrected, so that they which doe now stop and staye in eueryevery smal trifle, shuld ea…ily pearce euen vntounto the highest misteryes. There is such a place in Ieremy, 31. 34. EueryEvery manne shall not teach his neighbour, saying, know the Lord: because they shall al know me from the least to the most, saieth the Lord. The Prophet doth not take away the doctrine, neither abolysh it, which ought most of al to flourish in the kingdome of Christ: but so soone as they shal…e taught of God, he saith there shalbe no place left for grosse ignoraunce, whiche possesseth the mindes of men, vntill the sunne of righteousnes giuegive lighte vntounto them by the beames of his spirit. Furthermore, seeing that the Apostls did differ nothing from children: yea, they were more like blockes then men, it is well knowne what manner persons they were of a suddeine, when they were taught by the spirit.

VVhatsoeuer yee shal aske of my father. He declareth whence they shal hauehave this new store: to witte, because it shal be lawful for thē with ful mouth to draw vp so much as they shall neede, out of God, the foūtaine of wisdome as if he shuld say, you neede not feare least you be destitute of the gifte of vnderstāding: because the father shalbe ready to enrich you with al aboundance of al good things. And he teacheth in these woordes, that the spirit is not promised therfore, that they to whō he is promised, maye waite for him, being themselues slouthfull and sluggish: but rather that they may be earnestly bent to desire that grace which is offered, In sum, he promiseth that he wil so execute the office of a mediator, that he may liberally and more then they could desire obteine for them of the father, whatsoeuer they shal aske. But here ariseth an hard question, whether they began to call vponupon God in Christes name then first of al, who could neuer otherwise be merciful vntounto men, saue only for the mediator his sake. Christ speaketh of the time to come, when the heauenly father wil giuegive the disciples whatsoeuer they shal aske in Christes name. If this be a new and vnwonted grace, it seemeth that wee maye gather, that so long as he was conuersant vponupon earth, he did not as yet play the part of an aduocate, that the praiers of the faithfull might be accepted through him: which thing he expresseth also more plainely by and by: Hitherto (saith he) ye hauehave asked nothing in my name. But it is likely that the Apostles obserued the forme of praier, which was appointed in the lawe. And wee know that the fathers were not wont to pray without a mediator, seeing that God did by so many exercises acquaint them with such a fourme of praier. They saw the high Priest enter into the sanctuary in the name of al the people: they saw the sacrifices offered daily, that the praiers of the Church might be established before God. Therefore this was one of the grounds & principles of faith, that men cal vponupon God in vaine without a mediatour. And Christ had testified sufficiently to the disciples, that he was the same mediatour: but this their knowledge was so obscure, that they could not as yet rightly frame their praiers vntounto his name. Neither is there any absurditie in that, that they praied vntounto God vnderunder the hope of a mediatour, according to the prescript of the law, and yet notwithstanding they did not wel vnderstand what this meant. The veile of the temple was as yet extended, the maiesty of God was as yet hiddē vnderunder the shadow of the Cherubim, the true priest was not yet entred into the sanctuary of heauen, that he might make intercession for his, he had not p. 374as yet cōsecrated the way by his bloud. It was no meruail thē if he were not as yet known to be any mediatour: as he is now, since that he appeareth in heauen before his father for vsus, reconciling him vntounto vsus by his sacrifice, so that we miserable men maye with boldnes come thither with hope. For surely so soone as Christ hadde made an ende of purging out sinnes, he was receiued into heauen, he shewed himselfe manifestly to be a mediatour. And we must note the so often repetitiō of this clause, that we must pray in Christes name: to the end we may know that it is wicked profaning of the name of God, when as any man dare present himself before his iudgement seate passing ouer him. And if this perswasion shalbe surely fixed in our minds, that God wil giuegive vsus willingly & freely whatsoeuer we shal aske in his sonnes name, wee shall not call vntounto our selues diuerse patrones from this place and that to ayde vsus, but we shall be content with him alone, who doth so often and so gently offer vsus his aide and helpe. Furthermore, we are said to pray in Christes name, whē as we make him our aduocate, to purchase fauour for vsus at his Fathers handes, although we do not in plaine wordes expresse his name.

24 Aske. This is referred vntounto the time of the manifestation which should follow shortly after. VVherefore they are the more inexcusable at this day, who darken this parte of doctrine with the feigned patronages of Saintes. It was requisite that the old people should turne theyr eyes vntounto their shadowish Priest, and the sacrifices of beastes, so often as they were disposed to pray. Therfore we are more then vnthankful, vnlesse we fasten al our senses vppon the true Priest, who is giuen to vsus to be our mediatour, by whom we hauehave an easie and ready entraunce vntounto the throne of the glory of god. He addeth last of al, that your ioy may be ful: whereby he giueth vsus to vnderstand, that wee shall want nothing vntounto perfect plentie of al good things, nothing vntounto the sum of our requestes and petitions, nothing vntounto quiet sufficiencie, if so be it wee aske of God in his name whatsoeuer we shal neede.

25. These things hauehave I spoken vntounto you in prouerbes: but the houre commeth, when I wil no longer speake in prouerbs with you, but wil tel you openly of my father.

26. In that houre ye shal aske in my name, and I say not that I wil aske the father for you:

27. For the father himself loueth you, because you hauehave loued mee, and hauehave beleeued that I came out from God.

28. I came out from the father, and I came into the world: againe, I leaue the world, and go to the father.

25. These things hauehave I spoken in prouerbes. Christ his intent and purpose is to encourage the disciples, that hoping wel that they shal profit better, they may not think that that doctrine, which they heare is vnprofitable, although they do not learne much thereby. For that suspition might hauehave come into their mindes, that Christ would not be vnderstood, and that he made them doubt of set purpose. Therfore he telleth them that it shal come to passe shortly, that they shal feele & perceiue the fruit of the doctrine, which might procure loathsomnes in their minds, by reasō of the darknes therof. Mshl doth somtims signifie amongst the Hebritiās a prouerb: and because prouerbs hauehave in them for the moste part figures and tropes, it cōmeth to passe therby that the Hebritianse do cal Mshl…s darke speaches, or notable sentences, which the Gretians cal apohthegmata, which p. 375hauehave for the most part some doubtful or obscure thing in them. Therefore the sense is this, I seeme to speak vntounto you now figuratiuely, & not in plaine & manifest speaches: but I will speake vntounto you shortly more familiarly, that there may be nothing doubtful or hard in my doctrine. VVe see that now, which I hauehave alreadye touched, that the disciples are encouraged with the hope of better profiting, leaste they reiect the doctrine, because they doe not as yet well vnderstande what it meaneth. For vnlesse the hope of profiting do enflame vsus, the desire to learne must needes waxe cold. And the matter doth manifestly declare, that Christe spake not darkly, but that he vsed an easie and a grosse kind of speach, when he spake to his disciples: but their rudenes was so great, that being amased, they did depend vponupon his mouth. VVherefore this darknes was not so much in the doctrine, as in their minds. And truly the same thing befalleth vsus at this day: for the word of God hath this title giuen it not in vaine, that it is our light: but our darknes doth so darken the brightnes thereof, that we thinke that we heare meere allegories. For, as hee threatneth by the Prophet Esa. 28. 11. that he wil be barbarous vntounto the vnbeleeuers and reprobate, as if he stammered: & Paul, 2. Cor. 4. 3. saith that the gospel is hidden from such, because Sathan hath blinded their mindes: so there resoundeth some confused thing for the moste parte to the weak and rude, that it cannot be vnderstoode. For although theyr mindes be not altogether dark, as are the minds of the vnbeleeuers: yet they are as it▪ were, couered with cloudes. And the Lorde suffereth vsus to be thus dull for a season, that he may humble vsus with the feeling of our own pouertie: yet he maketh those whom he doth illuminate with hys spirit to profit in such sort, that that word is well known and familyar to them. And to this end tendeth the latter mēber, the hour commeth, (that is, shal come immediately) when I wil not speake with you any more figuratiuely. Truely the spirit taught the Apostles nothing else, saue those thinges which they had heard from Christ this own mouth: but whē as he shed forth his bright beames vponupon their hearts, hee did so driue away their darknes, that hearing Christ speake as it were after a new fashion, they did easily vnderstand what he meant. VVhen as he saith, that he wil tel them of the father▪ he teacheth that this is the drifte of his doctrine, that he may bring vsus vntounto God, in whom is placed perfect felicitie. But there remaineth one question, how he saith in an other place that it is graunted to the discipls to know the misteries of y^e kingdō of god, vntounto whō he cōfesseth he spak darkly & in prouerbs; for there (that is, Mat. 13. 11) he putteth a difference betweene them and the rest of the common people, that he speaketh vntounto the common people in parables. I aunswere, there was not so great ignoraunce in the disciples, but that they did lightlye taste what their Maister meant: So that he separateth them frō the flock of the blind not without cause. He saieth now, that his word hath bene hitherto allegoricall vntounto them, in respecte of that manifest light of vnderstanding, which he would giuegive them shortly by the grace of his spirite. Therefore both these thinges are true, that they did far passe those vntounto whom the woord of the Gospel was vnsauerie: and that they were but young beginners in respect of the new wisdome, which the spirite brought them.

26. In that houre. He repeateth the cause againe, why the celestial treasures p. 376shall be opened then so liberally: to witte, because they shall aske in the name of Christ whatsoeuer they shall hauehave neede of: and GOD will deny nothing, which shal be asked in his sons name. But there seemeth to be some disagreement in the words. For Christ addeth immedidiately after, that it shalbe superfluous that he should aske the father. But to what end serueth it to pray in his name, vnlesse he take vponupon him the office of a patrone? And 1. Ion. 2. 1. he calleth him our Aduocate. Furthermore, Paule doth testifie, Rom. 8. 32. that he maketh intercession for vsus now. The authour of the Epistle to the Hebrewes confirmeth the self same thing, 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour: but his onelyonly meaning is this, that the father shalbe so inclined towarde the disciples, that he shall willinglye and readily giuegive them whatsoeuer they shall pray for. The father saieth he, shall meete you, and for his infinite louelove towarde you, shall preuente your patrone, whoe shoulde otherwise speake for you. And when as Christ is said to make intercession for vsus vntounto the father, let vsus imagine no carnall thing of him, as if falling down at the fathers knees, hee didde humbly pray for vsus: but the power of his sacrifice, whereby hee once reconciled God vntounto vsus, being alway greene and effectual, the bloud wherwith he purged our sins, the obediēce which he perfourmed, are a continual intercession made for vsus. This is a notable place, whereby wee are taught that we hauehave the heart of God so soone as we hauehave set the name of his sonne against him.

27. Because you hauehave loued me▪ VVe are taught by these words, that this is the onelyonly hand of our coniunction with GOD, if we be ioyned vntounto Christ. And we are ioyned by a faith, not feigned, but such as proceedeth from a sincere affection, which he signifieth by this woord louelove. For there is no man that beleeueth in Christ purely, saue he that loueth & imbraceth him with his whole heart. VVherefore he did well expresse the force and nature of faith by this word. But if sobe…t God beginne to louelove vsus then, after that we hauehave loued Christ, it followeth that the beeginning of our saluation is of our selues: because we preuent the grace of God. But very many testimonies of the scripture are against this opiniō and sentence. The promise of God is, I wil make them louelove me. And 1. Ioh. 4. 10. he saith, not that we loued him first. It were superfluous to gather any more places: because there is nothing more certeine thē this doctrine, that the Lord calleth those thinges which are not, that he rayseth vp the dead, that he adioyneth himsel▪ vntounto strangers, that he maketh fleshy harts of stony harts, that he appeareth vntounto those that seeke him not. I answere, that men, if they be of the number of the elect, are beloued of god before their calling after an hiddē maner, who loueth al his before they are created, but because they are not as yet reconciled, they are worthily coūted Gods enemies, as Paul saith, Ro. 5, 10. After this sort we are said in this place to be loued of god, when as we louelove Christ: because we hauehave a pledge of his fatherly louelove, of whom we were afraid before, as of a seuere iudge, which hated vsus.

28. I came out from the father. This speach setteth forth vntounto vsus Christ his diuine power: for our faith shuld not be firmly fixed in him, vnlesse it did lay hold vponupon his diuine power. For his death & resurrection, which are two pillers of faith should helpe vsus litle or nothing, vnlesse his heauenly power were annexed thereunto.

p. 377Now we vnderstand how we ought to imbrace Christ: to witte, that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vntounto vsus. Neither must we take this coldly that he came out from God: but we must know also to what end, and wherefore he came out, to wit that he might be vntounto vsus wisdome, sanctification, righteousnesse and redemption. In the second member whiche he added by & by is noted the perpetuitie or continuance of his power. For the Disciple might think that that was a temporall benefite, that their master was sent to be the redeemer of the worlde. Therfore he said that he returned vntounto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his departure which he hath brought: because he powreth out the force and effect of his resurrection out of his heauenly glory. Therefore he left the world, when as he was receiued into heauen putting off our infirmities: yet neuerthelesse his grace is forcible toward vsus: because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world.

29 The Disciples say vntounto him, behold now speakest thou plainely, and speakest no Prouerbe▪

30 Now we know, that thou knowest all thinges, and hast no need that any man should aske thee any question: in this we beleeue that thou camest out from God.

31 Iesus answered them: Doe yee nowe beleeue? Behold the houre shall come, & commeth nowe, wherein you shall bee scattered eueryevery man to his owne: and yee shal leaue me alone, although I am not alone: because the father is with me.

32 These things hauehave I spoken, that yee may hauehave peace in me: ye hauehave tribulation in the worlde: but …e of good courage I hauehave ouercome the world.

29 The Disciples say vntounto him. Hereby it appeareth how effectuall that consolation was, because it lifted vp vntounto great ioyfulnesse those mindes which were before cast downe and discouraged: and yet notwithstanding it is certaine that the Disciples knew not as yet what Christe his speech did import. But althogh they comprehended it not as yet, yet the only smel did refresh thē. In that they cry out that their master speaketh plainely and without any figure, they passe measure in that: yet according to their meaning they testifie the truth. VVhichWhich thing we doe also trie at this day: for he that hath tasted but a little only of the doctrine of the Gospell, he is more enflamed and fealeth more force in a small quantitie and portion of faith, then if he had knowen all Plato. Yea, the sighes and sobs which the spirite of God stirreth vp in the heartes of the godly, doe sufficiently testifie that God worketh by some secrete meanes aboue their capacitie. For otherwise Paule woulde not call them vnexpresseable. Ro. 8. 26. VVe must thus thinke that the Apostles felt some profiting, so that they might truly testifie that Christe his wordes were not now altogether darke vntounto them: but they were deceiued in that they seemed to themselues to be wiser then they were. And the errour proceeded thence, because they knew not of what sort the gifte of the soirite should be. Therefore they reioyce before the time, as if a man should thinke that he were rich, when he hath but one crowne of gold. They gather by certaine signes, that Christ came foorth from God, they boast as if they wanted nothing els. But they were farre from that p. 378knowledge as yet, so long as they vnderstood not what Christ should be afterward.

31 Now yee beleeue. Because the disciples had too great a good liking of themselues, Christ telleth them, that remembring their infirmitie they must rather keepe themselues within their compasse. VVee doe neuer know sufficiently what we lacke, and how farre wee are off from the fulnesse of faith, vntill we be come vntounto some serious experiment and tryall. For the thing it selfe doth now declare how weake the faith was, which we thoght was perfect. Christ calleth back his disciples vntounto this, and he pronounceth that it shal come to passe shortly that they shal leaue him. For persecution is like a touchstone to trie saith, whiche whenas it appeareth to be but small, those men begin to tremble and shrinke together who were puffed vp before. Therefore Christe his interrogation is ironicall and made iestingly: as if he should hauehave saide, doe ye boast therefore as if you were filled with faith? But there is a triall at hand which shall bewray your emptinesse. Our securitie must be brideled thus whilest that it passeth measure too much. But it might seeme that there was either no faith at all in the disciples, or that it was extinguished then, when hauing forsaken Christ they ran vp & down. I answere, that howsoeuer their faith was cast downe and did faint and fayle, yet there remained something whence newe slippes myghte spring.

32 I am not alone. This correction was added to the ende we may know that Christ is no whit impayred when he is forsaken of men. For seeing that his trueth and glory is grounded in himselfe, and that he doth not depende vponupon the faith of the worlde, if he chaunce to bee forsaken of the whole world, yet neuerthelesse hee remaineth perfect: because he is God and needeth not the help of an other. In that he saith that his father will bee with him, it is as much as if he should say that god is on his side, so that he hath no neede to borrow any thing of menne. VVhosoeuer shall ponder these thinges, he shall stand stedfast when all the whole world is like to fall, neither shal the falling of all other ouerthrowe his faith. For we doe not giuegive God his due honour, vnlesse hee alone be sufficient for vsus.

33 These thinges hauehave I spoken vntounto you. Hee repeateth againe how necessary those comfortes were which he vsed to giuegive them. And hee proueth by this reason, that much sorow and tribulations are prepared for them. Therefore we must first of all note this admonition, that all the godly may bee persuaded that their life is subiect to great miserye, that they may prepare themselues to suffer and indure them. Therefore seeing that the worlde is vntounto vsus like the surging Sea, wee shall not find true peace any where els saue only in Christ.

Nowe we must note the meanes and way to enioy the same. He saith that they shall hauehave peace if they goe forwarde in this doctrine. VVill we then hauehave our mindes quiet and free in the middest of afflictions? Let vsus take good heede vntounto this sermon of Christ, which shall giuegive vsus peace in him.

Bee of good cheere. As our sluggishnesse ought to be corrected with diuers afflictions, and wee must bee awaked to seeke remedie for our miseries: so the Lord wil not hauehave vsus to be discouraged, but rather to fight p. 379ioyfully: whiche cannot be vnlesse we be certaine to hauehave successe. For if we fight not knowing whether we shall hauehave the victorie or no, all our desire and endeuour shall fall to the ground by and by. Therefore when Christ calleth vsus to fight, hee furnisheth vsus with sure hope of victorie: although we must neuerthelesse take some paine. Furthermore, because there is alwayes in vsus great matter of trembling, hee telleth vsus that we must hope for this cause, because hee hath ouercome the worlde not for himselfe alone but for our sakes. So it shall come to passe, that when we be almost oppressed in our selues, wee may be able safely to contemne what miserie soeuer lyeth vponupon vsus, when we beholde that great glory, whereunto our head hath attained. VVherefore if wee desire to be Christians, we must not seeke to bee free from the crosse, but let vsus be content with this one thing, that so long as we fight vnderunder Christes banner, wee are notwithstanding out of daunger euen in the very conflict. Christ comprehendeth in this place vnderunder this woorde worlde, whatsoeuer is contrary to the saluation of the godly: and especially all the corruptions which Satan abuseth, that hee may deceiue vsus.