God the onely &tier the fourth Sunda inLent. Ser.z . ofall Iclowledge. Y 4 6 furpaffe all theworld inpafïion andmalice, theydid attribute all to the Deui11; whom the Gentiles had madetheir god. testyDocirine is not myne, &c. The Commentators make three expofrtioni vpon this place, c.Aly Dottrine IS not myne,but Ihaue receiaed itfrommyfather.The Doctrine ofthe Fatherand of the Sonne, as he is God, is one and the lame, as is their effence ; nor is there anyother d,fferencemore,than thathe hath recei- ued it from the Father : but as heis man, it is in itfelfe diners, as istheir nature ; becaufe it is anaccidentand aninfdfedhabit,though the truth thereof in both, is oneand t he fame. Saint Ambrofe and Saint Augufltne expound this faying of our Sauior,as he is man ; and that this Doctrine of his,was not his,but of his fa- therthat tent him abroad to preachand publifh it to the World. And the fame Saint Augaftine in forceother places deliuereth it of Chrift, as hewas God ; but afrmeth in the end, That it may be interpreted either way. Saint Cyril&Saint Chryfoffomedeclare this ofChrift,ashe is God : but whichway foeueryou take, either fence Both fignifie,ThatChrift is the Sonne of God. The fecondExpofltion is, My Doctrine is not myne, that is ; It is not onely myne, but his that tent me. And this fence and meaning is founded vpon many places of Scripture; wherein thisN<gariue Non,is the fame with Nonflum,Not onely. As for example, it is aoryee thatfpeake, but thefßiritofthefatherwhichfÿeakerh inyen, (i.) Not you alone, but the spirit oftheFather. Againe Doe not thinke that I alonewill accufeyou to the Father.there is another al fö that accufeth you,euenMa- li.t, inwham yeetrufl , becaufeyet beleeue not that which hewroteofmee : that is,Hee doth not onlybeleeue in me.Thindly,He that beleeueth inme,duhnotbeleeue inme, but inhim thatfins me. In the fourth place, Whofoeuerfsall receive me, receitteth not me,but him that fin: me; Thatis,Notonelyme.Laflly, I labouredmore abounttant- ly than themall,yet not I, but thegrace ofGodwhichwaa withme. The third, It isnot myne, nor did I inuent it, nor is it the Doetrine ofmen, but of God. Many Philofophers haue our of an ouerweening conceit,gon a wandring, and inuented new felts and firange Doctrines, thatthey might h::ue the honour tobeaccounted au*hours ofnouelties ; anfwerable tothat which God faid of certaine falle Prophets,Tbey.#cakea vifionof their owneheart,andnot eat ofthemonthof theLarz: Woe vntothefoolefhProphets,thatfillow theirownhirit, andhaue teen nothing. And it is Antichrifi that (hall becalled,Pater errorum,Ihe fatherof errors-. Our Sauiour Chrift teachethvshere twothings : Theone, That God is the Fountaine of Wifedome ;and that as the Earth cannot yeeld it's fruit without water from Heauen, fo the heart ofman cannot affoor d any fruit without the Doctrineof God. Concrcfcat vtpluttta dottrtna mea, f uat vt roseloguiummeans. TheHusband in theCanticle was willing to infinuate as much, when he compared thebrews of his Spoufe to two little Kids, Duo vbera tualent duehinnah Capra,Thy two brefls are like twoyoung Kids that are twins, whichfeedamong the Lillies, pouringforth in duefeafon their melkeunto vs in a?lent/- fall manner. Some Commentators vnderftandby thefe two brefts,the two Te- ftamenrs,which liketwobrefts fpring aboundantly,communicating vetovs the milkeof their Dotrine. The other, Thateuerie one ought toacknowledge andconfeffe,That what- flamer goodhe enioyeth, is of God ; The Rimers returneagainunto theplace from whence theycome. The riuers ofour gooddoe flow from that immenfeSea, by loue, andare to returne by thanker ; Ilt iterumfluant, That they may flow again, andneuergrow drie. And this mayprooue as a generall rule, and approoued truth, Matto.2o. Ioh,,,45. 'An., a. ,yrafc 9.37. t.cor.t ;.io. Ter. =9iS 4. e. canes.,
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