CHAP. I.

HEre this Heavenly Eagle, John the Divine, [...]. soars at first out of sight: Here doth God, detonare ab alto, thunder from on high, saith Calvin. St. Austin stands amazed at the mysticall Divinity here delivered. This Barbarian (said the Philosopher, Amel. Plato­nic. ap. Clem. Alex. concern­ing our Evangelist) hath comprized more stupendious stuffe in three lines, then we have done in all our volumnious discourses. Happy had it bin for him, if he had been made, by this first Chapter, Iun. in vitae sua, operib. praefix. of an Atheist, a true Christian, as learned Junius was: But he only ad mired it, and so left it where he found it; as too many do the Word at this day.

Was the Word.] Personall, and Enunciative, Isa. 6.1. Dan. 8.13. Isaiah saw him on the Throne, and heard him speaking, Daniel calleth him Pal­moni [Page 2]hammidabbir, that excellent speaker, and asketh him of the Vision, the Syriack Interpreter here calleth him Meltha, the Word uttered; and the Chaldee, Pithgam Adonai, The Lord, the Word.

And the Word was with God.] [...], Chrysost. which sweetly sets forth his co-eternity and co-existency with the Father, saith Chrysostome, Moscopulus renders it, secundum Deum; as being the expresse I­mage of the Father. Others, ad Deum; as importing a delibera­tion and conference of the Father and the Son.

And the Word was God.] Selnec. Paedag. Christ. par. 1. pag. 150. [...] without an article: Hence the Arrians cavill, that the Son is not God co-equall, but a secondary God, inferiour to the Father. But Gal. 1.3. The Father is also called [...] without an article; Euseb. Hieronym. therefore this followes not. This whole Gospel is a continuate demonstration of Christs Deity, which began to be denied, while this Evangelist lived, by Ebion, Cirinthus, and other odious Antichrists.

Verse 2. The same was in the beginning] In the instant of Crea­tion, as Gen. 1.1. therefore also before the Creation, therefore from eternity, Ephes. 1.4. 1 Pet. 1, 20. Prov. 8.22, 23. H [...]nc Iohan­nes augustum illud et magni­ficum Evange­lii sui imtium assumpsit. Mercer. in loc. Pro [...] sub­stituit [...]. The Lord possessed me (saith Christ, the essentiall Wisedome of God there) in the beginning of his way. Arrius corrupted the Greeke text, reading it thus; The Lord created me in the beginning, &c. and there hence blasphemously inferred, that Christ was no more then a creature. But he was set up Vncta sum in reginam et do­minatricem o­leo laetitiae. Psal. 45.7. [...]. Laert. in vit. from everlasting, from the beginning, or ever the earth was, verse 23. Hence he is called, the Ancient of dayes, Dan. 7.9. And Thales, one of the seven Sages of Greece, stileth him, The most ancient of any thing that hath Being.

With God.] Being alius from his Father, not aliud; a distinct person, yet co-essentiall and co-eternall; for he was with him in the beginning of the creature which God created, as himselfe speak­eth, Marke 13.19.

Verse 3. All things were made by him.] So, he was not idle with the Father (though he were his darling, sporting alwayes before him, Prov. 8.30.) but by him, as by a principall efficient and co-agent with the Father, and the holy Ghost, all things were made; as some shadow and obscure representation of his Wise­dome, Power, Goodnesse, &c. seen in the Creature, as the sinn is seen in water, or as letters refracted in a paire of spectacles are be­held by a dimme eye. We can see but Gods back-parts, and live; we need see no more, Exod. 33.23. that we may live.

And without him was nothing made.] This is added for the more certainty: it being usuall with the Hebrewes, thus by nega­tion to confirm what they have before affirmed, where they would assure, that the thing is so indeed; as Psal. 92.15. Ioh. 7.18.

Verse 4. In him was life.] As he created, so he quickneth and conserveth all, being the Prince and principle of life, Est Deus in nobis, agitante calescimus illo. Acts 3.15. both of naturall life, Acts 17.28. (The Heathen could say as much) and of spirituall, 1 Iohn 5.12. Hence his members are called heirs of the grace of life, 1 Pet. 3.7. and all others are said to be dead in trespasses and sins, Ephes. 2.1. living carcases, walking sepul­chres of themselves. In most families (as in Egypt, Exod. 12.30.) there is not one, but many dead corpses, Ephes. 4.18. as being alienated from the life of God, through the ignorance that is in them.

Verse. 5. And the light shineth,] The light both of nature, and of Scripture. The former is but a dim halfe-light, a rush candle, that will light a man but into utter darknesse. The later is a clear thorow-light: The Commandement is a lamp, et lex, lux, and the Law is light, Prov. 6.23. As for the Gospel, it is set up as a Beaconon an hill, Tit. 2.11. or as the Sun in the firmament, [...]. Luke 1.78, 79. bringing life and immortality to light, 2 Tim. 1.10. Where God by his holy Spirit illightneth, Organ, and Object, Acts 26.18. and shineth on the heart, in the face of Jesus Christ, 2 Cor. 4.6.

And the darknesse comprehendeth it not.] Nor will be com­prehended by it, Phil. 3.12. but repels it, rebels against it, Job 24.13. imprisons it, as those wizards did, Rom. 1.18. spurns at it (as Balaam the devils spelman did, Numb. 24.1, 2, when he set his face toward the wildernesse, and resolved to curse howsoever;) Herodat. Iob. 24.17. ex­ecrates it, as the Ethiopians doe the rising Sun. The morning is to such as the shadow of death; for, being born in Hell, they seek no other Heaven.

Verse 6. There was a man sent from God.] As he ran not, till sent, Jer. 23.32. (St. Paul holds it not only for incredible, but for impossible, that men should preach that are not sent, Rom. 10.15.) [...]. So he declined not his Embassage, as did Jonas; who was therefore met with by another messenger of God, and sent into the Whales belly, to make his Sermon for Nineveh; and in his prayer before, Ion. 2.8. to acknowledge out of sad experience, that they that hunt after ly­ing vanities (as he had done) forsake their own mercies.

Verse 7. The same came for a witnesse.] This he performed [Page 4]with a witnesse, verbis non solum disertis, sed et exertis. He witnessed plainly, and plentifully, with a clear and punctuall pro­nunciation, profession, indigitation, vers. 26, 29, 32, 36.

That all men through him might beleeve.] Our Saviour expe­cted, that men should have come as far to hear his fore-runner and him, as the Queen of Sheba came to heare Solomon, Mat. 12.42. But the one thing necessary lyes (alasse) neglected. Men will run to Hell as fast as they can: and if God cannot catch them (saith one) they care not, M. Steph. they will not come to Christ, that they might live, John 5.40.

Verse 8. He was not that light.] As some sinisterly conceited, which therefore occasioned that most necessary digression, verse 6. to 10. and drew afterwards, from the Baptist himselfe, that most vehement profession, verse 20. He confessed and denied not, but confessed, &c. He knew well the danger of detracting in the least degree from Gods glory. To looke upon it only, and lust after it, is to commit spirituall fornication with it in our hearts; for it is Gods beloved Spouse, and he being jealous, cannot bear a corrivall. Looke upon it therefore, but with a single eye, Matth. 6.22. and in all addresses to God, Illi da clarita­tem, tibi bumi­litatem, Aug. ad Boni­fas. epist. 205. give the honour to him; take humility to thy selfe, as Austin well adviseth; let that be thy motto that was his, propter te, Domine, propter te. Study Gods ends, and we may have any thing of him, as Moses, Exod. 32.

Verse 9. Which lighteth every man, &c.] Or, that comming into the world, lighteth every man. All, with the light of reason, Job. 35.11. his own, with a supernall and supernaturall light, (To know heavenly things, is to ascend into Heaven, Prov. 30.3, 4.) an affecting, transforming light, 2 Cor. 3.18. such as maketh a man to be a childe of light, Ephes. 5.8. partaker of the inberitance of the Saints in light, Colos. 1.2.

Verse 10. He was in the world.] Here the Evangelist goes on where he left; resumes, and proceeds in his former argument, verse 5.

And the world was made by him.] This is the second time here set forth, and re-inforced, that we may the better observe and im­prove it. See the like, Revel. 4.11. For thou hast created all things, and by thee, they are, and were created, without help, tool, or tiresomnesse, Esay 40.28. That one word of his, fiat, made alls shall we not admire his Architecture?

And the world knew him not.] Man is here called the World, [Page 5]and Mark. 16.15. he is called every Creature. This little World knew not Christ, for God had hid him under the Carpenters Son; his glory was inward, his Kingdome came not by observation. And because the world knew not him, therefore it knoweth not us, 1. John 3.1. Princes, the saints, are in all Lands, Psal. 45 16. but they lye obscured, as did Melchisedech. The Moone (say Astronomers) hath at all times as much light as in the full; but oft, a great part of the bright side is turned to heaven, and a lesser part to the earth. So it is with the Church.

Verse 11. He came unto his own,] His peculiar pickt people; as touching the election, beloved for the Fathers sake (Ownnesse makes love) though the more he loved, the lesse he was beloved. Rom. 11.28. This may be the best mans case, 2 Cor, 12.15. Learn we to deserve well of the most undeserving. God shines upon the unthankfull also, Luk. 6.35. Christ came to the stiffe-necked, and uncircumci­sed in heart and ears, Act. 7.51. His comfort was (and may be ours) Though Israel be not gathered, yet I shalbe glorious, &c. Isa. 49.5.

And his own received him not.] Nay, they peremptorily and pertinaciously denied the holy One, and the Just; and desired a mur­therer to be given unto them. For the which their inexpiable guilt, Acts 31 14. they are, as it were cast out of the world by a common consent of Nations, being a dejected and despised people. Howbeit, we long, and looke daily for their conversion, their resurrection, Rom. 11.15. as Saint Paul calleth it. And Augustine argueth out of the words, Abba, Father; that there shall one day be a consent of Jewes and Gen­tiles, in the worship of one true God. There are that say out of Daniel, 12, 11. That this will fall out, Anno Dom. 1650. Mr. Hout. Mr. Case. Fiat, Fiat.

Verse 12. To them he gave power,] Or, priviledge, [...] Non. prefer­ment, prerogative royall, heavenly honour, as Non [...]us here ren­dereth it, and fitly. For if sons, then heirs, Rom. 8.17. Hence that Ecce admirantis, 1 John 3.1. and that Who am I? 2 Sam. 7.18. with 14. Kings can make their first-born onely heires, as Jehosha­phat, 2 Chron. 21.3. But here all are heires of God, and co-heires with Christ.

Even to them that beleeve in his name.] Though with ne­ver so weake a faith, such as may seeme to be rather unbeliefe, then faith, Marke 9.24. The least bud drawes sap from the Root, as well as the greatest Branch. The weakest [Page 6]hand may receive a ring. Credo languidâ fide, sed tamen fide, said D ^r. Cruciger on his death bed. Selneccer. pae­dag. Christ. A weak faith is a joynt posses­sour, though no faith can be a joynt purchaser of this precious pri­viledge here specified.

Verse 13. But of God.] Whose sons therefore they are, and so higher then the Kings of the earth, Psal, 89.27. as those that prolong the dayes of Christ upon earth, [...]. Hom. being begotten by the tra­vell of his soule, Isai. 53.10, 11. Hence faith is said to adopt us, verse 12. in like sort as it justifies us, viz. by vertue of its object, Christ. Filiabitur no­mine ejus. Trem. Hence Psal. 72.17. there is said to be a succession of Christs name; it is begotten, as one generation is begotten of an­other. This is true nobility, where God is the top of the Kin, Re­ligion the root.

Verse 14. And the Word was made flesh,] Put himselfe into a lowsie leprous suite of ours, Nazianz. to expiate our pride and robbery, in reaching after the Deity, and to heale us of our spirituall leprosie; for [...] if he had not assumed our flesh, he had not saved us.

Verse 15. John cryed, saying;] He entred upon his calling in the yeare of Jubilee, which was wont to be published by the voice of a Crier, Rolloc. in loc. with the sound of a Trumpet. And hitherto allude the Prophets and Evangelists, that say, he cried, and call him, the voice of a Crier, &c.

Verse 16. Of his fulnesse.] Which is both repletive, and diffu­sive; not only of plenty, but of bounty: not a fulnesse of abun­dance only, D. Preston. but of redundance too. In Christians is plenitudo vasis; but in Christ, Fontis: these differ (say the Schoolmen) ut ignis, et ignita. Take a drop from the Ocean, and it is so much the lesse; but the fulnesse of the fire is such, that light a thousand torches at it, it is not diminished.

And grace for grace.] That is (say some) the grace of the new Pestament, for the grace of the old. And so in the next verse, Grace shall answer to the morall Law, Truth to the Ceremoniall. Or, Beza. D. Preston. (as others) Grace for grace; that is, a latitude answerable to all the Commandements, a perfection answerable to Christs owne perfection. As the father gives his childe limme for limme, part for part, &c. so doth this Father of Eternity ( Isa. 9 6.) There are that render it, Gratiam novâ gratiâ cumula­ta [...]. Pasor. Grace against grace, as in a glasse as face against face, See 2 Cor. 3.18. Or Grace upon grace, that is, one grace after another, a daily increase of graces.

Verse 17. For the Law, &c.] Lex jubet, gratia juvat. Pe­tamus ut det, quod ut habeamus jubes, saith Augustin. Aug in Exod. quest. 55. We have his promise ever going along with his precept. The Covenant of grace, turns precepts into promises, and the spirit of grace, turns both into prayers.

Verse 18. The only begotten Son,] In the year of Grace, 1520. Alsted. Chron. Michael Servetus a Spaniard, taught, that there is no reall gene­ration or distinction in God; and was therefore worthily burnt at Geneva, in the year 1555. He would not recant; Bellarm. lib 1. de Christo c. 1. Calvin. Opusc. and yet feeling the fire, could not with patience endure it, but kept an hideous roaring, till his life was exhausted; crying out to the beholders, to dispatch him with a sword.

He hath declared him.] In a divine and extraordinary manner, [...] Lege Bez. Annot. major. as the word here used imports.

Verse 19. Jewes sent Priests.] Whose proper office it was to enquire into new Doctrines, and by preserving, Bonos illos qui­dem viros, sed certè non per­eruditos. Cic. 20 de Finib. Vives in Aug. de Civ. Dei 4. c. 1. to present know­ledge to the people, who were to seeke the Law at the Priests mouth, Mal, 2.7. Cicero complains of his Roman Priests, that they were good honest men, but not very skilfull. And V [...]o up­braids them with their ignorance of much, about their own gods and religions.

Verse 20. He confessed and denied not, but confessed] Sincerely and studiously; he put away that honour with both hands earnest­ly, as knowing the danger of wronging the jealous God in his glory, that is as his wife. All the fat was to be sacrificed to God.

Verse 21. Art thou Elias? And he saith, I am not.] scil. That Elias that you imagine; Elias, the Thesbite, by a transani­mation. [...] Pythagorica. As neither was he an Angel, as some in Chrysostomes time would gather out of Malch. 3.1. They that wrest the Scri­ptures, are blinded; as Papists, and other brainsick hereticks.

Verse 23. I am the voice of one crying] Christ spake not a word to Herod, faith one; because Herod had taken away this voice of his, in beheading the Baptist.

In the Wildernesse.] Not in the Temple; To shew that the legall shadowes were now to vanish. Chrysologus cals John Ba­ptist, fibulam legis et gratiae.

Verse 25. Why baptizest thou then? Why dost thou innovate any thing in the rites of Religion? A change they looked for under the Messiah, and had learned it out of Jer. 31. But this testimony brought by John Baptist out of Isaiah, to prove his own calling; [Page 8]either they did not, or would not understand; nor yet do they seek to be better informed by him.

Verse 27. I am not Worthy,] Yet Christ held him worthy to lay his hand upon his head in Baptisme. And there is one that tels us (but who told him?) that for his humility on earth, he is preferred to that place in heaven, from which proud Lucifer fell.

Verse 28. In Bethabara,] That is, by interpretation, the place of passage, or Traiectum, where Israel passed over Jordan. So the acts of Joshua and Jesus begin both at a place. Baptisme also is first administred, where it was of old fore-shadowed. Christ is the true Bethabara, Ephes. 2.18. we saile to Heaven on his bottome.

Verse 29. [...]. Taketh away.] Or, that is taking away, by a perpe­tuall act, Isa. 55, 7. as the Sun doth shine, as the Spring doth run, Zech. 13.1. This should be as a perpetuall picture in our hearts. As we multiply sins, he multiplieth pardons.

Verse 31. And I knew him not.] By face not at all; left the people should think, that this was done and said by consent, or com­pact afore-hand betwixt them. Nor did John ever know Christ so fully, till now: his former knowledge was but ignorance, in comparison; none are too good to learn. The very Angels know not so much of Christ, 1 Pet. 1.12. but they would know more, Ephes. 3.10. and therefore looke intently into the mysterie of Christ, as the Cheru­bims did into the Arke.

But that he should be manifested,] Ministers must hold up the tapestry, as it were, and shew men Christ. They are the mouth of the holy Ghost; whose office it is to take of Christs excellencies, and hold them out to the world, John 16.14.

Verse 37. And they followed Jesus.] So powerfull is a word or two (many times) touching Christ and his crosse, to change the heart. Phil. 1.13. Acts & Mon. fol. 920. Paul sheweth, that the very report of his bonds, did a great deal of good in Caesars Court. Bil [...]eyes confession converted La­timer. Galeacius Caracciolus (that Italian Marquesse) was wrought upon by a similitude, used by Peter Martyr, reading on the 1. Epist. to the Corinthians. So were Earle Martinengus, and Hieronymus Zanchius (both of them Canonici Lateranenses) by some seaso­nable truth, Ea [...]ch. Miscel Epist. ad Lant­eran. p. 3, 4. falling from the same mouth. Luther having heard Staupirius say, that that is kinde repentance, which begins from the love of God; ever after that time, the practice of repentance was sweeter to him. Also this speech of his, tooke well with [Page 9] Luther, The doctrine of Predestination, Melch. Adam. in vita Luth. begins at the wounds of Christ.

Verse 41. He first findeth] Yet afterwards Peter out-stript Andrew in faith, and forwardnesse for Christ; as likewise Luther did Staupicius, &c. So the first become last, and the last first. But that charity is no churle, Andrew calleth Simon, and Philip Na­thaneel, &c. as a Load-stone drawes to it selfe one iron ring, and that another, and that a third, So &c,

We have found the Messias.] Little it was that he could say of Christs person, office, value, vertue, &c. but brings him to Christ. So let us do ours to the publike ordinances. Do the office of the ser­mon-bell at least, we know not what God may there do for them. Bring them as they did the palsie-man upon his bed, and lay them before the Lord for healing.

Verse 43. Follow me.] Together with Christs word, there went out a power. His words are operative and efficacious. This Prophecie the Atheist, and Julian the Apostate understood not; and therefore lighting upon this and the like places of the Gospel, they blasphemously affirmed, that either the Evangelists were lyars, or the Apostles fooles; that with one word only of our Saviour, would be drawn to follow him. So the Papists blaspheme assurance, which they have not, as if it bred security and loosnesse. They may aswell say, the sea burns, or fire cooles.

Verse 44. Now Philip was of Bethsaida, Mark. 9.27. ] So was Andrew and Peter, who would not be wanting to preach to this Towne, and pray for it. But all in vaine: whence that Woe to thee Bethsaida, Matth. 11.21. Christ would not suffer so much as the blinde man he had cured to go thither, Mark. 9.

Verse 45. Philip findeth Nathaneel,] Whom some make to be the same with Bartholmew. I affirm nothing.

We have found,] The Greek word imports, [...] lu [...]rum n [...]speratum, & repentè oblātū. the sudden and un­expected finding of such a commodity as he looked not for. See Isa. 65.1.

Verse 46. Can there any good, &c.] When men take a toy in their heads against a place or person, they are ready to reason in this manner. Good Nathancel was in the common errour, as was like­wise Philip, in the former verse, with his Jesus of Nazareth, the Son of Joseph. Foure words only, and scarce ever a true one. Epi­demicall diseases are soone caught.

Verse 47. Behold an Israclite, &c.] Here Christ wondereth at [Page 10]his own work of Renovation, as wonderfull, doubtlesse, as that of Creation. Or the upright person hath here an ecce for imitation, as the hypocrite, for detestation, psal. 52.7.

Verse 48. Before that Philip, &c.] Christ thinks of us, when we little think of him. See Rom. 5.10.

Verse 52. [...]. Ʋpon the sonne of man.] The Jacobs Ladder, the bridge that joyneth Heaven and earth together, as Gregory hath it.

CHAP. II.

VVHether St. Johns marriage, I have not to say: Some will have it so.

Verse 2. Jesus was called. That was the way to have all sancti­fied, 1 Tim. 4.3. and disorders prevented. Cave, spectat Cato, was the old watch-word.

Verse 3. Mendicato pane bic vivamus, annon boc pul­chrè sar [...]itur, in eo quod pasci­mur pane cum angelis? &c. Luther. And when they wanted wine,] Wine then may be wanting, though Christ be at the Wedding: yea bread, though Christ be at the Board. But the hidden Manna is ever ready; and anon in our Fathers house will be bread enough, and wine, Gods-plenty. What though we beg our bread here, heaven will make up all: and it is but winking, and we are there presently, said that Martyr.

The Mother of Jesus saith unto him,] To shew her authority, belike over him. Howsoever, she was too hasty with him, and is ta­ken up for halting. It is not for us to set the sun by our dyall.

Verse 4. What have I to do with thee? &c.] Is it fit to prescribe to the only wise God? to send for the King by a post? The Chi­nois whip their gods, if they come not at a call.

Verse 5. His Mother saith to the servants,] Not a word to her Son, Iob. 40.5. Ion. 4. though he had publikely reproved her. Once I have spoken, but I will not answer, saith Job. Jonah, reprehended by God, shuts up his prophecie in silence, in token of his true repentance. David was dumb, because it was Gods doing, Psal. 39.9. Bring God into the heart, and all will be husht.

Verse 6. After the manner of the purifying, &c. But who re­quired these things at their hands? Men are apt to over-do in exter­nals. The Devil strove to bring this superstition into the Christian Church, by the heretick Ebion, and hath done it by the Pseudo-Catholikes, [Page 11]with their lustrall-water, and sprinkling of sepulchres; for the rise whereof, Baronius refers us not to the Jewes, Baron. Annal. but to Juvenals sixth Satyre.

Containing two or three firkins] For ostentation sake. Su­perstition, is pompous and ambitious.

Verse 7. Ʋp to the brim.] God permits his people an honest af­fluence. Nimirun ad libras mille octingentas: quod pertiuet ad miraculi magnitudinem. Christ supplies them here with great store of wine, to the quantity of a thousand and eight hundred pounds, as Beza com­putes it: No small gifts fall from so great a hand, Jam. 1.5.

Verse 8. The governour of the feast.] The Jewes had a sort of officers at their feasts, called praefecti morum, [...], Gaudentius. Casaubon. the Eyes and Overseers of the feast, that tooke care that none should drink too much. The Latines called them Dictatours; the Greeks, plautus. Symposiarchs: Howbeit, among the Greeks, those officers power extended no further, then to see, that at feasts or banquets, Heyl. Geog. [...]79. Hin [...] pergraeca­ri [...] and, as merry as a Greeke. men dranke small draughts only at first, which by degrees they increased, till they came to their height of intemperancy: At which point, when they were arrived, they kept no rule, nor order: whereas be­fore, to drink out of ones turn, or beyond his allowance, was count­ed incivility.

Verse 9. The water that was made wine.] Doth not Christ dai­ly turn water into wine; when of water falling upon the Vine, and concocted by the heat of the sun, he produceth the grape, whence wine is expressed? His love (that is better then wine, Cant. 1.2.) turned brown bread and water into Manchet, and wine, to the Martyrs in prison.

Verse 10. Every man at the beginning,] Ingenium bominem adumbrat, naturâ fallax et sophisticum. Sic Satan nos ad se alli­cere solet, Pantheris in morem: Christus contra. His worke is worst at first; the best is behinde: the sweetest of honey lyes in the bottome.

Verse 11. This beginning, &c.] For as for his miraculous dis­putation with the Doctours, and fasting fourty dayes; these were rather miracles wrought upon Christ, then by him. He works his first miracle for confirmation of God the Fathers first Ordinance.

His Disciples beleeved on him.] So they did before, but now more. So 1 John 5.13. The Apostle writes to them that beleeved on the name of the Son of God, that they might beleeve on the name of the Son of God. 1. e. that they might be confirmed, con­tinued, and increased in it. Faith is not like Jonahs Gourd, that [Page 12]grew up in a night; or like a bullet in a mould, that is made in a moment, &c. But as the sound of the trumpet grew louder and louder; and as they went up to Salomons throne, by steps and stairs; so men proceed from faith to faith, till they come to full assurance.

Verse 12. Matth 8. To Capernaum.] Where he had hired him an house; for Foxes had holes, &c. but the Son of man had not a house of his own to put his head in.

Verse 14. And found in the Temple.] The Talmudists tell us, that it was grown to a custome to set up tables in the Temple, and money-changers at them; that those that ought to offer halfe a shekel, might have those at hand that might change their bigger money, or take to pledge what else they brought. Here also they might buy oxen, sheep, doves for sacrifice, which the covetous Priests oft received, and then sold them again to others.

Sitting, Pleri (que) emnes mensari [...] [...]unt, fanerat [...]riam exercentes, ideò faetent. ] The Jewes at this day being great Usurers, and thorow much sitting, and not stirring about, are thought to stinke, so as they are said to do: Sedentary lives, are subject to diseases.

Verse 15. And when he had made a scourge,] Here he put forth a beam of his Deity; whiles, as another Sampson, he layes heaps upon heaps (yet without bloudshed) with the jaw-bone of an asse. Zeal is attended by revenge, Ber. Annot. 2 Cor. 7.11.

The changers money, Non exp [...]o plenam [...] &c. R [...]o [...]. [...]. ] Gr. small money [...] in minuta frusta concidere.

Verse 16. And said to the Dove-sellers,] These (belike, as more tractable, and not so grosse offenders) he deals more gently with, but bids them be packing. I expect not (saith Reverend Rol­loc) a plenary and perfect reformation of the Church, Nota, Est E [...]le [...]ae, Scoticanae prae­v leg [...]u raru [...], prae [...]ultis, quod [...]ine [...]chi [...] ­mate, [...] b [...]resi unita te [...] cum p [...]ri­tat [...] doct [...]inae retinu [...]rit. Sic in Elo [...] prafa­tor: de co [...]fess. in princip. Syn­tag Confess p 6 edu. G [...]ev. after so hor­rible an apostacie under Antichrist, till Christ come again to judge­ment. And yet that Church of Scotland is said to have this rare priviledge above many others; that since the Reformation there wrought, they have, without heresie, or so much as schisme, retain­ed unity, with purity of doctrine.

An house of merchandise.] So he cals it, for all their goodly pre­texts of good intentions. So the Church-warden of Ipswich was much trounced and troubled in the High-commission, for writing over the place where the spirituall Court was kept, My house shall be called an house of prayer, but ye have made it a den of theeves, Novemb. 6. 1635.

Verse 17. The zeal of thine house.] Apostates, on the other­side, [Page 13]eat up their zeal of Gods house. But as in falling forward is nothing so much danger, as backward: So the zealot, though not so discreet, is better then the Apostate: Howbeit, zeale should eat us up, (saith one) but not eat up our wisdome, Mr. Vines. nor should pride eat up our zeale.

Verse 18. What signe.] They might have seen signe enough, in his so powerfull ejecting of those money-merchants. But Church-Reformations are commonly thus diversly entertained. The Disci­ples call it zeal, the Jewes, rashnesse.

Verse 19. Destroy this Temple.] This was the same in effect, Rom. 1.4. with that signe of the Prophet Jonas, Matth. 12.39, 40. His re­surrection was a plain demonstration of his Deity. Superas evadere ad auras, hic labor, hoc opus est, befitting a God.

Verse 20. Fourty and six yeers,] All, so what lacks; for it was six years work only, but they reckon the interim of interruption, Ezra 3. to the 7 ^th, to aggravate the matter. So they are not onely blinded, but hardned.

Verse 21. The temple of his Body.] Wherein the God-head dwelt bodily, Colos. 2.9. that is, personally, as he dwelt in the ma­teriall Temple, sacramentally, and doth dwell in the hearts of his people, spiritually. This Tabernacle of Christs Body, Heb. 9.21. was not made with hands, not built by the power of nature.

Verse 22. His Disciples remembred,] In the mean, time they murmured not, much lesse opposed. We can do nothing against the truth; when at worst, but for the truth, 2 Cor. 13.8. They layd up what they understood not: and as the water casts up her dead, so did their memories; that which seemed dead therein, by the help of the holy Ghost.

Verse 23. Many beleeved.] Fides fuit minimè fida, quippe historicae, ex miraculis nata. These thought they had layd hold on Christ: but they did but as Children, that thinke they catch the shadow on the wall. Ther's a great deal of this false faith abroad. The sorcerers seemed to do as much as Moses.

Verse 24. Did not commit himselfe unto them.] Who yet would needs obtrude upon him. None are so impudent as hypo­crites; they deceive themselves, they would do others; God too. I read not (saith one) in Scripture of an hypocrites conversion; and what wonder? for whereas, after sin, conversion is left as a means to cure all other sinners; what means to recover him, Pract, of piety, pag. 261. who hath converted conversion it selfe into sin?

Verse 25. Nihil corde ac renibus magis intimum; adeo ut per multos meatus atque incurvos ans fractus de [...]erri elaborati cibi debeant, ante­quam eò possint perduci. Lemnius de complex. lib. 1. p. 26. For he knew what was in man.] Artificers know the nature and properties of their works; and shall not Christ of the heart? He searcheth mens hearts, and tryeth the reins, which of all their inwards are the most inward: besides, that they are the seats and springs of all our thoughts and lusts. Deus intimior nobis in­timo nostro, saith one; God is neerer to us, then we are to our selves, and knowes our thoughts long before; as a Gardiner knowes what flowers he shall have at spring, because he knowes the roots.

CHAP. III.

EIther a chieftain of the Pharisees, as he was, Luk. 14.1. Or one of the Sanhedrin, one of the seventy Seniours, whose learn­ing hung in their light, 1 Cor. 2.8. Yet was neither learned Na­thaneel, nor Nicodemus a Master of Israel excluded from Christs discipline (saith Joan. de Turrecremata;) lest if he had admitted simple men only, Ne si solos sim­plices vocasset, credi possit quod fuissent ex sim­plicitate dece­pti [...] quasi [...] Plato. it might have been thought they were deceived through their simplicity.

Verse 2. We know] But will not know. Hence they became sinners against the holy Ghost, Matth. 12.23. &c. The Devil that commits this sin every day, is full of objective knowledge, and thence hath his name.

No man can do these miracles,] Those juglers of Egypt, Jan­nes and Jambres, Miracula a di­abolo edita sunt praestigiae, im­posturae, man­tasmata, ludi­bria. Bucholc. did but cast a mist, and beguile the sight of Pha­raoh, and his followers. How Tindall hindered the jugler of Antwerp, that he could not doe his feats, see Acts and Monuments, fol. 985.

Verse 3. Except a man be born again,] E supernis, Erassm. Except a man be first un-made (as St. Peter expounds our Saviour) and new-made up again; [...] 1 Pet. 2.24. 2 Pet. 1.3. except the whole frame of the old con­versation be dissolved, and a better erected, ther's no heaven to be had Heaven is too hot to hold unregenerate persons; no such dirty dog ever trampled on that golden pavement, it is an undefiled in­heritance.

Verse 4. How can a man, &c.] He understands no more of the doctrine of Regeneration (though he could not but have often read of it in Ezekiel elsewhere) then a common cowherd doth the dark­est precepts of Astronomy, 1 Cor. 2.14. All this is gibbrish to [Page 15]him. Water ariseth no higher then the spring whence it came; so the naturall man can ascend no higher then nature.

Verse 5. Be born of water, and the holy Ghost.] That is, of the holy Ghost working like water, cooling, cleansing, &c. In allusion, belike, to that first washing of a new-born babe from his bloud, Ezek. 16.4. Or else to those Leviticall washings, and not without some reference to Nicodemus, and his fellow-Pharisees, who pla­ced a great part of their piety in externall washings, as do also the Mahometans at this day. Every time they ease nature (saith one that had been amongst them) they wash those parts, Blunt voyage into Levant, pag. 100. little regard­ing who stands by. If a dog chance to touch their hands, they wash presently; before prayer they wash both face and hands, sometimes the head and privities, &c.

Verse 6. That which is born of the flesh, &c.] Whole man is in evil, and whole evil in man. Quintilian saw not this; and therefore said, that it is more marvell that one man sinneth, then that all men should live honestly; sin is so much against mans nature. Many also of the most dangerous opinions of Popery (as justification by works, state of perfection, merit, supererogation, &c) spring from hence; that they have sleight conceits of concupifcence, as a condition of nature. Yet some of them (as Michael Bains profes­sour at Lovaine, &c.) are sound in this point.

Verse 7. Marvell not, &c.] viz. through unbeliefe; Miracula assi­duitate vites­cunt. for other­wise it is a just wonder, far beyond that of naturall birth; which, but that it is so ordinary, would surely seem a miracle.

Verse 8. The winde bloweth, &c.] Libero et vago impetu. Watch therfore the gales of grace: we cannot purchase this winde (as Saylers in Norway are said to doe) for any money. This Hawke, when flowen, will not easily be brought to hand again.

Verse 9. How can these thing be?] Christ had told him that the manner of the Spirits working is incomprehensible, and yet he is at it, How can these things be? Luth. apud Scultet. in An­nalib. Sed scribo haec frustra (saith Luther in a certain letter of his to Melancthon) quia tu secun­dum philosophiam vestram, has res ratione regere, hoc est, ut ille ait, cum ratione insanire pergis.

Verse 10. Art thou a master, &c,] The Pharisees and Philo­sophers, for their learning, are called Princes of this world, 1 Cor. 2.8. And yet, had they known, they would never have crucified the Lord of Glory. Indoctirapiunt caelum, &c. The poore are gos­pellized; [...] not only receive it, but are changed by it. But Bellar­mine [Page 16]cannot finde in all the Bible, Matth. 11.5. Promissio de re­mittendis pec­catis eis quae consitentur Deo non videtur ul­la extare in di­vinis literis. Bell. de Iust if. l. 1. c. 21. where remission of sin is promised to such as confesse their sins to God.

Verse 11. Ye receive not our witnesse.] Our Saviour joyns him­selfe with the Prophets (whose writings Nicodemus had read so negligently) and takes it for a dishonour, that he should have writ­ten for men the great things of his Law, and they continue strangers thereto, Hosea 8.12.

Verse 12. If I have told you earthly things,] That is, spirituall things, under earthly grosse similitudes, of winde, water, &c. In the mystery of Christ, the best of us are acutè obtusi. But for the naturall man, that cannot tell the nature of the winde, or enter into the depth of the flower, or the grasse, &c. how should he possibly have the wit to enter into the deep things of God, especially if darkly delivered.

Verse 13. And no man hath ascended, &c. Caput & cor­pus unus Chri­slus. ] Object. There­fore all but Christ are shut out of heaven. Sol. The Church, and Jesus, make but one Christ, 1 Cor. 12.12. He counts not himselfe full without his members, who are called the fulnesse of him that filleth all, Ephes. 1. ult.

Verse 14. And as Moses lifted up the serpent,] There it was, vide, et vive: here, crede, et vive. And as there, he that beheld the serpent, though but with a weak squint-eye, yea, but with halfe an eye, Selniccer. in pedag, Christ. pag. 321. was cured. So here, if we looke upon Christ with the eye, though but a weak faith, we shall be saved. Doctour Cruciger when he lay a dying, cried out, Credo languidâ fide, sed tamen fide. I beleeve with a weak faith, but with a faith, such as it is.

Verse 15. That whosoever beleeveth, Luther. Ioh. 6, 35, 36. ] Faith is the soule, hand, ( sidei mendica manus, saith one) foot, whereby we come to Christ, mouth ( hic credere est edere, saith Austine) wing, whereby wee foare up, and fetch Christ into the heart.

Verse 16. God so loved the world,] This is a sic without a sicut, there being nothing in nature wherewith to parallell it. The world, that is, all mankinde fallen in Adam. This the Apostle fitly cal­leth gods, Philanthropy, Tit. 3.4. it being a sweet favour to the whole kinde of us, that any are saved by Christ.

Verse 17. Indg 9 At peitaru & viv [...]t re [...]ne [...] (que) beatus [...] [...]sse re [...]al. Her. ep [...] 1. ] Not to condemne the world.] Unlesse it be by acci­dent, because they will not be saved; they will not have heaven upon Christs tearms, they will not part with their fat and sweet (with the V ne in Jothams parable) no not for a Kingdom: they will not be constrained to live happily, raigne eternally.

Verse 18. Is condemned already.] The sentence is passed, the hal­ter about his neck; there wants no more then to turn him off the ladder of life, and he is gone for ever. In the mean while, he hangs but by one rotten twined thread, over hell-fire.

Because he hath not beleeved.] He saith not, because he hath com­mitted adultery, murther. There is no righteousnesse now but of faith; no sin (saith one) but from unbeliefe; for thy sins against the Law are not imputed unto thee, if thou do but beleeve the Go­spel. [...] Gal. 3.23. It is unbeliefe that shuts a man up close prisoner in the Lawes dark dungeon, whence faith only can fetch us out.

Verse 19. This is condemnation] This is hell above ground, and aforehand. Affected ignorance is the leprosie in the head, which makes a man undoubtedly uncleane, and utterly to be excluded, Levit. 13.44.

Verse 20. For every one that doth evil, Herodot. ] As the Ethiop ans are said to curse the Sun for its bright and hot shining. Christ came a light into the world; [...] Tit. 2.12. his Gospel hath appeared as a Beacon on a hill, or as the Sun in heaven; his Saints shine as lamps, &c. Now when men hate these, as theeves do a torch in the night, and flye a­gainst the lights as Bats do, this is condemnation.

Verse 21. But he that doth truth.] Tenebriones Papistae malè sibi conscii, Aeternùm atri, et tetri sunte, et habentor, Rex Platon. qui non tam cute, quam corde Aethiopici, Solem quò magis luceat, eò magis exe­crentur. But our hearts (as our clymate) have more light then heat. Sir Philip Sidney used to say of Chaucer, that he wondered how in those misty times he could see so cleerly; and how we in these clearer times go on so stumblingly. If any be ignorant, 1 Cor. 14.38. let him be ignorant, saith Paul. And so much any one knowes, as he does of Gods will, as the Apostle intimates, when he tels us, 2 Cor. 5.21. that Christ knew no sin; that is, he did none.

Wrought in God.] Right. 1. Quoad fontem, a pure heart. Aug. 2. Quoad finem, the glory of God. Esse they are but splendida pec­cata, sins in a silk n suite.

Verse 22. And baptized.] Where ever we are we must be do­ing. If Moses may not do justice in Egypt, he will do it in Midian, Malim mibi malè esse quam molliter. Sen. Exod. 2.14, 17. I had rather be sicke, said Seneca, then out of employment.

Verse 23. And John also was baptizing,] Here Mimsters may learn not to be wanting to their duties, though God stirre up others about them of greater parts, and better successe, to obscure them. [Page 18] Ʋerbi minister es, hoc age, was M ^r Perkins his Motto. Summum culmen affectantes satis honestè vel in secundo fastigio conspicie­mur, D Ward. Colum. lib. 1. in praefat Cic. de Orat. ad Brut. saith Columella. And, Prima sequentem, honestum est in se­cundis, tertiisve consistere, saith Cicero. Every man cannot ex­cell, nor is it expected.

Verse 24. Cast into prison,] The Primitive Bishops were found more frequently in prisons, Act and Mon. fol 1565. [...]. Dio Cass. then Palaces. Bocardo became a Colledge of Quondams, as the Marian Martyrs merrily called it. If Petronius could tell Caesar, that he had rather be with Cato in the Prison-house, then with him in the Senate-house: why should it grieve any to suffer bonds with, and for Christ? Chrysostome had rather be Paul a prisoner of Jesus Christ, then Paul rapt up into the third Heaven. Homil in Ephes. 3.1.

Verse 25. And the Jewes] Who joyned themselves to Iohns Disciples, craftily, and maliciously, that they might both set against Christ. Like as the Jesuits at this day, will cunningly comply with the Lutherans, and seem to side with them, that they may both set gainst the Calvinists.

About punifying] That is, Baptisme; called elsewhere, the Laver of regeneration, Tit. 3.5. and by a Father, [...] a purging preservative. Not the putting away of the filth of the flesh, saith Peter, but a better thing, 1 Pet. 3.21.

Verse 26. Rabbi, he that was with thee] They envied for Iohns sake, as Ioshna did for Moses, and with as little thank. Iohn would have been glad they had gone after Christ, as Andrew did. Howsoever, it was good news to Iohn, that Jesus was so frequented and busied.

Verse 27. Ʋidetur bomi­nis appellatio magnum habere momeatum, &c. Equide on pluris secerim justam commendatio­nem, &c. 3 Iohn 12. A man can receive nothing] There is much in this word [Man] as Beza thinks, to set forth the most miserable in­digency of all mankinde by nature. The Greeks, when they set forth one mis reble indeed, they call him [...], thrice a man.

Verse 28. Ye your selves bear me witnesse] I should rather chuse the just commendation of one good man (saith Rolloc upon this Text) then the foolish admiration of a whole multitude. De­metrius hath good report of the truth it selfe; that's enough for him.

Verse 29. The friend of the bride-groom] Such is every faithfull Minister, 2 Cor. 11.2. whose office is to wooe for Christ, and not (as some) to speak one word for him, and two for himselfe. This is foul-play.

Verse 30. He must increase, but, &c.] And this was Johns great joy. That man hath true light, that can be content to be outshined by others; and nothing will more try a mans grace, then questions of emulation. Ezekiel can commend Daniel his Con­temporary, Ezek. 14.14. matching him with Noah, and Job, for his power in prayer. And Peter highly praiseth Pauls Epistles, though he had been publikely reproved by him at Antioch. Yea, 2 Pet. 3. Gal. 2 Plato called A­ristotle [...] & [...] the intelligent Reader. And Aristotle is said to have set up an Altar in honour of Plato, with this inscri­ption. Hier. Wals. in Hermiae lib ‘Nulla ferent talem secla futura virum.’ But Luther shewed himselfe so much discontent at the Reforma­tion wrought at Wittenberg in his absence, by Carolostadius, Cum Lutherus ex sua eremo Wittenbergan redvs [...]et, &c. Alsted. Chron. pag. 520. be­cause it was done without him, that he doubted not to approve those things, that till then he had disapproved, and to disapprove what before he had approved of. So hard it is for a man willingly, and gladly to see his equals lifted over his head in worth, and opi­nion. Selfe-love makes men unreasonable, and ever teacheth them to turn the glasse, to see themselves bigger, others lesser then they are, &c.

Verse 31. He that commeth, &c.] Hitherto Christ hath been compared with John: In the rest of the Chapter, he stands com­pared; First, with all men. Secondly, with the faithfull, and infi­nitely preferred before them all. He is the chiefe of ten thousand; Cant. 5.10. or the Standard-bearer, which ever are the goodliest.

Is earthy] Terra est, so Augustine renders it in the same sense, as he is flesh, vers. 6. God will smite this earth with the rod of his mouth, Isa. 11.6.

Speaketh of the earth] As Ducklings have alwayes their bills in the mud, as Swine are ever rooting in the mire.

Verse 33. Hath set to his seal, &c.] Hath given God a testi­moniall, such as is that Deut. 32.4. After which, God also sets his seal (quasi in redhostimentum) to the beleever, Eph. 1.13.

Verse 34. Speaketh the words of God] This the true beleever is convinced of; and therefore sets to his seal, Luke 1.1. as to an undoubted truth. He is fully perswaded, as Saint Luke was.

Verse 35. The Father loveth the Son.] Therefore faith may have firme footing. God hath layd help upon one that is mighty, Psal 89.19. that our faith and hope may be in God, 1 Pet. 1.21.

Verse 36. Hath eternall life] 1. In promisso. 2. In pretio. [Page 20]3. In primitiis. He stands already on the Battlements of heaven, he hath one foot in the porch of Paradise.

He that beleeveth not] There is a two-fold un-beleefe, one in the understanding, [...]. Heb. 8.10. and is opposed to faith: the other in the will, and lives, and is opposed to obedience. For cure of both, God hath promised to write his Lawes, both in the mindes of his people, and in their hearts too.

The wrath of God abides upon him] [...], as in its mansion-place, as upon its basis, tanquam trabali cbavo fixa, saith one; there it nestles, settles, and never will away. The unbeleever can neither avoid it, nor abide it.

CHAP. IIII.

BAptizing was used by the Jewes, before John, or Christ took it up; Broughton on Dan. 9. from which custome, though brought in without Com­mandement, our Saviour authorizeth a seal of entring into his Rest; using the Jewes weaknesse, as an allurement thither.

Verse 2. Jesus himselfe baptized not] A sweet comfort, that Christ is said to baptize those whom the Disciples baptized. The Sacraments administred by Ministers are no lesse effectuall, then if we had recived the same from Christs own hands.

Verse 3. He left Iudaea] God must be trusted, not tempted.

Verse 4. He must needs go] Happy for them, that they lay in our Saviours way, Masim prasente Christ [...] esse in inserno, quòm absente eo in calo Luth in Gen. c. 3 [...]. Gen. 48.22. [...], Proporttoratè ad miseriam condelere. Heb. 5.2. Heb. 13.3. to be lookt upon; his feet drop fatnesse. Luther had rather be with Christ in hell, then in Heaven without him.

Verse 5. Iacob gave to his son Ioseph] Having first wone it with his sword and his bowe; that is, with his prayer and supplica­tion (saith the Chaldee paraphrast:) which as Sauls sword, and Ionathans bowe, never return empty, 2 Sam. 1.22.

Verse 6. Iesus therefore being wearied] And in that he himself had suffered, he was the more able and apt to help this poor Sama­ritesse. So the Apostle bids us pity those in adversity, as being our selves in the body, i. e. in the body of flesh and frailty, subject to like misery. He that hath had the tooth-ake, will pity those that have it. Non ignara mali, &c. We are orphans all (said Queen Elizabeth, Englands Elizab. p. 186. in her speech to the children of Christs-Hospitall) let me enjoy your prayers, and ye shall be sure of mine assistance.

Verse 7. A woman of Samaria] A poor Tankerd-bearer, such as Festus cals Canalicolas, quòd circa canalem fori consisterent, Berman. de Originib. because they were much about the Conduits.

Verse 9. Askest drink of me?] The Samaritans knew that they were slighted of the Jewes, and tooke it ill, Gens haec (saith Giraldus Cambrensis, of the Irish) sicut & natio quaevis barbara, quanquam honorem nesciant, honorari tamen supra modum affe­ctant. No man would be slighted, how mean soever.

For the Iewes have no dealings, &c.] Iosephus writeth, that at Samaria was a Sanctuary opened by Sanballat, for all Renegado Jewes, &c. The Jewes therefore hated the presence, the fire, Antiq. lib 11. cap. 7.8. the fashion, the books of a Samaritan. Neither was their any hatred lost on the Samaritans part; for if he had but touched a Jew, he would have thrown himself into the next water, clothes and all; Epiphan. both of them equally sick of a noli me tangere.

Verse 10. The gift of God] That is, Christ himselfe, [...] called by St. Paul, the Benefit, 1 Tim. 6.2. Let him not be to us as Iethers sword to him, which he drew not, used not; but as Goliahs sword to David, none to that; None but Christ, none but Christ, said that Martyr.

Verse 11. Sir, thou hast no Bucket] See how witty we are na­turally, with our armed dilemma's, to reject grace offered, and with both hands as it were, to thrust away from us eternall life, [...]. Acts. 13.46.

Verse 12. Our father Iacob] Iosephus tels us, that these Sa­maritans, whiles the Jewes prospered, would needs be their deare Cousens; but when they were in adversity (as under Antiochus) they would utterly dis-own, and dis-avow them. They wrote to Antiochus, because he tormented the Jewes, to excuse themselves as none such; and they stiled Antiochus, The mighty God; Oh basenesse!

Verse 13. Shall thirst again] So shall all they, quibus avari­tiae aut ambitionis salsugo bibulam animam possidet. He that seeks to satisfie his lusts, goes about an endlesse businesse. Give, give, is the Horsleeches language. The worldling hath enough to sinke him, not to satisfie him.

Verse 14. Shall never thirst] His lips water not after homely provision, that hath lately tasted of delicate sustenance.

Verse 15. Sir, give me this water] We would all have immor­tality, but here on earth. Some think she jeers our Saviour here; who therefore in the next words arowseth her conscience.

Verse 16. Go call thy husband] It was a great favour in Christ to receive that sinfull woman, that washed his feet with her tears, and wiped them with her hair, and not to kick her out of his pre­sence, as the Pharisees expected. How much greater is this, to fetch in an idolatrous harlotry that fled from him, to entertain her that lad rejected him? [...]. 1 Tim. 1.14. &c. Well might St. Paul say, that the grace of our Lord, is exceeding abundant, or doth abound to flowing over, as the sea easily over-floweth mole-hils.

Verse 17. I have no husband] Lucretius ait, quasdam mulieres effugere unius viri torum, Sphinx Philos. ut omnium fiant torus.

Verse 18. He whom thou now hast, &c.] Here he comes home to her conscience; so must all that will do good on it, striving not so much to please, as to profit. Bees are killed with honey, but quick­ned with vineger. The Eagle, though she love her young ones dear­ly, yet she pricketh and beateth them out of the nest; so must Preachers drive men out of the nest of pleasure. Iohn Speiser, preacher at Ausborough in Germany, did his work so well at first, that the common strumpets left the Brothel-houses (then tolera­ted) and betook themselves to a better course, Scultee. An­nal. 118. Anno 1523. Yet afterwards he revolted to the Papists, and miserably perished.

Verse 19. 1 Pet 3. Sir, I perceive that thou art a Prophet] To the hid m [...]n of the heart the plain song ever makes the best musick. The Corinthian idiot, convinced of all, and having the secrets of his heart ript up by the two-edged sword, 1 Cor. 14.4.25. fals down upon his face, worshipping God, and reporteth that God is in the Ministers, of a truth.

Verse 20. Our fathers, &c.] No sooner doth she acknowledge him a Prophet, but she seeks to be satisfied in a case of conscience. Proh stuporem nostrum! Wo to our dulnesse.

Verse 21. Ye shall neither in this mountain, &c.] Herods tem­ple at Ierusalem was so set on fire by Titus his souldiers, that it could not be quenched by the industry of man. And at the same time Apollos temple at Delphi was utterly overthrown by earth­quakes, and thunder bolts; and neither of them could ever since be repaired, The concurrence of which two miracl s (saith mine [Page 23]Authour) evidently sheweth, that the time was then come, when God would put an end both to Jewish Ceremonies, Godw. Antiq. Heo. and heathenish Idolatry; that the Kingdome of his Son might be the better esta­blished.

Verse 22. We know what we worship] Christ also, as man, wor­shippeth, being lesse then himselfe, as God: Christ is worshipped by Angels, as God, being greater then himselfe, as man.

Verse 23. The Father seeketh such] Oh how should this fire up our hearts to spirituall worship! that God seeks for such, with, Cant. 2.14. Let me see thy face, hear thy voice, &c. He solliciteth suitours.

Verse 24. God is a Spirit] Omnes nominis Iehovae literae sunt spirituales, ut denotetur Deum esse spiritum. Though, Alsted. to speak properly, God is not a spirit. For first, spirit signifies breath, which indeed is a body; but because it is the finest body, the most subtile, and most invisible; therefore immateriall substances, which we are not able to conceive, are represented unto us under this name. Secondly, God is above all notion, all name. Plut. lib. de Isid. & Osirid. Afri dicunt Deum ignotum Amon. i. e. Heus tu, quis es? One being asked what God is? answered, Si scirem, Deus essem.

In spirit and truth] As opposed to formality and hypocrisie.

Verse 25. I know that Messias, &c.] As who should say, we are not altogether so ignorant as you would make us, vers. 23. A dead woman must have four men to carry her out, as the Proverbe is: we are apt to think our peny good silver.

Verse 26. I, that speak unto thee, &c.] No sooner do we think of Christ, with any the least true desire after him, but he is present­ly with us. He invited himself to Zacheus his table, &c. Tantum velis, & Deus tibi praeoccurret, said a Father.

Verse 27. That he talked with the woman] Solum cum sola. Beza. He might do that that we must beware of, lest concupiscence kindle. Abraham may see Sodome burning, Lot may not.

Yet no man said] All ill thoughts, and sinister surmises, of su­periours especially, are to be presently suppressed, and strangled in the birth.

Verse 28. Left her water-pot] She had now greater things in hand, better things to looke after. As Alexander, hearing of the riches of the Indies, divided his Kingdom among his Captains.

Verse 29. Come see a man, &c.] Weak means may, by Gods blessing, work great matters. He can make the words of Naamans servants greater in operation, then the words of great Elisha, and [Page 24]by a poor captive girl bring him to the Prophet.

Verse 30. Then they went out] More to see the news, then else: as Moses his curiosity led him nearer to the bush, where-hence he was called. It is good to come to the Ordinances, though but for novelty: absence is without hope. What a deal lost Thomas by being out of the way but once?

Verse 31. Master, eat.] Animantis cujus (que) vita in fuga est, and must be repaired by nutrition, in a naturall course. Only we must eat to live, and not live to eat only, as belly-gods.

Verse 32. I have meat to eat, &c.] Abrahams servant would not eat, till he had dispatcht his errand, Gen. 24.33. When we are to wooe for Christ, we should forget our own interests and occasi­ons, Quaerite primum, &c.

Verse 33. 1 Cor. 3.3. Hath any man brought, &c.] Are not these yet car­nall, and talk as men? How dull and thick-brain'd are the best, till God rent the vail, and illighten both organ and object?

Verse 34. My meat is to doe the will, &c.] Job preferred it be­fore his necessary food, that that should keep him alive. So did Christ, Iob. 23.12. when disappointed of a break-fast at the barren fig-tree, and comming hungry into the City, Mat. 21.17.33. he went not into a victualling-house, but into the Temple, where he taught the people most part of that day.

Verse 35. Say ye not, there are yet three moneths.] As who should say, ye so long for the time, that ye count how many moneths, weeks, daies, it is to harvest: Should ye not be much more sollicitous of such an heavenly harvest? These Samaritans doe but hang for mowing, &c.

Verse 36. That he that soweth, &c.] That is, that both the Pro­phets that sowed, and the Apostles that reaped, &c. for the people were prepared by the writings of the Prophets to be wrought upon by the Apostles. The Samaritans also had the Bible, agreeing for most part, with that we have from the Jews. The copy of this Sa­maritan Bible was first brought from Damascus into Christendom by one Petrus de Valle, an. Dom. 1626.

Verse 37. That saying true, &c. Camerarius recites the Sena­ry at large,

Verse 38. [...] of [...]. Other men have laboured] Laboured even to lassi­tude, as the word signifies. The Ministery is not then an easie trade, an idle mans occupation. Luther was wont to say, Sudor Oe­conomicus [Page 25]est magnus, Politicus major, R [...]lesiasticus [...]ximus: The housholder hath somewhat to do, the Magistrate more, but the Minister most of all.

Verse 39. For the saying of the woman.] An unlikely means to effect so great a matter. But what's that to the Almighty? So Junius professeth, that the very first thing that turned him from A­theisme, was conference with a Countrey man of his, not far from Florence. The next was, the Majesty of the Scriptures, which he observed in Joh. 1. So, for our fore-fathers in times of Popery, Act. and Mon. fol. 767. M ^r Fox observeth, that by the reading of Chaucers books some were brought to the knowledge of the truth. And, in that rarity of books, and want of teachers, this the thing I greatly marvell at (saith he) to note in the registers, and consider how the word of God did multiply [...] exceedingly, as it did amongst them. For I finde that one neighbour resorting to, and conferring with another, Ibid 750. eftsoons, with a few words of their first or second talk, did win and turn their mindes to that, wherein they desired to perswade them, touching the truth of Gods Word and Sacraments.

Verse 40. Were come unto him.] We no sooner beleeve, but we would fain see, and be brought à spe ad speciem.

Verse 41. Because of his own word.] This is it alone that is the foundation of faith, and converts the soul, Psal. 19.7. That, of good wives winning their husbands, 1 Pet. 3.1. is meant, by way of pre­paration only [...]enerall. And that of winning a soul by private ad­monition, [...] ult. is meant of perswading them to some good duty, or to receive some truth, or to forsake some one evil or [...]ur.

Verse 42. Not because of thy saying.] properly, [...], propter lo [...]acitatem tuam. Intùs existens prohiber alien [...]. because of thy prittle-prattle. So perhaps it seemed to some of them at first, who believed indeed when they hea [...]m. Plato give a good rule, Con­sider not so much [...]. Prejudicate opinion bars up the understand [...] causeth the best liquour to run over.

Verse 43. After two daies he dep [...].] [...] never so much made of, we must away, when the [...] something elsewhere to be done for God.

Verse 44. Jesus himself testified.] Had test [...] when he was cast out at Nazareth therefore he came no more there. A Mini­ster that can doe no good on't in the place where he lives, is bound to remove, though the fault be not in him, but the people, saith an [Page 26]Interpreter here; Metuendum est ne donum quod acceperla, amit­tas, vel degene­res in errores, vel haereses, vel, si retineas puritatem do­ctrinae, evadas tamen frigidus & aridas do etor. Rolloc. in toc. Zanch. Miscel. epist. dedicat. [...], A Royalist. otherwise (if for self-respects he there abide) it is to be feared that he will lose his gifts, and either fall into er­rours and heresies, or prove but a dull and dry Doctour.

Verse 45. The Galileans received him.] Though those of Nazareth would not, others did. He that is sent and gifted by God, shall have one where or other to exercise his gifts, as the En­glish exiles at Geneva, Zurich, &c. as Zanchius, when he could not rest at Argentina, was received at Clavenna.

Having seen all the things he did, &c.] Christs miracles were as the Sermon-bell, that called them together. These the men of Nazareth also had seen, but with prejudice, and therefore to no profit.

Verse 46. A certain Noble-man.] One that belonged to the King: for so the vulgar flatteringly stiled Herod the Tetrarch. Few Noble-men came to Christ: this, not till he was driven to him, by his sons sicknesse, Not many Noble are called: if any, they are as black Swans, 1 Cor. 1.20. and thinly scattered in the firmament of a State, even like Stars of the first magnitude.

Verse 47. Besought him that he would, &c.] Even Darius king of Persia, can give order for prayers to be made at Jerusalem, for the Kings life and his sons ( Ezra 6.10.) when he had seen divers of his children die before him, as Ctesias relateth.

Verse 48. Except ye see signes, &c.] Our Saviour first chides him, and upon his well-bearing of that, accommodates him. He saw the Courtiers unbelief more dangerous to his son, then the dis­ease could be to his sons body.

Verse 49. Sir, come down.] He fumes not at reproof (as many great ones would have done, Heb. 13. Tange montes, & fumigabunt) but suffers the word of exhortation, being subdued thereunto by affli­ction.

Verse 50. Thy sonne liveth.] Is in very good health; for non est vivere, Martiat. sed valere vita: So, God is better to us, oft-times, then our prayers, then our hopes.

Verse 51. Thy sonne liveth.] So the sonne was restored by his fathers faith. It is a benefit to be born of good parents. Personall goodnesse is profitable to posterity.

Verse 52. Then enquired he, &c.] by a sweet providence, that God might be the more glorified, and the mans faith confirmed. All things co-operate, &c. Rom. 8.28. So, at the same time, where­in the States of Germany. (after long debate) concluded for the [Page 27]truth of the Gospel. Luther came leaping out of his closet where he had been praying (though many miles distant) with vicimus, vicimus in his mouth. Act. and Mon. fol. 669. So Muscle-borough field was wone by the English, the self-same day and hour, wherein those Balaams-blocks (idolatrous images) were burnt at London, by order of Parliament.

Verse 53. And himself believed,] With a justifying faith, intro­duced at first by a common faith.

CHAP. V.

THis was the feast of Pentecost. Others say, the Passeover which came but once a year. The true Christians (for whom the true Passeover was sacrificed, 1 Cor. 5.7.) keep a continuall feast, or holy-day, [...]. with the unleavened bread of sinceri­tie and truth, ver. 8. Diogenes could say, That a good man keeps holy-daie, and hath gaudies all the year about, Exod. 5.1. [...]. Laert. Let my people goe, that they may hold a feast unto me. In other mes­sages it is, that they may serve me.

Verse 2. Having five porches,] Built, belike, by some well-affe­cted persons, at the motion of Gods Ministers, for the use of such impotent folk, as here lay looking and languishing at Hopes Hospi­tall: K. Edward 6. his life [...] Sir I. He [...]. p. 169 &c. Like as King Edward the 6. was moved by a Sermon of Bi­shop Ridley, touching works of charity, to grant his two Houses in London, [...] and the Savoy, for such like good uses, together with lands and monies, for their maintenance.

Verse 3. Of impotent folk.] that had tried all other waies, Isidor. and could not otherwise be cured, Omnipotenti medico nullut ins [...]na­bilis occurrat [...].

Verse 4. For an Angel [...].] The [...] of this pool was granted to the Jews, par [...] [...] the true wor­ship of God under the persecution of [...] the fail of pro­phecie a partly to retain them in their religion [...] course of [...]crificing to the true God, against the scoffs of the Romans. (that were now their Lords.) Such a vertue being given to that water, wherein their Sacrifices were wont to be washed. See a [...] soveraign bath then this, Zech. 13.1. an ever-flowing, and over-flowing fountain, not for one at once, as here, but for all that come, they may wash and be clean, wash and be whole.

At a certain season,] Once a year only, saith Tertullian. Others (more probably) at all their great feasts, Semel quotan­nis. Tert. when the people met out of all parts at Ierusalem, taking [...] distributively, as Matth. 27.15.

Troubled the water] Not in a visible shape, likely; but as it ap­peared, by a visible troubling of the waters, and a miraculous heal­ing of the diseased. But, that troubled waters should doe cures was the greater wonder: sith holy-wels (as they call them) and wa­ters that heal, are commonly most calm and clear. It was a witty allusion hereunto of him that said, Angels trouble the clear stream of Justice at certain times.

Verse 5. Thirty and eight years.] A long while to be in misery: but what is this to eternity of extremity? Wee need have some thing to minde us of God, to bring us to Christ. King Alvered pray'd God to send him alwaies some sicknesse, whereby his body might be tamed, and he the better disposed and affectioned to God-ward.

Verse 6. Lam. 3. And knew that he had been, &c.] Christs eye affe­cted his heart, he could not but sympathize, and succour this poor creeple, out of his meer Philanthropy, which moveth him still [...], to shew mercy according to the measure of our misery, whereof he bears a part, Heb. 5.2.

Verse 7. I have no man, &c.] He looked that Christ should have done him that good office; and could not think of any other way of cure. How easie is it with us to measure God by our [...]odell, to cast him into our mould, to think that he must need [...] go our way to work?

Verse 8. Rise, take up thy bed, &c.] A servile work upon the Sabbath-day. This our Saviour here commands, not as a servile work, but for confirmation of the truth of a miracle, greatly tend­ing to Gods glory: like as another time, he bad them give meat to the Damosell he had raised, not for any necessity, but to ensure the cure.

Verse 9. Dei dicere, est efficere. Andimmediately the man.] Christs words are opera­tive (together with his commands there goes forth a power, as Luk. 5.17.) So they were in the Creation, Gen. 1. So they are still in regeneration, Isa. 59.21.

Verse 10. It is the Sabbath, it is not lawfull, &c.] Verè, sed non sincerè. It more troubled them that Christ had healed him, then that the Sabbath had been broken by him. The poorer [Page 29] Swedes alwaies break the Sabbath; saying that its only for Gentle­men to keep that day.

Verse 11. He that made me whole, &c.] So, it seems, Christ had healed him, in part, on the inside also: and given him a ready heart to obey, though it were contra gentes, as they say.

Verse 12. What man is he.] Not that made thee whole, but that bad thee take up thy bed, &c. They dissembled the former, and insisted only upon the later, which shews the naughtinesse of their hearts.

Verse 13. Had convey'd himself away.] Lest, by his present, that work should be hinder'd. True goodnesse is publike spirited, though to private disadvantage; and works for most part unobser­ved, as the engine that doth all in great businesses, is oft inward, hidden, not taken notice of.

Verse 14. Findeth him in the Temple,] Praising God, likely, for his unexpected recovery. So Hezekiah; the first work he did, when off his sick-bed, Isa. 38.22.

Behold, thou art made whole, &c.] Hence is, 1. Magdeburgens. praef. ad cent. 5. Commemora­tio beneficij. 2. Commonitio off [...]eij. 3. Comminatio supplicij. Ingentia beneficia, ingentia flagitia, ingentia supplicia.

Verse 15. Told the Jews] Of a good intent, surely, to honour Christ: however it were taken by the spitefull Jews, Probi ex suà naturâ caeteros fingunt. The Disciples could not imagine so ill of Judas, as it proved. Mary Magdalen thought the Gardener (who ever he were) should have known as much, and loved Jesus as well, as she did.

Verse 16. Therefore did the Jews persecute Jesus] This he fore­knew would follow, and yet he forbare not. In the discharge of our consciences (rightly informed and regulated) we must not stand to cast perils: but doe our duties zealously, what ever come of it. This courage in Christians, Heathens counted obstinacy, but they knew not the power of [...]he Spirit, [...] the privie armour of prooff that Saints have about their [...].

Verse 17. My Father worketh.] Yet [...] labour or lassi­tude, in conserving the whole creature. This he doth every day, and yet breaketh not the Sabbath. Erge nec ego.

Verse 18. The Jews sought the more] Persecution is (as Cal­vin wrote to the French King) Evangelij genius, the bad genius, the devil that dogs the Gospel. Ecclesia harts crucis (saith Lu­ther.) Veritas odiurn parit. Ter. Truth breeds hatred, saith the Heathen, as the fair [Page 30]Nymphes did the ill-favoured Fauns and Satyrs.

Verse 19. The Sonne can doe nothing, &c.] He denies not him­self to be the Son, though they quarrell'd him: but sweetly sets forth the doctrine of his Deity, which they so much stomacked, and stumbled at.

Verse 20. For the Father loveth the Son.] This noteth that e­ternall power of doing miracles, that is in Christ. As that which follows, He will shew him greater works, &c. is to be referred to the declaration of that his power.

That ye may wonder] Though ye beleeve not; for such was the hardnesse of their hearts grown; as neither ministery, misery, mi­racle, nor mercy, could possibly mollifie: Behold, ye despisers, and wonder, and perish, Acts 13.41.

Verse 21. Raiseth up the dead] Bringing them from the jawes of death, to the joyes of eternall life: which none can do but God alone.

Verse 22. The Father judgeth no man] viz. The Father alone, but by the Son, to whom all judicatory power is committed.

Verse 23. He that honoureth not the Son] As Jews and Turks do not. Nor Papists, that (upon the matter) despoile him of his threefold office, and so deny the Lord that bought them.

Verse 24. He that heareth my Word] As death came into the world by the door of the ear, so doth life eternall, Isa. 55.3. God was in the still voice, and the Oracle bad, Hear ye [...] Mat. 17.

Verse 25. The dead shall hear the voice] The [...] shall beleeve the promises, and shall live the life of [...], and of glory in Heaven.

Verse 26. So hath he given to the Son] What wonder then, if faith, apprehending the infinite fountain of life, derive thence some rivelet of [...]. and apply the same to us, for spirituall quickning?

Verse 27. [...] id est [...], Beza. Because he is the Son of man] Or, as he is the Son of man. By vertue of the hyp [...]st ar [...]ll union, his manhood came as neer to God as could be. He had the best naturall parts both of minde. Isa. 11.2, 3. and body, Psal. 45.2. and the best supernatu­rall, whereby he found favour also with God, Luk. 2.52. for he had more neer familiarity with the Godhead, then ever had any crea­ture; together, with a partner-agency with his Godhead, in the works of mediation, 1 Tim. 2.5. In the state of exaltation, the Manhood hath 1. excesse of glory. 2, the grace of adoration; together, with the Godhead. 3. Judiciary power, as here, and Act. 17.30.

Verse 28. Marvell not at this] And yet who can but marvell at this great mystery of godlinesse, whereat Angels stand amazed? yea, whereat he himselfe wonders; and therefore calls his own Name Wonderfull, Isa. 9.6. It is truly affirmed of Christ, Mirari decet, non rimari. that he is created, and uncreated, without beginning, and yet began in time, a Jew, according to the flesh, and yet God, blessed forever, &c. The manner hereof is to be beleeved, not discussed, admired, not pried into, &c.

His voice] Put forth by the Ministery of mighty Angels, 1 Thes. 4.16. and called by the Apostle [...]; a metaphor from Water-men, [...] call upon one another, and strike oars together, as it were with one consent.

Verse 29. They that have done good] In die judicii, plus vale­bit conscientia pura, quam marsupia plena. Bern. Dan. 12.1, 2. Though other things be darkly delivered; yet when the Jews were to lose land, and life, the Resurrection is plainly described. So Heb. 11.35.

Ʋnto the Resurrection of damnation] As Pharaohs Baker came forth to be hanged, when the Butler was exalted. Good therefore is the counsell given us by the heathen Oratour, Ita vi­vamus, Cic. quar [...]â in Ʋerrem. ut rationem nobis reddendam arbitremur. The wicked shall come forth of their graves like filthy Toads, against that ter­rible storm, Psal. 9. the Elements shall melt like scalding lead up­on them, &c. [...]. 3.

Vers. 30. [...] of mine own self do nothing] But by the power communicated unto me, in that ere nall generation.

As I hear] So vers. 19 as I see, which Beza understandeth to be spoken in respect of his humane nature, as it is hypostatically united to the Divine.

Verse 31. My [...]nesse is not true] That is, fir, firm, valid, foro humano. Concessio Rhe [...]. [...].

Verse 32. There is another [...]] God the Father, by this miracle wrought upon [...]. Virtutis stra­gulam pudefa­cis, said Dio­genes to Anti­pater; who being vicious, wore a white. cloak. Give we reall testimony to our profession by our [...] [...]edire quam miracula facer [...] [...]id Lather. Profliga [...] [...], do put Religion to an open shame.

Verse 34. That ye might be saved] That was that he fought [...] all his oracles and miracles. [...]lvation properly notes the priva­tive part of our happinesse; because it is easier to tell from what we are saved, then to what.

Verse 35. Nazianz. He was a burning, &c.] Burning in himself, and shining to others: or, as it was said of Basil, thundering in his doctrine, Acts and Mo­numents. Fol. 1781. and lightning in his life. And of Rogers and Bradford, that it was hard to say, whether there were more force of eloquence and utterance in preaching, or more holinesse of life and conversa­tion to be found in them.

For a season to rejoyce] But he soon grew stale to them; so that they made no more reckoning of him, [...], to dance a gal­liard. It was a formall joy, or jollity rather. Joh. Manl loc. com. 698. then of a reed shaken with the winde, Matth. 11.7. Principes favebant Luthero, sed jam it erum videtis ingratitudinem mundi erga ministros, &c. said good Melancthon, in the year of Grace, 1559.

Verse 36. The works which the Father hath given me] Loe, Christ accounts his work, a gift: So Joh. 17.4.

The works that I do, bear witnesse] Let our works likewise speak for us, Matth. 5.16. as they did for the Primitive Christi­ans; of whom Athenagoras (their Embassadour to the Emperour) boldly saith; [...]. Athan. Tert. ad Sca­pulam. No Christian is evil-mannered, unlesse it be such as dissemble themselves to be Christians. And Justin Martyr confesseth of himself; that beholding the piety of Christians in life, and con­stancy in death; he gathered, that it was the true Religion that they professed. Non aliunde noscibiles quam de emendationt vitiorum, saith Tertullian of the Christians of his time. And Chrysostom speak­eth of some in his dayes, whose lives were Angelicall, they so walk­ed up to their principles.

Verse 37. Hath borne witnesse of me] By they [...] Hea­ven, and the descending of the holy Ghost in the shape [...] a Dove, Matth. 3. Isa. 42.19. yet ye have neither heard his voice, nor seen his shape. Who so blinde as he that will not see?

Verse 38. And you have not his Word abiding in you] As an ingraffed words ye have heard it, Jam. 1.21. but with your bodily ears only, with those gristles that grow upon your heads: ye have not drawn up the ears of your mindes, to the ears of your bodies, that one sound piercing both, ye might believe, ye have not mixt the word with faith in your hearts, as in a [...]ell, &c.

Verse 39. Search the Scriptures] Audite saeculares, compara­te vobis Bibli [...], animae pharmaca, saith Chrysostome. But Bibles lye (like old Alman [...]cks) moulding in corners, whiles play-books (the Devils Catechismes) are even worne out with over-diligent perusall. It is a sad complaint which Reverend Moulin makes of his Countrymen, the French Protestants, whiles they burned us, [Page 33]saith he, for reading the Scriptures, we burnt with zeal, to be read­ing of them. Now with our liberty, is bred also negligence, Moulins Theo­philus. pag. 278. and dis­esteem of Gods Word. Is it not so also with us?

They are they which testifie of me] The Babe of Bethlehem is bound up in these swathing-bands. He is both Authour and Mat­ter of the Scriptures, and is therefore called the Word. The dignity of the Scriptures (saith one) and the Majesty of Christ mutually look on one another; as the Sun doth on the Stars, and the Stars on the Sun. For as the excellency of the Sun appears by the glory of the Stars, to whom it giveth light: So the Majesty of Christ is ma­nifest by the Scriptures, to whom he giveth credit. On the other­side, as the glory of the Star is magnified, because it is the light of the Sun: so the credit of the Scripture is exalted, because they concern the Son of God.

Verse 40. Ye will not come to me] Though clearly convinced by the Scriptures. See their obstinacy and malice. Amos compa­reth such untameable, untractable, masterlesse monsters, to horses running upon a rock, where first they break their hoofs, Amos 6.12. and then their necks.

Verse 41. I receive not honour from men] q. d. I need you not, though I complain you come not to me. It is for your sakes that I seek to you, Christ could be happy, though all men should miscarry: as the Sun would shine, though all the world were blinde. He seeks not ours, but us.

Verse 42. Ye have not the love of God] Though ye pretend zeal for his glory, to your opposing of me, yet there is aliud in ti­tulo, aliud in pixide. Hypocrites are like Egyptian Temples, beauti­full without, but within, some Cat or such like thing to be wor­shipped.

Verse 43. Him will ye receive] As they did Barchochab; and that Pseudo-Moses (the Devil he was) that cozened so many of them in Creet, An. dom. 434. perswading them to cast them­selves after him into the sea, which should part, Funco. Chron. and make them way into their own Countrey again, whereby many of them perished.

Verse 44. Which receive honour one of another] Faith empties a man of himself, purgeth upon ambit on, and is an act of the will; else the seeking of praise with men, could be no impediment to the act of beleeving. Surely, as Pharaoh said of the Israelites, they are entangled in the Land, the wildernesse hath shut them in: so may [Page 32] [...] [Page 33] [...] [Page 34]we say of many, They are entangled in the creature, the world hath shut them in, they cannot come to Christ. They are shut up in the cave of the world, Iosh. 10.18. as those five Kings in a cave, Josh. 10. have hard­nesse of heart, as a great stone, rolled to the mouth, and honours, riches, and pleasures, as so many keepers, &c.

Verse 45. Do not think that I] That is, that I only.

Even Moses] So your faithfull Ministers (whom men pretend to love and reverence, but obey not their doctrine) these shall judge you.

Verse 46. For he wrote of me] Both clearly and mystically, in the many sacrifices and ceremonies of the Law. [...] Serm. [...]. de prin [...]. Whence Theodo­ret calleth Moses, the main Ocean of Divinity, out of whom all the Prophets and Apostles have watered their severall gardens. And Pareus closeth up his Commentary upon Genesis, with these words, Quicquid Scripturarum sacrarum dehinc sequitur, hujus est Commentarius.

Verse 47. But if ye beleeve not his writings] He that will not take Gods word in one place, will take it in no place.

CHAP. VI.

VVAs not Tyrabosco hardly driven; when, from these five loaves, and two fifhes, he concluded seven Sacraments? So in the second C uncell of Nice under Irene, Ʋia tu [...]a by Sir Hump. Linde. p 164. Heyl. Geo. p. 533. John (one of the Legates of the Eastern-Churches) proved the making of Images lawfull, because God had said, Let us make man after our own I­mage. A sound argument to overthrow one of Gods Commande­ments, and yet it prevailed.

Verse 11. He distributed to the Disciples] These fiveloaves, (by a strange kinde of Arithmetick) were multiplied by division and augmented by substraction. The Macedonians found, that not getting, but giving, is the way to thrive, 2 Cor. 9.8. Ex fame quaestum captabat Josephus; & benignitate sua emit Aegyptum nos etiam coelum. So in spirituall alins and good offices: Gods gifts grow in the hands of them that employ them, to feed many. Salienti aquarum fonti undas si tollas, nec exhauritur, nec ex­tenuatur, sed dulcescit. D. Bedding [...]. Scientia, docendi officio, dulcedinem sen­tiat, non minutias.

Verse 14. This is of a truth, that Prophet] Yet anon they are at it, what sign shewest thou? Verse 30: that you may know them to be the Pharisees disciples. Of whose soure leaven also, that in the next verse savours; where they would needs take him by force, to make him a King. They could not imagine a Messias, that had not an earthly Kingdome.

Verse 15. Take him by force] Superstition will needs obtrude upon Christ will-worship, whether he will or no, and despite him with seeming honours, as the Lycaonians would needs have stollen a sacrifice upon Paul and Barnabas; and the Salvages of Nova Albion, upon Sir Francis Drake, and his company, at their parting with them. They had set it on fire ere we were aware, faith he; we laboured by all means to with-hold, or withdraw them, but could not prevail; till at length we fell to prayers, and singing of Psalms, The world en­compasled by Sir Francis Drake, p. 81. whereby they were allured immediately to forget their folly, and leave their sacrifice unconsumed, suffering the fire to go out; and, imitating us in all their actions, they fell a lifting up their hands and eyes to heaven, as they saw us to do.

Verse 16. His Disciples went down to sea] By Christs own command, Matth. 14.22. Mark. 6.45. yet they met with a sore storm. So may the best with trouble, in their most lawfull employ­ments, Psal. 34.18. But these make them look to their tackling, patience; to their anchor, hope; to their helm, faith; to their card, the Word; to their Captain, Christ, who is ever at hand.

Verse 17. Jesus was not come to them] This was worse to them then the storm. It was wofull with Saul, 1 Sam. 28.15. when the Philistims were upon him, and God would not come at him, nor answer him. So when danger or death is upon a man, and God is far from him. That doom, Jere. 16.13. I will not shew you favour, was worse then their captivity.

Verse 21. Immediately the ship was at land] A dying Saint hath no sooner taken death into his bosome, but he is immediately landed at the key of Canaan, at the Kingdome of heaven. Aug de civ. Dei lib 9. [...]. 16. Fugi­endum est ad clarissimam patriam: ibi pater, ibi omnia, said Plo­tinus the Platonist.

Verse 26. Because ye did eat of the loaves] More then for love, Vix diligitur Jesus propter Jesum, Aug. But as the mixt multi­tude came out of Egypt with Israel for a better fortune, and as he Math. 20. As the harlot looks to the love-tokens more then to the Donour: so was it here.

Verse 27. Labour not for the meat, &c.] When Basil was tempted with money and preferment, he answers, Pecuniam da quae permaneat, ac continuò duret, gloriam quae semper floreat. The fashion of this world passeth away, as the water of a River that runs by a City, or as a fair picture drawn upon the ice, that melts away with it. Men come to the worlds felicities, as to a Lottery, with heads full of hopes, but return with hearts full of blanks.

Labour for the meat that endureth] We may not dream of a delicacy in Gods wayes, or think that good things will drop out of the clonds to us, Plut in Sylla. Revs. Symb A [...] Luk. 13.14. as Towns were said to come into Timotheus his toyls, whiles he slept. We must be at pains for Heaven. Laboran­dum was one of the Emperours motto, and may be every Christi­ans. Strive they must even to an agony, ere they can get into the strait gate: together with our stooping, there must be a certain stripping of our selves.

Verse 29. This is the work of God] The [...]. It is an easie matter to beleeve (thinks the worldling) but he that goes about it, shall finde it as hard a work to beleeve the Gospel, Rogers of Futh. as to keep the Law. For God must enable to both. Non minns difficile est nobis velle credere (saith Beza) quam cadaveri volare. Bez. consess. pag. 22. We beleeve with much conflict, saith another. The combat was not so great betwixt Michael and Satan, about Moses dead body, as between Satan and the beleeyer, Dine of the deceit [...] heart. concerning Christs living body. Faith is fain to tug wrestle for it, till it sweat again.

Verse 49. Did eat Manna] They fed upon Sacraments, and yet many of them perished eternally. A man may go to hell with Font-water on his face, and be haled from the table to the tor­mentour, as he Matth. 22.13.

Verse 50. This is the Bread] [...], pointing to himself. So David, This poor man (meaning himself) cried, and the Lord heard him, &c. Psal. 34.6. So Hic sat lucis, said Oecolampadius on his death bed, laying his hand on his breast.

Verse 51. If any man eat, &c.] Hic edere est credere, saith Au­gustine: Faith being the souls hand, mouth, stomack, &c. The Fa­thers commonly expounded this part of our Saviours Sermon, as spoken of the Sacrament of the Lords Supper; and so fell into that errour, that none but Communicants could be saved: Wherefore also they gave the Sacrament to Infants, and put it into the mouthes of dead men, &c. We are not to think that either our Saviour spake [...]re properly, and eex professo, of the Sacramentall eating of his [Page 37]flesh, and drinking of his bloud; or that this discourse pertains no­thing at all thereunto. The Papists have expunged a great part of Origens Commentary upon this Chapter, as directly making a­gainst their monster of Transubstantiation. Act. and Mon. fol. 772. And Cardinall Campeius affirmed against Luther, that faith is not necessary to him that re­ceiveth the Sacrament. As for Bellarmine, although we beleeve, Bell. lib. 3. cap. a. de Eccles. milit. saith he, that all vertues are found in the Church, yet that any man may be absolutely said to be a member of the true Church, we do not think that any inward vertue is required, but only an externall profession of the faith, and such communion of the Sacraments, as is received by the outward man. This mark very well agrees to the Church of Rome, wherein if any be truly vertuous, it is by meer accident; as Cicero wittily said of the Epicures, Si quando viri boni sint, vinci bonitate natu­rae. that if any one of them were good, he was meerly overcome by the good­nesse of his nature; for they taught a licencious loosenesse.

Verse 53. Except ye eat the flesh, &c.] Fulbert Bishop of Charters (who lived in the eleventh century) speaking upon the Eucharist, hath these words; Except ye eat the flesh of the Son of man, &c. Facinus vel flagitium videtur jubere. Fol. 168. Figura ergo est, praecipiens passioni Domini esfe communicandum tantum, & suaviter & utiliten recondendum in memoria, quod pro nobis caro ejus crucifixa & vulnerataest. Now in the year of Christ 1608. there was set out an edition of him in Paris, where we have in­terserted, after Figura exgo est, these words, Dicit Hareticus; to make what Fulbert spoke assertivè, from Augustine, to speak re­citativè of the Heretick, as if the heretick should say, This is a fi­gure, &c. which if admitted, then there's no Transubstantiation. De doct Christ. lib. a. cap. 16. The words produced by Fulbert, are indeed S. Augustines. And the publisher of Eulbert being told hereof, that the words were Augustines, that he had branded with herefie, he put afterwards his Dicit Haereticus amongst his Errata, as ye may read in Bishop Ʋshers answer to the Jesuites challenge, pag. 15.

Verse 60. This is an hard saying] The hardnesse was in them­selves, not in the word; but that must bear the blame howsoever: as she in Seneca that was stricken with sudden blindnesse, and then cried out of the light. An hypocrite is not discovered, till upon some criticall point. If it come to a matter of cost, he cries, What needs this waste? if of pains, This is an hard saying.

Verse 63. It is the Spirit that quickneth] Had those carnall Capernaites but stayed out our Saviours Sermon, they might have [Page 38]bin satisfied for the sense of his words, that they so stumbled at, and had not patience to hear him here expounding himself. Quoniam Christiani (Pontificii) manducant Deum, quem adorant, sit a­nima mea cum Philosophis, said Averroes; who, had he consulted with Divines, might have known more.

Verse 69. We beleeve and have known] In matters of Divini­ty, we must first beleeve, and then know, not know, and then be­leeve. In humane Sciences it is otherwise: Men are brought to as­sent and beleeve by experience, knowledge, and sense; as to beleeve that fire is hot, &c. But here, beleeve, and assent, go before experi­ment all knowledge, sense, and use.

CHAP. VII.

THe Jews at this feast dwelt without doors, in boothes and bowers, in remembrance of their wandring of old thorow the wi [...]dernesse. This gave occasion to Plutarch, and other prophane Heathens, to devise and broach so many base lyes of the Jews, as if they were worshippers of Bacchus. Florus cals the Temple of Jerusalcm, Plut. [...]. cap. 5. impiae gentis arcanum. Another tels us, that the Jews were forced to rest every seventh day, for an evil disease they had cleaving unto them.

Verse 5. For neither did his brethren beleeve] This the Jewes at this day read with much wonderment; and take occasion from this Text, Blunts voyage into Lev. 115. to slander our Saviours miracles, as nothing so manifest as we conceive them, sith his own kinred beleeved not in him.

Verse 11. Where is he?] Not, where is Jesus? they could not finde in their hearts to call him by his name, they were so full of malice against him. So Josephs brethren called him not Ioseph, but the Dreamer: Saul asked not for David, but the Son of Iesse. Act. and Mon. fol. 810. After Stephen Brune the Martyr was put to death, his ad­versaries commanded it to be cried, That none should make any more mention of him, under pain of heresic. And ubicunque in­venitur nomen Calvini, Luk 6.22. delcatur, saith the Index expargatorius. But what saith our Saviour, Blessed are ye, when men shall hate you, Tacit. Annal. and cast out your name as evil, for the Son of mans sake. The wise Historian observed, that the Statues of Brutus and Cas­sius, eo praefulgebant, quodnon visebantur. And Cato said, he had rather men should question why he had no Statue or Monu­ment [Page 39]erected to him, then why he had?

Verse 13. For fear of the Jews] Who had made an order (it seems) somewhat like that of the Jesuites edict at Dola in the Countrey of Burgundy, that for prevention of heresie, no man should speak of God, either in good sort, or bad. This the Jewes did, 1. Heylin Geo. pag. 125. To save themselves a labour of confuting our Saviours doctrine. 2. To perswade the people that it was such horrible blasphemy, as was not fit to be named. So the Papists debar the people all sound of the Religion, in prohibiting the books of the r­formed Writers, and hiding their own Treatises, wherin the Tenet of the Protestants is recited, only to be confuted: Heyl. Geog. pag. 189. so that you shall seldome in all Italy meet with Bellarmines works, or any of the like nature to be sold.

Verse 20. Thou hast a devil] This he passeth by as a frontlesse slander, not worth refuting: but proceeds to maintain the lawful­nesse of that he had done on the Sabbath-day. Sincerity throwes off slanders, as Paul did the Viper; yea, in an holy scorn, it laughs at them, as the wilde asse doth at the horse, and his rider. Wicelius and Cochleus say, that we betraied the Rhodes (saith Melancthon) and some other such foul businesses they lay to our charge. Dicant ipsi ta­lia quoad ve­lint. These are such grosse lyes, that we need not disprove them: let them tell as many such lyes of us as they will, &c. our names are oyled, they will not stick.

Verse 22. Ye on the Sabbath-day circumcise] q. d. If you may wound a man on the Sabbath-day, may not I heal one? If you may heal on the Sabbath one member of the circumcised, may not I make a man whole every whit? If you may be at pains to cure such a one with your hand; may not I without pains cure a man with my word only? What if circumcision be a Sacrament? Arbitror non­nal os opinatu­ros me sensisse quod non sensi, a [...]t non sensisse quod sensi, Aug. de Trin, lib. 1. cap. 3. so was this that I have done, a speciall means of bringing much glory to God.

Verse 24. Indge not according to the appearance] Nothing is more ordinary with many, then to precipitate a censure, to exercise their criticks, and to reprehend that which they do not compre­hend. I suppose, saith Augustine, that divers in reading some places in my books, will think that I thought, Annal tom. 6. ad An. 450. n. 17. that which never came into my minde to think, and the contrary. This was his fear, and this befell him, as Baronius witnesseth. Erasm. epist. ad Cardinal. Moguntin. Compertum est, saith Erasmus; It is well known, that many points are condemned as hereticall in Luthers books; which in Austins and Bernards books [Page 40]are read, and received for good and orthodox. Hill in his quartem of reasons, saith, The Catholikes follow the Bible, but the Prote­stants force the Bible to follow them. Reas. 8. pag. 41. And the Authour of the Gagge for the new Gospel assures his Catholikes, that our condem­nation is so expresly set down in our own Bibles, Pref. to the Cathol. Rea­der. and is so cleer to all the world, that nothing more needs hereto, then that they know to read, and to have their eyes in their heads, at the opening of our Bible. Qui totam li. em D [...]ni­cam vacat te­n ulentiae, scor. tis & alcae. an dit bellus ho. mo &c. Erns. Schol. in E­pist. ad Episc. Basil. de delectu ciborum. Isal. 119. This is their judgment of us. But what among themselves? He that tastes an egge, saith Erasmus, at an undue time, is cast in prison, and made to answer for his heresie: but he that spends all the Lords-day in drinking, drabbing, dicing, is called a good fellow, and passeth unpunished.

Verse 27. No man knoweth whence he is] This errour might arise out of some Texts of Scripture misunderstood, as Isa. 53.8. Psal. 110.4. We should whenever we open the Bible, pray, Lord, open mine eyes, that I may see the wondrous things of thy Law.

Verse 28. Ye both know me] Either this is an Ironie, or else a heavy aggravation of their sin; a proofe that they sinned that sin unto death, 1 Ioh. 5.16. for which there remains no more sacrifice, Heb. 10.26. Two sorts of men in our times are in danger of this sin. 1. Hypocriticall professours. 2. Those they call the Wits of the world, your most knowing men.

Verse 33. Yet a little while am I with you] Christ is but a while with men in the opportunities of grace. There is a prime of mans life, yea, a prime of every mans ministery. Christ stands (not sits at the door) and knocks. Now while one is standing, he is going.

Verse 34. Ye shall seek me, &c.] Because ye shall dye in your sins, which is worse then to dye in a ditch.

Verse 35. Teach the Gentiles] Which the Jews could not en­dure to think on. They professe at this day, that rather then the Heathen-bastards should have benefit by their Messias, they would crucifie him over and over, Goi Mamzer. Luk. 4.25. The rusticks of Nazareth understood our Saviour of preaching to the Gentiles, which put them into an anger, and him into a danger.

Verse 36. What manner of saying is this?] He would not tell the Jews what he meant by this dark saying. His Disciples he told afterwards, Psal. 25. chap. 13. and 16. The secret of the Lord is with them that fear him: when the wicked shall be neither of his Court, nor Councell.

Verse 37, 38. In the last day] In this eighth day (which the [Page 41]Jews called Hosanna Rabbah) they read the last section of the Law, Tremel. ex Talmud. and likewise began the first; lest they might otherwise seem more joyfull in ending their sections, then willing to begin them. Upon this day also, by the institution (say they) of Haggai and Zechary, (but more likely, by their own superstition) they did, with great so­lemnity and joy, Godw. Antiq. Heb. bring great store of water from the River Shilo­ah to the Temple; where it being delivered unto the Priests, it was poured upon the Altar, together with wine; and all the people sang that of the Prophet Isa. 12.3. with joy shall ye draw water out of the Wels of salvation. Hereunto our Saviour is thought to al­lude, Vers. 38. Out of his belly shall flow Rivers of water; pro­vided, that he beleeve in me, so as the Scripture saith, he should. For so (after Chrysostome) Heinsius De-dieu, and others expound it.

Verse 41. Shall Christ come out of Galilee?] Satan, (that subtle Sophister) though he confessed Christ to be the Holy One of God, Mark. 1.24. Yet he calleth him Jesus of Nazareth, to nou­rish the errour of the multitude, that thought he was born there, and so not the Messias. Neither did his cunning deceive him, as here appeareth. Satan etsi semel videatur verax, millies est mendax, Bucholcerus. & semper fallax, saith one. Diabolus capite blanditur, ventre ob­lectat, Rupertus. & caudâ ligat, saith another.

Verse 46. Never man spake like this man] It is good to come to the Word, though with ill intent; they that come to see fashi­ons only, as Moses came to the Bush, may be called as he was. They that come but to sleep, may be taken napping, as Father Latimer saith. They that come to catch, may be caught, as these in the Text. The serpent that comes forth to sting, may be charmed ere he go back. When Henry Zutphen was preacher at Breme, the holy Catholikes could not be idle, but sent their Chaplains to every Ser­mon, to trap him in his words. But God (whose foot-pathes are in the midst of the flood) would have his marvellous power to be seen in them, for he converted many of them: insomuch, that the great­er part of them that were sent to hearken, did openly witnesse his doctrine to be Gods truth, against which no man could contend; Act. and Mon. sol. 8 [...]0. and such as in all their life before they had not heard: perswading them likewise, that they forsaking all impiety, should follow the Word of God, and beleeve the same, if they would be saved. But the chief Priests, Canons, and Monkes were so indurate and harden­ed, with Pharaoh, that they became the worse for these ad­monitions.

Verse 48. Have any of the Rulers, &c.] Argumentum stultum, saith Theophylact. Sapientes sapienter in infernum descendunt, saith one. And Potentes potenter torquebuntur, saith another. None so deep in hell, as knowing men; they are too wise to be sa­ved by the foolishnesse of Preaching. But Paul the babler must be heard, ere Heaven can be had.

Verse 49. But this people, &c.] He howled and wept (said D. Story concerning Philpot) in the Convocation-house, Act. and Mon. sol. 1631. and made such adoe, as never man did, even as all the heretikes do when they lack learning to answer. When as yet M. Philpot disputing in the Convocation-house against the Sacrament of the Altar, made this offer: If I shall not be able to maintain by Gods Word that I have said, and confound any six of you, let me be burned with as many fagots as be in London, [...]aid. 1285. before the Court-gate; and this he uttered with great vehemency of spirit, which the cankerd Doctour hap­ly called howling and weeping.

Verse 50. Nicodemus saith unto them] Good bloud will not belye it self: [...]. Herodot. love, as fire, will not long be hid. Croesus his dumb son could not but speak, to see his father ready to be slain. Nicode­mus, though hitherto a night-bird, now shews himself for Christ in a Councell. How far had Iudas outstripped Nicodemus, till it came to the upshot? Nicodemus was only a night-professour, Iu­das in the sight of all. Nicodemus a slow-schollar, Iudas a forward Preacher. Yet at last, when Iudas betrayed Christ in the night; Nicodemus faithfully professed him in the day, &c.

Verse 52. Art thou also of Galilee] They thought to mock him out of his Religion, as the Devil doth many at this day. But Nicodemus was well resolved: and if we can bear reproach for Christ, its an argument we mean to stick to him; as the servant in the Law, that was brought to be bored in the ear. And Cujetan gives the reason, Ʋt si non horreret servitutem, horreret sal­tem ignominiam publicam, ut multos habeat inspectores & testes.

Verse 53. And every man went, &c.] Nicodemus, with one word seasonably put in, dissolves the Councell, and keeps them, for this time, from attempting against Christ. See what one man may do against a mischievous multitude otherwhiles; [...] Ille regit dictis animos, & pector a mulcet. What a stickler was Nehamiah at Ie­rusalem, Paphnutius at the Nicene Councell, Wicliffe, Hus, Lu­ther, in their generations? Its good to be doing, though there be few or none to second us: and though we be asked, as that good [Page 43]Bishop Liberius was by the Arian Emperour Constantius, Theodoret. lib. 2. cap. 16. Quo­ta pars es tu orbis terrarum? It is said of Luther, quod unus ho­mo solus totius orbis impetum sustinuerit.

CHAP. VIII.

HIs usually Oratory. There he prayed by night; and then early in the morning he came again into the Temple to preach. Thus he divided his time betwixt praying and preaching. So did the Ministers of the old Testament, Deut. 33, 10. and of the New, Acts 6.2. So must all that will do good of it; 1 Cor. 3.6. sith Paul may plant, Apollos water, but God only gives increase.

Verse 3. And the Scribe &c.] Deest haec historia apud quam­plurimos interpretes. Beza.

Verse 4. In the very act] Gr. In the very theft: [...]. Capell. of Tempt. perhaps to intimate the great theft that is in adultery; whiles the childe of a stranger carries away the goods or lands of the Family: which therefore the adulteresse is bound in conscience to confesse. Defraud. i. e. in re Venerea, in adulterio. Sic intelligunt. Hi­eron. Chrysost. Heinsous. Saint Paul gives charge, that no man go beyond, and defraud his brother in the matter: that is, in the matter of the marriage bed; but that every one possesse his vessell, that is, his wife, the weaker vessell, in sanctification and honour, as some interpret it.

Verse 5. Such should be stoned.] Adultery was to be punished with death. Society and the purity of posterity could not otherwise continue amongst men: Huet of Conse. pag. 5 [...]. which is well observed by Divines to be the reason, why Adultery is named, under it all uncleannesse being forbidden; when yet other violations are more heinous, as Sodo­my, and bestiality: Neverthelesse, other sinnes do not so directly fight against society, which the Law mainly respects.

Verse 9. Convicted by their own conscience] Which is Gods spie, and mans over-seer; index, judex, vindex: [...]. so that sinners are self-condemned, and oft betrayed by their own blushing, and heart-beating, when yet the offence is secret. Yea, a man feels an inward shame in his own heart, disgracing, and abusing him, though he make no outward shew of it. For albeit an innocent person, up­on the fulnesse of an aspersion, may conceive shame, as did Da­vid, Psal. 44.15. Yet it is usually the effect of an ill con­science.

Verse 11. Neither do I condemne thee] Hence an Anabaptist will argue, that adultery is not to be punished (as they did from that Text, An [...]aptistae sa [...]pserunt a­dulteria noa es­se pua [...]enda per h [...]tnes, &c. Joh. M [...]nl. loc. con. p 487, Jul. Seal De Subt [...]at. Whoremongers and adulterers God will judge, there­fore men ought not to meddle with them.) But they may as well say, that inheritances are not to be divided between brethren, be­cause our Saviour refused to divide them, Luk. 12.14. it being without the lists of his calling; no proper employment of his.

Verse 12. I am the light of the world] [...], ut Plato lo­quitur, quia [...], ut Scaliger.

The light of life] Light in good and bad men differs as the light of the Sun (wherein is the influence of an enlivening power) and the light of torches.

Verse 15. I judge no man] viz. After the flesh, as ye do. Chri­stians are Antipodes to the world; yea, they have their feet there, where other mens heads are; Prov. 15.24. they go not only another, but an up­per way to work. Like Eagles, they delight in flying.

Verse 18. I am one that bear witnesse, &c.] Christ is Alius from his Father, not Aliud. Another person, not another thing. As in the person of Christ, there is aliud, & aliud (against Eutyches) not Alius & Alius: (against Nestorius.) In this Text, the Divi­nity of Christ is plainly distinguished from his humanity: how else should He and the Father be two witnesses to himself?

Verse 19. If ye had known me, &c.] For milk is not so like milk, as Christ is like his Father.

Verse 21. Ye shall dye is your sins] A heavy doome, the very door to damnation. It is a sad thing to dye in prison, to dye in a ditch, but far worse to dye in your sins. This is to be slain with death, according to that Revel. 2.21. I will kill her children with death. All men dye, but wicked men only are killed with death. As a godly man said, that he did aegrotare vitaliter: so do all the righteous, mori vitaliter, because they have hope in their death; which to them is as the valley of Achor, a door of hope, to give entrance into Paradise. Whereas to the wicked, it is as a trap-door to let them into hell: so that it is a just wonder, that foreseeing their danger, they go not roaring and raving out of the world. No­thing should be done (we say) to trouble a dying person, no shreik­ing or crying out. Oh take heed, and prevent the shreikings of con­science at that hour, &c. Take heed ye dye not in your sin, in that your sin of unbeleefe. [...] In hoc peccato (as Beza here rendereth it;) for unbeleef shuts a man up close prisoner in the Laws dark dungeon [Page 45]till death come with a Writ of Habeas corpus, and hell, with a Writ of Habeas animam, &c.

Verse 23. Ye are from beneath] Vos infernales estis, Ego Su­pernas, Rev. 12.12. Gal. 4 26. Beza. So the wicked are called the inhabitants of the earth, and of the sea, in opposition to the Church, which is said to be in heaven, and called Jerusalem which is above.

Verse 24. For if ye beleeve not &c.] And yet Ʋenator the Ar­minian saith, Nego hanc propositionem, Nemo potest salvus fieri, qui Christo per veram fidem non est insitus. Is not this to con­tradict Christ to his face? what an os durum is this?

Verse 25. Even the same that I said, &c.] To wit, The way, the truth, and the life. Some render it thus; Prorsus id quod lo­quor vobiscum, I am the very same Word that I speak with you.

Verse 28. When ye have lift up the Son, &c.] 1. Upon the Crosse, as the brazen Serpent was upon a pole. And 2. by the crosse to the Crown, though they intended no such thing. If there be any way to Heaven on horse-back (said that Martyr) it is by the Crosse. Brads [...]rd.

Verse 31. If ye continue in my Word] Non quaeruntur in Chri­stianis initia, sed finis, saith Hierome. [...]. Ba [...]l. And that which is but almost done, is not done saith Basil. It is the evening that crowns the day, and the last act that commends the whole scene. Temporaries flash­ings, are but like Conduits running with wine at the Coronation, that will not hold: or like a Land-flood, [...] seems to be a great sea, but comes to nothing.

Verse 32. The truth shall make you free] From the tyranny of sin, and terrour of hell. Pauls freedome saved him from whip­ping; Acts 22.29. this, from perishing.

Verse 33. Were never in bondage] When yet they were scarce ever out of bondage to one enemy or another. At this time they were vassals to the Romans. But brag's a good dog. Pride will bud. Ezek. 7.10. Spaniards are said to be impudent braggers, Heyl. Geog. pog 30. Al [...]led Chronol. 43 [...]. Servit [...] gra­vessima est, sibi. ipsi servire. S n. Victrix Gen­t um, captiva vitiorum. Aug. and ex­tremely proud, in the lowest ebbe of for tune. There is not a more vainglorious people this day under Heaven, then the Jews, (saith Alsted.) Antiquum obtinent, they are no changelings, they sill up the measure of their fathers sinnes.

Verse 34. Is the servant of sinne.] Hath as many Lords as lusts: That as Argustine said of Rome, in her pride: She conquer­ed countries, but was vanquished of vices: And as the Persian Kings commanded the whole world, but were commanded by their [Page 46]wives and concubines; Captivarum suarum capti­vi. [...]lut [...]ich. so is it with sinnes slaves. This slavery they may easily shake off, saith Seneca: wherein the wise man was ut­terly out, heavenly-wide, as S ^r Philip Sidney englisheth, Toto er­rat cael [...].

Verse 40. A man that hath told you the truth.] Yea, but you tell them not toothlesse truth, Hist. lib. 1. cap. 1. but such as breeds hatred. He that prizeth (preacheth) truth, shall never prosper by the possession or profession thereof, saith S ^r Walter Rawleigh. And, Truth is a good mistrisse, saith another; but he that followeth her too close at heels, may hap have his teeth struck out. The hearing of truth galles; as they write of some creatures, that they have fel in qure. Prae­dicare, nihil aliud est, quàm derivare inse furorem mundi, said Lu­ther, who had the experience of it.

Verse 41. We have one Father, even God.] Yet God is not in their heads, Psal. 10 4. nor hearts, Psal. 14.1. nor words, Psal, 12.4. nor wayes, Tit. 1.16. In such a posture of distance, nay de­fiance, stand wicked men. And yet none so forward to call God Fa­ther, Jer. 3.4, 5.

Verse 43 Why do ye not understand my speech?] Any more then if I spake to you in a strange language. So, many of our hearers.

Verse 44. Ye are of your father the Devil.] Who hath set his limbes in you: so that ye are as like him, as if spit out of his mouth. Satan is called the God of this world; because as God at first did but speake the [...], and it was done: so if the devil do but hold up his finger, give the least hint, they obey him.

The lusts of your father ye will do.] If the fruits of the flesh (sard that Martyr) grow out of the trees of your hearts, Bradford. Serm. of Rep. p. 70. surely, surely, the devil is at Inne with you: You are his birds, whom when he hath well fed, he will broach you and eate you, chaw you and champ you, world without end, in eternall wo and misery, &c.

And abode not in the truth. Bu [...]olc. ] Si satan in conspectu Dei tantas res ausus est, quid apud nos non audebit?

When he speaketh a lye, he speaketh of his own.] And so when we do evil, we worke de nostro, & secundum hominem, 1 Cor. 3.3. It is as impossible for us naturally to do good, as for a road to spet cordials.

For he is a liar, and the father of it.] The devil did only equi­vocate to our first parents, and yet is here called a lyar, and 2 Cor. 11.3. a cozener. A lye hath been alwayes held hatefull: but equi­vocation [Page 47]is now set forth, of a later impression. The Jesuites have called back this pest from hell, alate, for the comfort of afflicted Catholicks, as Arch-Priest Blackwell, and Provinciall Garnet sha­med not to professe. Est autem satanae pectus semper faecundissi­mum mendacijs, saith Luther. He began his kingdom by a lye, and by lyes he upholds it, as were easie to instance. See my Notes on Genesis, chap. 3. ver. 5.

Verse 48. That thou art a Samaritan.] And why a Samari­tun, trow, but that they thought the worst word in their bellies good enough for him? Malice cares not what it faith, so it may kill or gall: and these dead dogs (as he calleth Shimci) will be barking. 2 Sam. 16.9. The Primitive Persecutours used to put Christians into bears and doggs skins, or other ugly creatures, and then bait them: so doth the wicked put the Saints into ugly conceits, & then speak against them.

Verse 54. It is my father that honoureth me.] 1 Sam. 2.30. According to that, Them that honour me, I will honour: this is a bargain of Gods own making. Fame follows vertue, as the shadow, the body: or if not, yet she is proprio contenta theatro, content with her own applause.

Verse 55. Yet ye have not known him.] There is a two fold knowledge of God: 1. Apprehensive. 2. Affective, or cognoscitiva, standing in speculation, and directiva vitae.

Verse 59. Then took they up stones.] This is merces mundi, the worlds wages. Let's look up, with Stephen, and see Heaven, as he did, thorow a showre of stones, &c.

CHAP. IX.

THis was enough to move Christ to mercy, the sight of a fit ob­ject. When God sets us up an Altar, be we ready with our sa­crifice.

Verse 2. Who did sinne, this man?] Imbuti era [...]r Iu [...]ai dogmate [...]. Beza. How could he sinne before he was borne? But the Disciples dream't of a Pythagoricall trans­animation; hence this foolish question.

Verse 3. But that the works of God &c.] Hinc Alexander Ales, Paena, inquit, duplicem habet ordinationem, Ʋnam ad cul­pam, quae praecedit; alteram ad gloriam, quam praecedit. God sometimes afflicts for his own glory, but sinne is never at the bot­tome. [Page 48]And though God doth not alwayes afflict his for sinne, as Job: Job. 11.6. yet Job shall do well to consider, that God exacteth of him lesse then his iniquity deserveth, as Zophar telleth him.

Verse 4. Whiles it is day.] As other men do, Psal. 104.22. None can say he shall have twelve houres to his day: And night (death) is a time of receiving wages, not of doing worke. On this moment depends eternity: on the weakest wier hangs the great­est waight.

Verse 6. Made clay.] As he did at first in making Man, (the Poets tell us some such thing of their Prometheus) to shew that this cure was done by that Almighty power, that he put forth in the Creation.

Verse 7. He went his way and washed.] He obeyed Christ blind­ling. He looked not upon Siloam with Syrian eyes, as Naaman did upon Jordan: but, passing by the unlikelihood of a cure by such a means, he beleeveth, and doeth as he was bidden, without scis­citation.

Verse 16. This man is not of God.] True, if he had indeed made no conscience of keeping the sabbath. Sanctifying the Lords day in the primitive times was a badge of Christianity. When the question was propounded, Christianu [...] su [...]intermit­tere non pos­sum Servasti Dominicum? Hast thou kept the Sabbath? the answer was returned, I am a Christian, and may not do otherwise. The enemies and hinderers of sanctifying the Sabbath, are called unbeleevers, vagabonds and wicked fellows, Acts 17.2, 5. B. White. Act and Mon. Sometipsum detestatus est, quòd Regi po­itùs quam Deo studuisset pla­cere. S [...]uitet. Sueton Dio in Ve [...]pas. That late great Antisabbatarian Prelate, so much cast off by the rest, after he had served their turns, might well have cry­ed out with Cardinal Wolsey, Surely, if I had been as carefull to serve God as I was to please men, I had not been at this passe.

How can a man that is a sinner.] Yes that he may, by divine permission, or at least he may do something like a miracle; as the false prophets, and Antichrist. Suetonius tells us, that Vespasian cured a blinde man by spetting upon his eyes. And Dio testifieth that he healed another, that had a weak and withered hand, by tread­ing upon it. And yet Vospasian lived and died a Pagan. This there­fore was no convincing argument, that the Jews here used.

Verse 17. He is a Prophet.] The more the Pharisees opposed the truth, the more it appeared. Veritas abscondi erubescit, saith Tertullian. The Reformation was much furthered in Germany by the Papists opposition. Among many others, two Kings wrote against Luther, viz. Henry 8 ^th of England, and Ludovicus of [Page 49] Hungary. This Kingly title, being entred into the controversie, made men more curious; And as it happeneth in combats, that the lookers on are ready to favour the weaker, and to extoll his actions, though they be but mean: so here it stirred up a generall inclina­tion toward Luther, saith the Authour of the hist. of the Coun­cell of Trent. Luther also in an epistle to the Electour of Saxony, Hist of Count. of Trent, fol. 16. triumpheth, and derideth the foolish wisedome of the Papists, in causing him and the other Protestant Princes, Scultet. Annal. 274. to rehearse the con­fession of their faith in a publike Assembly of the states of Ger­many, and in sending copies thereof to all the Courts of Christen­dome for advice: whereby the Gospel was more propagated, and the cause of Christ more advanced, then if many preachers had been sent out, and licensed.

Verse 21. He is of age.] [...]. Felix ab [...], say the Etymologists, ut felix sit homo floridae & vegetae aetatis, Becman. cor­pore & animo valens.

Verse 22. Put out of the Synagogue.] This was that kinde of excommunication they called Niddui or separation; and such were by the Greeks called [...], and [...]. There were two other more heavy kinde of excommunications in use a­mong the Jews, Cherem, and Samatha or Maranatha, which they derive as low as from Henoch, Jude 14. The Heathens also had their publike execrations, not rashly to be used against any: Est enim execratio res tristis, & mali ominis, saith Plutarch: who therefore highly commends that Athenian Priest, that being commanded by the people to curse Alcibiades, refused to do it. That Archflamen of Rome, the Pope, is like a wasp: Cum pontisex Rom. diras in [...]u livic. 12. Gall. Regem e­vomeret; Atqui (a [...]t rex) Pre­candi ille, non imprecandi cau­sa pontisex con­stitutus est. Fir­ron. lib. 2. de gest is Gallor. no sooner an­gry, but out comes a sting (an excommunication) which, being once out, is like a fools dagger, ratling and snapping without an edge, &c. It was grown to a Proverb among our fore-fathers, In nomine Domini incipit omne malum. John Cornford, (one of the six last that were burnt in England for the true Religion) when he heard himselfe and his fellows excommunicated, stirred with a vehement zeal of God, and proceeding in a more true ex­communication against the Papists, in the name of them all, pro­nounced sentence against them in these words, In the name of our Lord Jesus Christ, and by the power of his holy Spirit, and the authority of his holy Catholike and Apostolike Church, we do give here into the hands of Satan to be destroyed, the bodies of all those blasphemers and hereticks, that do maintain any errour [Page 50]against his most holy word, or do condemn his most holy truth for heresie, to the maintaining of any false Church, or feigned Religion: so that by this thy just judgement, Act. an I Mon, fol. 1862. most mighty God, against thine adversaries, thy true Religion may be known, to thy glory, and our comforts, and to the edifying of all our Nation. Good Lord so be it.

Verse 24. Give God the glory.] It appears Josh. 7.19. and 1 Sam. 65. that this was some solemne forme, in use among that people when they required an oath of delinquents: This the hypo­crites made use of, as when the devils adjured Christ by the living God not to cast them out. So their fore-fathers would persecute godly men, and molest them with Church Censures, and then say, Let the Lord be glorified. Isa. 66.5. With like honesty as the Con­spiratours in K. Richard the seconds time here in England indor­sed all their Letters, with Glory be to God on high, on earth peace, good will towards men: This poor man might have answered as Rob. Smith the Martyr did, when Bonner began the sentence of death against him, Act and Mon. In Dei nomine, Ye begin in a wrong name, said he.

Verse 27. Will ye also be his Disciples?] A bold speech of so mean a man so little inlightned, to the Cheif-Priests and Pharisees. Such was that of Dirick Carver Martyr, to Bonner; Your do­ctrine is poison and sorcery. If Christ were here, you would put him to a worse death, then he was put to before. You say you can make God, Act. and Mon. fol. [...]5 [...]7. you can make a pudding as soon, &c. And that of Hen­ry Lawrence, who being to subscribe the Bill of his examination, wrote, Ibid, 2533. Ye are all Antichrist, and him ye follow, &c. And that of Anthony Parsons; Thou callest us theeves, said the Bishop of Sa­lisbury. I say, quoth Anthony, ye are not only theeves, but mur­therers, ye are rather bitesheeps then true Bishops, Ibid. 2111. &c.

Verse 31. We know that God heareth not sinners,] Their incense smels of the hand that offers it: The lepers lips should be covered according to the Law: the wicked compasse God with lies, when they cry, Hos. 11.12. My father, my father &c. This is one of those naturall notions that the devil could never blot out of mans minde, that God heareth not sinners, Hine Achilies Homericue, [...]. he will never accept of a good motion from a bad mouth, as that state in story would not. He silenced the devil acknowledging him; and of witches good prayers one saith, Si magicea, Dius non vult tales: si piae, non per tales.

Verse 34. Thou wast altogether borne in sinnes] Because borne [Page 51]blinde: so they upbraid him with his misery, as if therefore a no­torious offender. This is harsh and rash judgement.

And doest thou teach us?] Oh, take heed of that. But a mortifi­ed man will yeeld to learn of any body: a little childe shall lead him, Isa. 11.6. Acts 18.16. Learned Apollos was better instructed by a couple of poor tent-makers.

Verse 35. And when he had found him.] So when the Pope had excommunicated Luther, and the Emperour proscribed him, Christ Jesus was with him, and carried on the worke. Longè ma­jora parturit mihi jam calamus, saith he: Nescio unde veniunt istae meditationes. And in his book of the Babylonish captivity, Luth. Epist. he professeth, se quotidie, velit, nolit, doctiorem fieri.

Verse 39. For judgement I am come. To judge, much other­wise then those unjust judges have done, that have cast out this poor servant of mine, for a blasphemer. B. Bonner having a blinde harper before him, said, that such blinde abjects, that follow a sort of hereticall preachers, when they come to the feeling of the fire, will be the first that will flee from it. To whom the blinde man said, Act and Mon. fol. 1821. that if every joint of him were burnt, yet he trusted in the Lord not to flee. A blinde boy, that had suffered imprisonment at Gloce­ster not long before, was brought to Bishop Hooper, the day before his death. M ^r Hooper, after he had examined him of his faith, and the cause of his imprisonment, beheld him stedfastly, and the water appearing in his eyes, said unto him: Ah poor boy, God hath taken from thee thy out ward sight, for what consideration he best know­ith, but hath given thee another sight much more precious: for he hath endued thy soul with the eye of knowledge, and faith, Ibid. 1321. &c. It is a worthy speech of M ^r Beza upon this Text, Prodeant omnes Pharisaeorum nostri temporis Academiae. Let all our University-Pharisees come forth together: That blinde and hereticall Church (as they call it) hath, by the blessing of God, Habet ecclesia illa caca & boreticasepren­nes pueros, qui teste un [...]er o mundo, &c. children of seven years-old, that can, before all the world, confute and confound their erroneous doctrines: witnesse the children of Merindall and Cha­briers, John Fettyes childe of eight years old, that told Bonners Chaplain (who said Fetty was an heretick) My father is no here­tick; but you are an heretick, for you have Balaams marke. This childe they whipt to death, &c. Alice Driver Martyr, Act. and Mon. fol. 1864. non­plust all the Doctours that examined her: and then said, God be honoured; you be not able to resist the spirit of God in me a poor woman. Ibid. 1857. I was never brought up in the University as ye have [Page 52]been: but I have driven the plow many a time before my father, and yet I will set my foot against the foot of any of you all, &c.

Verse 41. But now ye say, We see] If, after conviction, men run away with the bit in their mouthes, Basil in ep. ad E [...]vag. the sin is the greater: But their case is deplorable, qui quod verum sit ne (que) scient, ne (que) sustinent discere, as Basil complains of the Westerne Church in his time.

CHAP. X

A Men is in holy Scripture either prefixed to a discourse, and then it is a particle of certain and earnest asseveration, when it is doubled especially, as here: Or else affixed; and then it is ei­ther of assent, or assurance, or both, as in the end of the Lords prayer.

Verse 2. But he that entreth in by the door] That is, called by Christ to the office of his under-shepherd. In physicis aer nonfa­cit seipsum ignem, Aquin ad Heb. 15. sed fit a superiori, saith Aquinas.

Is the shepherd of the sheep] To the which is required, that he be both learned and loving. [...] quasi [...], of [...] a sheep: and [...] to desire eatnestly. This note ariseth out of the notation of the word here used.

Verse 3. To him the porter openeth] That is, God approveth such, and usually seales to their ministery. Jer. 23.22. giving them a testimoniall, 2. Cor. 3.2.

Verse 4. He goeth before them] According to the custome of shepherds in that countrey, not to drive their sheep, but to lead them, as David shews in his divine Bucolicon, Psal. 23.2.

Verse 5. A stranger will they not follow] For they have senses exercised to discern good and evil; Heb. 5 14. yea they have a spirit of dis­cerning, 1 Cor. 12.10. the minde of Christ, 1 Cor. 2.16. and though simple to evil, yet are wise in that which is good. They are sheep, but rationall: their service, a reasonable service, Rom. 12.1. their obedience the obedience of faith, Rom. 16.26. they try before they trust, they look before they leap, and so grow to such a cer­tainty in that truth they hold, such a plerophory of knowledge, Coloss. 2.3. that it is impossible for them to be fully or finally de­ceived, Mat. 24.24. False and heterodox doctrines they hate, Psal. 119 104, and all such impostours as seek to buzze doubts into their heads, Rom. 16.17.

Verse 6. But they understood not] So thick-braind and unca­pable we are, till that vail be rent, Isa. 25.7. Luscosi, si quando oculo­rum aciem in­tendunt, minus videns. Vives in Aug. de civ. Zei. l. 22. c. 6. Those that have a ble­mish in their eye, the more wishly they look into any thing, the lesse they see of it, as Vives hath it. So it is here.

Verse 8. All that ever came before me, &c.] Manes (that mad heretick) made an argument from this text against Moses and the Prophets, as going before Christ. But Austin answereth: Moses and the Prophets came not before Christ, but with Christ. Intruders, whether before or since our Saviours daies, are these theeves and robbers. Ah whoreson-theeves, rob God of his glory! said Doct. Taylor Martyr, in a dream, of the Scribes and Pharisees of his time.

Verse 9. And shall go in and our, &c.] That is, shall live se­curely, and be fed daily and daintily, as David shews, Psal. 23. where he sweetly strikes upon the whole string thorow the whole hymne.

Verse 10. The thief commeth not but for to steal] How slily soever hereticks seek to insinuate, with their Pithanology and fei­gned humility, whereby they circumvent and beguil the simple, it is deadly dealing with them. Shun their society as a serpent in your way, as poison in your meat. Perniciofissi­mum Hilde­brandine do­ctrinae veue­num lectoribus ebibendum, quasi aliud a­geas propinat. D [...]g. Wnear. Bill. Observ. sacr. l. 1. c. 26. Scultet Annal. 279. [...]. Ephel. 4 14. Spondanus (the same that Epitomi­zed Baronius) gives his Reader Popish poisen to drinke so slily, saith one, as if he were doing somewhat else, and meant no such matter. And learned Billius observes the like of Socrates the Ec­clesiasticall Historian, a cunning Novation. Swenkfeldius, who held many dangerous heresies, did yet deceive many by his pressing men to an holy life, praying frequently and fervently, &c. by his stately expressions, ever in his mouth, as of Illumination, Revela­tion, Deification, the inward and spirituall man, &c. Some are so cunning in their cogging the die, as S. Paul phraseth it, Ephes. 4. in the conveyance of their collusion, that like serpents, they can sting without hissing; like curre-dogs, suck your blood only with licking; and in the end kill you and cut your throats without bi­ting. Muzzle them therefore, saith S. Paul, and give them no au­dience. [...]. Tit. 1.11. Tit. 3.10. Sezo [...]nen. lib. 7. cap. 7. Placilla the Empresse, when Theodosius Senior desired to conferre with Eunomius the heretick, disswaded her husband very earnestly; lest, being perverted by his speeches, he might fall into heresie. Anastasius the second, Bishop of Rome, in the year 497, Jac. Rev. de vi­tis Pontis pag. 42. whiles he sought to reduce Acacius the heretick, was seduced by him. A little leaven soon sowreth the whole lump. One spoon­full [Page 54]of vineger will quickly tart a great deal of sweet milk: but a great deal of milk, L Brooks. will not so soon sweeten one spoonfull of vine­ger. Errour (saith a Noble Writer) is like the Jerusalem-Artichoak: plant it where you will, it over-runs the ground and choaks the heart.

Verse 11. I am the good shepherd] So he is by an excellency: for he left his glory, to seek out to himself a flock in the wildernesle: He feeds them among the lilies, Cant. 2.16. gives them golden flee­ces, and shepherds, to keep them, after his own heart; watcheth over them night and day in his Migdal-Eder, Gen. 35.21. or tower of the flock: seeks them up, when lost, bears them in his bosom, and gently leads those that are with young, Isa. 40.11. pulls them out of the power of the Lion and the Bear: punisheth such as either push with the horne, or foul with the feet, Ezek 34.19. Wa­sheth them in his own blood, and so maketh them Kings and Priests to God, Rev. 1 5, &c. so that they need not fear the spirituall Assy­rian, Micah 5.5.

Verse 12. The wolfe scattereth] To Non-residents and other unconscionable Ministers, Christ will say as once Eliab did to David; With whom hast thou left those poor few sheep in the wildernesse? Vare, reddi legiones, said Augustus, fighting. The like will this good shepherd say, judging: Pan curet oves, ovium (que) magistros, say many of our Pluralists, and idol-shepherds. A­bout Hildebrands time, so great was the negligence and wicked­nesse of the Clergy, that some set forth letters, as dated from the devils of hell to them; Mach. Paris. Hist. Anno Don 1072. wherein they give them many thanks for the souls they had sent to hell, in such abundance as never was known before.

Verse 13. The hireling fleeth] Yet is not every one that fleeth to be judged an hireling presently. There is a lawfull flight, as when the quarrell is personall, &c. Christ fled oft, when persecu­ted: so may we. God hath made us not as butts to be perpetually shot at: but as the marks of rovers, moveable, as the winde and Sun may best serve. Melib. Adam in vit Bremij. Fuge, fuge, Brenti, citò, citiùs, citissimè: So friendly did a Senatour of Hala advise Brentius. He embraced the advice, and saved his life by it.

Verse 14. And know my sheep] With a knowledge of appro­bation and delight. Verba notitiae apud Hebraeos secum trahunt affectum. Psal 1.6.

Verse 15. Aesop. Fab. I lay down my life] Yet as man he was [...]. [Page 55] Quis vitam non vult? saith Augustin: And, Quis enim vult mori? prorsus nemo, saith another. And, Skin after skin, Job 2.4. or skin upon skin, and all that a man hath will he give for his life, said that old deceiver, truly. Yet our Saviour held not his life dear for his sheeps safety. Because he saw we should fall sore (said that Angel John Bradford) therefore he would suffer sore: Yea, if his once suffering had not been enough, he would yet once more come again, Bradf. Serm. of Repent. 63. God the Father, I am sure, saith he, if the death of his Sonne incar­nate would not serve, would himself and the Holy Ghost also be­come incarnate, and die for us.

Verse 16. And other sheep I have,] viz. The elect Gentiles, whose conversion to Christ was, among other types, not obscurely fore-shadowed, Levit. 19.23, 24, 25. as some Divines think. The first three-years in Canaan, the Israelites were to cast away the fruits of the trees, as uncircumcised: So our Saviour planted the Gospel in that land for the first three years of his publike ministery: But the uncircumcisions are cast away; that is, to the uncircumci­led Gentiles, the doctrine of Christ is not declared by generall and publike preaching. The fruit of the fourth year was conscerated to God: That is, Christ in the fourth year from his baptisme, laid down his life for his sheep, rose again, ascended, and sent his holy Spirit: whereby his Apostles and others were consecrated as the first-fruits of the promised land. But in the fifth year, the fruit of the Gospel planted by Christ began to be common, when the same doctrine was not shut up in the strait bounds of Judaea, or walls of the Temple, Rom. 16.26. but was made known (and shall be more and more) to all Nations, for the obedience of faith.

There shall be one sild] Of Jews and Gentiles. The full and fi­nall restauration of the Jews will fall out in the year 1650. as some have calculaetd out of Dan. 12.11. I wait and wish it.

Verse 17. Therefore doth my Father love me, because] This because, is nota consecutionis, non causae, saith Beza.

I lay down my life] I do it even now: for he suffered many a little death all his life song, and at length the cursed death of the crosse.

That I might take it again] For Christ being life essentiall, swallowed up death in victory, as the fire swallows up the fuell, as Moses his serpent swallowed up the sorcerers serpents, &c.

Verse 18. I lay it down of selfe] A necessity there was of our Saviours death, but it was a necessity of immutability (because [Page 56]God had decreed it, Acts 2 23.) not of coaction; He did willing­ly. Therefore, when he gave up the ghost, he cried with a loud voice; which shews that his life was not then spent; he might have retained it longer if he would: and thereupon the Centution concludes him to be the Sonne of God.

Verse 19. There was a division therefore, &c.] This our Sa­viour fore-saw, and yet forbears not. Gods truth must be spoken, however it be taken. Men be they pleased or displeased, God must be obeyed, and his whole will declared. If men refuse to receive it, we must turn them over to God with a Non convertentur, and then let him alone with them.

Verse 20. He hath a devil, and is mad] It was wonder if the Heaven did not sweat, the earth melt, and hell gape at the hearing of these horrid blasphemies. Tigers rage at the fragrancy of sweet spices: so did these monsters at our Saviours sweet Sermons.

Verse 21. These are not the words, &c.] Wisedom is ever ju­stified of her children. They fitly argue from his oracles and mira­cles, both which this Evangelist doth more largely relate; purpose­ly to prove our Saviours Divinity, and is therefore stiled John the Divine.

Verse 23. [...]. Inittalia, five Renovatra. The feast of the dedication] viz. Of the Temple newly purged from the pollutions of Antiochus, that little Anti-chirst. So when the Christian Temple, the Church, was purged from the popish abominations (called the tramplings of the Gen­tiles, Rev. 11.2) by those two witnesses, that is, by Luther and o­ther Heroicall Reformers, there was great joy among Gods peo­ple. And in the year 1617. as the Pope proclaimed a Jubilee for the peace of Italy and Austria, Jacob. Renius de vit. Pontis, pag 306. &c. so the Reformed Churches in Germany did the same, for Gods mercy in restoring to them the Gosp I, a just hundred years before: for in the year 1517. Luther began to decry the Popes indulgences. In like sort, at same time, when the Greeks were busie in their Olympick games, Burbol. Chron. pag. 541. the Prophet Isaiah saw that glorious vision of God in his Majesty, Isa. 6.1, 2. (as the Divine Chronologer observes it,) singing, With Seraphims, that sweetest Trisagion, Holy, holy, holy, Lord God of hosts. The new Jerusalem, which signifies the state of the Church in this world (saith a Reverend Divine) when it shall be refined to the utmost, is all of fine gold and precious stones, D. Siblcs on Cant. 5. p. 380. &c. to shew the excellency of Reformation: which golden times are yet to come, and will prove very festivall.

Verse 23. And Jesus walked in the Temple] Taking the op­portunity of that publike meeting to do good; as the Bee is abroad so soon as the Sun ariseth. The Greeks were great walkers, as the Stoicks in their porch, Biddulph, l 3. c. 5. &c. But the Turkes wonder to see a man walke too and fro: and usually aske him, whether he be out of his way, or out of his wits? Pliny said to his Nephew, when he saw him walke out some houres, without studying, Poteras has horas non perdere.

In Solomons porch] So the Jews called that porch (for ho­nours sake) which they built again after the captivity; and which, Partim ambi­tione ductus, partim Iud [...]o­rumberetolen­tiamcaptans, &c. Beza An­not. in Joh. 2.20. together with the whole Temple, was beautified by Herod the Great, to curry favour with the people; which yet would not be, for they hated him extremely.

Verse 24. How long dost thou make us to doubt?] They lay the blame upon him, as if ( Heraclitus-like) he were a darke Do­ctour: when themselves were blinde and did shut the windows, lest the light should come in unto them. Gods Ministers must look for the like measure. Howbeit God darkens their doctrine some­times (as he dealt by Ezekiel) for the sins of the people.

Verse 26. Ye beleeve not, because ye are not. &c.] Reprobates cannot beleeve, yea, they cannot but resist the externall offers of Gods grace. The Word, Sacraments and all Gods common tem­porall favours are, in respect of externall participation, communi­cated to them by way of concomitancy only, because they are in­termixed with the elect.

Verse 27. My sheep hear my voice] Buxtorf in his Teberias noteth, that the seventh verse of the one and twentieth of Jeremy, Constat ex 42 vocibus, literis 160. consisteth of two and fourty words, and of an hundred and sixty letters. I am not at leisure to count the words and letters of this and the following verses: But it is easie to observe in them those five linkes of that golden chain of Gods grace in our salvation, My sheep, there's Election; hear my voice, there's Vocation; And I know them, there's Justification; And they follow me, there's Sancti­fication: and I give unto them eternall life, there's Glorification. Pastor over spon let se abso. lutè servatu rum, nunquid libcrabitsidem? &c. D. Pridi­aux de Persev. sancto.

Verse 28. They shall never perish] This is the good shepherds promise: Is he now as good as his word, if he suffer his sheep to wander and perish, whom by promise he was tyed so to keep, as that they should not wander, as they are naturally apt to do, to their destruction?

Verse 29. No man is able to pluck them] Impostours seek to [Page 58] thrust us from God, Deut. 13.5. and to drag disciples after them, With such violence as if they would pluck them lim-meal (as the word signifies, [...]. Acts 20.30.) so to deceive, if it were possible, the very elect, Mat. 24.24. A thing is said to be possible, vel respectu Dei, vel respectu Rei. True grace, in it selfe considered, is easily separable from him that hath it, who, left to himself also, would soon lose it. [...]. [...] l. 5. But with respect to God, by whose power the Saints are kept (as in a strong guard or garison) through faith unto sal­vation, it is impossible that any of his should finally miscarry.

Verse 30. I and my father are one] Both for nature or effence, and for one consent, both in willing and working. Out of the har­bour of Goodwins sands the Pilot cannot make forth, they say, without sinking in those sands, unlesse he so steer his ship, that he bring two steeples, which stand off, so even in his sight, that they may seem to be but one. So is it here.

Verse 31. Then the Jews took up stones] This is the worlds wages to faithfull Ministers. Many conceit discharge of their duty without persecution: they would pull a rose without pricks. Non decet, ut sub capite spinis coronato, vivant membra in delicys. Zarch.

Verse 32. From my Father] i.e. Ejus authoritate fretus. Bez. All our works must be done in God, and for God: then they are of the right stamp, and carry Heaven in them, Heb. 6.9. Besides that, they are unanswerable syllogismes, invincible demonstrations, to confute and convert even Pagans, saith Chrysostom.

Verse 33. Christianu [...] son, uirem D js victi ram esse [...]ra essi­man, Ier [...]ul. But for blasphemy] These were holy persecutours, in pretence at least. So Maximinian thought the blood of Chri­stians would be an acceptable sacrifice to his gods. So Francis the second of France, and Philip the second of Spain, held the same opi­nion of the Lutherans in their dominions. Zeal without knowledge is like mettle in a blind horse.

Verse. 34. In your law] So he calls it, to shew that there was no necessity on his part to prove what he delivered by any Scri­pture, sith he was to be beleeved on his bare word; but for their sakes only he did it. [...].

Verse 35. Ʋnto whom the word of God came] That have their authority from God, whose substitutes and vicegerents Princes are, and of whom they have their Patent. With what face then can the Schoolmen defend Thomas in that Paradox, Dominium & Pralatio introducta sunt ex jure humano? Aquin. 2.2. q. 10. ar 10.

Verse 36. Hath sanctified and sent] Sanctified, that is, Anoint­ed, and that in both his natures, as whole Christ. For his anoint­ing imported; 1. His consecration or ordination to the office of a Mediatour; and so the God-head also was anointed. 2. Quali­fication or effusion of fullnesse of graces: as the holy oyl was com­pounded of divers spices, so the man-hood, and that without mea­sure, as far as a finite nature was capable of.

Verse 37. If I do not the works of my father, beleeve me not] Thus said Christ, but so saith not Christs Vicar, as the Pope will needlesly be called. His Placite must be obeyed, not examined: and though by his evil example he draw thousands to hell, none must mute, or say so much, as what doest thou?

Verse 38. But if I do, though ye, &c.] q. d. Stumble not at the meannesse of my person, condition, followers, &c. When it was sometime disputed among the Romanes in the Councell, using to deifie great men, whether Christ, having done many wounderfull works, should be received into the number of the Gods? it was at length concluded (saith the Historian) quod non deberet recipi in­ter Deos, pro eo quod non haberet cultores, propter hoc quod pau­pertatem praedicaret & eligeret, quam mundus contemnit.

Verse 39. Therefore they sought again to take him] They could not answer his arguments; they turn them therefore to a course of violence, wherein they doubted not but to be too hard for him. Thus they dealt with Ridley and Latimer at Oxford: thus with other Martyrs, who yet overcame them by the blood of the Lamb, yea, were more then conquerours, Rom. 8. A fagot will make you recant, saith the Bishop to M ^r Hawkes Martyr. No, Act. and Mon. no, said he; a point for your fagot; you shall do no more, and your Master to help you, then God permits you. In the year 1166. the Synod at Oxford burned in the foreheads, Alsted. Chronol. pag. 357. and afterwards bani­shed out of the realme thirty Dutch doctours, that taught here the right use of Wedlock, and the Sacraments.

Verse 40. And went again beyond Jordan] The further from Jerusalem the safer. Jerusalem was then, as Rome is now, the Saints slaughter-house. Roma radix omnium malorum.

Into the place where John first baptized] As well for his own comfort (for there he had heard at first from Heaven, This is my beloved Sonne, &c.) as for the peoples conversion and confirma­tion, who there called to minde Johns testimony of Jesus, and be­leeved.

Verse 41. John did no miracle] Lest he should be mistaken for the Messias. But how got he then so much credit? by his morti­fied conversation especially. Holy and reverend is Gods Name, saith the Psalmist: therefore reverend, because holy. Holinesse hath honour in the consciences of the very worst.

But all things that John spake] The word works not some­times, till many years after it hath been preached, as here: and as they say of the Elephant, that she goes with young thirteen years, after she hath conceived.

Verse 42. And many beleeved on him there] Place is no pre­judice to the powerfull operation of the word, when by the Spirit it is made prolificall and generative.

CHAP. XI.

NOt the tower of Mary and Martha, Caflellum. as some Monkes have doted; digni sanè qui ad Grammatices elementa remittan­tur, saith an Interpreter. Bethany was a small town or village nigh to Ierusalem, where dwelt these three, Lazarus and his two sisters, all in one house (though fratrum concordia rara) to whom our Saviour joyns himself a fourth in their friendship. Behold how good and how pleasant it is for brethren to dwell together in unity. Psal. 133.1, 3. Surely there the Lord commands the blessing, even life for evermore.

Verse 2. Cant. 1. It was that Mary which anointed] This makes her name as an ointment poured out. And she spared for no cost, be­ing of her minde it seems, Plaut. that said, Ego si bonam famam servasso, sat ero dives.

Verse 3. Behold, he whom thou lovest is sick] This was enough to say to a loving Saviour. Phil. 4.6. We need not be carefull in any thing, more then to make our wants known to God, and let him alone to helpe us, God may give the dearly be­loved of his soul into the hand of her e­nemies, Ier. 12.7. how, and when he pleaseth. So, to minde and move Christ for the labouring Church, it shall suffice to say, She whom thou lovest is sick, is in ill case, &c. But S ^t Austin asketh, Si ama­tur, quomodò infirmatur? Oh, well enough: Afflictions are Christs love-tokens. As many as I love, saith he, I rebuke and chasten. See my Treatise upon that Text.

Verse 4. But for the glory of God] Happy Lazarus, though [Page 61]sick and dead, to be an instrument of glory, to be given to God. [...] Phil 1.20. S ^t Paul stood atiptoes (as it were) to see which way Christ might be most magnified in his body, whether by life or by death.

Verse 5. Iesus loved Martha] The Saints are all round about his throne, Rev. 4.4. because he is alike near to them, for solace and tuition. Howbeit, as man, living amongst men, he was affected to some more then some, as to these three, and the beloved Disciple. [...]. Plato. These were his Jedidiahs, his singularly affected, and this was an high prerogative. Plato commendeth his countrey of Athens for antiquity of the people, &c. but chiefly for this, that they were beloved of the Gods.

Verse 6. He abode two dayes] Waiting to be gracious, but as a God of judgement, he knows best when to deal forth his favours, Isa. 30.18. To prescribe to him is to set the Sun by our diall. This Caesar tearms saucinesse in his souldiers.

Verse 7. Then after that, saith he, &c.] When help is season­able, his fingers itch, as the mothers breast akes, when it is time the childe had suck.

Verse 8. And goest thou thither again? Yea; with the hazard of his life, to the helpe of his friend. The Ancients painted friend­ship, a fair young man, bare-headed, in a poor garment, at the bot­tom whereof was written, Death and Life, in the upper part, Wilkins Com. in Muret. orat. 1. de [...]aud. lit. Sum­mer and Winter: his bosom was open, so that his heart might be seen, whereupon was written, Longè, Propè, a friend at hand, and a­farre off.

Verse 9. Are there not twelve hours?] q. d. Is there not an appointed time to man upon earth? Shall I not live out my stint? Job 7.1. The Turkes shun not the company of those that have the plague: Blunts voyage into Levant. [...]. but pointing upon their foreheads, say, It was written there at their birth when they should die. A Priest indeed might enter without danger, into a leprous house, because he had a calling from God so to do. A man may follow God dry-shod thorow the red sea. This our Saviour calls here [to walk in the day] by an excel­lent and elegant similitude. But he that keeps not within Gods precincts, may not look for his protection. I commend the chari­ty, but I question the discretion of M ^r Stafford, publike Professour of Divinity in Cambridge, who hearing that a certain Priest cal­led, S ^r Henry Conjurer (in K. Henry the eights dayes) lay sore sick of the plague, was so moved with pity to the poor Priests soul, that he came to him, exhorted and so laboured him, that he [Page 62]would not leave him, before he had converted him, and saw his conjuring-books burnt before his face. Act. and Mon. fol. 924. Which being done, M ^r Staf­ford went home, and immediately sickened, and shortly after most Christianly deceased. He might have, I confesse, an extraordinary call to this worke. But Zanchius somewhere maketh mention of a colleague of his in the Ministery, that by the like means took his death, and much bewailed upon his death-bed, that he had not yeeld­ed to Zanchius advising him to the contrary.

Verse 10. But if any man walke in the night] As good Jo­siah did, in that rash expedition against Pharaoh-Necho: either hoping to ingratiate with the Assyrian, or fearing to have an over-heavy neighbour of the Egyptian; he went up to battell, not so much as asking leave of the Lord: though he had Jeremy at hand, and Zephany, and a whole Colledge of Seers besides. The best are sometime miscarried by their passions, to their cost.

Verse 11. Rev. 14.13. 1 Thes. 4.14. [...]. Lazarus sleepeth] The Saints are said to die in Christ, to sleep in Jesus. The Greeks call their Church-yards dor­mitoryes, sleeping-places. The Germans call them Godsacre, be­cause their bodies are sown there, to be raised again. The Hebrews Beth-chaym, the house of the living.

Verse 12. If he sleep, he shall do well] Sleep (saith one) is the nurse of nature, the sweet parenthesis of all thy griefs and cares.

Verse 13. Jesus spake of his death] Which profane Writers also do call a sleep, but only because the functions of the faculties are extinct by death: therefore they call it an iron sleep, an eternall sleep &c. Ʋt somn [...] morttis sic [...]e­ct [...] imago se­pu [...]chri. Isa. [...]6 19. Christians call death a sleep, because it is to them a sweet rest in their beds, warmed and perfumed for them by Christs body, laid in the grave; with whom also they look to rise to life eternall. Thy dead men shall live, with my dead body shall they arise.

Verse 14. Then said Jesus unto them plainly] Because they understood him not. Ministers must be gentle to all men, apt to teach, patient, in meeknesse instructing the ignorant, yea, the inso­lent, 2 Tim. 2.24, 25. Austin confesseth he was glad to use some words, Breerw. enqui­ries, pag 29 sometimes, to his hearers that were not Latine; to the end that they might understand him.

Verse 15. I am glad for your sakes] If the confirmation and increase of faith in his, be so great a joy to Christ, how acceptable must it needs be unto him, that we beleeve at first in his name? we cannot do him a greater honour, a more pleasing service. None [Page 63]greater in the fathers house, then the prodigall returned. And what an high price did our Saviour set on the Centurions faith?

Verse 16. Let us also go that we may die with him] A blunt speech, and (as some think) over-bold. He would die with Christ, and so would Peter: yet none so shamefully forsook him, when it came to the proof, as these two. Thomas was to seek, when he should have seen Christ risen: he had not yet recovered his fright at our Sa­viours apprehension.

Verse 17. That he had lien in the grave four dayes] So that he might seem now to come too late. The faith of the two sisters must needs be much shaken, to see their brother dead, though Christ had sent them word he should not die. Hold out faith and patience, God will be seen in the mount: he usually reserves his hand for a dead lift, when our faith begins to flag and hang the wing, when our strength is gone, and we have given up all for lost. Isa. 33 10. Now will I a­rise, saith the Lord, now will I be exalted, now will I lift up my selfe.

Verse 19. To comfort them] A pious office, and yet never thought of by the superstitious Papists, amidst all those vain fop­peries they prescribe to be done about the dead. Only, what the Ancients used for the comfort of the living, is perverted by them to the pretended service and helpe of the dead.

Verse 20. But Mary sat still in the house] So, while faith sits at the centre, love walkes the round. Dicit Fides, Parata sunt mihi omnia: Dicit Spes, Mihi ista servantur: Dicit Charitas, Ego curro adilla, saith Bernard.

Verse 21. Lord if thou hadst been here, &c. Was she sure of that? but why was he dead, if Christ would not, though he were not there? We are all too much fastened to his bodily presence: howbeit we never come to beleeve indeed, till we are well perswa­ped of his omnipotency. But how fitly may many a poor soul say to the bloody Non-resident; Sir, if thou hadst been here, my bro­ther, childe, husband had not been dead in his sinnes?

Verse 22. Whatsoever thou wilt aske] This is our comfort, that our Advocate is all in all with his Father; and may have what he will of him. What need we any other Master of requests then Christ? If David will hear Joab for Absolom; and Herod, Acts 12. Blastus for the Tyrians, what may not we hope?

Verse 23. Thy brother shall rise again] Let this consideration comfort us in the decease of our dearest friends: they are not lost, [Page 64]but laid up with Christ, who will bring them back with him at his coming. 1 Thes. 4. As the same divine hand that buried Moses, that lockt up this treasure and kept the key of it, brought it forth afterwards glo­rious in the transfiguration. The body that was hid in the valley of Moab, appeared again in the hill of Tabor.

Verse 24. In the Resurrection] The Syriack hath it Benuchama, in the Consolavion. So the Resurrection was ever, to the discon­solate beleevers of both Testaments, Dan. 12, 2. Heb. 11.35. In the Primitive Church, when they repeated that Article of the Creed, I beleeve the refurrection of the flesh, they would point to their bodies, and say, etiam hujus carnis, even of this very flesh.

Verse 25. He that beleeveth in me, though, &c.] O the won­derfull force of faith? M. Sa. Ward. Questionlesse (saith a Reverend man) justi­fying faith is not beneath miraculous, in the sphere of its own acti­vity, and where it hath warrant of Gods word, &c.

Verse 26. Beleevest thou this?] He saith not, Understandest thou this? For the mysteries of Christian religion, saith Rupertus, are much better understood by beleeving, then beleeved by un­derstanding.

Verse 27. I beleeve that thou art the Christ] What could Peter say more? Mat. 16.16. Damar is may be as dear to God as Dionysius, Rupert, Abbas Turciensis. a woman, (of no note otherwise) as an Areopagite, Acts 17. ult.

Verse 28. Called Mary her sister secretly] By Christs com­mand: and secretly, belike, she did it, lest any should tell the Pharisees, and Christ thereby be brought into danger. Be wise as serpents.

Verse 29. She arose quickly] Love is winged, and a ready heart makes riddance of Gods worke. His people art free-hearted. Psal. 110.3. Where the carcase is, there will these Eagles be: they scour to his presence, as the Doves to the columbary, they flee as the clouds, &c. Isa. 60.8.

Verse 30. Was not yet come into the town] To eat and refresh himself after his long journey, he would do his work first, as Abra­hams servant. Gen. 24.33.

Verse 31. She goeth unto the grave] That, Niobe-bike, she might weep herself into a tomb-stone. Ex corum mo­re qui luct is sut irrname la querunt. Cal. Such a hearthenish custome it seems they had amongst them, and many other funerall rites, for­bidden by the Law. But what should droppsy-men do eating salt­meats?

Verse 32. She fell down at his feet] Giving him divine honour, before all the Jews that were present. So did not Martha, that we read of. Mary had been more diligent in hearing and meditation of the Word: hence her greater love and respect to Christ.

Verse 33. When Jesus saw her weeping] Tears are our most effectuall oratours to Christ: when he was going to the Crosse, he could finde time to look back, and comfort the weeping women.

And was troubled] So as for the present he could not utter him­self. Yet these passions in Christ were, as clear water in a crystall glasse, without sin.

Verse 35. Jesus wept] He wept with those that weep. And the same tondernesse he retains still toward his afflicted. As Aaron, Levit. 10. though he might not lament his two sonnes slain by Gods hand in the sanctuary, yet he had still the bowels of a father within him: So hath Christ now, in the heavenly sanctuary: he hath lost nothing by heaven.

Verse 37. Behold how he loved him.] What? for shedding some few tears for him? oh how then did he love us, for whom he shed the dearest and warmest blood in all his heart? Ama amorem illius &c. saith Bernard.

Verse 37. And seme of them said] Thus our Saviour is diversly interpreted and censured: and so it is still with his Ministers. When we see our Auditours before us, little do we know with what hearts they are there, not what use they will make of their pretended de­votion. Doeg may set his foot as far within the Tabernacle as Da­vid. If some come to serve God, others come to observe their teach­ers, and pick quarrels: yes, if conscience might be judge, many a hearer would be found to have an Herods heart toward his Mi­nister.

Verse 38. Goroaning in himself] To consider, belike, Mihi experto credite, quòd apertis sepul­cbris in capiti­bus invenietis busones saltan­tes generates excereb [...]o, &c. Serm 48. ad fratres in ere­mo. the wofull effects of sin, that brought death into the world, even on the best; and makes them a ghastly and lothsome spectacle: so that Abra­ham desires to bury his beloved Sarah out of his sight. Beleeve me, who have made triall of it, saith S ^r Augustine, Open a grave, and in the head of the dead man ye shall finde toads leaping, that are begotten of his brain, serpents craw Ang on his loins, that are bred out of his kidneyes, wormes creeping in his belly, that grow out of his bowels: Ecce quid sumus, & quid jam erimus: Ecce in quod resolvimur: En peccati originem & faeditatem! saith that Father.

Verse 39. By this time he stinketh] By, the better for that; Christs power will be the more manifested. As S ^t Austin said of one that hit him in the teeth with the sins of his youth; The more desperate was the disease, the greater honour redounded to the Physician that cured me. Beza's answer to one that did the like to him, was, Hic homo invidet mihi gratiam Christi.

Verse 40. Said I not unto thee, &c.] A foul fault in her to be so incredulous; and enough, without the greater mercy of Christ, to have marr'd all. For unbelief is so vile and venemous an evil, as that it transfuseth a kinde of dead palsey into the hands of omnipo­tency. Mark. 6.5. Christ that can do all things by his absolute power, can do little or nothing, by his actuall power, for unbelee­vers. He cannot, because he will not.

Verse 41. Father, I thanke thee that, &c.] Beginning to pray, he brings his thanks in his hand, as sure to speed. So must we, Phil. 4 6. And therefore in the Law, whatever request they had to God, they must be sure to come with their peace-offerings, in token of thankfullnesse: Psal. 65.1. that they might sing with the Psalmist, Praise Waiteth for thee, O God, in Sion. It is said of Tiberius the Empe­rour, that he never denied his favourite Sejanus any thing, T [...]cit. and of­tentimes prevented his request, so that he needed only to aske and give thanks. All Gods people are his favourites, and may have any thing that heart can wish, or need require.

Verse 43. Lazarus, come forth] if this voice of Christ had been directed to all the dead, they had presently risen; as sure as they shall rise, when the Lord himself shall descend with a shout, with the voice of an Archangel, crying, Surgite mortui, venite in ju­dicium. Pliny reports of the Lionesse, that she brings forth her whelps dead, and so they remain for the space of three dayes; un­till the Lion coming near to the place where they lye, lifts up his voice and roars so fiercely, that presently they are raised from death to life. The Prophet Jeremy tells us the like of this Lion of the Tribe of Judah, Jer. 25.30, 31. See the place.

Verse 44. And he that was dead] But where was his soul there­while? In manu Dei: not in Purgatory as Papists say, for that's against their own principles: They send none to Purgatory, but men of a middle-make, bewixt just and unjust. Now Lazarus was, surely, a very good man: else had he not been so dear to Christ. But that Purgatory is the Popes invention, as Tindall hath it: Aug de chriet. hear S ^t Angustine, Nemo se decipiat, fratres: duo enim loca [Page 67]sunt, & tertius non est visus. Qui cum Christo regnare non me­ruit, cum diabolo, abs (que) dubitatione peribit.

Verse 45. Beleeved on him] And so God had this honour, and Christ his end in this, according to vers. 4.

Verse 46. But some of them, &c.] Loe, reprobates will not be­leeve, though one rose from the dead to them.

Verse 47. Then gathered the chief Priests] Like unto this was the Councell of Trent, gathered on purpose to supptesse Christ in his true worshippers; and carried by Antichrist with such infi­nite guil and craft, without any sincerity, apright dealing and truth, as that themselves will even smile in the triumphs of their own wits (when they hear it but mentioned) as at a master­stratagem.

Verse 48. The Romans shall come, &c.] And so they did: the thing that they feared came upon them, for their inexpiable guilt in killing the Lord Jesus. Demades, when the Emperour sent to his countryment of Athens to give him divine honour, and they were loth to yeeld unto it, but consulted about it; Take heed, sayes he, you be not so busie about heavenly matters, as to lose your earthly possessions. These refractory Jews lost both.

Verse 49. Ye know nothing at all] Why no: you know all (Caiaphas:) all the Assessours are but Asses to you. Hoc est super­bire, quasi super alios ire. Hoyl. Geog. pag. 343. Irenaeus. Penes nos est imperium lite. rarum. Eudae [...] This fellow would have made a fine Duke of Russia, by whom it is cautionated, that there be no schools, lest there should be any scholars but himself. So the Gnosticks bragged that they were the only knowing men. And the Jesuites at this day tell us, that the Empire of learning is confined to their territories.

Verse 50. That one man should die for the people] A brutish and bloody sentence: as if evil might be done, that good may come thereof. So, when Farellus, that worthy Reformer, came first to Geneva, and was convented there by the Bishop, as a disturber of the publike peace, one of the Popish Assessors cried out, Away with this pestilent Lutheran, better he perish then the town be disqui­eted. To whom Farellus answered, Noli Caiaphae voces, sed Dei verba proferre, Speak not in the language of Caiaphas, Soultet. Annal. Tom. 2. p. 504. but in the word of God, &c.

Verse 51. This he spake, not of himself] God spake thorow him, as thorow a trunk; or as the Angel spake in Balaams asse. Wholesome sugar may be found in a poisoned cane, a [Page 68]precious stone in a roads head, a flaming torch in ablinde mans hand.

Verse 52. Gather together in one] In one spirituall body, though in place never so distant one from another, Ephes. 4.4. My dove is but one, the daughters saw her and blessed her, Cant. 6.9. No such onenesse, entirenesse, any where else: Other societies may cleave together as the toes of clay in Nebuchadnezzars image, but not incorporate.

Verse 55. Before the Passeover, to purifie themselves] They had their parasceve, and proparasceve, their preparation and fore-preparation. 2 Cor. 7.1. We must also purifie our selves before the Sa­crament from all filthinesse of flesh and spirit, cast all the baggage into the brook Kidron (that is, the town-ditch) and then kill the Passeover, Godw. Antiq. 2 Chron. 30.14. The very Heathens had their caenam pu­ram before their sacrifices.

Verse 56. Then sought they for Jesus] Whether these were his friends or enemies, the Doctours are divided.

Verse 57. Had given a commandement] So diligent were they, and earnest to execute that cruell decree of the Councill. This is check to our oscitancy in the best things. What a shame is it, that they should out-work the children of light, in a thorow dispatch of their deeds of darknesse? and be at more pains to go to hell, then we will be to go to heaven?

CHAP. XII.

TO convert some, confirme others, and to refresh himself with his fast friends, ere he fell into the hands of his bloody enemies. So Cromwell, Earl of Essex, going to his death, first called for his breakfast, and chearfully eating the same, and, after that, meeting the Lord Hungerford going likewise to his execution, and percei­ving him to be all heavy and dolefull, with chearfull countenance and comfortable words asking him why he was so heavy, he willed him to pluck up his heart, and to be of good comfort: For, said he, there is no cause for you to fear; Act. and Mon. fol. 1096. for if you repent and be heartily sor­ry for that you have done, there is for you mercy with the Lord, who, for Christs sake, will for give you; therefore be not dismaid: And though the breakfast we are going to be sharp; yet, trusting to [Page 69]the mercy of the Lord, we shall have a joyfull dinner. And so went they together to the place of execution, and took their death chearfully.

Verse 3. Of spikenard, [...]. In Thatia. very costly] Herodotus reckons an ala­baster box of ointment among the precious gifts that Cambyses sent, for a present, to the King of Ethiopia. Mary thinkes nothing too good for him, whom her soul loved. She will honour him with the best of her substance: she knew there was nothing lost; but though it took from the heap, yet it increased the heap: as it is said of tithes and offerings, Mal. 3. This made David so free and frollick, that he would not serve God of that which cost him no­thing: and that he made such plentifull preparation for the Tem­ple worke. It is both love and good husbandry, to make our ser­vice to God costly: His retributions are bountifull. This oint­ment in the text was a costly confection, like that of the Church, Cant. 4.14 Spikenard and saffron, calamus and cynamon, &c. Lib. 1. Antidot. Now Galen writes, that in his time cynamon was very rare, and hard to be found, except in the storehouses of princes. And Pliny reports, that a pound of cynamon was worth a thousand denarij, that is 150 crowns of our money.

Verse 4. Then said one of his Disciples] S ^t Matthew tells us, that all the Disciples said thus. Judas was of so great esteem and authority amongst them, that what he did, they are all said to do. So cunningly he had carried his conspiracy, that they all suspected themselves rather then Judas, every one said, Is it I?

Verse 5. Sold for three hundred pence] He, the thief, had quick­ly computed and cast it up. Pliny tels us, that a pound of ordinary ointment might be had for ten pence; but the best was worth three hundred and ten pence. So that Judas was much about the good, as they say: And Mary spared for no cost; as neither did Justinian in his rich Communion-table, Cedren. hist ad Annum 32. Ju­stin. p. 317. offered up by him in the Temple of Sophia in Constantinople, that had in it (saith the Au­thour) all the riches of land and sea.

Verse 6. He was a thief] It's the conceit of Tertullian, that even Judas carried himself honestly and aright, us (que) ad loculorum officium, till he bare the bag. When once he came to be master of the money, he grew into such a devilish humour of covetousnesse, that rather then he would be out of taking, he would sell his very Saviour: And a fair match he made: For as Austin saith, Iudas sold his salvation, and the Pharisees bought their damnation.

And had the bag, and bare] Our Saviour then had a bag for store; and so big, that it had need to have one specially deputed, to bear it: This was Iudas; who could be well content to bear the crosse on his back, so, he might bear the bag in his hand; which he thought (as all covetous men do) to be the best tongue a man can use for himself, [...]. as the Greek word here used importeth. But what an odions peece of hypocrisie is that in the Cappucine Friars, that none of them may take or touch silver? at the offer thereof they start back, as Moses from the serpent. Yet have they ever a boy with a bag in their company, D. Hall's Epist. 5. Decad. 1. that takes and carries it, and never complains of either metall or measure.

Verse 7. Let her alone] Christ crossed the traytour in his cove­tous desire of fingering such a summe. Hence his discontent put him upon that desperate designe of contracting with the chief Priests. Horat. He is resolved to have it, how ever he come by it: Rem, rem, quocun (que) modo rem. Take heed of discontent. It was the devils sinne, that threw him out of heaven. Ever since which, this restlesse spirit loves to fish in troubled waters, to dwell in a darke­ned soul: as in Saul, envious at David: and as some hereticks mis­sing of preferment, have invented their heresies, ut se consolaren­tur, as Epiphanius observed.

Verse 8. The poor ye have alwayes with you] To give to when you please; and, in gratifying whom, ye may glorifie God, and se­cure your substance: for Manus pauperum gazophylacium Christi, saith an Ancient.

But me ye have not alwayes] And yet we have, in his poor members, the family of faith. Hence Salvian sticks not to say, That Christ is Maximus mendicorum, the greatest of beggers; and addeth, Salv. ad Eccles. Cathol lib. 4. Non eget miseriâ, sed eget misericordiâ: non eget deitate prose. sed eget pietate pro suis.

Verse 9. And they came, &c.] Do the Pharisees what they could to the contrary. Truth may be opprest, not supprest. Impij sunt piorum [...]. [...], ascan­dendo. This people (like those branches of palm­trees borne by them, ver. 13.) spred and sprang up, the more they were held under by the high-Priests.

But that they might see Lazarus] And fish somewhat out of him concerning the future estate of the dead. But here they lost their labour.

Verse 10. That they might put Lazarus also to death] In ma­lice is steeped the venome of all vices. What agiant like madnesse [Page 71]was this, to take up armes against heaven it self? to seek to kill a man, only because God had made him alive? was it not because they were even acted and agitated by the devil? Si videris ali­quandò persecutorem tuum nimis saevientem, scito quia ab a­scensore suo daemone perurgetur, saith Bernard. Mr Barr. his Moses choice, pag. 34. These Pharisees had sinned that sin to death; which made another, in the same case, wish that his wife and children, and all the world might be dam­ned together with him. Hacket at the gallows cryed out, O hea­venly God—shew some miracle out of the cloud to convert these Infidels, and deliver me from mine enemies: But if not, Camdens Eli. sabeth 403. I will set the heaven on fire, and with these hands pluck thee out of thy throne: and other speeches he used, more unspeakable.

Verse 11. Because that by reason of him] This was it that im­bittered the Pharisees, as it doth now their successours, the Papists. Ab eo tempore quo per vos Pa­pa Antichristus esse caepit, non modo non cre­vit ejus im­perium, &c. De Papa Rom. l. 3. c. 21. Bellarmine bewrayes his grief, and tells us, That ever since we pro­claimed the Pope to be that Antichrist, his Kingdom hath not only not increased, but daily more and more decreased. And Erasmus being asked by the Electour of Saxony, why Luther was so hated by the Popish Clergy? For two great faults that he hath com­mitted, said he, For medling with the Popes triple Crown, and the Monkes fat paunches. Scultet Annal. pag. 25.

Verse 12. On the next day much people] The envious Phari­sees feeding the while upon their own hearts. Israel never increased so fast, as when Pharaoh most oppressed them. Plures efficimur, quoties metimur, saith Tertullian.

Verse 13. Took branches of palm-trees] Plutarch writeth, that the Babylonians make 360 benefits of the Palm-tree, and therefore do highly honour it. Pintus upon Daniel telleth us, that the Palm-tree will not grow in a fat ground, but in a light and sandy: And if the soyl be strong and fertile, they must cast salt and ashes at the root, to qualifie the strength of the ground. Sure it is, that if pro­sperity be not seasoned with the salt of grace, it will be unfruitfull and unprofitable.

Hosanna, Blessed is the King, &c.] This shews they were well seen in Davids Psalms, which are, saith Chrysostom, [...]. Chry. Iost. a rich store­house of all good doctrines: And they are so penned, saith Atha­nasius, that every man may think they speak de se, in re sua, of him­self, and for his particular purpose; which, of other parts of Scri­pture, cannot be affirmed.

Verse 24. When he had found a young asse] To make religion [Page 72]dance attendance upon policie, Spec. belli sa­cri. p. 240. Sapientia mun­di quae vult omnia redigere in ordinem, &c. Melch. Adam in Luch. [...] Hinc Heraclidae So­phistae [...]. Ptolom. So­phista. Wolph. Mem. Lect. saith one, is to set the asse upon Christ, and not Christ upon the asse. These three things, said Lu­ther, will be the ruin of religion, Unthankfullnesse, Security, and Carnall Policie.

Verse 15. Sitting upon an asse] Not upon a stately palfrey, as an earthly Potentate; but upon a silly asse, without pomp, to com­fort the poorest, and to teach us humility, tolerance, patience. An asse is a beast profitable (whence he hath his name in the Origi­nall) but borne to bear burdens. Oneramus asinum, saith Ber­nard, & non curat, quia asinus est. But what notorious asses are those superstitious Papists, that shew the asses tayl at Genua in Italy, whereon our Saviour rode, for a relique, and give it divine worship? Are not these given up to the very efficacie of errour?

Verse 16. These things understood not, &c.] They only beheld it, as a pretty Pageant. They had read it often, in the Prophet, and now saw it acted; yet were never the wiser, for present. Reader hear, though thou understandest not, God may drop in divine light, when thou least lookest for it.

Verse 17. When he called Lazarus, &c.] This notable miracle the Evangelist, as he had punctually described it, chap. 11. so, he cannot but again and again recite it. We should set forth Gods noble acts, and not be sated. David never linns talking of what God had done for his soul. Those in heaven have no rest (and yet no unrest neither) crying, Rev. 4.8. Holy, holy, holy, &c.

Verse 18. For this cause also the people met him] To the Pha­risees extreme grief and regret: to shew that there is neither wisdome, nor understanding, nor counsell against the Lord, Prov. 21.30.

Verse 19. Perceive ye how ye prevail nothing?] Thus they stir up one another to more madnesse, as if hitherto they had been over­milde, Act. and Mon. fol. 1461. and used too much gentlenesse. So Steven Gardiner, being charged of cruelty by Bradford, answered, I for my part have been challenged for being too gentle oftentimes. Which thing Bon­ner confirmed, and so did almost all the audience, that he had been ever too milde and moderate. So Bonner in open Court to the Lord Major, They report me, said he, to seek blood, and call me bloody Bonner, Ibid. 1537. whereas. God knows, I never sought any mans blood in all my life, But a certain unknown good woman, in a letter to Bonner, told him his own in these words: Indeed you are called the common cut-throat, and generall slaughter-slave to all [Page 73]the Bishops of England. And therefore it is wisedom for me and all other simple sheep of the Lord, Act. and Mon. fol. 167 [...]. to keep us out of your butcherly stall, as long as we can: especially since you have such store alrea­dy, that you are not able to drinke all their blood, lest you should break your belly; and therefore ye let them lye still, and die for hunger, &c. Thus she to Bonner. As for D. Story, who was hang'd, drawn and quartered for his treason in Q. Elizabeths raign, I see (said he in open Parliament) nothing to be ashamed of (though he had been a furious persecutour under Q Mary) so lesse I see to be sorry for, but rather because I have done no more: Ibid. 1925. wherein he said there was no default in him, but in them, whom he oft and earnestly had exhorted to the same: being not a little grieved therefore with them, for that they laboured only about the young and little sprigs and twigs, while they should have stricken at the root (the Lady Elizabeth he meant) and clean rooted it out. The Lord Paget in a certain consultation said, that King Philip should never have any quiet common-wealth in England, Ibid. 1899. unlesse Lady Elizabeths head were stricken from her shoulders. Whereunto the Spaniards answered, God forbid that their King and Master should have such a minde, to consent to such a mischief. A Writ came down, whiles she was in the Tower, subscribed with certain hands of the Councell, for her execution, Engl Elisah. pag. 109. Steven Gardiner being the engineer. Mr Bridges, Lieutenant of the Tower, mi­strusting false play, presently made haste to the Queen, who re­nounced and reverst it. And yet of her, that was true that Josephus writeth of Alexandra, Ipsa solem nomen regium ferebat, caeterum omnem regni potestatem Pharisaei possidebant.

Verse 21. Sir, we would see Jesus] That is, We would have private conference with him; for they had seen him, likely, as he came riding into the City. Our Saviour seems not to have yet ad­mitted them, because the time appointed for their calling was not yet come. Every thing is beautifull in its time: Eccles. 3.11. but as fish and flesh, so other things too, are naught out of season.

Verse 23. That the Son of man should be glorified] That is, crucified: but he looked thorow death, and saw Heaven beyond it: so must we: then shall we say, Surely the bitternesse of death is past. This made Simeon sing out his soul: Hilarion chide it out; 1 Sam 15. Egredere ô a­nima mea Taylour fetch a frisk when he was come near the place where he was burned; Bradford put off his cap and thanke God, when the keepers wife brougth him word he was to be burned on the [Page 74]morrow: Act. and Mon. Roper stand in the fire with his armes stretched out like a rood: Hawkes clap his hands over his head three times, when they were all on a light fire, &c.

Verse 24. Ne Iesum qui­dem audias glo­rio [...]um. nisi vi­deris prius cru­c fixum. Luch. epist. ad Me­lanct. Except a corne of wheat &c.] The Apostles thought Christ should have been presently glorified. He lets them here know, that he must first suffer, before he enter into his glory; bear the crosse, before he wear the Crown; passe the stroke of deaths fla­ming sword, before he come into Paradise.

Verse 25. He that loveth his life] As Christ loved not his life to the death for us: so neither must we for him. If every hair of my head were a man, Act. and Mon. fol. 1438. I would suffer death in the opinion and faith that I am now in, said John Ardely Martyr, to Bonner. God be praised, said D. Taylour, since my condemnation, I was never a­fraid to die: Gods will be done. If I shrinke from Gods truth, I am sure of another manner of death then had Judge Hales, Ibid. 1382. &c.

Verse 26. If any man serve me, let, &c.] Art thou not glad to fare as Phocion? [...]. plut. said he to one that was to die with him. How much more to die with and for Christ?

Verse 27. Now is my soul troubled] Christi perturbatio nos tranquillat, & infirmitas firmat, saith Augustine.

Father, save me from this hour] As man, he naturally feared and deprecated death; such a dreadfull death especially as he was to suffer. [...], saith the Greek Letany; by thine unknown sufferings, Good Lord deliver us. Howbeit this was but with his sensitive will; for his rationall will was ever the same with that of his Father.

Verse 28. Then came there a voice from Heaven] God some­times gives a sensible answer to the prayers of his people, as they are praying, or immediately after, as Dan. 9.21. Acts 4 31. And Luther praying for the good successe of Gods cause in Germany, came leaping out of his study, with Vicimus, vicimus, in his mouth.

Verse 29. Fuerunt prae­ter Apostotos etiam aliqui minas sinistri interpretes. Calvin. That it thundered: others said, An Angel, &c.] But the Apostles and some few others understood, that it was neither thunder, nor an Angel, but God that spake. In like sort now­adayes God speaks by his word, but few hear him in it. The word of God (saith Forbes on Rev. 14.) hath three degrees of opera­tion in the hearts of men. First, it falleth to mens ears, as the sound of many waters; a confused found, which commonly bringeth neither terrour nor joy, but yet a wondring and acknow­ledgment [Page 75]of a strange force, and more then humane pow­er, Mark. 1.22, 29. Acts 13.41. The second effect is, the voice of thunder; which brings not only wonder, but fear: These two may be in the reprobate, as Faelix, and the multitude in our text. The third effect, proper to the elect, is the sound of harping; whiles the word not only ravisheth with admiration, and striketh the con­science with terrour, but also filleth it with sweet peace and joy.

Verse 30. But for your sakes] That ye might beleeve: which if ye do not, how shall ye escape, that neglect so great salvation, such an heavenly preacher? See then that ye refuse not, that ye shift not off him that speaks from heaven: [...] Heb. 11.15, 16. see that ye turn not from him, whose voice once shook the earth, but now heaven too, &c.

Verse 31. The Prince of this world] Gratian saith, Ignatius his Concl. 43. The devil is called Prince of this world, as a King at chesse, or as the Cardinall of Ravenna, only by derision. That power he hath is meerly usurped, and because the world will have it so, which even lyeth down in that wicked one, as S ^t John hath it, that is, 1 Joh. 5.10. Quomodò Plau­tus. In fermento tota jacet uxor. under the pow­er and vassallage of the Devil. It is wholly set upon wickednesse, as Aaron saith of the people, Exod. 32.22.

Verse 32. And if I be lifted up, &c.] Pope Ʋrban the sixth said, that these words, Give unto Caesar the things that are Cae­sars, were abolished when Christ was lifted up from the earth, and drew all things to him; Iacob Rev. de vit Pont. pag. 213. that is (as he expounds it) when Christ ascended, he drew to the Popes Empire all Kings and their King­domes, making him King of Kings, and Lord of Lords. Is not this a sweet Interpreter?

Verse 33. Signifying what death, Absolom Marte fureus pensitis a [...]bre obit. &c.] Be lifted up betwixt heaven and earth, as Absolom was, who therein saith Gretser the Jesuite, became a lively figure of Christ crucified. Sed ô mirum & delirum figurativae crucis fabrum!

Verse 34. Quilibet nos flrum de lege interrogatus, faciltùs quam nomen suum re­spondet. Jos. We have heard out of the Law] But had they never heard out of the Law, that Christ must first suffer, and then enter into his glory? Isa. 53 2. Dan. 9.26. There's none of us Jews, saith Josephus, but being asked of any point of the Law, can an­swer to it more readily, then tell his own name. Is it then ignorance or malice that they thus cavill and quarrell our Saviour?

Verse 35. Yet a little while is the light, &c.] The day of grace, which is very clear and bright, is usually a short one. Therefore break off your sinnes by repentance: be abrupt in the work: for [Page 76]life is short, opportunities headlong, and, once past, irrecoverable. He is the wise man that prefers opportunity before time, in laying hold upon eternall life: but fools are semper victuri, saith Seneca, they will, and they will, &c. so they trifle, and by futuring, fool away their own salvation. Amend, before the draw-bridge be ta­ken up. Charles King of Sicily and Jerusalem was called Cun­ctator: not in the sense as Fabius, because he stayed till opportu­nity came; but because he stayed till opportunity was past. Too ma­ny such. Manna must be gathered in the morning, or not at all: and not kept till the morrow, lest it stinke.

Verse 38. That the saying of the Prophet] These unbeleevers were not such, because the Prophet had so foretold it; but the Prophet therefore foretold it, because they should be such. Like as Joseph's foretelling the famine, was no cause of it, but an antece­dent only.

Verse 39. Therefore they could not beleeve, &c.] They could not, because they would not, saith Theophylact out of Chrysostome, who yet extolleth mans free-will more then is meet. Contra Julian. l. 1 c. 2. Pelagianis nondum litigantibus, Patres securiùs loquebantur, saith Au­gustine.

Verse 40. He hath hardned their hearts] With a judiciary hardnesse. This is in some respect worse then hell; sith (besides that God inflicts it as a punishment of former obstinacy) it is one of the greatest sins, and so far greater in evil then any of the great­est punishments. Hence it was the saying of a Reverend man, If I must be put to my choice, I had rather be in hell with a sensible heart, then live on earth with a reprobate minde.

Verse 41. When he saw his glory] His train only in the Tem­ple. Isa. 6.1. where the Seraphims are said to hide their faces with two wings, as with a double scarfe before Gods glorious brightnes, that would put out their eyes else: they clap their wings on their faces, as men do their hands, when the lightning flasheth in their eyes.

Verse 42. Lest they should be put out &c.] which would re­dound to their disgrace: and this, these Ambitionists could not away with. But what saith a Reverend Divine? Bravely con­temne all contumel es and contempts for thy conscience, taking them as crowns, and confirmations of thy conformity to Christ.

Verse 43. They loved the praise of men] Which what is it else, but a little stinking breath? These have their reward, Mer­cedem [Page 77]suam, non Dei, saith Hierome. How much better Luther, Haud velim, Erasme, gloriâ aut nomine vehi: Epist. ad Nic. Hansm. Major est mihi ti­mor in laudibus, gaudium verò in maledictis & blasphemijs.

Verse 44. Jesus cryed, &c.] As being now to cry his last to them, and is therefore so earnest in his contestation. This was the Conclamatum est to this perverse people, his farewell-Ser­mon, &c.

Verse 45. Seeth him that sent me.] For God was in Christ re­conciling the world to himself, Col 2. and in him the God-head dwelt bo­dily: So that in all our addresses, we must fix the eye of faith on the humane nature of Christ, and there speak as to our God. Like as where I see the body of a man, there I know his soul is, and there­fore I speak to his understanding, when and where I see his body, because they are not severed: so, viewing by faith Christs man­hood now glorified, I there see and speak to the great God, be­cause I know he is there personally united.

Verse 46. I am come a light into the world] Not by participa­tion only (as the Apostles were the lights of the world, Mat. 5.14.) but by nature. How prodigiously blasphemous then was that Bi­shop in the Councell of Trent, that (in his oration there made, C [...]r el. Epis­cop. Bipontan. ) applied this text to the Pope, who at that time was Paul the third, an odious hypocrite?

That whosoever beleeveth in me &c.] And he that this way seeks the Kingdom of Heaven, must, with him in Justin, Stratonis ser­vus, ap. Justin. l. 18. look for this Sun of righteousnesse in the West; that is, dying upon the altar of his crosse: so shall he become King of Heaven.

Verse 47. I judge him not] viz. Whiles I am here on earth. I sustain another person now, that men may come apace to me without fear. Some ancient hereticks hold, that God in the time of the Law, was a severe Judge: and now, in the dayes of the Go­spel, he was all made of mercy and mildnesse. But the Apostle saith somewhat otherwise. Heb. 2.1, 2, 3. God is more peremptory in his judgments now, then ever of old.

Verse 48. The word that I have spoken] If the word shall judge us, then ought it much more to be a Judge of our doings now, said M ^r Philpot Martyr. Therefore let it be president in all Assemblies and judgements, saith Beza: as in the Nicen Councell, Constantine caused the Bible to be set upon a desk, as Judge of all controversies.

Verse 49, 50. For I have not spoke of my self] The divine au­thority [Page 78]of Gospel-doctrine, is here, in the close of this last Sermon ad populum, most gravely asserted by our Saviour; as that which is undoubtedly authentick, because it comes from the Father, Sic de Virgilio S [...]aliger, dc Ta­cito Peacham. e cujus ore nil temerè excidit. David (saith one) sets the 119 Psalm as a Poem of commendation afore the book of God. The sonne of David (say I) sets this Text, as his Imprimatur, his authoritative License, at the end of the Gospel. And as a friend once wrote to Aegidius Abbot of Norinberg, concerning the 119 Psalm, that they were, verba vivenda, non legenda, words not to be read, but lived: the same may I affirme of our Saviours Sermons, and I know that his commandement is life everlasting.

CHAP. XIII.

THis definition of death, Calv. in loc. saith Calvin, pertains to the whole body of the Church. It is to the Saints no more then a passage to the Father, an in-let to eternall life. Whether a Christians death be a burnt-offering (of Martyrdome) or a peace-offering (of a naturall death) whether it be by a sudden change, as Eliah's, or a lingring sicknes, as Elisha's, it is a sweet sacrifice ascending to God, as Manoah's Angel ascended in the smoke. This made Basil, when the Emperours Lieutenant threatned to kill him, cry out, [...]. [...]. Ioa. Manlij. loc. com. [...], I would he would: for so should he soon send me to my heavenly father, to whom I now live, and to whom I desire to hasten. This made Velcurio a Dutch Divine, when he lay upon his death-bed, break out into these sweet words, Pater est amator, Filius Redemptor, Spiritus Sanctus Consolator; quomodo ita (que) tristitiâ affici possim? The Father loves me, the Son redeemed me, the holy Ghost comforts me, how then can I be cast down at the approach of death? And the like triumphant words were uttered to me, by my late Reverend good friend and father, M ^r John Jackson, Pastour of Binton in Warwick-shire, when he lay a dying, and laid his last charge upon me, to preach Christ, who had swallowed up death in victory.

To the end he loved them] Such fast frinds are hard to finde. [...]. Plato. A friend is a very changeable creature, saith one; as soon on, and as soon off again: as soon in, and as soon out, as Joabs dagger was; clear at the top, and muddy at the bottome, [Page 79]as ponds are; white at the waxing of the moon, and black at the waining of it, as the fish Scolopidus in the river Araxis is said to be. Andronicus the Greek Emperour, whom but yesterday he had used most kindly, and enrolled among his best friends, upon them to day he frowned and tyrannized most cruelly: Turk. hist. so that you might have seen (saith the Historian) the same man the same day (as it is reported of Xerxes his Admirall) to be crowned and be­headed, to be graced and disgraced. So of Tiberius and Mahomet the first Emperour of Turkes, it is said, that in their love there was no assurance; but their least displeasure was death. Christ whom he loves once he loves ever, and though we break oft with him, yet he abides faithfull. 2 Tim. 13. and his foundation stand­eth steady, having this seal; The Lord knoweth them that are his, vers. 19.

Verse 2. The devil having now put] He is, likely, at one end of every temptation to sin: as the hand of Joab was in the tale of the woman of Tekoah. He rubs the fire-brand of evil concupiscence, and makes it send out sparkles.

Verse 3. Jesus knowing, &c.] This is prefaced to the washing of his Disciples feet; to shew that he did it not rashly, or out of basenesse of spirit, as forgetting the dignity of his person and place, as Ahaz did, 2 King. 16.7. and those, Isa. 57.9. and David also in the Court of Achish. There is a [...], a comelinesse to be kept in every condition.

Verse 4. He riseth from supper] So the rite of the Paschall supper required: as Beza sheweth in his Annotations upon, Mat. 26.20.

Verse 5. After that he powreth water, &c.] So doth the Pope once a year, in an apish imitation of our Saviour. As likewise, when he is new elected, in his solemn Lateran procession, he takes copper out of his Chamberlains lap, and scatters it among the people, D. Hall on Mat 5.20. and (lye and all) saith, Silver and gold have I none.

Verse 6. Then cometh he to Peter] He came first to him (for the former verse sets forth his intent, rather then his act of washing.) And yet S ^t Chrysostome tells of some, that would needs have it, that he began with Judas. Like as the Papists say, that our Saviour appeared first, after his resurrection, to the Virgin Mary: though the text be plain, that he first shewed himself to Mary Magdalen. Antipheron Orietes apud Aristot. These are like him in Aristotle, that thought that every where he saw his own shape and picture going before him.

Verse 7. But thou shalt know hereafter] Disterent degrees of knowledge are bestowed at severall times. Our hearts are like nar­row mouthed vessels: but then shall we know, if we follow on to know the Lord. Hos. 6.3. and take heed that we leak not, Heb. 2.1.

Verse 8. Thou shalt never wash my feet] This was an immo­derate modesty, a proud humility: so is it in them that refuse Go­spel-comforts because they are unworthy. Domine, non sum dig­nus, at sum indigens, Mat. 3.15. said Pomeran. Tibi adest nimia humilitas, Thou hast too much humility, said Luther to Staupicius. So the Baptist was as much to blame, in refusing to wash Christ, as Peter here to be washed by him.

Verse 9. Lord, not my feet only] Here he seems to be as far out on the other side. Medio tuti [...] ­mus ibis Ovid. Plin. lib. [...]. cap. 8. How hard is it to hold a mean? Vertue is placed between two extremes, as the Planet Jupiter between cold Sa­turne and fiery Mars.

Verse 10. Needeth not save to was his feet] For though bathed in that blessed fountain, Zech. 13.1. and fully justified, yea, and freed from the stain and raign of sin, yet not from the reliques, to keep us humble; that when we look upon our feathers, we may withall look upon the feet still defiled, and so be still cleansing our selves from all silthinesse of flesh and spirit. 2 Cor 7.1. The inwards and the feet in a sacrifice were to be washed above the rest; because the intrails contain the excrements: and the legs, because they tread in the dirt. Answerable whereunto, we are called upon to wash our hearts, Jer. 4.14. and our feet, here. The comparison seems to be taken from those that are washed in baths: for though their whole bodies besides are washed; yet, going forth, they touch the earth with their feet, and so are fain to wash again.

Verse 11. He knew who should betray him] And yet he vouch­safed to wash his feet. This was stupenda dignatio, a wonderfull condescension, an imparallelled patience.

Verse 12. Know ye what I have done to you?] This was our Saviours usuall order to catechise his Disciples, [...] Sicut in [...] una vox his audiri dehet, tain ex Cate [...] [...]e [...]o, quain [...]x i [...] so Catech sta Pa­lor. after he had said or done any thing for their instruction. So did the Apostles, Gal 6.6. 1 Cor. 14.19. and the Primitive Pastours: They had their Credis? Credo: Abrenuncias? Abrenuncio, as it were by an Eccho, as the word importeth.

Verse 13. Ye call me Master, and Lord] A little before our Saviour came in the flesh, the Jew-Doctours had taken up diverse [Page 81]titles in this order, Rabbi, Rabban, Rab, Rabba, Gaon, Moreh, Mo­renu, Alsted Chrozol. pag. 429. and Moreh tsedek. These they did arrogantly appropriate to themselves: But Christ was the true owner of them all.

Verse 14. Ye ought also to wash one anothers feet] What so great matter is it then to salute others? to seek reconciliation with them, &c? Angels think not themselves too good to serve the Saints: Kings and Queens shall bow down to them with their fa­ces toward the earth, and lick up the dust of their feet, Isa. 49.23.

Verse 15. For I have given you an example] [...]. This S ^t Peter calls [...], a copy for us to write after. 1 Pet. 2.2 [...]. Ibid ver. 9. [...]. And in the same chapter saith, that we should preach forth Christs ver­tues: our lives should be as so many Sermons upon Christs life, whilest we strive to expresse him to the world, in all his imitable graces. This is to walke in Christ, Collos. 2.6. to walke as Christ walked, 1 Joh. 2.6. The meditation of Christs meeknesse, converted the Eunuch, Acts 8.32, 33. &c. And we read of an Earl, called Eleazarus, that being given to immoderate anger, was cured of that disordered affection, by studying of Christ, and of his patience. This meditation he never suffered to passe from him, before he found his heart transformed into the similitude of Jesus Christ. In vita ejue a­pud [...]uriu [...]. Crux pendentis, cathedra docentis.

Verse 16. The servant is not greater, &c.] This answers all our exceptions against brotherly offices, I am his elder, better, greater then he, &c. But which of us can say, I am a God? Christ washt his Disciples feet, though he knew that the Father had given all things into his hands, &c. as is expresly, and for this very purpose noted here by the Evangelist, vers. 3.

Verse 17. If ye know these things, &c.] Knowledge without practice, is but as rain in the middle region: or as a horne in the Un cornes head; which if it were in a wise mans hand, would be very usefull and medicinable, but as now, is hurtfull.

Verse 18. I know whom I have chosen] Judas he had not cho­sen, but to the Apostleship only. All this Judas hears, and is not moved at it: such a stupifying sin is hypocrisie. The Germans have a Proverb, Quam Deus excaecaturus est, huic primùm oculos claudit. And the Latines say, Deus quam destruit, dementat. Baclolcer. God besots the man, whom he means to destroy.

Verse 19. Ye may beleeve that I am he] And that ye may not stumble or stagger, though ye see Iudas play the traitour. 2 Tim. 2.18, 19. The apostasie of Hymenaeus and Philetus, a pair of emi­nent [Page 82]professours, was like to have shaken many: Insomuch as the Apostle was fain to make apology, Neverthelesse, the foundation of God remaineth sure, &c.

Verse 20. Verily, verily I say, &c.] Here our Saviour seems to go on where he left, vers. 17. That between, being a digression. Digressions, saith one, are not alwayes and absolutely unlawfull. Gods Spirit sometimes draws aside the doctrine, to satisfie some soul, which the Preacher knows not, and sparingly used, it quick­eneth the attention. Bisi [...]d in the Gelo [...]. But God may force it, yet man may not frame it: and it is a most happy ability, to speak punctually, directly to the point.

Verse 21. He was troubled in spirit.] The Stoicks then were out, in holding, that passions befall not a wise man: And Jesuited Gonzaga, was not so much to be magnified, who would not permit any man to love him: and when his father died, all the grief be took, Cae [...]erum [...] vide­tur vester Gon­zaga. &c. D. Prid. con­tra Eudemon. was no more then this; Now, said he, there's nothing hin­dreth me to say, Our Father which art in Heaven. Christ was thorowly troubled here, that any one so highly advanced by him (as in the former verse, He that receiveth whomsoever I send, re­ceiveth me, &c.) should be so ill-minded towards him, as to be­tray him. Id [...]ò deteriores sumus, quia meliores esse debemus, saith Salvian, we are therefore the worse, because we should be better. It was no small aggravation to Solomons sin, that he forsook that God, 1 King. 11.9. that had appeared unto him twice. Our offences are increased by our obligations.

Verse 22. Looked one upon another, doubting, &c.] Our Sa­viour sifted them; and hereby put them upon the duty of self-examination; ever seasonable, but especially afore the Sacrament, as here, [...]. [...] 11.28. Let a man examine himself (and do it exactly, as the word signifies) though the heart hang off never so much. Men are as loth to review their actions, and read the blurt'd writing of their hearts, as school-boyes are to perse their lessons, and false-latines they have made. But this must be done, or they are undone for ever. And sparing a little pains at first doubles it in the end: As he who will not cast up his books, his books will cast him up, at length. C [...]lie [...] exuti, & put [...] in­ni [...]i, in l [...]u [...]is semisupin ja­ [...]e [...]a [...]. [...]. in for.

Verse 23. Now there was leaning on Jesus bosom] So must we do at the Sacrament, by the actuation of our faith, ascending up in­to heaven, and fetching down Christ into the heart, that we may have intimate and intire communion with him. By the force of [Page 83]our faith at the Lords table, cruci haeremus, sanguinem sugimus, Cyp. de ca [...]a Dom. & intra ipsa Redemptoris nostri vulnera figimus linguam, saith S ^t Cyprian.

Verse 24. Simon Peter therefore beckned:] Peter, that here­tofore could not thinke his heart so unfound as to deny his master, now feareth the ugly monster of fearlesse betraying. In mans heart, as in the sea, there is that Leviathan, therefore also creeping things innumerable, Psal. 104.26.

Verse 25. He then lying on Jesus breast] Ad pectus allapsus, In accubitu mes ille ut ac­cumberent uxo­res in sinu vt­rorum. Lips ad Tacit l. 11. as laying his ear to our Saviours mouth, that he might whisper him who it was: for things were as yet secretly carried, and the trai­tour not discovered, save to John only, who knew Christs soul-se­crets, and afterwards received his Revelation.

Verse 26. He it is to whom I shall] Here our Saviour not only feeds his hungry enemy, but shews him like curtesie as we do to one we drinke to at table; yea, though he knew the traitour would make an ill use of it. Thus should a Christian punish his persecu­tours. No vengeance but this is heroicall, and fit for Christs fol­lowers. Thus Bradford saved Bourn, that helped to burne him. Act and Mon. sol. 1456. Ibid. 1358. Saunders sent to prison by Steven Gardiner, gave God thanks that had given him at last a place of rest and quietnesse, where he might pray for the Bishops conversion. It was grown to a Pro­verb concerning Cranmer, Do my Lord of Canterbury a shrewd turne, and then you may be sure to have him your friend, Ibid. 169 [...]. Domine receda­tis: nam si per­cipiunt T [...]u [...]o­nici, & nostri devoti, morte moriem [...]ni. Func. while he liveth. Henry the seventh, Emperour of Germany, feeling himself poisoned in the Sacramentall bread by a Monke, called him, and said unto him, Domine, recedatis &c. Be gone, S ^r, for if my followers finde you, you will die for it.

Verse 27. Satan entred into him] Gat more full possession of him. Let them that depart the publike assemblies ere all be done, as Judas did, take heed they meet not the devil at the door. Canon. 24. The fourth Councel of Carthage excommunicated such, and so delivered them up to Satan; which is a grievous punishment; for then they lye open to all wickednesse, as Ananias, whose heart Satan had filled from corner to corner. Luther, when he had read certain letters sent to him from Vitus Theodorus, fetcht a deep sigh, and said, Heu, Selneccer. Pae­dag. Christ. quam furit satan, & impellit securos homines ad horrenda fla­gitia, quae corpus & animum perdunt! Oh how the devil rageth and driveth on secure persons, to horrible and damnable wickednesse! That which moved Luther to say so, was a sad relation made in [Page 84]that letter, of a certain widow, who being with childe by a young scholar, could not have her childe baptised, unlesse she would tell the Priest, who was the childes father: Whereat she being grievously vexed, first killed her childe, and then hang'd her self. Which when the scholar heard of, he likewise stabb'd him­self to death. The Priest understanding what tragedies had fol­lowed, upon his refusing to baptise the childe, hang'd himself also. Now, who can doubt but all this was done by the instigation of the devil? Men usually defie him and spet at his name: but they spet not low enough, they spet him out of their mouthes, but not out of their hearts: there he playes Rex, and, so long cares no more for their cursings of him, then he doth for holy-water.

That thou doest, do quickly] This is no command, but a pre­diction by way of detestation; like as when God said to Balaam, Go, for I know thou wilt go after the wages of wickednesse. Some note here, Wards Serm. that, even to Judas, Christ saith, That thou doest, do quick­ly, so odious is dullnesse unto him.

Verse 28. Now no man at the table knew, &c.] For John had not told Peter the secret committed to him by Christ, though he were very desirous to have known it, Si sapis, arcano vina recon­de cado. [...]. L [...]nan exemp. Prigy [...]. Ch. 1. A friend, that can both keep counsell and give counsell, is worth his weight in gold. When one desired to see Alexanders treasure, he bad one of his servants shew him, not his talents of sil­ver, but his trusty friends.

Verse 29. For some of them thought] An example of Christian simplicity. As bad men muse as they use, so good men measure o­thers by themselves; and so are often deceived, as here. Charity thinketh no evil 1 Cor. 13.5.

Or that he should give something to the poor] Christ had not much, yet had somewhat for the poor: so must even the poor day-labourer, Ephes. 4 28 the necessitous widow, Mar. 12 42.

Verse 30. He then having received the sop] So many, having received the Supper of the Lord, eat their bane, and drink their poi­son: that they eat is sawced, and that they drink is spiced with the bitter wrath of God: their hearts are wofully hardened, and their dispositions to sinne seven times more inflamed then ever before.

Verse 31. Therefore when he was gone out] The room being rid of the traitour, Christ deals more freely and familiarly with the rest: and arming them against the scandall of the crosse, he calls [Page 85]his death his glory, esteems his crown of thornes, more precious then Solomons diadem; looks upon his wales as spangles, his blows on the face as ingots, his wounds as gemms, his spittings on as sweet ointment, his crosse as his throne. This is a paradox to flesh and blood: Jews and Gentiles jear at it; [...]. Luc. in vita Per [...]er. Persuaserunt sibt tefaelices se immortalitate fruitures, &c. Ibid. Actius Antoni­nus in Asia cum perse ueretur Christianor, &c. Tertull. as Lucian the atheist, who rails upon Christ blasphemously, calling him the cru­cified Impostour: And as for Christians, they foolishly beleeve, saith he, that they shall enjoy immortality, and live in blisse for e­ver: therefore they set light by life, yea many of them ofter them­selves voluntarily to be slain for their superstition. Thus he. And another Heathen Proconsul, when he had tyred himself with kil­ling Christians, and saw no end of it, but that they came thicker upon him, crying out, we are Christians, &c. he cursed them, and cried out, O miseri, si libet perire, num vobis rupes aut restes desunt? O wretches, can you finde no other way to die, but I must be troubled with you?

Verse 32. And shall straightway] Thus for the joy that was set before him, he endured the crosse, despising the shame; as being shortly to sit down at the right hand of the throne of God, Heb. 12.2. Look we on him, and do likewise. There were in Greece certain fields, called. Palaestrae, where young men exercised themselves in wrestling. In these were set up statues of some valiant champions, that the young wrestlers might fix their eyes upon them, and so be incouraged. Can we chuse a better Champion then Christ to eye and imitate, should we be called to resist unto blood, striving a­gainst sin? He did not only sanguinem suffundere, sed effundere: And how did he support himself under the crosse, but by the fore­thought of the crown?

Verse 33. Little children, yet a little while] Here our Saviour useth the self-same words to his Apostles, which before he had u­sed to the Jews, with whom he was angry; so to cut off all hope from them of his corporall presence. The fiction of the Ubiquity began about the time of Berengarius; was fostered and furthered by Gerson, Chancellour of Paris, who first taught the reall com­munication of properties, by means whereof the humane nature of Christ received this prerogative, said he, that at his Supper (and then only) it might be in many places at once, wheresoever the Sup­per was celebrated. But in the year of Christ 1524, Jacobus Fa­ber Stapulensis taught at Paris, that by the same reason Christ might be as well corporally present in all places at once, as he was [Page 86]at the Supper. For which doctrine of the Ubiquity, he was oppo­sed, the year following, by one Natalis Beda, and, by the Sorbo­nists, banished out of France. This is the Nativity of that famous Ubiquity, which being cast out of France, Luther brought back into the Churches of Germany; Brentius furbished it over, and Smidelinus obtruded it upon many places and persons, whether they would or no: whence he is sirnamed, Ʋbiquitatis Apostolus. How much better that good woman in the book of Martyrs, that being asked by the Bishops; Act. and Mon. Dost thou beleeve that the body of Christ is in the Sacrament really and substantially? I beleeve, said she, that that is a reall lye, and a substantiall lye. Domitius Calde­rinus the Italian, who flourished in the year 1442. when he was cal­led by his friends to go to Masse, L. Vives. was wont to say (as Vives tells us) camus ad communem errorem.

Verse 34. A new Commandement, &c.] New, ratione clarita­tis & facilitatis; for now there is abundance of spirit given by Christ, who writes this affection in our hearts; as of old, the Law was written in stone. Besides that, he is become a new paterne and example of the rule: and so, it is become a new commande­ment: not in respect of the matter of the duty, but of the forme of observing it. For the old rule was, Thou shalt love thy neighbour as thy self. But now that forme (as I have loved you) hath some­thing in it that is more expresse; and, for the incomparable suffi­ciency of the president, is matchlesse and more full of incitation to fire affection: there being farre more incentives and motives to love since Christ came, and gave himself for us. And this is appoint­ed here, for the Disciples and our solace in the want of Christs bo­dily presence, as loving fellow-members to strive by all means to delight in the loving society one of another.

Verse 35. By this shall all men know] Other mens disciples are known by their titles, habits, ceremonies, &c. as the Popes shavelings (which yet is grown so bald a businesse, that now they begin to be ashamed of it) but love is Christs cognizance, ac­knowledged by very Heathens; who could say, that no people in the world did love one another so, as Christians did. As the curtains of the Tabernacle were joyned by loops: so are true Christians by love Philadelphia is blamed for nothing, Rev. 3.18.

Verse 36. Whither goest thou?] That deep conceit he had drunke in of an earthly Kingdom, so nung in his light, that he could not see whither Christ was ascending. A little sawcer held close to the eyes, hinders the sight of a huge hill.

But thou shalt follow me] Perhaps, in the same kinde of death; but to heaven, most certainly.

Verse 37. I will lay down, &c.] Peter was meliùs semper ani­matus quam armatus, better affected then appointed. Petrus se Chri­sto opposuit, se caeteris praepo­suit, sibt totù [...]n imposuit. Chry­sost. His heart deceived him, as did Davids, Psal. 39.1, 2. He said he would look to his wayes, bridle his tongue, &c. but soon after, he brake his word; My heart was hot, &c.

Verse 48. The cock shall not crow.] Christ mentioneth the cock, quià tam strenuum pugnatorem decebat tale praeconium. So Rev. 6.13. Pastours revolt, as green figgs fall off, with no adoe. In the Palatinate they fell to Popery, as fast as leaves fall in Autumne.

CHAP. XIV.

OUr Saviour sweetly proceeds in his swan-like song. [...] Host. var. lib. 1. Mortis articulo instante, & san­guine vale af­fe [...]o va [...]de hor­ridè mugiunt. Sirenes. Aelian tells us, that he once heard a dying swan sing most heavenly and harmoniouslly. The Poet shews the manner of it, when he saith,— longa canoros Dat per colla modos—. Of the Sirens, (on the contrary) it is reported, that how sweetly soever they sang before, yet at death they make a horrid noise, and unpleasant roar­ing. Semblably, good men utter their best usually at last; the wine of the spirit being the strongest and liveliest in them. Whereas wicked men are then usually at worst, and go out with a stench, as the devil is said to do: And as Melancthon said of Eccius his last wicked work, written of Priests marriage, 10. Manl. loc. com. Melch. Adam. in vita Calvi­ni. M. Boltons As­siz [...] Ser [...], [...] 7. Non fuit cygnea cantio, sed ultimus crepitus: & sicut felis fugiens pedit, sie ille moriens, hunc crepitum cecinit. So of Baldwine the apostate, one saith, that vivere simul & maledicere desiit, he died cursing, as that wretch did swearing, who desperately also desired the standers by to help him with oaths, and to swear for him.

Verse 2. I would have told you] And not have sed you with false hopes of an Utopian happinesse, as the devil deals by his, whom he brings into a fools paradise; as Mahomet by his, B [...]unts voyage, pag 6 [...]. to whom he promises in Paradise delicious fare, pleasant gardens, and other sensuall delights eternally to be enjoyed, &c. Christ is no such Impostour.

Verse 3. I will come again, &c.] O look up and long for this [Page 88] consolation of Israel; say as Sisera's mother, Why are his charets (those clouds) so long in coming?

There may ye be also] Christ counts not himself full, till he have all his members about him: hence the Church is called, the fullnesse of him that filleth all things, Eph. 1.23.

Verse 4. And whither I go ye know] Some little knowledge they had, such as Thomas in the next verse denies to be any at all, yet Christ acknowledgeth it. The tenour of the new covenant re­quires no set measures of grace. The first springings in the womb of grace, are precious before God, Eph. 2 1. he blesseth our buds, Isa. 61.11. and in our dunghill of ignorance, can finde out his own part of knowledge, as here.

Verse 5. Lord, we know not whether thou goest, &c.] No, Tho­mas? what, are ye also ignorant? They knew, but knew not that they knew: their knowledge was yet but confused and indistinct; they saw men, but as it were walking like trees, till their eyes were better anointed with the eye-salve of the Spirit. A man (saith one) may have grace, M. Gatak Just mans Jay, p. [...]1. and yet not know it, (as the Embryo hath life, and yet knoweth it not) yea, he may think he hath it not, as we seek for keyes that are in our pocket; or think we have lost a jewel, that we have looked up in our chest: yea, as the butcher look­eth for the candie that sticketh in his hat, by the light of that he seeketh.

Verse 6. I am the way and the Truth, &c.] As if he should say, Thou hast no whither to go but to me, nor which way to go but by me, that thou mayest attain eternall life. Which made Bernard say, Mel [...]h Adam. in vites exter. pag. 235. Sequemur, Domine, te, per te, ad te: Te, qui a Veritas, per te, quia Via, ad te, quia Vita. And this was one of those sweet say­ings, that old Beza had much in his mouth, a little afore his death.

No man commeth unto the Father, but by me.] Christ hath pa­ved us a new and living way to God, with his own meritorious blood: and his flesh stands as a skreen betwixt us, and those ever­lasting burnings, Isa. 33.14. Let Papists say of their Saints, Per hune itur ad Deum, sed magis per hune. Let us say of all their hee and shee Saints, as that Heathen, Contemno minutos istos Deos, mo­dò Jovem (J [...]sum) propitium habeam.

Verse 7. And from hence firth ye know him] Or else the [Page 89]more shame for you, having had me (his expresse image) so long amongst you. Christians have a priviledge above he Church of the old Testament. The sea about the Altar was brazen, 1 King. 7.23. and what eyes could pierce thorow it? Now our sea a­bout the Throne is glassie, Revel. 4.6. like the Crystall, clearely conveying the light and sight of God in Christ to our eyes.

Verse 8. Lord, shew us the Father] They would have seen the Father face to face with their bodily eyes, as they saw the Son. But that no man can doe and live, Exod. 33. We cannot see the Sun in rota, as the Schools speak, in the circle wherein it runs, but only in the beams. So neither can we see God in his essences: [...]. Heb. 1.3. in his Sonne we may, who is the resplendency of his Fathers glory.

Verse 9. Have I been so long, &c.] May not Christ justly shame and shent us all for knowing no more of him all this while? Ignorance under meanes of knowledge is a blushfull sinne, 1 Cor. 15.34.

Verse 10. The words that I speak.] Our Saviour alledgeth for himself the Divinity both of his word and works. He was mighty, saith Peter, both in word and deed. Ministers also must, in their measure, be able to argue and approve themselves to be men of God, by sound doctrine and good life. And not be, as our Saviour saith, the Pharisees were, and as Epictetus saith many Philosophers were such, [...]

Verse 11. Believe me that I am, &c.] Take my bare word without any further pawn or prooff. This is an honour due to Christ onely, that he is, [...], He is Amen, the faithfull and true witnesse. Revel. 3.14.

Verse 12. And greater works then these.] Greater in regard of the matter, as converting three thousand souls at a Sermon, re­ducing a great part of the world to the obedience of Christ, &c. But yet lesse then those Christ did, for the manner. For, 1. They did them not in their own name, but in his. 2. They preached not that they were Gods, as he, but they preached Christ the only Lord, and themselves the Churches servants, for Jesus sake. They were the white horses on which Christ rode abroad the world, con­quering and to conquer, Revel. 6.2. In memory whereof, as it may seem, the Saxon-Princes, having born a black horse till then, Cranzius in Saxon. in their military Ensignes did, after they had received the faith and [Page 90]were baptized, bear a white horse, and gavo it for their Arms. And Tertulliam could say in his time, that, Britannorum inaccessa Romanis loca, Christo in men subdita.

Verse 13. that I will doe.] An undoubted argument of Christs Divinity, that he hears and grants prayers. When the peo­ple, in Ahabs time, saw God answering Elijah by fite from hea­ven, they cried out, 1 King. 18.39. Psal. 65.2. The Lord he is god, the Lord he is God. O thou that hearest prayers, is a deseription the Psalmist gives of God.

Verse 14. If ye shall ask any thing, &c:] This is not a vain repetition, Seneca. Nuquaàm saris dicitur, quod nunquam satis discitur. When God spake but onee, David heard it twice: O that we would once hear and believe, what Christ for our comfort hath said over so often!

Verse 15. If ye love me, keep my Commandments.] No bet­ter way to seal up love, then by being obedient. How canst thou love me, Judg. 16. said she, when thy heart is not with me? Hushai, to shew his love to David, set upon that difficult and dangerous set­vice for him, of insinuating into Absaloms counsels, and defeat­ing them.

Verse 16. And lee shall give you another Comforter] Or, plead­er, Deprecatour, [...] Advocate. Properly it signifies such an one as wesnd for, when we are in any danger, to advise and counsell us. The devilies called the M [...]ser, [...] in full opposition to this name and title given here to the holy spirit; whose office it is (as this Attribute here imposts) to make intercession in our hearts to God for us, and; upon our true Repentance to make our Apo­logie, 1 Cor. 7.11. to comfort us, by discovering our graces, 1 Cor. 2.12. and by pleading our evidences, Rom. 8 18. which they that re­fuse to read over and rest upon, they help Satan the Accuser, taking his part against themselves, and pleading his cause against the Spi­rit their Comforter.

That be may abide with you for ever.] D. Sibb [...]. The Spirit (saith one) is Christs Vicar-generall, with whom he leaves us, and, by whom, he is with us to the end of the world.

Verse 27. For be dwelleth with you] Next to the love of Christ in dwelling in our nature, we may wonder at the love of the holy Ghost, that will dwell in the dark dog-hole of our defiled souls; and be there as those two golden pipes, Zech. 4. thorow which the two Olive branches empty out of themselves the golden oyls of all [Page 91]precious graces; which are, there hence, called the fruits of the Spirit, Gal. 5.22. yea, the Spirit, vers. 17. God also in giving us his Spirit, is said to give us all good things, Matth. 7.11. with Luk. 11.13.

Verse 18. I will not leave you comfortlesse.] Orphans, or dark­ling. [...], enebrae. [...] Dedi me in via. 1 Cor 2 ult I your Lord am taken indeed from your head for a while: but you shall have the supply of my Spirit, Phil. 1.19. And I, e­ven I, will come againe to you ere long; yea, I am now upon the way: I come to fetch you, I come to meet you, I come, I come.

Verse 19. But ye see me.] The spirituall man hath the minde of Christ, and those things revealed onto him that naturall eye never saw, carnall ear never heard, neither hath it entred into the heart of man the things which God hath prepared for them that love him; neither prepared only, but imparted to his aforehand, even in this life. For he reserves not all for the life to come, but gives a grape of Canaan in this wildernesse, such as the world never ta­sted off.

Verse 20. That I am in my Father, and you in me.] O happy union, the ground of communion! Interest! the ground of influ­ence! Hence we have communication of Christs secrets, 1 Cor. 2.16. the testimony of Jesus, 1 Cor. 1.5. Consolation in all af­flictions, 2 Corinth. 1.5. Sanctification of all occurrences, Philip. 1.21. Participation of Christs merit and Spirit, and what not?

Verse 21. And I will love him and manifest] Encrease of the saving knowledge of Christ is promised, [...], 'aci­iè & clam in­dicabo, [...]rasin. Imo palam & iu mediâ luic. Beza. as a singular reward of our love to him, and fruit of his love to us. This is, saith Agur, to ascend into heaven, Prov. 30.3, 4. This is, saith our Saviour elsewhere, the great talent of all others. There is a (Much) in it, Luke 12.48. This is, saith Saint Paul, the Christians riches, 1 Cor. 1.5. And David reckons of his wealth by it, Psal. 119.32.

Verse 22. How is it that thou wilt manifest.] Many a wise Question the Disciples ask him in this Chapter; and yer our Savi­our bears with their rudenesse, and gently instructs them, preaching as they were able to hear, Mark 4 33. So did Paul, 1 Cor. 9.22. So must all Ministers, 2 Tim. 2.25. if they mean to doe good on it.

Verse 23. Jesus answered and said unto him] Our Saviour pas­sing [Page 92]by that frivolous Questions proceedeth in his discourse. Some follies are best confuted by silence. One having made a long and idle discourse before Aristotle, concluded it thus; I doubt I have been too tedious unto you, Flutar de gar­ru [...]tate. Sir Philosopher, with my many words. In good sooth, said Aristotle, you have not been tedious to me, for I gave no heed to any thing you said.

Verse 24. But the Fathers] Therefore to be obey'd, be­cause of divine authority. Gods impresse makes authentike, and bindes every good heart to obedience. Inepist. ad Oe­co [...]amp. Veniat, veniat verbum Domini, & submittemus ei, sexcenta si nobis essent colla, said Bal­dassar, a godly Dutch-Divine.

Verse 26. But the Comforter, &c.] The Spirit teacheth only things consonant to the Scripture, and is thereby discerned from a spirit of delusion: He is not novarum revelationum architectus, as Papists, Mahometans, Anabaptists, and Libertines would make him. The Jews also had many traditions and unwritten ve­rities (as they called them) wherewith they believed their Scribes and Doctours were inspired, for the peoples better direction in ob­serving the law. These they called Mashlamnuthoth, Completio­nes, Perfectiones, Buxt. Tiberias. because they thought that the written law was perfected and completed by them. These were those our Saviour cried down, Mat. 15.3. And the Prophet tels us, that in vain shall we look to hear the voice behinde us, where our eyes see not our teachers, Isa. 30.20, 21.

Verse 27. Peace I leave with you] As a farewell, or legacy, Sacrosancta [...] nobis committitur non [...], aut [...] Christ is the Prince of Peace, yea, he is our peace, saith the Apostle, and brings true peace, which is a peece of his Kingdome, Rom. 14.17. Of him it may be more truly said, then it was of our Henry the se­venth, that the came in, Twinu [...] Com­ment de rebas Britan [...]. Ʋt cùm pacem exulantem exul, extor­rem (que) extorris concomitatus esset, reducem quo (que) redux appor­taret.

Not as the world, &c.] They cry peace when there is no peace, and make fair weather, when such a storm of Gods wrath is ready to hurst out, as shall never be blown over. They complement, and wish peace, when warre is in their hearts: as the Pope sent away Henry the third Emperour in peace, Auth Apolog. de [...]it. eccles. but it was (saith the Historian) Qualem scilicet pacem Judas simulavit, non qualem Christus reliquit.

Verse 28. My Father is greater then I,] To wit, as I have [Page 93]voluntarily submitted my self to the office of a Mediatour. Loe, here this Sunne of righteousnesse is gone back ten degrees in the di­all below his Father. Thou hast made him little lesse then the An­gels; Psal. 8. there (as man) he is gone back ten degrees below the An­gels. I am a worm and no man: there he is gone back ten degrees below men. A living dog is better then a dead lion: Psal. 22. Eccles. there he is gone back ten degrees below worms. For he was not so much as a living worme, but was laid in the grave as a dead Lion; there to have been meat for wormes, but that it was im­possible for Gods holy One to see corruption. [...]. See how he emptied and humbled himself, that he might exalt and fill us with his fulnesse.

Verse 29. And now I have told you before] Which none besides God himself could doe, but by divine revelation. The knowledge of future contingents is of God only, and of such as to whom he is pleased to communicate it; as he did to the Prophets: who when they foretold things only as in their causes, they might fall out or not, as Isa. 38.1. Jonah 3.4. and 1 King. 21 20. Weems. his ex­ercitar. But when they foretold things, ut futura in scipsis, then they fell out in­fallibly. The devil also may come acquainted with such things, Cusanus oblit, an [...]o 'Do. 1464. Alsted Chrono. log. p. 472. Trithem. scri. psit. an. 1508. Genius verd. qui Trithemio haec dictavit, alb [...] an ater sucrit, ego non facilè dixerim. Bucholcer. and be able to foretell them, if God reveal them to him, as he did A­habs death: and as Trithemius the Abbot, and Cusanus the Car­dinall foretold a change of religion to fall out in the year, 1517. which was the year wherein Luther begun to stickle for Christ a­gainst the Pope.

Verse 30. Hereafter I will not, &c.] Make we the best of our Christian friends while we have them; as we would do of a bor­rowed book or tool, that we know not how soon they may be sent for, by the right owner.

The Prince of this world cometh] In his limbs and instruments, those breathing devils that put Christ to death. Persecutours are set awork by Satan; The devil shall cast some of you into prison, Rev. 2.10. Why? Is he become a Justice of peace, to send men to pri­son? Yes, by his Agents. But why would Christ be so used by him and his? Hear the next words;

Verse 31. But that the world may know] Not you only, but all must take notice of my ready obedience to the will of mine heavenly Father, even to the suffering of death. Christs passion must shine as a perpetuall picture in our hearts: there­fore is it so accurately described by all the four Evangel­ists; [Page 94]whereas his birth is recorded but by two of them onely.

CHAP. XV.

OVr Saviours way lying (as it is thought) by the vineyards, he takes that occasion of comparing himself to a vine, as he doth elsewhere to many other creatures, every where obvious; that therein, as in so many optick glasses, we may see him, and be put in minde of him. Tam Christi meminisse opus est, quam respi­rare, saith a Father. A Bee can suck honey out of a flower, that a Flie cannot. Fire will be aspiring: so will true grace.

Verse 2. Every branch in me] That thinks himself to be in me, and is so thought to be by others, but proves not to be so. These are said to deny the Lord that bought them, to trample on the bloud of the Covenant, 2 Pet. 2.1. Heb. 10 20. 2 Pet. 2.28. wherewith they were sanctified, to wal­low in the mire from which they had been washed, &c. So here, to be branches in Christ, and yet unfruitfull. Not that they ever were in Christ, but seemed to be so: as a pole fixed in the earth, but not rooted: as a rotten leg cleaves to the body, but is no part of it: or, as wens and ulcers, which are taken away without losse to it.

He purgeth it.] [...], Am [...]utat. putat Of all possessions, saith Cato, none requires more pains about it, then that of vineyards. Corn comes up and grows without the husbandmans care, Mark 4.27. he knows not how. But vines must be dressed, supported, sheltered, pruned every day almost: lopt they must be ever the anon, lest the juyce be spent in leaves. And if it be painfull to bleed, 'tis worse to wither. Better be pruned to grow, then cut up to burn.

Verse 3. Vinitoris cultel­tus ad surdes purgan [...]as Cal. Through the word, &c.] Which is the pruning knife, to lop off our luxuriancies, rotten boughs, raw grapes, to pare off our gumme of pride, mosse of formality, &c. The word hid in the heart keeps from sin, as an amulet, Psal. 119.11. and keeps youth from uncleanesse, ver. 9. mixt with faith, it purgeth upon cor­ruption, Act, 15 9. and will not suffer men to rest in sin.

Verse 4. As the branch cannot bear fruit, &c.] All our sap and safety is from Christ. The bud of a good desire, the blossome of a good resolution, and the fruit of a good action, all comes [Page 95]from him, Gratia praevenie nos ut velimus, & subsequitur ne fru­stra velimus. Aug.

Verse 5. The same bringeth forth much fruit.] Christ is a ge­nerous vine, a plant of renown, and all his, are filled with the fruits of righteousnesse, Phil. 1.11. have hearts full of goodnesse, as those, Rom. 15.14. and lives full of good works, as Tabitha, Act. 9.33. Melch. Ad. in vlia. In Bucholcero vivida omnia ficerunt; vivida vox, vividi ocu­li, vivida manus, gestus omnes vividi, Nehemiah never rested doing good for his people; he was good all over. Like the Ae­gyptian fig-tree, that bears fruit seven times a year: Solin. Polyhist. or the Lem­mon-tree, which ever and anon sendeth forth new Lemmons, as soon as the former are fallen off.

For without me ye can do nothing.] This is point blank against the doctrine of free-will, Sub laudibus natura latent inimici gra­tia, saith Augustine. These will needs hammer out their own happinesse, like the Spider, climbing by a threed of her own wea­ving, with Motto accordingly, Mihi soli debeo. Whereas the A­postle demandeth, Who made thee to differ? Greevinchovius the Arminian boldly answers, Ego meipsum discerno, I make my self to differ. This he had learned from Heathens belike, That we live, Quòd vivamus deorum munu [...] est, quod bene vivamus, no­strum. Iudiciū boc omnium mortalium est, &c Cic. de nat de Aug. de civit. Dei, l 5. is from God: but that we live well, is from our selves, saith Seneca. And this is the judgement of all men (saith Cicero) that prosperi­ty is to be sought of God, but wisdome is to be taken up from our selves. S ^t Augustine was of another judgement, and saith, Ci­ceronem, ut saceret homines liber [...]s, ficisse sacrilegos.

Verse 6. Cast them into the fire, and they are burned] So they must needs be, may some say: but his meaning is, that tem­poraries, of all others, make the fiercest, hottest fire, because they are trees most seared, and fuell fully dry. Nahum tels us, that such are but as stubble laid out in the Sun a drying, that it may burn the better, Chap. 1.10. or like grapes, let to hang in the Sunshine, till they be ripe for the wine-presse of Gods wrath, Revel. 15.16.

Verse 7. Aske what ye will, and it, &c.] Either in money, or monies-worth. If ye ask and misse, it is because ye ask amisse. Vir iste potuit quod voluit. One was wont to say of Luther, that he could have of God what he would. And being one time very earnest with God for the reco­very of a godly usefull man, he cried out, Fiat voluntas mea, Mea voluntas, Domine, qu [...] tu [...]. let my will be done; and then he fals off sweetly, My will, Lord, be­cause thy will.

Verse 8. Herein is my Father glorified, &c.] There is not (saith one) so much of the glory of God in all his works of Crea­tion, and Providence, as in one gracious action that a Christian per­forms; how much more in a life full of good fruits? This makes others say, [...]erè magnus est D [...]us Chri­stianorum, said one Calocenus, a Heathen. Surely God is in them. God also accounts that he re­ceives a new being, as it were, by those inward conceptions of his glory, and by those outward honours that we do to him, especial­ly, when we study Gods ends more then our own, and drown all self-respects in his glory. Surely, they that doe thus, may have what they will (saith one) and God even thinke himself beholden to them.

Verse 9. Continue ye in my love] In the love wherewith I doe dearly love you. As who should say, Suffer your selves to be loved by me: loe, the Lord Christ even makes love to the good soul, and wooes entertainment.

Verse 10. Even as I have kept my Fathers.] Christs obedi­ence must be our patern of imitation. All his actions were either Morall or Mediatory. In both we are to imitate him. In the former, by doing as he did, Matth. 11.29. 1 Pet. 2.23. In the later, by similitude, translating that to our spirituall life, which he did as Mediatour: as to die to sinne, to rise to righ­teousnesse.

Verse 11. These things have I spoken, that, &c.] Sound joy is wrought in the heart by the hearing of the Word, Make me to hear joy and gladnesse, that the bones which thou hast bro­ken (with the sense of sinne, and fear of wrath) may rejoyce, Psalm 51.8. And God creates the fruit of the lips to be peace, Isai. 45.

That my joy may remain in you.] The temporaries joy, as it is groundlesse, like weeds that grow on the top of the water, so is it but frothy and slashy, such as may wet the mouth, but not warm the heart, smooth the brow but not fill the breast; like a slight dash of rain, or an handfull of brush wood, &c. Eccles. 7.6. The true Christians joy is full and firm, solid and substantiall, Gaudium in re, gaudium in spe, gaudium de possessione, gaudium de promissio­ne. He hath still enough to make him everlastingly merry, under whatsoever misery. He can turn into his counting-house, and finde there sufficient ot sustain him, as David did, 1 Sam. 30.6.

Verse 12. This is my Commandment] Love is the complement of the Law, and the supplement of the Gospel.

Verse 13. Greater love then this, &c.] Of any such love, but in Christ, we shall hardly read. David in a passion may wish, Would God I had died for thee: but in cold bloud I doubt whe­ther he would have done it. A certain Citizen of Toledo, B. Fulg [...]. 1. being condemned to die, his son ceased not by prayers and tears to en­treat that he might die for his Father; which accordingly he did: but this is rare, for life is sweet, and love is cold in this case. Every man is his own next-neighbour.

Verse 14. If ye doe whatsoever, &c] In desire and endeavour, lifting at the latch, though ye cannot open the door: and looking to both the magnalia & minutula of the Law: Boni Catholioi sunt (saith Augustine) qui & fidem integram sequuntur, & bo­nos mores. And they are written in the book of life, Qui quod pos­sunt, saciunt, er­si quod deben [...], non possuns. (saith Bernard) that doe what they can, though they cannot do what they should.

Verse 15. I call you not servants] And yet it was the top of Davis titles to be the servant of the Lord; and the height of his ambition to be a door-keeper in his house. All his servants are sons, and all his sons, heirs.

But I have called you friends.] It was an high honour of old, to be the Kings friend. Such honour have all his Saints: Christ doth freely unbosome himself unto them.

Verse 16. And ordained you, that you should goe, &c.] Not that ye should Lord it over your brethren (as the Pope ordains his Caterpillars) and get up the best of the land for your private use and pleasure. The Pope when he maketh his Cardinals, useth these words, Estote confratres nostri, & principes mundi. The Archbishoprick of Toledo is said to be worth an hundred thousand pounds a yeare: a greater revenue then some Kings have.

That whatsoever ye shall aske, &c.] Bernard in his Meditati­ons giveth divers rules of strictnesse, of purging the heart, of be­ing faithfull and fruitfull, Et cum talis fueris (saith he) me­mento mei: Intimating, that then they might have what they would of God, for themselves or others, Meditat. de [...]et. cap. 5. that were so qua­lified.

Verse 17. That ye love one another] That ye hold together, because the world will hate you. A spirit of perversities made way for the ruine of Aegypt, Isai. 19.14, 16, 17. Si collidimur, frangimur, If we clash, we break, Of the ancient Britains Ta­citus [Page 98]tels us, that nothing was so destructory to them, as their dissentions, Dum singuli pugnant, universi vincuncur. And of the Thracians, Herodotus saith, that if they had been all of one minde, they had been invincible. Keep therefore the staff of bind­ers unbroken, Zech. 11.7, 14. Keep the unity of the Spirit in the bond of peace, Ephes. 4.3. In the cause of Religion every subdivi­sion is a strong weapon in the hand of the enemy; as in the disa­greement of Luther and Zuinglius. The Jesuites have a practice of ruinning over to the Lutherans, pretending to be convers; but it is only to keep up that bitter contention that is between the Cal­vinists and Lutherans; the virulency whereof is much fomented by these renegado Jesuites.

Verse 18. If the world hate you, &c.] As it will, because it is condemned by your contrary practice, and is carried on by a con­trary principle. Moab was irked because of Israel, or, did fret and vex at them, Numb. 22.3, 4. Bats slie against the light. Some barbarous Nations curse the Sun, when he shines hot upon them, and shoot up their arrows against it.

Ye know that it hated me first] Shall we thinke to speed better then our betters? Elias is not better then his fathers. Luther was angry with those that set forth his sufferings, sith they were nothing to the sufferings of Christ. All our troubles are but as the slivers and chips of his crosse.

Verse 19. If ye were of the world, &c.] They jangle among themselves, and intertear one another, as dogs fighting. For, though there be not a disagreement in hell (being but the place of retribution, not of action) yet on earth there is no sound peace among the wicked. Howbeit, let Ephraim be against Manasseh, and Manasseh against Ephraim, they'll soon be both against Ju­dah: as if a Hare run by dogs that are fighting, they'll agree to pur­sue the Hare

Therefore the world hates you] As inhospitall salvages doe those that land on their coasts, as the Cyprians; for an old grudge, slay all Jews they meet with, though but cast upon their coasts by contrary windes, Tac. l. [...]. Tami [...] est [...]o [...]um, quanti est odium Chri­st innorum. Ter. Bodin. de rep. l. [...]. cap. 6. Odio humani generis, & per flagitia invisi, saith Tacitus of Christians, Davis adversaries sought not only his life, but his soul, his damnation too; as that monster of Millain mentioned by Bodinus. Now we commit thy soul to the devil, said the persecutours to John Husse. And Hierom of Prague could hardly obtain a Confessour, being it seems conscientious that way.

Verse 20. Remember the Word, &c.] Else all is lost, 1 Cor. 15.2. [...], H [...]. [...]. 1. Naturally the word runs thorow us as water thorow a riven vessel: Pleni rimarum sumus, huc at (que) illuc diffluimus. Our memories are as seives that retain the chaff, let goe the good corn: or as ners, that keep the pelf, let goe the clean water: or as hour­glasses, that are no sooner full, but running out again. Beseech we God to put his finger upon the hole, and to make his Word an en­graffed word unto us, to settle it upon our souls, &c.

If they have kept my saying, &c.] But they will doe neither. Holy Melancthon, being himself newly converted, thought it impossible for his hearers to withstand the evidence of the Gospel: But after he had been a preacher a while, 'tis said he com­plained, that old Adam was too hard for young Melan­cthon.

Verse 21. Because they know not him, &c.] For had they known, they would not have crucified the Lord of glory. S ^t Paul thanks his ignorance for all his cruelties to Christians. Arist Echie. l. 3. Ignorance is a breeder and great-bellied. Aristotle makes it the mother of all misrule and mischief.

Verse 22. If I had not come, &c.] Here our Saviour shews that their ignorance was affected; as theirs is with us, Bern. Qui ut liberius peccent, libenter ignorant, they shut the windows lest the light should come in, Sic fit, Seneca Epist. ubi homines majorem vitae partem in tenebris agunt, ut novissimè solem quasi supervacuum fastidiant. This is the ignorance to which mercy is denied, Isa. 27.11.

Verse 23. He that hateth me] 'Tis wonder how any should; Omne peccatum est Dercidium, Psal. 18.46. yet we read of God-haters, Rom. 1.30. and all sin is a kinde of God-slaughter: the wicked wish there were no God, when David cries out, vivat Deus, &c.

Verse 24. Works, which none other man did] More stupendi­ous, because by mine own power, and all to the peoples profit. These were of use in the Churches infancy, and Papists boast of them still; but those are the devils lying wonders, 2 Thess. 2.9. As for our Religion, Pudet diabolum Lutheri doctrinam miraculis conformare, saith Gretser the Jeurite. But we answer with Au­gustine. Qui adbuc pro­digia quaerit, magnum est i­pse prodigium. He that now looks for a miracle, is himself a great miracle. Christ was the onely Thaumaturgus, or Wonder­worker. This is attested by Josephus the Jew, and confessed by Mahomet.

Verse 25. They hated me without a cause] So they dealt by David, so by Christ, and so still by his members. There is but the same Pageant acted over again, as of old: In moribus composi­ti, & modesti sunt, was the worst the persecutours could say of the Waldenses, B. Ʋsh [...]r. those ancient Protestants: They are good in their lives, true in their speeches, hearty in their affections, &c. Sed fi­des eorum est incorrigibilis & pessima, Hist. of Coua. Trent 7, 8. Tanta est morii integritas, ut nee bostes repe­riant quo lea­lumnic tur. Erasm. de Lu [...]h. said the Dominican Inqui­sitour concerning the Hussites. So the Bishop of Aliff in the Trent-councel said, That as the faith of the Catholikes was better; so the Heretikes exceeded them in good life. Hominis vim mag­no omnium consensu probatur, said Erasmus of Luther: And yet a Fryer of Antwerp wished that Luther were there, that he might bite out his throat with his teeth, as the same Erasmus testifieth.

Verse 26. Whom I will send you from, &c.] Christ hath satisfi­ed the Wrath of the Father: and now the Father, and Christ both, as reconciled, send the Spirit, as the fruit of both their loves, and as an earnest, which is part of the whole summe.

Verse 27. And ye also shall bear witnesse] Thus word and spirie go together, according to the promise, Isa. 59.21. The Manna of the Spirit comes down from Heaven, in the dews of the Ministery of the Gospel, Numb. 11.9. 1 Pet. 1.22.

CHAP. XVI.

AS with a thing unexpected and intolerable. Darts fore­seen are dintlesse. Crosses comming on the sudden, finde weake mindes secure, make them miserable, leave them de­sperate.

Verse 2. Whosoever killeth you, &c.]. Christiano um sanguinem Dijs gratissimam es se victivam. T [...]rtul. Maximinian the perse­cutour thought that the bloud of Christians would be a well-plea­sing sacrifice to his gods. Budaeus thinks that the Apostle, 1 Cor. 4.13. alludes to those Heathenish expiations, wherein certain condemned persons were brought forth yearly with garlands upon their heads, and offered up, as sacrifices, to their gods, in time of any contagious infection especially: and these they termed, [...], Budaeut in Pandect. and [...]. At Colen, certain Divines preached, that the death of certain heretikes, (as they called them) should [Page 101]pacific the wrath of God, which then plagued Germany grievous­ly with a strange kinde of sweating sicknesse. Act. and Men. fol. 808. Heyl. Geog. p. 33. In the sixth Coun­cel of Toled, it was enacted, that the King of Spain should suf­fer none to live in his Dominions, that professed not the Roman Catholike Religion. King Philip, accordingly, having hardly escaped shipwrack, as he returned from the Low-countries, said, Hist. of Coun. of Trent. 4.7. He was delivered, by the singular providence of God, to root out Lutheranisme, which he presently began to do; professing that he had rather have no Subjects then such. Siquam sui cor­poris partem i. sta contagione, &c. Sleid. Comment l 9. Another Catholike King said, That if he thought his shirt were infected with that he­resie, he would tear it from his own back, and rather goe wool­ward: nay, if any member of his body had caught the contagion, he would cut it off, that it might creep no farther.

Verse 3. Because they have not known] Through blinde zeal. The dark corners of the earth are full of cruelty, saith the Psalmist. Psal. 74.10. Isa. 11.9. And they shall not destroy in all mine holy mountain; For know­ledge shall cover the earth, as the waters do the sea. See the Notes on Chap. 15.21.

Verse 4. Ye may remember, &c.] And act, what I have fore­told and taught you. The difference between Divinity and other Sciences is, that it is not enough to know, but you must doe it; Non est haec umbratilis phi­losophia sed quae. ad ujum & praxin aptan. da. Calv. as lesions of musick must be practised, and a copy not read only, but written after.

Verse 5. None of you asketh me &c.] This they had asked him, but not, as well apaid of his going: this he would have of them, and of us, when we part with friends that die in the Lord, say as he, Hieron. ad Ju­lian. Tulisti liberos quos ipse dederas: non contristor, quod recepisti: ago gratias, quod dedisti.

Verse 6. Sorrow hath filled your hearts] So that you are, for the time, not more uncomfortable then uncounsellable. Thus al­so it fared with those Israelites in Aegypt: Exod. 6.9. Their ears were so full of gall, that meek Moses even lost his sweet words upon them. Passions are headstrong, and can hear no counsell: ‘Fertur equis auriga, nec audit currus habenas.’

Verse 7. I will send him unto you.] This our Saviour oft re­peats, Joel 2.28. that they might once take notice of it, as an inestimable fa­vour, that God should pour forth his Spirit upon all flesh. What so precious as spirit? What so vile as flesh? It is received among the Turks, that when Christ said, That though he departed, he would send them a Comforter, it was added in the Text, And that [Page 102]shall be Mahomet; but that the Christians, in malice toward them, have razed out those words. Is not this the efficacie of errour?

Verse 8. And when he is come &c.] This Text had been easie, had not Commentatours made it so knotty.

He will reprove] Or undeceive the world, by refuting those odd conceits and erroneous opinions, [...], Ita ut nibil habeat, quod praetexat. that men had before drunk in, and were possest of. He shall clearly convince them of the hate­fulnesse of sin, of the necessity of getting righteousnesse, both im­puted and imparted: both that of justification inherent in Christ, imputed to us, and that of sanctification also, imparted by Christ, inherent in us: This later is here called judgement, as it is like­wise, Mat. 12.20. [...] Mat. 12.20. Com vi quadā, frustra obsisten­te Satana, &c. Till he bring forth judgement to victory; that is, weak grace, (called before a broken reed, smoaking weeck) to perfect conquest over corruption. Compare with this Text that of the Apostle, 1 Cor. 6.11. Such were some of you (Scilicet, mundus immundus) but ye are (in generall) washed from your sins, of the hatefulnesse whereof ye are now clearly convinced: And (in particular) ye are sanctified by the Spirit of our God, and ye are justified in the Name, that is, by the merit of the Lord Jesus the Righteous, who is the propitiation for our sinnes.

Verse 9. Of sinne, because they believe not on me.] Our Sa­viour instanceth in the greatest of sins, unbelief; which was the first sin, and is still the root of all the rest, Heb. 3.12. It is a sin against the Gospel, and rejects the remedy, that both of Christs bloud, to the which even the Princes of Sodome are invited, Isa. 1.10. It gives God the lie, and subjects a man to the rigour, coaction, and curse of the Law.

Verse 10. Of righteousnesse, because, &c.] What strength is there in that reason? This: Christ took upon him to be our surety, and he must acquit us of all our sins, ere he can go to his Father.

Verse 11. Of judgement, because the Prince, &c.] Satan is, by the mighty work of the holy Ghost, cast out of his Trenches, Forts, [...]. 2 Cor. 10.4. Luk. 10.18. Cages, Castles, Heaven of mens hearts: corruption is dejected, though not utterly ejected, The Spirit lusteth a­gainst the flesh, &c. So that as we cannot doe what good we would, because of the flesh; so neither what evil we would, because of the Spirit.

Verse 12. But ye cannot bear them now] Because your spirits are dulled with worldly sorrow. But the Spirit shall be unto you a powerfull Removens, prohibens.

Verse 13. He will guide you into all truth] Many are the bene­fits that we receive by the Spirit. Ephes. 5.9. The fruit of the Spirit is in all goodnesse, and righteousnesse, and truth. This our Saviour delivers to his disciples at severall times, and by degrees, as they could bear it. Here he represents him as a guide to godlinesse. Simeon was brought into the Temple by the instinct of the Spirit. Paul would have gone to a certain place, but the Spirit would not suffer him. Lo, such is the working of the holy Ghost still in good mens hearts, The steps of a good man are ordered by the Lord, Psal. 37.23. and he delighteth in his way. Kings suffer their children to ride with them, but yet set Tutours and governours to over-rule them. So here. And because Delicam res est Spiritus Dei, therefore we must observe and obey his motions, which are the sound of his goings, the foot­steps of his anointed, Psal. 89.51. We should lay our selves (as in­struments) open to the Spirits touch, submit to his discipline, as Paul did, Gal. 2.20. And this requires a great deal of self-deniall.

Verse 14. He shall glorifie me, &c.] And if the holy Ghost could not use any better means to glorifie Christ, then to take of his excellencies, and hold them out to the world, what should Mini­sters, the mouth of the holy Ghost, do rather?

Verse 15. All things that the Father hath, &c.] So that if we can but marry the heir, we have all. The Father saith unto him, as he did to his eldest Son, Luk. 15.31. Son, thou art ever with me, and all that I have is thine: therefore we may go boldly to him for all things needfull for life and godlinesse. When Joseph sent to Jacob that Pharaoh had put all into his hands, he was not a little comforted, that one so neer to him in nature was so able to ac­commodate him. Let us also come boldly to the throne of grace, sith our flesh and bloud hath all power to do us good. Christ, as Mediatour, is able to make all grace abound toward us, that we alwayes, having all sufficiency in all things, may abound to every good worke, 2 Cor. 8.8. Well might Ignatius say, Ignis, crux & diaboli tormenta in me veniant, tantummodo ut Jesum nanciscar.

Verse 16. A little while, and ye shall not see me.] This little seemed a long while to them, Dubito, à duo & ito Secman. Sic [...]. so that they began to doubt (though it were but the third day after his death) whether or no it were he that should redeem Israel, Luk. 24.21. Gods helpe seems long, [Page 104]because we are short. A short walke is a long journey to feeble knees. Isa. 54.7, 8. It is but for a moment in his anger that God hides his face from his, though it should be during life; he hath an eternity of time to reveal his kindnesse in. And to say that God hath cast you off, because he hath hid his face from you, is (saith one) a fallacy fetcht out of the devils Topicks: M. T. Geodw. Childe o [...] light, &c. When the Sun is eclipsed, fool­ish people thinke it will never recover light; but wise men know it will: and at such a time though the earth want the light of the Sun, yet not the influence thereof: So neither are the Saints at any time without the power, heat and vigorous influence of Gods grace, when the light and comfort of it is intercluded.

Verse 18. We cannot tell what he saith] We know here but in part: Aug. the greatest part of our knowledge is the least part of our ignorance, saith one. Mans heart, saith another, may be compared to a vessel, the meanes to a pipe, the Spirit of God to the wheel that beats the water into the pipe: The Minister is the servant that opens the cock. And then the reason why we know but in part is, either the cock alwayes runs not, or not alwayes in the same measure: And sometimes our vessels are filled with other things, (as the Apostles here were with worldly grief, and the conceit of an earthly kingdom) and so they run over: and usually our vessels run over, and lose what we received by the means.

Verse 19. Now Jesus knew that they were, &c.] He graciously prevents their requests, so he doth ours often; And usually in Scri­pture the answer is given, the question concealed. God thereby providing for mens infirmity, who are ready to aske such odde questions, as the Disciples here do, to the discovery of their own dullnesse.

Verse 20. Ye shall weep and lament] So long as ye abide in this valley of tears, [...] as the Septuagint render that, Psal. 84.6. In hoc exilio, in hoc ergastulo, in hac peregrinatione, in hac valle la­chrymarum, as Bernard hath it. My tears have been my meat, saith David, Psal. 42.3. alluding to the Hart, which being pursu­ed, sheds tears. These, instead of gemmes, were the ornaments of David, bed, saith Chrysostom. The Churches eyes are as the pools of Heshbou, Can. 7.4 ever glazed with tears of compunction or com­passion. Tertullian speaketh of himself, that he was borne to no­thing else, but sorrow and mourning. Athanasius, by his tears, as by the bleeding of a chaft vine, cured the leprosie of that tainted age. Hierome writing of his own life, saith, that there were fur­rows [Page 105]in his face, and Iceicles from his lips with continuall weep­ing, &c.

But the world shall rejoyce] The merry Greeks of the world laugh themselves fat, and are so afraid of sorrow, that they can never finde time to be serious; counting it no sport, unlesse they may have the Devil their playfellow; no mirth, but madnesse; Eliamsi Leta tibiobi eniant o [...]unia, non est tamen quodlae. teris. Ribera in Hos. 10.1. no venison sweet, but that which is stolen. These are forbidden to rejoyce in any thing, Hos. 10.1. But if they do, there is a snare or cord in the sin of the wicked, to strangle their joy with; but the righteous sing and rejoyce, Prov. 29.6. Wo be to mirth mongers, that flear when they should fear, Luk. 6.25.

But your sorrow shall be turned into joy] God shall soon give you beauty for ashes, the oyl of gladnesse for the spirit of heavi­nesse, &c. he shall turne all your sighing into singing, all your la­ments into laughter, your sackloth into silkes, your ashes into oyntments, your fasts into feasts, your wringing of hands into applauses, &c.

Verse 21. A woman when she is in travell, &c.] The sorrow of a Saint is oft compared to that of a travelling woman, Isa. 26.17. Jer. 6.24, &c. 1. In bitternesse and sharpnesse; which made Medea say, that she had rather a thousand times be slain in battle, Millies in bello perire mallem, quam semel pa­rere. Keckerman. then once bring forth childe. 2. In utility, it tends to a birth. 3. In hope and expectation, not only of an end, but also of fruit. 4. In that there is a certain set time for both. And Finis edulcat media.

Verse 22. And ye now therefore have sorrow,] No sorrow like to that, when we see not Christ in his favour. He hides his love oft, as Joseph did, out of increasement of love; and then we cannot see him for crying; as Mary Magdalen could not, she was so bleared: But when he seemeth farthest from us, his heart is with us: and he must needs look thorow the chinkers, as in the Can­ticles, to see how we do, as that Martyr expresseth it. Saunders in a Letter to his wife and friends. There is a presence of Christ that is secret, when he seems to draw us one way, and to drive us another. Cant. 5 6.

Verse 23. And in that day ye shall, &c.] q.d. Ye shall be so exact and so expert, that you shall not need to aske such childish que­stions, as hitherto ye have done. This is like that of the Prophet, They shall not each man teach his neighbour, saying, Jer. 31.34. Know the Lord; for they shall all know me, from the least to the greatest. They shall be all taught of God. Cathedram in coelo habet qui [Page 106]corda docet, saith Augustine. And Quando Christus docet, quàm citò discitur quod docetur? So S ^t Ambrose, Ne scit tarda molimi­na spiritus sancti gratia. When the Spirit undertakes to teach a man, 1 Ioh. [...]. he shall not be long a learning. Now all Gods people have the Ʋnction that teacheth them all things: And as in pipes, though of different sounds, yet there is the same breath in them: so is there the same spirit in Christians of all sizes.

Verse 24. Hitherto ye have asked nothing] To what ye should have asked, 1 King 13.19. and might have obtained. Prayer, as those arrows of deliverance, should be multiplied, the oftner we come to God, the better welcome: neither can we anger him worse, then to be soon said or sated. Melistius erat ei nibil peti, quam dare. It was more troublesome to Severus the Emperour to be asked nothing, then to give much. When any of his Court­iers had not made bold with him, he would call him and say, Quid est cur nihil petis? &c. what meanest thou to aske me no­thing? So Christ here.

Aske, that your joy may be full] Pray, that ye may joy: Draw water with joy out of this well of salvation. David was excel­lent at this: His heart was oft more out of tune then his harpe; He prayes, and then cryes, Returne to thy rest, ô my soul, &c. In many of his Psalms, the beginnings are full of trouble; but by that time he hath prayed a while, As Psal. 6. & 22 & 51. Mouli. de [...]a­mout devin. the ends are full of joy and assurance, So that one would imagine, saith Peter Moulin, that those Psalms had been composed by two men of a contrary humour. Hudson the Martyr, deserted at the stake, went from under the chain; and having prayed earnestly, was comforted immediatly, and suffered valiantly.

Verse 25. These things have I spoken, &c.] He spake plain enough, Legum obscu­ [...]ates non as­signe [...]us culp e scrihentium, sed inscitiae non as­s [...]quenti [...] Sex. Cecil, apui Gell. Isa. 28.10, 11, 22. Ac si blesis es­se [...] lab. js. but they were so slow of heart and dull of hearing, that they thought he spake to them in riddles and parables. So though the Prophet dealt with the people as with little ones newly wean­ed, mineing and masticating their meat for them, laying before them precept upon precept, line upon line, &c. yet was he to them (through their singular stupidity) as one that lisped halfe words, or spake in a strange tongue.

Verse 26. At that day ye shall aske, &c.] Christ had promised them further light, but yet expects they should pray for it. Prayer is a putting the promises in suit; we must pray them over, ere we get the performance. Ezek. 36.37. Christ himself was to aske of his Father the world for his inheritance, &c. Psal. 2.

Verse 27. For the Father himself loveth you] We say, Non be nè con­veniunt, nec in una fede mo­rantur, Majestas & amor—Sporte etiam. roa roganie me. Ʋt apud Hom. [...] Synes. epist. 9. Am. Marcell. lib. 25. Majesty and love cannot dwell together: because love is the abasing of the soul to all services. But it is otherwise in God; Majesty and love meet in his heart; so that of his own free accord, he will give us any thing we aske, and as it were, prevent a Mediatour, crown­ing his own graces in us.

Verse 28. Again I leave the world, &c.] So Plotinus the Phi­losopher, when he died, said, [...]. Nay, Julian the Apostate (if Marcellinus may be credited) went out of the world with these words in his mouth, Vitam reposcenti naturae, tanquam debitor bonae fidei, rediturus exulto.

Verse 29. His disciples said unto him] How apt are we to over-ween our little-nothing of knowledge or holinesse? to swell with big conceits of our own sufficiency? and, when we see never so little, to say presently, with her in the Poet, Arachae ap. O vid. 1 Cor. 13.2. Consilij satis est in me mihi? to thinke we understand (as S ^t Paul hath it) all mysteries, and all knowledge? How truly may it now be said of many, as Quintilian saith of some in his time; that they might have proved excellent scholars, [...]. if they had not been so perswaded of themselves already? Conceitednesle cuts off all hope of profi­ciency.

Verse 30. Now we are sure, &c.] What? not till now? Nico­demus was afore you then, Joh. 3.2. But better late then never: Nunquam serò, si seriò.

Verse 29. Do ye now beleeve?] Ey now, ere trouble comes, you are jolly fellows. But it is easie to swim in a warme bath: and every bird can sing in a sun-shine day. We shall see shortly what you can do. if ye faint in the day of adversity, your strength is small. Prov. 24.10. Hard weather tryes what health: hot service what courage.

Verse 32. Behold the hour cometh, &c.] So bladder-like is the soul, that filled with earthly vanities, though but winde, it grows great and swels in pride: but if prickt with the least pin of piercing grief, it shriveleth to nothing.

Verse 33. These things I have spoken,] This Sermon of our Saviour then would be read in time of trouble. It hath virtu­tem pacativam, if mixt with faith.

That in me ye might have peace] Though surcharged with outward troubles. Josiah died in peace, according to the promise, though slain in warre. True grace, like true gold, comforts the heart: Alchymy gold doth not.

In the world ye shall have tribulation] There's no avoiding of it. 'Tis not a paradise, but a purgatory to the Saints. It may be compared to othe straits of Magellan, Heyl. G [...]og. pag 80 [...]. which is said to be a place of that nature, that which way soever a man bend his course, he shall be sure to have the winde against him.

I have overcome the world] Therefore we are more then con­querours, [...]om. 8.37. because sure to overcome afore-hand. We are triumph­ers, 2 Cor. 2.14. We need do no more then, as those in Joshuah, set our feet on the necks of our enemies, already subdued unto us, by our Jesus.

CHAP. XVII.

THis and the like outward gestures in prayer, as they issue from the fervency of the good heart, so they reflat upon the soul, whose invisible affections by these visible actions, in the Saints, are the more inflamed. Howbeit hypocrites, though they have their hands elbow-deep in the earth, will seem to pierce Heaven with their eyes lift up in prayer, videntur torvo aspectu coelum ad se at­trahere, saith Calvin somewhere: they so fix their eyes in pub­like prayer, as if they would leave them on the roof of the Church: when as all is but histrionicall, [...], to be seen of men, Matth. 6. theatricall, counterfeit. The eagle, when she soareth highest, hath ever an eye to the prey below: so hath the hypocrite, to profit, credit, &c.

The hour is come] q. d. I aske not before the time is come, and ripe and ready for thy kingdom. Some would be in Heaven, ere they have done their worke upon earth. But what said that An­cient? Domine, si tibi sim necessarius, non recuso vivere: Lord, if thou have any further service for me to do, I am willing to live longer. When we come to Heaven, the reward will be so large, that we shall repent us (if it were possible there to repent for any thing) that we have done no more worke. It is not lawfull (saith one) to wish for death simply, neither to be set free from the trou­bles, fears and cares of sin, Capell of Tempt. par 3. nor that we would not conflict, nor wrestle any longer (for this were to serve our selves, and seek our own ease and ends) but in hatred to sin, as it is sin, &c.

Verse 2. That he should give eternall life] And what more free then gift? Note this against our Merit-mongers, who not only [Page 109]cry with Novatus, Non habeo, Domine, quod mihi ignoscas: I have done nothing that thou shouldst forgive me; but with Vega. Vitam aeternam gratis non accipiam. I will not have heaven for nothing. How much better S. Auguctine, Homo ignoscat, saith he, ut Deus ignoscat. And William Wickam, Act and Mon. founder of New-Colledge, who, though he did many good workes, yet he pro­fessed that he trusted to Jesus Christ alone for salvation.

Verse 3. That they may know thee] To know God in the face of Christ, is Heaven afore-hand, Qui non habet Christum in ho­roscopo, Bucholcer. non habet Deum in medio Coeli. By his knowledge shall my righteous servant justifie many, saith God concerning Christ, Isa. 53.11. that is, by faith; which infolds assent of the judge­ment, consent of the will, and affiance or assurance of the heart. Papists place faith in the will only, and exclude knowledge. Nay, Bellarmine affirmeth that faith may be better defined by ignorance (that mother of devotion) then by knowledge. They dig out mens eyes (as they dealt by Samson) and then make sport with them; they confine faith to the will, that they may doe what they will with the understanding and the heart; as the Friers send men on pilgrimage, that they may lie with their wives the while. Heyl. Geog. 288

Verse 4. That thou gavest me to doe.] Our Saviour counts his work a gift: So should we take it for a favour, that he em­ployes us, that we may have any office about him, that we may magnifie him with our bodies, whether by life or death, Act. and Mon. Phil. 1.19. As an heretike I am condemned (said M ^r Bradford) and shall be burned, whereof I ask God heartily mercy, that I doe no more rejoyce then I doe, having so great cause, as to be an instrument, wherein it may please my dear Lord God and Saviour to suffer. And the greatest promotion (said Latymer) that God giveth in in this world, is, to be such Philippians to whom it is given, Ibid. 1565. not only to believe, but also to suffer. Ignatius professed he had ra­ther be a Martyr then a Monarch. Ibid. 1831. John Noyes took up a Fagot at the fire, and kissed it, saying, Blessed be the time that ever I was born to come to this. The Apostles rejoyced that they were gra­ced so, to be disgraced for Christ, Act. 5.41.

Verse 5. With the glory which I had, &c.] Our Saviour then is no up-start-God, and of a later standing, as the Arians and Mahometans would make of him. Mahomet speaks very ho­nourably of Christ, except only in two things. First, he denied [Page 110]that he was crucified, but that some other was crucified for him. Secondly, he took up the opinion of the Arians, to deny his Di­vinity. Arius at Constantinoply sitting upon the close-stool purg­ed out his guts. Mahometisme is now there in that place, as it were the excrements of Arius.

Verse 6. I have manifested thy name] The Jews seek to de­tract from the glory of our Saviours miracles, by giving out, that he did them by I know not what superstitious or Magicall use of the Name Jehovab. Bern. But that name of God that he is here said to manifest, is that nomen Majestativum, that holy and reverend name of God, set down, Exod. 34.6, 7. A name that would fill our hearts with heaven, and answer all our doubts, had we but skill to spell out all the letters in it.

Verse 7. Now they have known &c.] That the Gospel is a plot of Gods own contriving, and no device of man; as that Evan­gelium regni was, set out by the Family of Love: and those Fana­tikes mentioned by Irenaeus, that were so besotted with an opini­on of themselves, that they accounted their own writings to be Gospels. In the year 1220. certain Monkes at Paris set out a Go­spel full of all filthinesse and blasphemy, Rec. hive of Rome, p.30. naming it, Evangelium aeternum. And in the book called Conformitates S. Francisci, made in the year 1389. it is written, that the same book is better then the Gospel, and S. Francis set in Lucifers chair above Angels. The Councel of Constance comes in with a non obstante against Christs institution, Caranz. sum. Concil sess. 13. withholding the cup from the Laity. And when the Pope sets forth any Buls, commonly he concludes thus; Non obstantibus constitutionibus & ordinationibus Apostolicis, caeteris (que) contrariis quibuscun (que). And the Popes interpretation of Scripture, be it what it will, seem it never so contrary to the Scri­pture, is, Ipsissimum Dei verbum, the very word of God, saith Hosius.

Verse 8. For I have given unto them] A sweet and precious gift. [...], Pri­marium quid­ed & res mag­ns mementi. It was the Jews primary priviledge, that unto them were com­mitted the oracles of God. There is a (chiefly) set upon it, Rom. 3.2. See my Grue Treasure.

Verse 9. I pray for them.] Christ hath left us this prayer here recorded, as a patern of that intercession he uncessantly maketh for us, 1 King. 2. at the right hand of his heavenly Father. Joab was heard for Absolom: shall not Christ for us? Solomon denied his mothers request: God will not deny Christs. The Prodigall came with­out [Page 111]out a mediatour to his Father, and was embraced: Much more shall we, presented by Christ.

Verse 10. And I am glorified in them.] It will be a singular prop to our prayers, if we so carry our selves, that Christ in his daily intercession may give this testimony of us to the Father. He undertakes for us, as it were, and gives his Word, that we, being mindefull of our reconciliation by him, shall shun sin by his grace, and not provoke him as before. This should cause us to live so as Christ may have credit by us, and we may have courage to come to God by Christ.

Verse 11. Keep through thine own Name] The Name of the Lord is a strong Tower, Prov. 18.10. A munition of rocks, Isa. 33.18. Hither the Saints run for the securing of their comforts, and safeguarding of their persons, as Coneyes doe to their bur­roughes, all creatures to their refuges, 2 Sam. 5.6, 7 [...] as the Schechemites fled to their Tower, when their City was beaten down to the ground, Judg. 9. The lame and blinde, the most shiftlesse creatures, when they had gotten the strong hold of Sion over their heads, thought then they might securely scoru David and his host, and yet their hold fail'd them. So doth not God, those that flee to his Name. Pray, to be kept by it.

Verse 12. But the sonne of perdition.] This exception shews, that Judas was never of Christs body: for, can he be a Saviour of a son of perdition? But why is he then excepted? First, by reason of his office the seemed to be of his body. Secondly, our Saviour speaketh here in particular of the twelve; and to be an Apostle, was in it self but an outward calling.

Verse 13. And these things I speak in the world.] Not for his own or his Fathers sake, but for the comfort of his Disciples; to cure them of their anxiety and anguish, when they heard him pray­ing and providing such things for them. For this also it was, that he prayed thus in their presence (when at other times he went apart) for their consolation doubtlesse and instruction. M ^r Bradford Martyr, when he shifted himself in a clean shirt, Act. and Mon. sol. 1548. made for his burning, he made such a prayer of the wedding-garment, that some of those that were present, were in such great admirati­on, that their eies were as truly occupied in looking on him, as their cars gave place to hear his prayer.

Verse 14. I have given them thy Word, &c.] I have put my word into their mouth, therefore the world hateth them: Perse­cution [Page 112]being the black Angel (as Calvin said) that dogs the Go­spel. When our Saviour preached at Nazareth, so long as he was opening his Text they admired him, but when he came to apply it close to their consciences, Luk. 4. they pulled him out of the Pulpit, and would have broken his neck down the hill. The book that the Angel gave John to eat, Revel. 10.9. Brightman. Pare [...]. was sweet in his mouth, but bitter in his belly, to note, that the knowledge of divine truths is pleasant, but the publishing of them, whereby the fruit thereof might come to the rest of the members (like the concoction and di­stribution of meat digested in the stomacke) is full of trouble.

Verse 15. That thou take them out of the world.] Many god­ly men, weary of the worlds ill-usages, are found ort sitting un­der Elias his Juniper, and wishing to die: for what are they bet­ter then their Fathers? Iob 6.8, 9. Oh that I might have my request! saith Job, and that God would grant me the thing that I long for: And what was that, trow you? Even that it would please God to de­stroy me; that he would let loose his hand and cut me off. But was that well pray'd, Ion. 4 3, 8. Job? Or was that wisely done, Jonas? to fret, one while, at Gods goodnesse to the Ninevites? to faint, a­nother while, at the losse of the gourd? And both times to wish to die, Act. 13, 2 Tim 4. Iob 14. 1 Iob. 5.18. saying, It is better for me to die then to line? Were it not better to serve out your time, with David? To finish your course, with Paul? to wait till your change shall come, weil assured that that wicked one shall not touch you, as S ^t John hath it, that is, tactu qualitativo (as Cajetan senseth it) with a dead­ly touch?

Verse 16. They are not of the world, &c.] Here indeed they have their commoration, [...]. Tim. [...].21. Revel. 13 1. but their conversation is in heaven: they are cloathed with the Sun of righteousnesse, and have the Moon (all earthly things) under their feer. Pearls, though they grow in the sea, yet they have affinity with the heaven, the beauty and bright­nesse whereof they resemble: so here. It is Chrysostomes com­parison.

Verse 17. Sanctifie them by thy truth.] Affect their hearts therewith, that they may the better affect others: speaking à cor­de ad cor, which is the life of preaching, Quod jussit & gessit, saith Bernard, Bern. epist 42. Basil. n Ps. [...]3. of one, [...], saith Basil, of another. A Minister had need to pray, as Elishad did, for a doubled and tre­bled spirit; that he may out of the good treasure of his heart, bring [Page 113]forth good things new and old for the peoples use.

Verse 18. Even so have I sent them, &c.] Therefore they have need, that there be put upon them of my spirit, that they may be fit for the work. This boon none are to expect, but they that are sent of Christ, and such are sure to be gifted.

Verse 19. And for their sakes doe I sanctifie] As both Priest, Altar and Sacrifice: and this Christ did from the womb to the Tomb; at his death especially, when this Paschall lamb was ro­sted in the fire of his Fathers wrath, that his people might be made partakers of his holinesse, Heb. 10.10. Here also it is worch the noting, that these Petitions in our Saviours prayer, doe so sweetly depend one upon another, that if you take away one, you deface the other. Phavorinus in Gellius, comparing between the stile of Lysias and Plato, observes this difference, Quod si ex Platonis o­ratione aliquid demas mutes (que), de elegantia ta et ùm detraxeris; si ex Lysiae, de sententia.

Verse 20. Neither pray I for these alone] Loe here a sure and sweet haven for all believers to have recourse to, where they may sit and sing away care of miscarrying: for here Christ doth as much as if he should solemnly swear to secure and set them safe from dan­ger, sith the Father denies him nothing. John. 11.42.

Verse 21. That they all may be one] Though not by the same kinde of union, whereby the Father and Sonne are one, yet by an union every way as reall and indissoluble; such, as whereby the world may be convinced that Christ is the very Messiah, and the faithfull, the true Church. So it was acknowledged in the Primi­tive times, Act. 4 32. But what a sad thing was it, that a Hea­then should soon after have cause to say, Am Marcelli­nus l 2. c. 2. Trist issima illa persecur to sub Diocletiano, poress. or ta est a petulantia, su­perbia & rixis sacerdotum. Euseb. 2 Cor. 3 ul [...]. Ephes. 2 6. Heb 6, 2. [...] Nullae infestae hominibus bestiae, ut sunt sibi ferales pleri (que) Christiani; No beasts are so mischievous to men, as Christians are one to another. They had not so learned Christ. Love and humility are his cognizances. Why then should the Turk have occasion to say, that he should sooner see his fingers all of a length, then Christian Princes all of a minde? Why should the Jew stumble at our dissensions, which is one of the main scandals they take from Protestants?

Verse 22. And the glory which thou, &c.] That is, the grace, which is glory begun, as glory is grace perfected: we are here trans­for med into the same image from glory to glory; and set together in heavenly places in Christ Jesus. Such honour have all his Saints. Such things are found in them as doe accompany or comprehend salvation.

Verse 23. I in them, and thou in me] Christ was the only fit Mediatour: as being God for the businesse with God, and man, for the businesse with man. He is the bridge that joyneth Heaven and Earth together, saith Gregory. He is that ladder of ascensi­on to God: faith first laies hold upon Christ, as man: and by it, as by a mean, makes way to God; and in it embraceth the Godhead, which is of it self fire consuming. We may safely fail through Christs bloud into the bosom of the Father.

Verse 24. Be with me, Where I am.] It is part of Christs joy, that we shall be where he is. He will not therefore be long with­out us. David is sent by God to Hebron to be crowned: he will not up alone, but takes with him all his men with all their hous­holds. They shall take such part as himself, not withstanding their late mutiny at Ziklag. So dealeth the Lord Christ with all his; and this should digest all their sorrows. Christ will not be happy a­lone: as a tender Father, he can enjoy nothing, if his children may not have part with him.

Verse 25. O righteous Father.] Gods righteousnesse is either, 1. Of equity, to punish offences. Or, 2. Of fidelity, to make good his Promises. Act and Mon. tol. 15 53. In which refpect it is no arrogancy nor presum­ption (said M. Glover, Martyr) to burthen God, as it were, with his Promises; and of dutie to claime his aid, helpe and assistance.

Verse 26. That the love, &c.] Clarit as in intelle ctu parit ardo­rem in affectu. Igxoti nulla cupido

CHAP. XVIII.

THis was the Town-dirch, 2 Chron. 30.14. and had it's name from it's darknesse or muddinesse: for it received the baggage, as a common sinke. Not farre from hence was the valley of Hin­nom, wherein there was kept a continuall fire for the burning of dead carcases and other garbadge, as Kimchi notes upon Psal. 27. Hence hell is called, Gehenna.

Verse 2. And Judas also which betrayed him] No such dan­ger to Christs Church by any, as by Apostates and false brethren, Gal. 2.4. Julian, of a for ward Professour became a furious perse­cutour, and drew more from the faith by fraud and crast, then all [Page 115]the Heathen Emperours before him had done, by their force and cruelty. Eo tantum fine ut ipsi ob mutu­am inter se con­tentionem bello intest ino oppus­narent ecclesiā. S. zom. Jac. Reu. de vit. Ponuf p. 176. He persecuted by his perswasions, as Nazianzen wit­nesseth, and called back the Bishops that were banished by Con­stantine, that, by their mutuall wranglings amongst themselves, they might embroyl and overthrow the Church. About the year of grace, 1240. One Robert a Bulgarian fell off from the Wal­denses, and turning to be a Dominican, he proved to be a sore e­nemy to the Church of Christ, in Flanders especially. Bishop Bonner was at first advanced by Cromwelol, and seemed muck to dislike Stephen Gardiner for his Popery. Act. and Mon. Jol. [...]87. His words to Grafton at Paris, when he was newly made Bishop of London, were these, Before God, the greatest fault that I ever sound in Stokesly (who was his Predecessour) was for vexing and troubling of poor men for their Religion, as Lobley the Book-binder and others, for ha­ving the Scripture in English: And (God willing) he did not so much hinder it, but I will as much further it, &c. Baldwin the renegado, and Bolsecus (that was hire by the Papists to write Calvins life) were desperate enemies to the truth they had for­merly professed. Harding, that had conference with Jewell, was once a zealous Protestant, Camd. Eliz. fol. 115. and Chaplain to Lady Jane Gray. Cam­pian of S. Johns Colledge in Oxford, Proctour of the University, 1568. dissembled the Protestant Religion, which he afterwards opposed to his utmost. So did Parsons, who was of Balioll Col­ledge, till he was for his dishonesty expelled with disgrace, and fled to the Papists. Christs greatest enemies are usually those of his owne house. He was of the society of Jesus, that betray­ed him.

Verse 3. Judas having then received a band.] These are the e­nemies best arguments, and those they fiee to when ali's done. So the Jesuites, those sworn sword-men of Satan, give out that their weapons are only, preces & loachrymae, prayers and tears; and that it is unlawfull for them to use any other, even then when they are about their most bloudy designs. Camd. Eliz Epist. to Read. A late King of France (after his revolt to Popery) being perswaded by a great Dake about him not to read mit the Jesuites, which had been justly banished the Realm, he answered suddenly, Give me then security for my life. He therefore admitted them, even into his bosome, giving them his house for a Colledge; and in a publike speech, laying, Vita Devid. Parei operth. praefix. That they were Timothies in the house, Chrysostomes in the Chair, Augustines in the Schools, &c. But what came of it? One of [Page 116]the Popes slaughter flaves, by the instigation of the Jesuites, stabbed him to the heart: These Timothies proved Judasses; these Chry­sostoms, Catilines; these Augustines, Assassines.

Commeth thither with lanterns, Essries divine and morall. &c.] Hypocrites may be com­pared (saith one) to those souldiers in the Gospel, which came to seek Christ with lights and lanterns, as if they meant not to misse of him; yea, they brought clubs and staves, as if they would fight for him: Yet, when he saith, Here I am, take you up my Crosse, they stumble at the Crosse, and fall back­wards.

Verse 4. Went forth and said unto them] Met his enemy in the face, after he had pray'd; whereas till then, he feared. See the power of prayer. So Esther, when she had fasted and pray'd, found her heart fortified against fear of man; and putting her life in her hand, went boldly to the King. So Hudson the Martyr, of whom afore.

Verse 5. Jesus of Nazareth. Jesus saith, I am he] They called him Jesus of Nazareth by way of reproach. He takes it upon him, and wears it for a crown: And should not we do like wise?

And Judas also, &c.] With what face could the Trai­tour stand there? But being full of the devil, he was past grace, and could blush no more then a sack-but, Effraenis & effron (que)

Verse 6. Affoon then as he had said, &c.] Here our Saviour let out a little beam of the Majesty of his Deity, and sive hundred men fell before him, Q [...]id autem judicaturus facier, qui judican­dus hoc fecit, Psal. 1.7. saith Augustine? The wicked shall not stand in judgement, Ila. 11.4. saith David. Christ shall smite the earth with the rod of his mouth, saith Isaias; and with the breath of his lips shall he slay the wicked. Godly men (who have but a drop of Christs Ocean, a spark of his flame) have a daunting presence. When Valens the persecuting Emperour came to S Basil, while he was in holy exercises, it struck such a terrour into him, that he reeled, and had fallen, had he not been upheld by those that were with him. And another time, when he should have subscribed an or­der for S ^t Basils banishment, Triport. b [...]stor. such a sudden trembling took his right hand, that he could write never a good letter, whereupon be tore the order for anger, and there was an end of the businesse. When an Officer was sent to apprechend a godly Deacon at Mil­tenberg [Page 117](a Town in the territory of Ments) the Deacon em­bracing him, said, Salve, frater, frater enimverò meus es, en ad­sum, transfode me, suffoca me, Domine, à me quidem nibil mali expectes. Scultet. Annal. p. 174. Here I am, brother, stab me, hang me, doe what you will with me. The officer, as if changed from heaven, answered, S ^r, you shall receive no hurt from me. And when the Boars ran in to kill the Deacon, he delivered him, and set him safe out of danger. Judas dealt not so by Jesus but as he fell with the rest, so rose with the rest, who desperately went on with their devil. sh design, nothing daunted by their late disaster.

Verse 7. Then asked he them again.] Though struck to the earth, they desist not: So the Sodomites, smitten with blindenesse, grope for the door. Pharaoh in that palpable darknesse, rageth a­gainst God, and menaceth Moses, Monoceros interim potest, ca­pi non potest: Stubborn men will sooner break then bend. Man, Solinus. faith Polibyus, is held the wrsest, but to me he seemeth the most foolish of all creatures: for they, where they have miscarried once, will not easily be driven thither again, Solus home ab evo adaevum peccat fere in y dem: Only man will not be warned, though he have soundly smarted. We load an Asse (saith Ber­nard) and he cares not, because he is an Asse, Caver quantum potest, quta vi­tam amct, & mortem timet. and born to bear burdens: But if you would drive him into a ditch, or thrust him into the fire, he shuns it as well as he can, because he loves life, and fears death. Yet silly man fears not his eternall bane.

Verse 8. Let these goe their way] This he seems to indent with the Jewes, ere he yeelded himselfe their prisoner. As a good Shepherd, he interposeth between the Wolf and the Flock: as an heavenly Eagle, he hath ever an eye to his nest, when he flieth highest from it.

Verse 9. That the saying might be fulfilled, &c.] Christ spake it of their fouls, it is here applied to their bodies. God hath a fa­therly care of both, and will not lay more upon the outward man, then the inward shall be enabled to undergoe. Hence that of the Prophet, Behold, I have tried thee, but not as sil­ver, Why so? Isa. 48.10. Because Gods weak children having far more drosse in them, then good oare, would never be able to abide a strict triall.

Verse 10. The servants name was Maelchus] A busie fellow belike in surprizing our Saviour. L Brook. But it was a sad Omen (saith a noble and renowned Writer) that Peters sword should cut off the ear of Malchus, which signifies a King or kingly authority. [Page 118]How the Pope hath lifted up himself, [...], above all that is called Augustus, or Emperour, is better known, then that it need be here related. And if Bishops forbear (saith he) to touch the Scepter (which they strive to sway) it is but as once Mercury spared Jupiters thunder-bolts, which he durst not steale, lest they should roare too loud, or at least burne his fingers.

Verse 11. Put up thy Sword.] Our Saviour checks him for his inordinate zeal; wherein to be over-carried, is easie and ordinaty. The memorable story of William Gardiner Martyr in Portugall, who in the very presence of the King and his Nobles could not for­bear, but fell upon the Cardinall, as he was acting a Masse. See Act. and Monum. fol. 1242. So William Flower, upon an Easter­day at Westminster, seeing a Priest ministering the Sacrament of the Aitar to the people, struck and wounded him upon the head, and also upon his arme and hand with a wood-knife: In the which so doing, as indeed he did not well, nor evangelically: so being afterwards examined by Bishop Bonner, he did no lesse confesse his not-well-doing in the same, submitting therefore himself wil­lingly to punishment, when it should come. Howbeit touching his belief in the Sacrament, and Popish ministration, he neither did, nor would submit himself: But when he was rempted to turn, and also threatned, he answered, Doe what ye will, I am at a point: for the heavens shall assoon fall, as I will forsake mine opinion, Act. and Mon. Jol. 1430. &c. At his execution, first his hand being held up against the Stake, was stricken off: At the which, some that were present affirmed, that he shrunk not, but once a little stirred his shoulders.

Verse 12. Took Jesus and bound him.] This was done [...], as Irenaeus hath it, whiles the Deity rested: for he could as easily have delivered himself, as he did his Disciples; but this Sacrifice was to be bound with cords to the Altar: he was pinnioned and manacled, as a malefactour. So was not Abner: His hands were not bound, nor his feet put into the fetters, 2 Sam. 3 34. But Christ was bound for our transgressions, he was brui­sed for our iniquities. Paul by his priviledge was freed from whipping; [...]. but we by Christs bondage, from those chains of darknes, 2 Pet. 2.4. from those scourges and scorpions in hell.

Verse 13. And led him away to Annas first.] Who would not goe to bed (late though it were) till he had seen Christ brought [Page 119]bound before him, and then cried out, likely, as Hanuibal did, when he saw a pit full of mans bloud, O formosum spectaculum! So Stephen Gardiner would not sit down to dinner, till the news came of the good Bishops burnt at Oxford. Then he came out re­joycing, and saying to the Duke of Norfolk, Act. and Mon. fol. 1622. Now let us goe to Dinner: but it was the last that ever he eat for it. Shall they escape by iniquitie? No: In anger cast them down, ô God, Psal. 56.7.

Verse 14. Now Caiaphas was he, &c.] So Balaam, the de­vils Spelman, spake excellently of the Star of Jacob. See the Notes on Chap. 11.51, 52.

Verse 15. That Disciple was known to the high-Priest.] Per­haps for that he and his father Zebedee were wont to serve the fat Priest with the best and daintiest fish: (for this other Disciple was John, who had first fled with the rest, and now came sculking in, De nat. anima. to see what would become of his Master.) Of the Asse-fish Aristo­tle affirmeth, that he, of all other creatures, hath his heart in his bel­ly: Such a thing was this Priest.

Verse 16. But Peter stood at the door] Better he had kept him further off. He that will not fall into the ditch, must not walk too near the brimme. Peter might better have bestowed himself somewhere else: Longè utilius fuisset gemere, & precari in ob­scuro aliquo angulo, saith Musculus. It had been better for him to have been praying in a corner, then thus to put himself upon a danger, unlesse he had known himself the stronger. Luther com­forteth the men of Miltenberg by an Epistle; and because they were forbidden to meet and talk together, about matters of Reli­gion, upon pain of death, Qui infir miores sunt, tacitè in Domino gaude­ant, Deum (que) ro­gent, ut se quo (que) animet ad pub­licam veritat (que) prosessionem. he adviseth those of them that were strong in the spirit, to doe their duty, notwithstanding the dan­ger. But for the weaker sort, he exhorteth them to rejoyce se­cretly in the Lord, and to pray to him for further strength, that they may be able to make a bold and wise profession of his truth.

Verse 17. He saith, I am not.] False dissimulation is true de­niall. A silly wench is too hard for this stout stickler, who was alway, Melius animatus quam armatus, as one observeth of him: Sir Elias fulminator ad Jesubelis minas trepidat, factus seipso imbecillior. Thou also standest by faith: Rom. 11. be not high-mind­ed, but fear.

Verse 18. And Warmed himself.] But whiles he warmed [Page 120]without, he cooled within. Evil company is a great quench-coal, an ill air for zeal to breathe in, it casts a damp. For the abund­ance of iniquity, Mat 24. the love of many waxeth cold. Peters evil ex­ample was a compulsion to other good people, Gal. 2.14. What marvell then if the swearing, cursing souldiers compel'd him to doe the like? They were the trunks, thorow which the devil de­livered himselfe, jeering at, and railing upon Christ, no doubt, &c.

Verse 19. Alsted Chron. Aventin, An. nal l. 3. Cade of the Church. Asked Jesus of his Disciples] Questioned him in the spirituall Court first, as an heretike; as afterwards in the tempo­rall Court, for a seditious person. So the Papists condemned mar­ried Priests for Nicolaitans, in the Synod of Millain, anno 1067. Virgilius a Germane Bishop, and a great Mathematician, they condemned for an heretike, for affirming that there were Antipo­des. Paulus 2. Iac. Reu de vit. Pontis p. 139. Act and Mon. fol. 1550. Pope, pronounced them heretikes that did but name the name Academy, either in jest or in earnest. Innocent 2. condemned Arnoldus Brixius of heresie, for saying that the Cler­gy should have their temporalties taken away, and be tied to their spirituals only. Bonner objected to Philpot the Martyr that he found written in his book, In me Joanne Philpotto ubi abunda­vit peccatum, superabundavit & gratia. And when the Bishop of Worcecter exhorted Philpot, Ibid. 1637. before he began to speak, to pray to God for grace: Nay, my Lord of Worcester, said Bonner, you doe not well to exhort him to make any prayer; for this is the thing these heretikes have a singular pride in, that they can of­ten make their vain prayers, in the which they glory much: For in this point they are like to certain arrant heretikes, of whom Pliny makes mention, Plin Epist. that they sing Antelucanos hymnos, &c. Was not this well aimed? Those he spoke of were the Primi­tive Christians, whom Pliny excuseth to Trajan the Persecutour. But it is easie for malice to make heresie what it pleaseth, when it is armed with power, and can make havock at pleasure.

Verse 20. Veritas abscon­de crubescit. I spake openly to the world.] Truth is bold and bare faced: when heresie hides it self, and loatnes the light. What said John Frith, Martyr, to the Archbishops men, that would have let him goe and shift for himself? If you should both leave me here, and goe to Croydon, declaring to the Bishops, that you had lost Frith, Act. and Mon. fol. 19 7. I would surely follow as fast after as I might, and bring them news that I had found and brought Frith again. Do ye think that I am afraid to declare my opinion to the Bishops of England in a manifest truth?

Verse 21. Why askest thou me?] We are to be ready alwaies to give an answer, to those that ask as a reason of our hope, so they doe it to learn of us, and not to insnare us. Thus I kept the banddogs at staves end (said Nicolas Shetterden, Act. and Mon. sot. 1575. Martyr) not as thinking to escape them, but that I would see the Foxes leap above ground for my bloud, if they can reach it (so it be the will of God) yet we shall see them gape and leap for it. M ^r Hawks, Mar­tyr, asked a Parson that examined him, what kin he was to the weather-cock of Pauls? Ibid 1445. And told one Miles Huggard a Hosier in Pudding-lane, who began to question him, that he could better skill to eat a pudding, and make an hose, then in Scripture either to answer or oppose.

Verse 22. One of the Officers.] Because our Saviour gave not the high Priest his usuall titles, but dealt freely with him, this of­ficer to curry favour, Veluti pontificy honoris vindex, beats our Saviour with his hand, or stick, and is the better thought of. Like Master, like man. Disploso sclope­to a Vicarij sa­muto, sed fru­straimpetitur. Scultet. So the Bishop of Geneva's servant discharged his Pistoll at Farellus (that faithfull man of God) when he was convented before his Lord; but by Gods good providence, missed him. Great mens vices goe as seldome unattended, as their persons: they shall be sure of such about them, Ne leonum lau­dibus murem obruas. as will lick up their spettle, and load the Mouse with the Lions praises.

Verse 23. If I have spoken evil.] Christ bears with the offi­cers insolency, but forbears not to clear his own innocency. We must, when aspersed, labour as the eclipsed Moon, by keep­ing our motion, to wade out of the shadow, and recover our for­mer splendour.

Verse 24. Bound, to Caiaphas the high-Priest.] Who should have done our Saviour better justice, then to have suffred him, bound and uncondemned, to be injuriously beaten before his face. But the times were then law lesse and licentious for the sans of the people. Tales sunt principum mores, quales subditorum humores, ut ma­lo nodo non desit malus cuneus.

Verse 25. He denied it, and said, I am not.] Take heed by this example, Patres nos instruunt tum docentes, tum labantes, saith Augustin. Seest thou such as Peter to make shipwrack? Look well to thy tackling, They that will not professe Christ (unlesse they repent with Peter, which Stephen Gardener said at his death, Act. and Mon. fol. 190 [...]. that he could not) shall be sorted with such in participation of [Page 122]plagues, as, through excesse of pain, and defect of patience, gnaw their own tongues, Revel. 16.10.

Verse 26. Whose ear Peter cut off.] A great mercy it was, that Peter had not been then hewed in a hundred peeces, by the ruffi­anly souldiers. But God had designed him to a further service. My times are in thy hand, saith David. They were deceived, that swore to kill Paul by such an hour, Act. 23.12.

Verse 27. Peter then denied again.] He that is fallen down one round of hels ladder, knowes not where he shall stoppe or stay, till he come to the bottome. Sin is of an encroaching nature; modest and maidenly at first; but yeeld to it once, and there's no hoe with it.

The Cockcrew.] And withall Christ looked back upon him, as a peece of his sufferings, with [...], what thou my friend, Peter? Scipio had rather Annibal should eat his heart with salt, then Laelius give him a crosse word.

Verse 28. Lest they should be defiled.] Putid hypocrisie! they stand upon legall defilements, and care not to defile their consci­ences with innocent blond. [...]. What is this but to strain at a gnat, and swallow a Camel? So Saul seemed to make a hainous matter of eating the flesh with the bloud, 1 Sam. 14.33. when it was nothing with him to spill the bloud of innocent Jonathan. Nay, he was so scrupulous, that he would not so much as name a guilty man, or sinner, but, in casting of lots, in stead of saying; shew the nocent on guilty, he said, shew the innocent or upright person, as Tremellius reads it, yet at the same time (as is well observed) he made no conscience of bloody baths. So Doeg was detained before the Lord, either because it was the Sabbath, or his vow was not finished, &c. But when he went thence, he became deaths-man to the Lords Priests.

Verse 29. Pilate then went ant unto them.] It was much he would gratifie them so farre in their stand further off, for I am ho­lier then thou; Breerw. Enq. p. [...]8. that he would yeeld to their superstition, which he could not but contemn. But the very Turk, so the Christians pay him his yearly tribute (which is one fourth part of their en­crease, and a Sultan for every poll) permitteth them the liberty of their religion.

Verse 30. If he were not a malefactour] Why? What evil had he done them? Might he not have said to them as Themistocles to his Athenians? Are ye weary of receiving so many benefits by one man?

Verse 31. It is not lawfull for us.] That is, upon this or any such like day, upon an holy-day, or holy-day-Eeve. For other­wise they had power, or at least took it at their pleasure; as when they stoned Stephen, Act. 7. and would have killed Paul, Act. 24. But note, that they would seem to do all according to Law by any means; so would their successours, the Catholikes. Which, if it be so (saith M. Fox) how did they then to Anne Askew, Act. and Mon. fol. 1392. whom they first condemned to death, and then set her on the tack? By what law did they call up M ^r Hooper, and prison him for the Queens debt (when the Queen in very deed did owe him four­score pound) and kept him a year and half in prison, and gave him never a peny? By what Law did Bishop Bonner condemn and burn Richard Mekins, a lad of fifteen years, when the first Jury had quit him, and at the stake he revoked all heresie, and praised the said Bonner to be a good man: and also having him in prison, would not suffer his father and mother to come to him, to comfort their own childe? What Law had they to put M ^r Rogers our Protomartyr in prison, when he did neither preach nor read lecture, after the time of the Queens inhibition? And when they had kept him in his own house half a year, being not deprived of any living, yet would not let him have one half-peny of his owne means to relieve him, his wife and eleven children? By what Law was Thomas Tomkins hand burned, and after his body con­sumed to ashes? What good Law or honesty was there to burn the three poor women at Garnes [...]e, with the Infant-childe falling out of the mothers womb, when as they all before recanted their words and opinions, and were never abjured before? So, what right or order of Law did Stephen Gardener follow, in troubling and imprisoning Judge Hales, when he had done nothing nei­ther against Gods Law nor mans, proceeding in order of Law a­gainst certain presumptuous persons, which, both before the Law, and against the Law then in force, took upon them to say their Masse?

Verse 32. Signifying what death he should die.] This shews that the Jewes had power to put to death, but by a providence he was brought to Pilate, that, according to the manner of the Romans he might be crucified a that kinde of death being not, o­therwise, in use among the Jews. Hence our Lord is said to have been crucified at Rome, Rev. 11.8.

Verse 33. Entred into the judgement-hall again.] For with­out [Page 124]among the people, there was nothing but clamour and confu­sion: much like to that regnum Cyclopum, ubi [...], Pilate therefore retires himselfe into the palace, that he might more sedately set himself to sift the businesse.

Verse 34. Sayest thou this of thy self,] As who should say; If thou doest this of thy self, what reason is it that thou shouldst be both Judge and witnes? If others have done it, why are not mine accusers brought face to face? If to be accused be enough to make a man guilty, none shall be innocent. Judges are to proceed secun­dum allegata & probata.

Verse 35. Am I a Jew?] This he asketh in scorn of that Na­tion; hatefull among the Heathens for their difference from them in Religion. Caius the Emperour cast them out with their Ora­tour Philo, Serab, Geog. who came to make Apology for them against Ap­pion of Alexandria their adversary and accuser. Strabo of meer spite, saith, that Judea is a dry and barren countrey, when the Scripture calleth it a land flowing with milk and honey, plenty and dainty; and Tacitus cannot but grant as much. Heyl. Geng. Au. de [...]iv, Dei Florus calleth the Temple at Jerusalem, impiae gentis arcanum, a Sanctuary for rogues, as the Papists fay of Geneva. Seneca jeers them for ca­sting away the seventh part of their time upon a weekly Sabbath. Juvenal plaies upon their circumcision. Lib [...]. [...]ap. 5 Ta [...]. Ann [...]t. [...]. 21. Plutarch tels a long Story of their feast of Tabernacles, which, saith he, they keep in honour of Batcbus. Tacitus saith, they were called Asinarij, because they worshipped the golden head of an Asse, &c. No wonder though profane Pilate disdeign to be held a Jew, when they were thus traduced.

Verse 36. My kingdome is not of this world.] Christ could not be received as a god into the Pantheon at Rome, for that he wanted worshippers, preached poverty, and chose mean men for his Disciples. Domitian the Emperour, after he had banished John into [...]thmos, and Damicilla Flavia his own ssiters daugh­ter, with many more, into Pontus, and put divers to death for that they were Christians, he commanded all such Jews as he could finde, to be put to death, that were of the stocke of Da­vid. Amongst whom meeting with some Christians also, that were allied to Christ, and understanding that they were poor, harm­lesse people, he dismissed them, and by Proclamation forbad any more to be martyred. Eus [...]b. l. 7 c. 20.

Verse 37. That I should bear witnesse of the truth.] Our Sa­viour [Page 125]speaketh religiously to a profane person: So doth Ja­cob to Esau. Each Countrey-man is knowne by his lan­guage. Gen. 33.5. God will turne to all his people a pure lip, Zephan. 3.9. They are none of his that can shift their sailes to the sit­ting of every winde, tune their fiddles to other mens base, and, as the Planet Mercury, be good in conjunction with good, and bad with bad.

Verse 38. What's truth?] In a scornefull, profane man­ner. As indeed profane spirits cannot heare favoury words, but they turne them off with a scorne. What's truth? Fa­stidientis atque irridentis vox, non interrogantis, saith Be­za. Some thinke it is, vox admirantis. As if Pilate won­dered at Christ, that when his life was in question he should talke of truth, q. d. Your life is in danger, and talke you of truth? Politicians thinke Religion nicenesse. How ever it was, or with what minde soever, out hee goes, and staies not an answer: As Saul bad the Priest bring to him the Arke, but, ere that could be done, drawes forth his Armie, 1 Sam. 14.

Verse 39. But ye have a custome] An ungaine, ungod­ly custome it was, Prov. 17.15. What ever were the ground of it. Some thinke it was in memory of Jonathan, In ist a consue­tudine turpe & crassum suit vitium Calv. Goodw. Antiq. Heb p. 39. Prov. 28.97. rescu­ed from his father by the people. Others, that the Feast might be celebrated with the greater joy and gladnesse. O­thers, more probably, in remembrance of their deliverance from the Aegyptian bondage. But why should any Barabbas scape by it? A bloody man shall flee to the pit, and no man may stay him.

Verse 40. Now Barabbas was a robber] And a murtherer too, Act. 3.14. yet preferred before Christ, who was also crucified in the midst of two theeves, as the worst of the three. Thus he was peccatorum maximus, both by imputation, for he bore our sinnes, which were all made to meet upon him, Isa. 53.6. And by reputation, for he was numbred with the transgressours, ver. 12. and made his grave with the wicked, vers. 9.

CHAP. XIX.

SO God scourgeth every son whom he receiveth, Heb. 12.6. One son he had that was sine corruptione & flagitio, but none that was sine correptione & flagello. In him therefore that rule held not, Flagitium & flagelium, sicut acus & filum, Punishment follows sin, as the threed follows the needle.

Verse 2. And the souidiers piatted a crown of thorns.] Prickly and sharp as the point of a sword (so the word signifieth) And our Saviour, [...] videtur o [...]tum à voce [...], cuspis, aci­es mucro. Pasor. being of the finest constitution, must needs be ex­treme sensible. The souldiers did this (it's thought) by the com­mand of Pilate, to give content to the Jews, and to move them thereby (if it might be) either to contemn him, or commiserate him. But nothing would doe but his death; these bloud-hounds would not other waies be satisfied. Godfrey of Bullen, first King of Hierusalem, refused to be crowned with a crown of gold, saying that it became not a Christian there to wear a crown of gold, where Christ, Turk. hist. fo. 24 for our salvation had some time worne a crown of thorns. Some report, that he would not be otherwise crowned, then with a crown of thorns, as he kneeled at our Saviours sepul­chre: To testifie (perhaps) that he did dedicate his head and life to Christ crucified, Tradu [...]t coro ā sptream ei esse impefitam flen­is gen [...]bus ad se­pu [...]chrum Do­m [...]tcum pro. cu [...]b. nti, &c. Bu [...]nolcer. and despised not for his sake a crown of thorns here, so he might weare a crown of glory with him in Heaven. Canutus, for like purpose, set his Crown upon the Crucisix. It is not fit, sith the head was crowned with thorns, that the members should be crowned with rose-buds, saith Zanchius.

Verse 3. And said, Hail, King of the Jews.] They scoffe at him, as a ridiculous and stage-play-King, whom therefore they cloathed with purple, which was a colour affected by the Emperours and Nobility of Rome: as Herod, for like cause cloath­ed him in white, [...] a colour much worn by the Nobility of the Jews, Jam. 2.2.

And they smote him with their hands.] So doe hypocrites still by their unchristian practice, when they bend the knee to Christ with ludibrious devotion. Perba tua Dei planè sunt, facta ve [...]ò diaboli [...] ­de [...]tur. They have the voice of Jacob, but the hands of Esau. Their words are Gods, their deeds the de­vils, as John Capocius told Pope Innocent the third, preaching peace, and sowing discord.

Verse 4. That ye may know that I finde no fault.] But why [Page 127]did he not then deliver him out of their hands? Pusillanimity and popularity would not suffer him: but howsoever, he shall give testimony to his innocency. Act. and Mon. fol. 1469. So when Doctour Weston was gone from M ^r Bradford, Martyr (with whom he had had con­ference) the Keeper told Bradford, that the Doctour spake o­penly that he saw no cause why they should burn him. This Weston being Prolocutour in the Divinity Schools at Oxford, when Cran­mer was brought forth to dispute, thus began the disputation, Ibid 1300. Con­venistis hodiè, fratres, profligaturi detestandam illam haeresin de veritate corporis Christi in Sacramento, &c. At which, divers learned men burst out into a great laughter, as though even in the entrance of the disputation he had bewrayed himselfe and his Religion. God will have such words fall sometimes from the mouths of persecutours, either wittingly, or by mistake, as shall one day rise up in judgement, and out of their own mouths con­demn them.

Verse 5. Pilate saith, Behold the man.] Q. d. If ye be men, take pity upon a man, so miserably misused: as, if ye be good men, let him goe, that is so innocent. But these monsters, like those beasts at Ephesus, had put off man-hood: And for good men amongst them, it fared with Pilate, pleading for Christ, as it did with him at Nola in the Story, who, when he was com­manded by the Romane Censor to goe and call the good men of the City to appeare before him, went to the Church-yards, and there called at the graves of the dead, Anton di Cue­vara in Retor. de los princip. l. 1. c. 2. O yee good men of Nola, come away, for the Romane Censor cals for your appearance: for he knew not where to call for a good man alive.

Verse 6. Crucifie him, crucifie him] So afterwards the pri­mitive persecutours cried out, Ad bestias, ad bestias, Christia­nos ad leones, Tertul Apci. cap 40. Tollantur sacri­legi, tollantur. imputing the cause of all publike calamities to them, as Tertullian testifieth. So they cried out at Geneva a­gainst Farellus, when the Bishop first convented him, In Rho­danum, in Rhodanum, as the Papists still cry out against the Pro­fessours of the truth, ad ignem, adignem, to the fire with them, to the fire with them. Indeed in the form and stile of their own sentence condemnatory, they pretend a Petition to the secular power, In visceribus Jesu Christi ut rigor juris mitigetur, a [...] (que) ut parcatur vitae. So they will seem outwardly to be lambs, but inwardly they are ravening wolves: witnesse that Chancellour of [Page 128] Salisbury D ^r Jeffrey, Act and Mon. fo. 1864. who was not only contented to give sen­tence against certain Martyrs, but also hunted after the high-Sheriff, not suffering him to spare them, though he would. So Harpsfield, Archdeacon of Canterbury, Ibid 1862. being at London, when Queen Ma­ry lay a dying, made all Post-haste home to dispatch those six, whom he had then in his cruell custody; and those were the last that suffered for Religion in Queene Maries raigne.

I finde no fault in him.] No wonder: For he was (as Pe­ter saith) A lamb without blemish (of originall sinne) and without spot (of actuall sin. 1 Pet. 1.18. ) Neither was it without a sweet providence of God that he should be so often absolved from the de­sert of death, that thereby we might escape the manifold deaths that we had so well deserved.

Verse 7. The Iews answered them, &c.] When they saw that the treason they laid to his charge ( unicum crimen eorum, qui crimine vacabunt, Not. ad Tacit. saith Lipsius) would not doe the deed, they accuse him of blasphemy another while, that by some means or o­ther they might take away his life. Thou, and such as thou (said Bonner to Thomas Brown, Martyr) report, I seek your bloud: To whom he answered, Act. and Mor. so. 1685. Yea, my Lord, indeed ye be a bloud-suck­er; and I would I had as much bloud as is water in the sea, for you to suck. Another unknown good woman, told this Bishop in a letter, Ibid. 1672. that he had such store of Christs lambs already in his Butchers-stall, that he was not able to drinke all their bloud, lest he should break his belly, and therefore he let them lie still, and die for hunger. Ibid. 1358. My Lord (said M. Saunders to Bonner) you seek my bloud, and you shall have it: I pray God you may be so bapti­zed in it, that you may hereafter loath bloud-sucking, and become a better man.

Verse 8. He was the more afraid,] Christs innocence did be­sore triumph in Pilates conscience. But now, that he hears that he made himself the son of God, he was in a mighty maze, He was afraid, saith the text, of lifting up his hand against God. The greatest men, if not utterly debauched and satanized, cannot but quake at the apprehension of God; and as the worms, when it thun­ders, wriggle into the corners of the earth. Culigula (that dared his Jove to a duel with that Hemistich in Homer, [...], Either kill me, Sueton, in Ca­lig. or I'll kill thee) when it thundered, covered his eies with his cap, running under the bed, or any bench-hole.

Verse 9. Whence art thou?] He questioneth not Christ of his countrey, but of his condition, q. d. Art thou a man, or a God? Such a dung-hill-Deity he meant, as the Heathens worshipped: And therefore our Saviour would not once answer him. Especially since if he should have asserted his Deity, Pilate likely would have acquitted and dismissed him; whereas Christ knew that he was now, and here, to be condemned. There are that thinke that Pi­lates wives dream was from the devil, who sought thereby to have hindered the work of our redemption, which could not be wrought but by the death of Christ.

Verse 10. Speakest thou not unto me?] No, and yet S. Paul saith, he witnessed a good confession before Pontius Pilate, 1 Tim. 6.13. because he had said sufficient before, and was now ready to seal up the truth with his bloud. But to be delivered, he would not once o­pen his mouth to Pilate. So M. Saunders had so wholly devoted himself to the defence of Christs cause, Act. and Mon. so. 1359. that he forbad his wife to sue for his delivery: and when other of his friends had by suit al­most obtained it, he discouraged them, so that they did not fol­low their sute. I pray you let me make labour for you, said one Creswell to Master Bradford. You may doe what you will, said Bradford. But tell me what sute I shall make for you, quoth Creswell. Forsooth said the other, that you will do, Ibid. 1467. do it not at my request; for I desire nothing at your hands. If the Queen will give me life, I will thank her: if she will banish me, I'll thank her: if she will burn me, I'll thank her: if she will condemn me to perpetuall imprisonment, I'll thanke her. Life in Gods dis­pleasure is worse then death: and death in his true fear, is true life.

I have power to crucifie thee.] To crucifie an innocent man? Who gave him that power? But profane persons bear themselves over-bold upon their power, as if they were little gods within themselves. So Caesar told Metellus he could as easily destroy him, Rideo quod uno nutu meo jugu­lare vos possim, & uxori lam bona cervix, si [...]ul ac jussero, demetur. as bid it be done. So Caligula speaking to the Consuls, I laugh, said he, to think that I can kill you with a nod of my head, and that this fair throat of my wives shall be presently cut, if I but speak the word.

Verse 11. Except it were given thee from above.] Therefore be good in thine office, lest thou give a dear account to him that is higher then the highest, as Solomon hath it: who therefore cals the judgement seat, the holy place, Eccl. 8.10. Pilate was after wards [Page 130]kickt off the bench by Caius, for his perverting of justice, and, for grief and shame became his own deaths-man.

Verse 12. But the Jews cried out, saying, &c.] They return a­gain to their former accusation, and enforce it. One way or other they are bent to have his bloud. In K. Edward the sixths daies, when the Duke of Sommerset was cleared of the treason laid to his charg, yet he must suffer (so his potent enemies would have it) for I know not what flight suspitions of felony. At which time also, S ^r Tho­mas Arundel was, Sir Iohn Heyw. life of Edw 6. p. 14 [...]. among others, with some difficulty condemn­ed. Unhappy man (saith the Historian) who found the doing of a­ny thing, or of nothing dangerous alike.

Verse 13. When Pilate therefore heard that saying] That saying, and the base fear of being shent by Caesar makes him warp and go against his conscience. But should not Judges be men of courage? Should not the standard be of steel? the chief posts in the house be heart of Oak? Solomons tribunall was underpropt with Lions, to shew what metal a Magistrate should be made of. It is a mercy to have Judges, Cic. pro Milo. Modò audeant quae sentiunt, saith the Oratour, so they dare do their consciences.

Verse 14. Behold your King.] Q.d. A like matter that this poor man should affect the Kingdom; and not rather that he is like to lose his life, Act and Mon. so. 1590. byforged cavillation. Christ himself was misre­ported and falsly accused (saith father Latymer) both as touch­ing his words and meaning also, &c. Core and his complices object to the meekest of men with one breath, pride, ambition, usurpa­tion of authority, Lips. in Tacit. Invenies apud Tacitum frequentatas uccasatio­nes majestatis: unicum crimen eorum qui crimine vacabant.

Verse 15. We have no King but Caesar.] Why but, Is there no King in Sion? is her Counsellour perished? saith the Prophet, Mica. 49. Did not these men look for a M [...]ssi [...]h? Or if not; will they reject the Lord from being their King? Oh how blinde is ma­lice, how desperately set upon it's ends and enterprizes! But in Christs kingdom this is wonderfull, saith Za [...]chius, that this King willeth and causeth that the Kingdoms of the world be subject to his Kingdom: In reg [...]o Christi hoc mirabile est, quod i [...]e rex vult & efficit, &c. Zanch. M [...]scel. and again he willeth and causeth that his Kingdom be also subject to the Kingdoms of the world.

Verse 16. Then delivered he him, &c.] Overcome by their im­portunity, and over-awed by the fear of Caesar, to condemn the in­nocent. It was Eato's complaint, that private mens theeves are laid by the heels, and in cold irons; but these publike theeves that wrong [Page 131]and rob the Common-wealth, sit in scarlet, with gold chains about their necks. Sinisterity is an enemy to sincerity. Privatorum fu­res in rervo & compediba [...] vi­tam agunt: pub­lici in auro & purpura visun­tur. Cato. ap. Gell. l. 1 [...] c 18. [...]. All self-respects and corrupt ends must be laid aside by men in authority, and justice ju­stice, as Moses speaks, that is, pure justice without mud must run down, Deut. 16.20. Durescite, durescite, said the Smith to the Duke, that durst not do justice.

Verse 17. And he, bearing his crosse, &c.] This was the Ro­man fashion (as Plutarch relates it) that every condemned person should bear that Crosse, that anon should bear him. Hence grew that expression of our Saviour, He that will be my Disciple must take up his Crosse, and so fill up that which is be­hinde, Col. 1.24.

Into a place called the place of a skull.] Where his tender heart was pierced with grief, no doubt, at the sad sight of such a slaugh­ter of men made by sin: like as it could not but be a sore cut and corrosive to Mauritius, to see his wife and children slain before him, when himself was also to be next stewed in his own broth. Sain John is exact in setting down our Saviours sufferings, and this for one.

Verse 18. Where they crucified him,] An ignominious, ac­cursed, and dolorous death: for he was nailed to the tree in the hands and feet, which ae th most sensible parts, as fullest of si­news, and therefoe (in so fine a body, as his especially) of most exquisite sense. Look wishtly upon sin in this glasse, and love it if thou canst. For our sins were the nails, and our selves the Traitours, that fastened him to the tree. Pilate and his souldi­ers, Judas and the Jewes were all set awork by us. Learn to lay the blame on the self, and say, It was my gluttony that reached a cup of gall and vineger to his mouth; mine incontinency, that provided stripes for his back; mine arrogancy, that platted a crown of thorns upon his head; mine inconstancy, that put a reed into his hand; my treachery, that nailed his hands and feet; my vanity, that grieved his soul to the death; my self-love, that thrust a spear into his side &c. Adsum ego qui feci. Virgil.

Verse 19. Jesus of Nazareth, &c.] To perswade the peo­ple to bow superstitiously at the Name of Jesus. Papists common­ly (but ridiculously) teach in their Pulpits, that Christ himself on the Crosse bowed his head on the right side, to reverence his own name, which was written over it; Europ Spec. as Sir Edwin Sands re­lates from his own experience.

Verse 20. In Hebrew, Greek and Latine.] In Hebrew, for the Jewes who gloried in the Law: in Greek, for the Grecians who gloried in wisdome: in Latine, for the Romans who most gloried in dominion and power. As if Pilate should have said, This is the King of all Religion, having reference to the Hebrews; of all wisdome, to the Greeks; of all power, to the Romans. The holy Ghost would also hereby commend unto us the dignity and study of these three languages, to be retained for ever in the Church of Christ.

Verse 21. Write not the King of the Jews.] They would needs be mending Magnificat, as they say; and this, of pure spite, that the disgrace might rest only upon Christ, and not at all reflect upon their Nation. Whereas in truth, nothing so en­nobleth, as any the least relation to Christ. M [...]t. 2. Mic. 5. Bethlehem, where he was born, it, though the least, yet therefore, not the least a­mong the Cities of Judah. Among those that were marked, Revel. 7. Judah is reckoned first, of all the Tribes by Leah's side, because our Lord sprang out of Judah: And Nephtali is named first among those that came by Rachels side, because at. Caper­naum (in that Tribe) Christ dwelt: which therefore also is said to be lifted up to heaven, Mat. 11. Ʋt utrobi (que) superemin [...]a [...] Christi praerogativa.

Verse 22. What I have written, I have written,] i. e. I am unchangeably resolved it shall stand. Non retractat bo [...]o pro [...]anus quod ve [...]e, licet fi [...]e mente & consil [...]o [...]e Chri. [...]lo [...]c [...]ipfit C [...]. So God saith, I am that I am; that is, I am yesterday, and to day, and the same for ever. Learne we may of Pilate to be constant to a ood cause. Marcellus the Pope would not change his name, according to the custome, to shew his immutability, that he was no changeling.

Verse 23. Took his garments.] Christ, as Elias, being now to ascend into heaven, did willingly let go his garments: and the rather, that he might cloath us with his righteousnesse. Let us suffer with joy the spoyling of our goods, as knowing in our selves (not only by books or relation of others) that we have in heaven a better and more enduring substance. H [...]b. 10.32. But what a wise fool was Sir Thomas Moor, who being brought to the Tower, as a malefactour;and one of the Officers demanding his upper gar­ment for a fee, meaning his gown, he said, he should have it; and took him his cap, Act. and Mon. fol. 97 [...]. saying it was it was the uppermost garment that he had? So, when he was to be beheaded, he said to the hang­man, [Page 133]I pray you let me lay my beard over the block, lest you should cut it. He thought it no glory, unles he might die with a mock in his mouth. These be the worlds wizards.

Now the Coat ws without seam.] Christi tunica est unica: They that rent it by schismes, are worse then the rude souldiers. Indexpiabilis discordiae macu­la mar [...]yrij san­guine ablui & pa [...]sione purga. ri non potest. Cypr deun [...]t. eccles. Chrysost Hom. 11. ad Ephes. Occol. ad fra­tres in Suevia. There can be no greater sinne committed, saith Cyprian, then to break the unity of the Church: Yea, though one should suffer martyrdome, yet cannot he expiate thereby his sinne of discord. This, saith Chrysostome, is a bold, but a true speech of Cyprian. And like to this, is that of Oecolampadius to the Lutherans in Swethland; Our errour may be pardoned, so that Christ by faith be apprehended, Discordiam, ne (que) si sanguinem fundamus, ex­piabimus, but the blot of our discord we canot wash off, with our heart bloud.

Verse 24. That the Scripture might be fulfilled.] So exactly is the old Testament fulfilled in the New: The testimonies whereof are cited not only by way of accommodation, but because they are the proper meaning of the places. The souldiers could not cast the dice upon our Saviours garments, but it was fore-told. This shews that our Redemption by Christ is no imposture, but a plot of Gods own contriving. Let this settle us against all doubtings.

Verse 25. Now there stood by the Crosse, &c. Act. 18.18. Rom, 16.3 [...] 2 Tim. 4.19. Act. 16.13. ] The men were fled, the women stood to it. Souls have no Sexes. Manoah's wife was the more manly of the two. Priscilla is sometimes set before Aquila. When S. Paul came first to Philippi, he had none that would hear him, but a few women.

Verse 26. When Jesus therefore saw his mother.] In the midst of his miseries he thinks of his mother, and takes care for her wel­doing after his decease. Doctour Tailour the Martyr, among other things that he said to his son at his death, said this charge up­on him: When thy mother is waxed old, forsake her not, Act. and Mon. but provide for her to thy power, and see that she lack nothing: for so will God blesse thee, and give thee long life upon earth and pro­sperity. The Athenians punished such with death, as noutished not their aged Parents. And S. Paul saith, that to require paents is good and acceptable before God, 1 Tim 5.4. [...], sc. cora [...] homi [...]i [...]us. Scul.

Verse 27. The Disciple took her, &c.] A precious depositum; the house was the better she abode in: yet dare we not deifie her, as the Papists: as neither will we vilifie her, as the Authour of the famale glory basely slanders some of us, that we rudely call her, [Page 134] Mall Gods maid, Os durum! Our Parents, saith the Heathen, are our Houshold gods. [...]. Hierocles. Luk. 2.35. Honour them we must both in word and deed. That our Saviour here cals her Woman, and not Mother, was either because he would not adde to her grief, who was now pierced to the soul with that sword Simeon spake of; or, lest he should create her further trouble, if she had been known to be his mother; or, for that, being now in his last work, and ready way to heaven, 2 Cor 5. Act. and Mon. fol. 1450. he knew none after the flesh. Thomas Wats, Martyr, spake thus at his death to his wife and six children. Wife; and my good children, I must now depart from you: therefore hence­forth know I you no more, &c. But whereas Christ commends the care of his mother to his beloved Disciple, with, Behold thy mo­ther, the Samians used the like speech, [...]. when to the richer of the Citizens, the mothers of those who died in the wars were given to be maintained by them.

Verse 28. That the Scripture might be fulfilled.] It is a high point of heavenly wisdome to doe our ordinary businesse in obedi­ence to Gods command, and with an aim at his glory; to goe a­bout our earthly affairs with heavenly mindes, and in serving men to serve God; to taste God in the creature, and whether we eat or drink, or what ever else we doe, to set up God. Every action is a step, 1 Cor. 10.31. either to heaven or hell. The poor servant in being faith­full to his Master, serves the Lord Christ, Col. 4. who was more carefull hee of fulfilling the Scripture, and working out our salvati­on, then of satisfying his own most vehement thirst.

Verse 29. Now there was set a vessel full of vineger.] Cold comfort: Grarum thuris in calice vini. they used to give others wine to comfort them; accord­ing to Prov. 31.6. and mingled myrrhe with the wine, that might at tenuate their bloud, and so help to dispatch them: as also, to cause a giddines in them, They might go no further on the prepara­tion day then three pasae, i.e. twelve miles, lest comming home too late, they might not have leisure to prepare Buxt. Synagog. Iudai­ca. that they might be the lesse sensible of their pain. But they dealt much worse with our Saviour, mingling for him, in mockery, vineger and gall, to add to his other misery. This he drank, that we might drink of the heavenly Nepenthes, that torrent of pleasure, Psal. 16.

Verse 30. It is finished.] Christ would not off the Crosse till all were done, that was hee to be done: that which remained being rather a play then a work to him.

Verse 31. Because it was the Preparation.] Their preparation to the Sabbath began at three of the clock in the after-noon. The best and wealthiest of them, even those that had many servants, did [Page 135]with their own hands further the preparation: so that sometimes the Masters themselves would chop herbs, sweep the house, cleave wood, kindle the fire, &c. Our Ancestours also were wont to give over work on the Saturday, when it rang to evensong. And u­sually as men measure to God in preparation, he remeasureth to them in blessing. K. Edga ordained, that Sunday should be solemni­zed in his Land from Saturday nine of the clock, till Munday morn­ing. Act and Mon. [...]. Mat. 27.62. [...]. Mark 15.42. Ante sabbathū Vetus ecclesia vigniliam voca­bat. Buxtorf. The Jews before their preparation had their fore-preparation: And before their Sabbath, their fore-sabbath, their sabbatulum, an­tesdabbathum. Those of Tiberias began the Sabbath sooner then o­thers: those at Tsepphore continued it longer, adding, De profano ad sacrum. We are now so far from this, that we trench upon the holy time, and say, When will the Sabbath be over? yea, in too many places Gods sacred Sabbath is made the voider and dunghill, for all refuse businesses: As by others, it is made as Bacchus his Orgies, with Ales, May-games, &c. So that it should be named according to these mens observing of it, Daemoniacus, Alsted. Ency­cloped. potiùs quam Dominicus, as Alsted hath it.

Verse 32. Brake the legs of the first.] The good theef also had his legs broke, and his life taken away: though by his repentance he made his crosse a Jacobs ladder, whereby Angels descended to fetch up his soul.

Verse 33. And saw that he was dead already.] He took his own ime to die: and therefore, ver. 31. it is said, That he bowed his head, and gave up he ghost; whereas other men bow not the head, till they have given up the ghost. He also cried with a loud voice and died, which shews that he wanted not strength of nature, to have lived longer, if he had listed.

Verse 34. But one of the souldiers with a spear.] What an odd conceit is that of the Papists, that from the Greek word, [...], have made this souldiers name Longinus? Notetur turpi [...]-Pontificiorum laosus in Lon­gino, & insci­tia Graecae lin­guae. Cartw. In Deorum nu­merum relatus: ut de Franci co. B [...]mbus, Hist. Ven. 1 Job. 5.6. and to make up the tale, they tell the people, that, whereas before he had been blinde, by the anointing of his eyes with the watery bloud that came out of Christs side, he received his sight, became a Christian, a Martyr, a canonized Saint, and that his reliques were afterwards worshipped.

There came out bloud and water.] The pericardium being pier­ced, which nature hath filled with water to cool the heat of the heart. Hereto S. John addudes, when he saith, that Christ came by water and bloud, to teach us, that he justifieth none by his merit, [Page 136]but whom he sanctifieth by his Spirit. Poffumus etiam hinc asse­verare ex latere Christi fluxisse nostra sacramenta, saith Cal­vin, We may safely say that our Sacraments issued out of Christs side.

Verse 35. Plus valet ocu­latus testis unus quam au­riti decem. Ex quibus po­stea historia Evangelica est contexta. Scult. Annal. ep. de [...]ic. And he that saw it, &c.] Nothing so sure as sight. One eye-witnesse is moe then ten ear-witnesses. It is probable their Day-books, wherein they recorded his daily Oracles, and o­ther occurrences, and out of which they compiled the Gospels.

His record is true.] The Gospel is called the Testimony, Isa. 8.20. because it beareth witnesse to it self. The Law is called light (Lex, Lux) because by it self it is seen to be of God, as the Sun is seen by it's own light.

Verse 36. Not a bone of him was broken.] So he appeared to be the true Paschall Lamb, that was rosted whole in the fire of his Fathers wrath, to deliver us from the wrath to come. The soul­diers could not break his legs, because God had otherwise ordered it. Voluntas Dei, necessitas rei.

Verse 37. [...]. They shall look upon him] This is not a threat, but a promise, Zech. 12.10. fulfilled, Act. 2.37. when Peters hearers felt the nails wherewith they had crucified Christ, sticking fast in their own hearts, and piercing them with horrour.

Verse 48. A Disciple of Jesus, but secreily for fear.] A Disci­ple he was, though a dastard. Infirmities, if disclaim'd, discard us not. Ʋzziah ceased not to be a King, when he began to be a leper. Zech. 32. Jehoshuah the high-Priest, though ill-cloathed, yet stood before the Angel; Christ did not abhorre his pretence, nor reject his service. The Church calleth her self, black, Cant. 1.5. but Christ cals her fair, &c. In Peace-offerings they might offer leavened bread, to shew that God will bear with his peoples in­firmities.

Verse 39. And there came also Nicodemus.] Another night­bird; a chieftain in the Ecclesticall State, as Joseph of Arima­thaea (or Ramath, Samuels countrey) was in the Civil. The faith of these two now breaks our, though it had long lain hid, as the Sun under a cloud, as seed under a clod: now they manifest their love to Christ, so curelly handled; as the true mother did hers to her childe, when it was to be cut in two.

Verse 40. With the spices, as the manner of the Jews] To te­stifie their hope of a resurrection. In an Apish imitation of whom, [Page 137]the Gentiles also, though they had no such hope, kept a great stir, and made much ado about the decent buriall of their dead. Habent & vespaefavos, & simiae imitantur homines, saith Cyprian.

Verse 41. A new sepulchre.] Fit for him that was the first-born from the dead, the first-fruits of them that sleep. [...]. Theodo [...]. Besides, else it might have been said, that some other had risen, and not he, (saith Theodoret) as Mathomet saith, that Christ was not crucified, but another for him.

Verse 42. Because of the Jews.] That they might not doe ser­vile work on the Sabbath, though it were to inter Christs body. See Luk. 23.56.

CHAPT. XX.

NOw the Christian Sabbath in honour of Christs resurrection, and therefore called, The Lords day, Revel. 1.10. as the ho­ly Supper is called, The Lords Supper, 1 Cor. 10. as the Saints are called [...], Kirk, Church. The title of the 24 ^th Psalm is, A Psalm of David: To this the Greek addeth, Of the first day of the week, meaning that this Psalm was wont to be sung in the Temple every first day of the week, which now is the Christians Sabbath; and of Christ, his Church and Kingdome, and the en­tertaining of his Gospel, doth this Psalm intreat. [...], &c Igna [...] ep. 3 ad Magnes. Let every one of us keep Sabbath, saith Ignatius, in a spirituallmanner, rejoycing in the meditation of the law, not in the rest of the body. And in those Primitive times, when the Question was asked, ervasti Dominicum? Hast thou kept the Lords-day? the answer was re­turned, Christianus sum, intermittere non possum: I am a Chri­stian, and may not do otherwise. See ve [...]stegan. Al [...] numerant, Feria prima, secunda, tertia, &c. The Jews gave that honour to their Sabbath, that they named from it all the other daies of the week, as the first, second, third day, &c. of the Sabbath, which we from the Heathens (a worse patern) name Munday, Tuesday, Wednesday, &c. Ex instituto Mercurij Tresmegisti.

Verse 2. Then she runneth.] Amor addidit alas, Love is impa­tiont of delaies. Cant. 2.17. Christ commeth leaping over the Mountains of Bether, all manner le [...]s and impediments. And the Church, as im­patient as he, bids him, Make haste, my beloved, and be like to a Roe, or to a sawn of the Hearts, which when it sleeth, looketh behinde, [Page 134] [...] [Page 135] [...] [Page 136] [...] [Page 137] [...] [Page 138]it, saith the Chaldee Paraphrast there. She affects not only an u­nion, but an unity with him.

Verse 3. Peter therefore went forth.] He despaired not, though he had grievously fallen. The Saints cannot fall so far, but that Gods supporting hand is ever under them. They may be dowzed o­ver head and ears in the waters of iniquity, yea, sink twice to the bottom, yet shall rise again and recover; for the Lord puts under his hand; yea, as he that stumbleth, and yet falleth not, gets ground by his stumbling: So it is here.

Verse 4. So they ran both together.] But the swifter of foot they were, the slower in faith: for he that believeth maketh not haste, Isa. 28.16. They believed not fully the refurrection: when they heard the news of it, and from the Angels too, they stirred not, but rejected it as a fable. Now that they hear (though but by a wo­man only) that the Lords body was removed to another sepulchre (though that were but a rash report, and nothing so) they run a­main. Oh the dulnes that is found in the best!

Verse 5. Yet went he not in.] He durst not: so some fearfull are afraid of every step, saying, as Caesar at Rubicon, yet we may goe back: Pelago se non ita commissu [...] us esser, quin quan do liberet pedem reserre posset and as the King of Navar told Beza, That he would launch no further into the sea, then he might be sure to return safe to the haven.

Verse 6. Following him, and went in] John came first, Peter entred first: Soft and fair goes far: Soft fire makes sweet malt: Leap Christians are not much to be liked; such as quickly step out of profanenesse into profession. Hot at hand seldom holds out. The stony ground immediately received the seed with joy, [...]. Mat. 13. Prov 4 2 [...]. Prov. 4.18. and star­ted up suddenly: but the good ground brings forth fruit with pati­ence or tarriance. Walk deliberately, and ponder the paths of thy feet, as Solomon bids. A Christians progresse is as the sun, which shines more and more to the perfect day: and as the Trumper in Mount Sion, Exod. 20. which sounded louder and louder, till it was heard all the countrey over.

Verse 7. And the napkin that was about his head] These grave-cloaths were evidences of our Saviours resurrection, and are there­fore mentioned by the Evangelist. But what shift made Paleottus Archbishop of Bonony for matter, who wrote a great book of the shadow of Christs dead body in the sindon or linen-cloth, wherein it was wrapped? This book was also commented upon by the Pro­fessour of Divinity there. Had not these men little to doe? Did they [Page 139]not, as one saith, Magno conatu magnas nugas agere?

Tenet insanabile multos scribendi cacoethes.

Verse 8. And he saw and believed.] i.e. He believed his own eyes, that the Lords body was not in the sepulchre; but, as Mary Magdalen had told them, so they mis-believed, that it was taken away to some other place, further from Calvary, for honours sake, that he might not lie buried with the wicked. Hence it is that in the next verse it is added, that as yet they knew not the Scripture.

Verse 9. For as yet they knew not the Scripture.] Which yet was clear enough in this point, Ps. 16.10. & 110.1. Isa. 53.10, 11. The resurrection of our Saviour was not obscurely shadowed out in Adam, waking out of sleep, Isaac received after a sort from the dead, Joseph drawn out of prison to be Lord of Egypt, Samson bear­ing away the gates of Gaza, David advanced to the Kingdome, when there was but a step betwixt him and death, Jonah prefer­ved in the Whales belly, &c.

Verse 10. Went again to their own home.] Waiting till God should further enlighten both organ and object, as Mary also did, Luk. 2.

Verse 11. Mary stood at the sepulchre, weeping.] Some thinke it was, because she conceived that the Jews had gotten away our Saviours dead body to dishonour it: as the Popish persecutours digd up Bucers, and many other good mens bones to burn them. She wept, where she had no such cause: so doe too many, women espe­cially, who should doe well to keep their tears for better uses, and not wash foul rooms with sweet waters. Needlesse tears must be unwept again.

Verse 12. And seeth two Angels.] Sent for her sake, and the rest, to certifie them of the resurrection. It is their office (and they are glad of it) to comfort and counsell the Saints still, as it were by speaking and doing after a spirituall manner, though we see them not, as she here did. [...]. The Philosopher told his friends when they came into his little and low cottage, The gods are here with me: sure it is, that God and his Angels are ever with his peo­ple, when they are weeping especially.

Verse 13. Woman, why weepest thou?] Angels pity humane frail­ty still, and secretly suggest comfort. But Mary had no such cause to cry, if she had known all, but to rejoyce rather: so hath a Chri­stian, in what condition soever, all things reckoned. Had Elizabeth known she should have been Queen, she would not have wisht her [Page 140]self a milk-maid. Jam. 1. Saints are heirs of the kingdom, saith James, heads destinated to the diadem, saith Tertullian; what mean they then to be at any time in their dumps?

Verse 14. She turned her self back.] As not able to abide the brightnes of those glorious Angels any longer. To the Gardener therefore she addresseth her self for further direction. See what a happinesse it is to be taught by the ministery of men, like our selves, and to have Angels about us, but invisible.

Verse 15. Woman, why weepest thou? whom seekest thou?] Where the Angels left, the Lord begins. God hath, for our sakes, taken the preaching of the Gospel from the Angels, and given it to Ministers, who have thenceforth also changed names: for Ministers are called Angels Rev. 2.1. and Angels, Ministers, Heb. 1.14.

Verse 16. Jesus saith unto her, Mary.] Christ is neerest to such, as, with Mary cannot see him for their tears, if, with her, in humility they seek after him. He cals her but by her name, and she acknowledgeth him. The ear, we say, is first up in a morning: and nothing so soon awakes us, as to be called by our names. How easily can Christ call up our drousie hearts, when he pleaseth: and (when we are even turned away from him, as Mary here was) make us reciprocate and cry Rabboni?

Verse 17. Touch me not, &c.] She had caught him by the feet (as the Shunammite did Elisha, as the Shulamite did her Spouse) and there she would have held him longer, Mat 28 [...]. Cant. 3 4 out of inconsiderate zeal: but that he takes her off this corporall conceit, that she may learn to live by faith, and not by sense: to be drawn after him to heaven, Ne morare, sed ad perturoatos disciputos ac­curre, & quod vid st [...]renun­cia Pet. Martyr whither he was now ascending, and to go tell his brethren what she had seen and heard.

Verse 18. Mary Magdalen came and told] She had told them and troubled them before with a conceit that they had (but to what end, or whether, she knew not) removed the Lords body: fitly there­fore is she sent to assure them of the resurrection. And, though loth to depart, yet she bridles her affections though never so impetuous, and brings them to be wholly at Christs beck and check.

Verse 19. When the doors, &c. for fear of the Jews] The sheep had been scattered, but now were by the great shepherd recollected (according to the promise, Lech. 13.7. I will turn my hand upon the little ones) yet sensible of their late fright, they shew some tre­pidation. Afterwards, when the Spirit came down upon them, they not only set open the doors, but preached Christ boldly in the Tem­ple, [Page 141]without dread of danger. So did Basil; when the Emperour threatned him with bonds, banishment, Pueris illa ter­riculamenta proponeuda. &c. he wisht him to af­fright babies with such bugbears: his life might be taken away, but not this faith: his head, but not his crown. So Luther, at first so fearfull and faint-hearted, that in the year 1518. he wrote thus to Pope Leo the tenth: I lay my self prostrate at your Holinesse feet, Vivisica, occide, voca, revoca, approba, repro­ba, vocem tuā, vocem Christi in te praesiden­tis & loquentis agnoscam. together with all that I am, and have: quicken me, kill me, call me, recall me, approve me, reprove me, I shall acknowledge your voice to be the very voice of Christ, ruling and speaking in you, &c. Yet afterwards he took more courage, witnesse among many other things, that brave answer of his to one that told him, that both the Pope and the Emperour had threatned his ruine, Con­temptus est à me Romanus & favor & furor. And when Spalati­nus had sent unto him, to enquire whether he would go to Worms, and appear in the Gospels cause, if Caesar summoned him? Go, said he, I am resolved to go, though I were sure to encounter so many devils there, as are tiles upon the houses. Omnia de me praesumas, Luth. Epist. prae­ter fugam & palinodiam. Fugere nolo, multò minus recantare.

Verse 20, He shewed unto them his hands, &c.] For their fur­ther confirmation: so he doth unto us every time we come to his table. But oh, how should our hearts long to look for ever upon the humane nature of Christ, cloathed with an exuberancy of glory, at the right hand of his heavenly Father? And to consider that every vein in that blessed body bled, to bring us to heaven? Augustin was wont to wish that he might have the happinesse to see these three things, Romam in flore, Paulum in ore, & Christum in corpore. But I should take venerable Bedes part rather, and say with him, Anima mea desiderat Christum regem meum videre in decore suo: Let me see my King Christ in his heavenly beauty.

Verse 21. Then said Jesus to them again, Peace] The common salutation amongst the Jewes (the Turks at this day salute in like sort, Salaum aleck: the reply is, Aleek salaum, that is, Blunts voy in­to Levant. Peace be unto you) This our Saviour purposely redoubleth, to perswade them of pardon for their late shamefull defection from him, and their backwardnesse to believ his resurrection. Sin is soon committed, but not so easily remitted: or, if in heaven, yet not in our own con­sciences, till which ther's little comfort. Christ, to confirm them, is pleased again to imploy them, and to count them faithfull, put­ting them again into the ministery. 1 Tim. 1.13. A calling not more honoura­ble then comfortable: the very trust that God commits to a man [Page 142]therein, seales up love and favour to him.

Verse 22. He breathed on them, and saith, &c.] Otherwise, who had been sufficient for these things? The Ministery is a burden to be trembled at by the Angels themselves, On [...] ipsis etiā Angel [...]s tre­mendum. saith Chrysostome. Father Latimer when at the comming in of the six Articles, he, to keep a good conscience, resigned up his Bishoprick, putting off his ro­chet, he suddenly gave a skip in the floor for joy, feeling his shoul­ders so light, Act. and Mon. fo. 1578. Rom. 8.26. [...] Est ma­nus proprium, ut att Galenus. and being discharged, as he said, of such an heavy burden. Now the Spirit where he is bestowed by Christ heaves at one end (as S. Pauls word imports) and takes off the brunt of the businesse from us. He oyls our wheels, and makes us drive merri­ly. He helps our infirmities, edgeth our spirits, steeleth our faces, filleth us with matter, furnisheth us with words, does all our work for us. When I first came into this City (said Calvin upon his death-bed, in his speech to his fellow-Ministers) I found all out of frame, and met with many malicious opposites. But our Lord Christ so settled and strengthned me, Melch. Adam. in vita Calv. who by nature (to speak truth) am easily daunted, Ʋt nullis illorum conatibus cesserim, that I stoutly withstood them.

Verse 23. Whosoevers sins ye remit, &c.] Remission of sin is the chief benefit of the Gospel: And for the Creed (which is the sum of the Gospel) All the former Articles are perfected in that of Remission of sins: and all the following Articles are effects of it. Rhem. Test. Now none can remit sins, but God; to speak properly: Pa­pists tell us of one that could remove mountains: but to remit sins is peculiar to God alone. Man may remit the trespasse, but God only the transgression. Howbeit Ministers may, and in some ca­ses must declare unto man his righteousnesse; Job 33.23. pronounce in Christs name, the truly penitent righteous in Gods sight, by Christs righteousnesse freely imputed, and given unto them. They must also retain, by the same authority, and binde upon impenitent sin­ners (so continuing) their sins to destruction, 2 Cor 10.6. Having in a readi­nesse to revenge all disobedience. This we may doe, as Ministers, and more we claim not.

Verse 24. But Thomas one of the twelve.] A man cannot be wilfully absent from the publike Assemblies but once, without great danger and damage. Thomas was absent, perhaps about some weighty cause. It may be he lurkt and lay close for fear of the Jews: or it may be he was providing, and setling his own private affairs, now his Master was slain: but what ever the cause was, the effect was grievous; he was wofully hardened.

Verse 25. I will not believe.] Ah wilfull Thomas (quoth M ^r Bradford, Martyr) I will not, saith he: so adding to his incre­dulity, Serm of Re­pent. 56. obstinacy. But yet Christ appeared unto him, and would not leese him, &c.

Verse 26. The doors being shut.] Although it be said, that when Christ came to his Disciples the doors were shut, Act. and Mon. fol. 1536. yet have I as much to prove that the doors opened at his comming, as ye to prove that he came thorow the door, said Robert Smith, Martyr, to the Doctour that disputed with him.

Verse 27. Then saith he to Thomas] Who was not excommu­nicated by the rest, but gently born with, till Christ should cure him. Neither did he forsake their meetings, though he believed not their relation. It is good to stand in Christs way, to be found at the foddering-place, Cant. 1.8. But some, like spirituall vaga­bonds, as Cain, excommunicate themselves from Gods presence, in the use of the means: we may write, Lord have mercy upon such, as utterly deplored.

Verse 28. My Lord, and my God.] This is true faith indeed, that individuates God, and appropriates him to it self. [...]. Chrysost. Were it not for this possessive (Mine) the devil might say the Creed to as good purpose as we. He believes there is a God and a Christ: but that which torments him, is, he can say (My) to never an Article of the faith.

Verse 29. Blessed are they that have not seen.] We see Christ in the flesh by the eyes of the Apostles; like as the Israelites saw Canaan by the eyes of the spies: and this is sufficient unto faith, as the Evangelist sheweth in the next verses.

Verse 30. And many other signs, &c.] If Cicero could say of Socrates (whose words Plato had recorded) and could request the like of his Readers, concerning Lucius Crassus, that they would imagine much more good of them, then they found written; De orat. l. 3. how much more might S. John do the same concerning Christ?

Verse 31. These things are written.] He speaks this of the writ of the other three Evangelists also. Matthew wrote his Gospel eight years after Christ. Mark ten. Luke fifteen, and John fourty two, in the daies of Trajan. He died in the 101. year of his own age.

CHAP. XXI.

SOme have been of opinion that this Chapter was not written by John (because he concluded his History in the end of the last Chapter) but added by some other, as the last Chapter of Deu­teronomy was to Moses his writings. These should have obser­ved that in the former Chapter those arguments only are set down by the Evangelist, that fell out at Jerusalem for the manifestation of Christs resurrection: as in this Chapter those, whereby he ap­proved the truth of his resurrection in Galilee also, according to his promise, 2 Tim. 2 8. Mat. 26.32. that they might believe and remember that Jesus Christ of the seed of David was verily raised from the dead according to the Gospel: this being a doctrine of greatest consequence and comfort, 1 Cor. 15.5, &c. Peter thought himself sufficiently assured of it, and therefore said, I go a fishing; but he was deceived, and needed further confirmation.

Verse 2. Cum boni, cum probi cocunt cū pij, oum casti congregantur, non est fact to duenda sed. u­ria, & e con­trario illis no­men factionis accommodan­dum, &c. [...]ert. Apos. a lver. gent. c. 39. There were met together Simon, &c.] When good and godly men meet, when chast and honest people assemble to­gether, it is not to be called a faction, but a Court rather, saith Tertullian. Those are a faction, that conspire against good men: The society of such is like the flime and filth that is congealed, where many toads and other vermine joyn together. God dwels in the Assembly of Saints: shall we, like Stoicks stie up our selves, and not daily runne into their company? He that comes, when o [...]ntmeats and sweet spices are stirring, doth carry away some of the sweet savour, though he think not of it: so here. See Prov. 13.20.

Verse 3. I goe a fishing, &c.] Being not yet employ'd in the publike ministery, Re [...]age [...]utus gets. Ovid. he would not be idle, and that he might not be chargable to the Church. This life is in Isaiah called, The life of our hands, because it is to be maintained by the labour of our hands. We are to earn ere we eat, 2 Thess. 3.

And that night they caught nothing.] Labour we never so hard, unlesse God blesse it, and stop that hole in the bottom of the bag, Hag. 1.1. those secret issues and drains of expence, at which mens estates run out, we shall be forced to say with Severus the Emperour, Spartian. Omnia fui, & nihil profuit.

Verse 4. Psul 30.5. But when the morning.] Mourning lasteth but till [Page 145]morning. Flebile principium melior fortunaa sequetur, said Q. E­lizabeth, Ovid. when she was to be sent to the Tower.

Verse 5. Children, have ye any meat?] This he saith, as seeming to be some hous-keeper, who passing by fishermen, cals to them, as willing to buy their fish, for the use of his family. Galeacius Carac­ciolus, His life by Croshaw. Galeacius Carac­ciolus, that noble Marques of Vico (that left all for Christ, prefer­ring the blessing of God before the worlds warm Sun) would goe into the market at Geneva and cater for his houshold; grieving for nothing more, then that he had not wherewithall to keep a better house, for the relief of the poor: And in that respect only, he wished himself as great a man at Geneva, as he was in Italy.

Verse 6. Cast the net on the right side, &c.] This counsell he gives as a stranger, who haply might see a confluence of fish there, being on the shore, which they in the ship faw not. They obey him therefore, as content to lose one labour more, if it must be sor they knew not what another draught might produce. It is good to be doing in Gods way: sooner or later successe will ensue. Binde not the Lord to a day, wake not my beloved, till he please: he will pay us for all our pains and patience. Consider but our 1. distance, 2. de­pendance, and we will wait.

Verse 7. Therefore that Disciple, &c.] Now they see the cause why, till then, they caught nothing, was, that they might the bet­ter know him to be the Lord. God will one day let us see, that he in very faith fulnesse afflicts us; and that however it seem so for a sea­son, it is not in vain to have sought his face. John knew not our Sa­viour by sight here, but by the multitude of fishes that came to hand, by his direction. The Rochellers might easily see as much, when they were miraculously relieved by that shoal of shel-fish cast upon their shore in a strait siege, Act and Mon. whereby their City was miracu­lously preserved.

Verse 8. And the other Disciples came, &c.] They came all to Christ, but Peter sooner: he cast away all care of his fish, having the Lord to go to. It is best to be first and forwardest in a good matter; not only to make a shift to get into heaven, but to have an a­bundant entrance thereinto, to come bravely into the haven, 2 Pet 1, [...], 11. by ad­ding one grace to another, as Peter hath it. It is a low and unwor­thy strain in some (saith One) to labour after no more grace, then will keep life and soul together, that is, soul and hell asunder. But that man for heaven, and heaven for him, that sets up for his mark, The resurrection of the dead, Phil. 3.11. that is, by a Metonymie [Page 146]of the subject for the adjunct, that perfection of holinesse that ac­companieth the state of the resurrection. Paul was, Insatiabilis Dei cultor, faith Chrysostome.

Verse 9. And fish laid thereon, and bread.] A feast of Christs own providing; to assure them that they should never want neces­saries: superfluities they may want without prejudice. Nature is content with a little, grace with lesse. Luther dined oft with an herring, Junius with an egg; as knowing, that they were not to live to eat, but to eat to live. Ill doth it become a servant of the highest, to be a slave to his palate. Epicurus dum palato quid sit op­timum judicat, coeli palatium non suspexit, saith Ennius.

Verse 10. Which ye have now caught.] He saith not, which I have caused you to catch. God is pleased to say, for our encourage­ment, that we doe such and such good works, when it is he that doth all our works in us, and for us. Certum est nos facere quod fa­cimus, sed ille facit ut faeciamus, Aug. The bowles of the Candle-stick had no oyl, but that which dropped from the olive-branches.

Verse 11. Yet was not the net broke.] When God will blesse a man, all second causes shall cooperate and contribute their help. Postquam Deo re onciltatus me ac mea reg­na (prob dolor) Rom. subjeci ecciesiae, nulla mihi pro pera, sed omnia con­traria advene­runt, Joh. Rex. As when he will crosse us, the strongest sinew in the arms of flesh shall crack, our likeliest projects miscarry: he will curse our bles­sings, blast our proceedings, as King John confessed. Ever since I was assoyled, and subjected to the sea of Rome, I never prospered. Oto, one of the Popes Muscipulatores, Mice-catchers, as the Story cals them, sent hither by Gregory 9. after three years raking together of money by most detestable arts, at last departing hence, he left not so much money in the Kingdom, as he either carried with him, or sent to Rome before him. Such notable fishers are Peters pretended successours: all is fish with them, that comes to net.

Verse 12. None of the Disciples durst ask him.] They were a­shamed to move further Question in that that was to them all so e­vident. Neither yet may we imagine that they sate silent all dinner while in their Masters presence, Turcae perpetuā sitentium tenēt, ut muti. [...]usp. de Caesario p. 475. as Monks and Turks use to do; but that, although they were abashed to ask him who he was, yet they both asked and answered many other more profitable Questions. Our Saviour never came to any mans table, but he besprinkled the dishes with the salt of savoury discourse: So should we, but so (a­las) we doe not. Plato and Xenophon thought it fit and profi­table, that mens speeches at meals, should be written. And [Page 147]if christians should so doe, what kinde of books would they be?

Verse 13. Taketh bread and giveth them.] As his manner was before his death, and with his usuall form of Grace before meat, Luk. 14.35. by the which those two, that had his company to Emaus, knew him. Those that receive not the creatures with thankesgiving, 1 Tim. 4.4. are worse then Heathens. The Greek word for a dinner comes of another word that signifieth prayers, which they usually premised to their repasts. Hesiod gives this precept, [...] à precibus quas praemitae. bant [...] 1 Sam. 9.13. [...]. Eat not of a dish that hath not first been offered in sacrifice. An elegant and a pious precept, faith Melancthon, drawn no doubt from the holy Patriarchs. The people would not taste of their good chear, till Samuel had blessed it. And Moses bad them, Eat and drink before the Lord. Mine Oxen and fatlings are prepared, saith that King, Mat. 22.4. It is in the originall, are sacrificed. So was Nebuchadnezzars good chear, which therefore Daniel would not taste of.

Verse 14. This is now the third time, &c.] Adam died, and we hear no more of him: not so the second Adam, If a man die, shall he live again? Job 14.14. Not till the generall resurrection sure­ly. Many devices there are in the mindes of some, that there shall be a first resurrection of the Martyrs only, Iohnst. de nat. Constant. and that they shall raign on earth a thousand years. Alsted saith, this thousand years shall begin in the year 1694. But these, saith a Divine, Cotton upon the seven viols. are but the mi­stakes of some high expressions in Scripture; which describe the judgements poured out upon Gods enemies, in making a way to the Jews conversion, by the patern of the last judgement.

Verse 15. Lovest thou me more then these?] As thou hast not spared to professe and promise (for when the rest said nothing, Peter said he would lay down his life for him) and as thou now pretendest, by casting thy self into the sea, to come first to me.

Thou knowest that I love thee.] Being asked of the measure, he only answereth of the truth, q. d. for the quantity I can say little, but for the truth I dare affirm. The upright are perfect in Gods account. And Peter had now turned his crowing into crying.

Feed my lambs.] These were his first care. The Syriack addeth, [...] li, mihi, feed them for me. And Drusius reckons this amongst the Eastern Apophthegmes, Quicquid agas, propter Deum agas. Whatsoever thou doest, doe it for Gods sake. Propter te Domine, propter te. was a godly mans motto, it should be every Ministers especially.

Verse 16. Feed my sheep] That is, Supremum in Ecclesia Do­minium [Page 148]tibi assere. Lord it over the Church, saith Baronius. Regio more impera, Raign as a King, saith Bellarmine. Christ on the contrary saith, The kings of the nations exercise dominion over them, 1 Pet. 5.2, 3. but ye shall not do so. And Peter himself saith to his fellow-Elders, Feed the flock of God, not as lording it over Gods heritage, &c. Indeed [...] here used, sometime signifies to govern (usu­ally to feed) but [...], the other word, twice used here in this text, alwaies signifies to feed. But they catch at government, let go feeding. It is as rare a thing to hear a Bishop preach amongst them, said D ^r B [...]ssinet, as to see an Asse flee. Fisco potiùs apud multos consulitur quàm Christo: attonsioni potiùs gregis quam attentioai. Episc. Winton.

Verse 17. Jesus saith unto him the third time.] To confirm him doubtlesse, against the consciousnesse of his three-fold deniall, and to reauthorize him in his Apostleship.

Lovest thou me?] A Minister had need have his heart enflamed with a most ardent affection to Christ: for else he will never suffer that hardship, devour those difficulties, and get over all those im­pediments, that he is sure to be encombred with. The Ministery, believe it, is not an idle-mans occupation: he must preach the word be instant in season, out of season, &c. cry in the throat, (Clamare ut stentora vincat) lift up his voice like a trumpet, Isa. 58.1. speak till he spet forth his lungs, and yet to no more purpose, many times, then Bede did when he preached to an heap of stones. Now this he will never do, unlesse the love of Christ constrain him, 2 Cor. 5.14. with 1 Cor. 16.22.

Peter was grieved.] Either in remembrance of his former false-play: or else, as thinking our Saviour somewhat distrusted his fide­lity; or else surely, 1 [...]am. 6.8. he was as much to blame to be grieved, as Da­vid was to be angry, when God had made a breach upon Ʋzzah.

Feed my sheep] My sheep with golden fleeces, with precious souls: every soul being more worth then a world, as our Saviour reckons it, Mat. 16.6. who only went to the price of it. Can that be wholsome meat then that is sawced with the bloud of souls? Will it not be bitter­nesse in the end?

Verse 18. Another shall gird thee] That is, cord thee, manacle and pinion thee, carry thee prisoner whither thou wouldst not. Pe­ter would, and he would not suffer. Every new man is two men, hath two contrary principles in him, flesh and spirit. The spirit is willing, the flesh weak and way ward. This made the Martyrs ma­ny of them, chide themselves, and crave prayers of others. B. Ridly [Page 149]said to the Smith, as he was knocking in the staple, Good fellow, knock it in hard, for the flesh will have it's course. So, Act. and Mon. fol. 1605. Rawlins White, Martyr, going to the stake, and meeting with his wife and children, the sudden sight of them so pierced his heart, that the ve­ry tears trickled down his cheeks. But he soon after, as though he had misliked this infirmity of his flesh, began to be, as it were an­gry with himself; insomuch that in striking his breast with his hand, he used these words, Ah flesh, staiest thou me so? Wouldst thou fain prevail? Well, I tell thee, do what thou canst, thou shalt not, Ibid 1415. by Gods grace, have the victory. So Latimer in a letter to B. Ridley, Ibid 1565. Pray for me, I say; pray for me, I say; for I am sometimes so fear­full, that I would creep into a Mouse-hole, sometimes God doth visit me again with his comforts: so he cometh and goeth, to teach me to feel and know mine infirmity.

Verse 19. By what death he should glorifie God] Martyrdom is the lowest subjection that can be to God, but the highest honour. Verè magnus est Deus Christianorum, The God of the Christians is a great God indeed, said one Calocerius a Heathen, beholding the patient sufferings of the Primitive Martyrs. Justin Martyr confesseth of himself, that seeing the piety of Christians in their lives, and their patience in death, he gathered that that was the truth that they so constantly professed and sealed up with their bloud. And of one Adrianus it is reported, that seeing the Mar­tyrs suffer such grievous things, he asked the cause? One of them named that text, Eye hath not seen, nor ear heard, &c. The na­ming of which words, and seeing of such sufferings, so converted him, that afterwards he became a Martyr. To account Christ pre­cious as a tree of life, though we be fastned to him as to a stake to be burned at, this is the greatest honour we can doe him upon earth. This is to magnifie Christ, as Paul did, Phil. 1.20. to follow Christ close at heels, as Peter did here, who also had the manner of his death fore-told him, 2 Pet. 1.14. As had likewise Bishop Hooper, Act. and Mon. fol. 1366. when he had given him for his Arms, a Lamb in a fiery bush, and the Sun-beams from heaven descending down upon the Lamb, righty purporting by what death he should glorifie God.

Verse 20. Then Peter turning about.] Peter, though resto­red and resetled in his Apostleship, is not without his infirmities. Quis (que) aliquid satuitatis habet adjunctum. Melanct. They that are cured of a phrensie, are not without their mad tricks sometimes. No pomgranate so sound, but hath one rotten ker­nell in it. No book so well printed, but hath some errata's. Da­vid [Page 150]saw so many in himself, Psal. 19. that he cries out, Who can understand the errours of his life, oh purge me, &c. They that dream of per­fection here, suffer a merry madnesse.

Verse 21. And what shall this man do?] When Peter consi­dered that John was dearly beloved, and yet not alike forewarned of suffering death, as himself was, he began to doubt whether Christ spake this of love to him, or not. Nothing is more ordina­ry with us, then to question Gods affection, when we are in affli­ction: to conceive hard things of God, and heavy things of our selves, as if no children, because chastized. Whereas we should learn to look thorow the anger of Gods corrections, to the sweet­nesse of his loving countenance, as by a rain-bowe we see the bean­tifull image of the Suns light in the midst of a dark and waterish cloud See my Love-tokens. Doct. 2. Ʋse 1.

Verse 22. If I will that he tarry.] Si eum volo manere. This the vulgar corruptly reads, Sic eum volo manere. Ambrose, Au­stin, Bede, Lyra, Rupert, &c. retain this reading. Trapezantius defends it, Bessarion opposeth it, the Greek text refutes it. Yet is the vulgar translation so extolled and idolized by the Papists, that if the Originals differ from it any where, they must be corrected by it, and not it by the Originals. Sed Hebraei bibunt fontes, Gra­ci rivos, Latini paludes, saith Reuchlin.

Verse 23. Among the brethren.] So are all Christians. Sanctior est copula cordis quam corporis.

That that Disciple should not die.] Some to this day, deny that he is dead. Beza tels us of a certain Impostour in his remem­brance, that gave out at Paris that he was John the Evangelist: and was afterwards burnt at Tholouse. Museul in loc. Some have fabled that af­ter he had commanded his grave to be made, and had laid himself down in it, the next day it was found empty, and he rapt up a­live into paradise, whence he shall come together with Enoch and Elias at the last day to confound Antichrist, O quantunt est in rebus inane! It is not for us to follow cunningly devised fables, 2 Pet. 1.16. but to attend to that sure word of truth, as unto a light shining, &c. v. 19. accounting every particle of it precious, sith the change of one letter may breed so much errour, and cause so much con­tention.

Verse 24. This is the Disciple.] Not the Doctour, the Ma­ster, as Magistri nostri Parisienses. So the Sorbonists will needs be stiled. Praesun 1. sent. The Schoolmen have their Doctor Angelicus, [Page 151]Doctor Seraphicus, Doctor resolutissimus: So Bacon the Car­melite was called, because he would endure no guessing or may­be's. The Italian Friers, as they encrease in their supposed holi­nesse, Sauds his Sur­vey, &c. so they proceed in their titles, from Padre Benedicto, to Padre Angelo, then Archangelo, Cherubino, and lastly, Cere­phino, which is the top of perfection. Our Evangelist delights not in any of these swelling titles. He doth not so much as name himself in all this work of his, takes no other stile then the beloved Disciple, makes no more of himself then a witnesse to the truth, a recorder of what he had heard and seen. The proud person speaks great swelling words of vanity; he loves uppermost rooms, a Pet. 3.18. Mat. 23.6. and to be called Rabbi, Rabbi, to be cried up and pointed at for a non-such. I hear, saith Tortullian (speaking of the Pope, who then began to peep out) that there is a decree published in perem­ptory tearms. Pontifex scilicet Maximus, Episcopus episcopo­rum, Odi fastum illi­us ecclesiae, Hunc [...] appellare so itus est. &c. I ever hated the pride of that Roman Church, saith Basil. Ambition, like the Crocodile, groweth while it liveth; like the Ivy, which rising at the feet, will over-peer the highest wall: Or, like the Marry-gold (a flower of no good smel) which opens and shuts with the Sunne. Humility, on the con­trary, is like the Lilly, saith Bernard, or violet, which growes low to the ground, hangs the head downward, and hides it self with it's own leaves. It preferres the Euge of conscience, be­fore the Hic est of the world: and were it not that it's fra­grant smell betrayes it to the observation of others, would chuse to live and dye in its well contenting secrecy.

Verse 25. I suppose that even the world is self, &c.] Nec Christus, nec Coelum patitur hyperbolen, saith One. In speak­king of Christ or his Kingdome, a man can hardly hyperbolze. Much had S. John said of our Saviour, yet nothing to what he might have said. All that ever he did was divine, Nihil in vita nisi laudandum aut fecit aut dixit, aut sensit. Velleius. Sozom. l. 6. c. 28. and deserved to be chronicled. That commendation that Paterculus falsly gives to Scipio, that he never to all his life did, spoke, or thought any thing, but that was praise-worthy, is true only of Christ. That which the Ecclesiasticall History, relates of Bennus, that he was never seen or heard by any to swear, lie, or be rashly angry, to speak or doe any thing that beseemed not Gods servant, is a praise proper to Christ, even as he was man. But, consider him, as God, and then that of Gratian the Emperour is true, in his [Page 152]Epistle to S. Loqu [...]mur de Deo, non quan­tum debemus, sed quantum possumus. Ambrose, We speak of God, not so much as we ought, but so much as we can. Nemo sapientiam Dei immensam in omnem aternitatem exhauriet. He is indeed like the pool Poly­critus writes of, which in compasse, at the first, scarce seemed to exceed the bredth of a shield; but if any went in to it to wash, it extended it self more and more. Tantum recedit, quantum capi­tur, saith Nazianzen. Citat. ab Arist. de mirabil ause. When therefore the Apostle saith, That the world it self could not contain the books that should be written. Hoc non vult, saith Augustine, de mole libro­rum, nec de locali capacitate, sed quod Spiritus sanctus nostri habuerit rationem, & ea se­legerit conscribenda, quae in hac infir­mitate credentes capere possint.