A BRIEF COMMENTARY OR EXPOSITION Upon the GOSPEL according to St JOHN: WHEREIN The Text is explained, divers doubts are resolved, and many other profitable things hinted, that had been by former Interpreters pretermitted.  
By JOHN TRAPPE, M. A. Pastor of Weston upon Avon in .  JOH. 20.31. 
These things are written, that ye might believe that Jesus is the Christ, the Son of God: and that believing, ye might have life, through his Name.  
Ideò scribuntur omnes libri, ut emendetur unus. Aug.  
LONDON, Printed by G.M. for john Bellamy, and are to be sold at his Shop, at the Sign of the three Golden-Lyons in Cornhill, near the Royal Exchange. 1646.   

did their thrice-worthy Father, whom they entirely personated, and exactly resembled. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb M. john Lang ley, now chief Schoolmaster of Paul's, London. Ast. and Mon. fol. 1179.  You have still at hand, my Lord, for a faithful Remembrancer, Your once-painfull Tutor, and mine ancient friend, who hath dropped, I doubt not, into Your Lordship that divine learning, that will, by God's grace, render You both a good man, and a good Patriot. What an honour was that to King Edward 6. and what a comfort to his Tutor St John Cheek, that Cranmer and Ridley (too such men) should assure him, upon just trial first made, that his Pupil (the King) had more Religion in his little finger, than they (both) had in all their bodies? It is Religion, my Lord, it is Religion (maugre Machivels mad Maxim to the contrary) that ennobleth indeed, that enhanceth all worth, that crowneth all commendation: As without it, 
Dignitas in indigno est ornamentum in luro. Salvian.  all the rest (Riches, Revenue, Retinue, etc.) are but shadows and shapes of Nobleness. It lies for ever as a foul stain upon the Nobles of Tekoah, Neh. 3.5. that they put not their necks unto the work of their Lord: When the old Nobility of Israel, that made their staves (haply the Ensigns of their honour) instruments of the common good, are therefore worthily renowned, and eternalized. Numb. 21.18. Them that honour me, I will honour, is a bargain of Gods own making, 1 Sam. 2.30. And Your Lordship seethe it daily made good, as in sundry brave Heroes of that August Senate, that 
* The Parliament in the 25. of Edw 3.15. known to posterity by this name. Sir Thomas Fairfax Silius Italic.  Parliamentum benedictum, whereof You are now a Member, so in our Victorious General, whom God hath so highly honoured in the hearts of all good people, that they are even ready to sing of him, as Silius did once of Fabius Maximus, Hic Patria est, murique urbis stant pectore in uno.  
Now examples (my Lord) are the best lectures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch. Sicut bos armenta, sic ego bonos sequar, etiamsi ruant. Cic. Ep. ad Atticum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Dio Cassius. Psal. 119.63. Psal. 101.6. Psal. 16.3.  and virtue the best example. It was an excellent Law of the Ephesians, Ever to bear in mind some virtuous man to imitate, as Themistocles did Miltiades, as Alexander did Achilles, as Caesar did Alexander, as Cato Major did M: Curius, and as Tully resolved that he would follow good men, yea though he fell with them: I had rather be with Cato in the prison, then with Caesar in the palace, said M: Petronius. It shall be Your highest honour (my good Lord) and Your friends greatest joy, that You side with the better sort, that Your eyes are upon the faithful in the land, that Your delight is, as david's was, in those Excellent ones, the Saints, (those 
* Chrysost. Monachos quosdam sui temporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat. Hom. 55. in Mat. Heb. 11.38. Rev. 15.3. Isa. 63.9. 1 joh. 2.6.  earthly Angels, those Worthies of whom the world is not worthy,) the LORD CHRIST especially, that King of Saints, that Angel of God's presence, that perfect pattern of the Rule, whose Life and Death, whose Oracles and Miracles are here recorded by his beloved Disciple, and somewhat illustrated for Your and the Church's behoof, and benefit, by the meanest, and unworthiest of His, and Your Lordship's servants,  
Most humbly devoted in all duty John Trappe. Ex museolo nostro Novemb. 12. 1645.   

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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   THOMAS DUGARD. Art. Mag. Cantabrig.  

The Epistle to the Reader.  
READER,  
THE worth of the Author of this Book is already well known in the Church of Christ, by some former labours of his which are extant: and they which are well acquainted with him, cannot but know and testify, that he is a man of singular Prudence and Piety, of an acute wit, of a sound judgement, and of an indefatigable spirit, who hath wholly devoted, and given up himself to the service of God's Church, and doth naturally care for the good thereof: witness his constant preaching, even whilst the burden and care of a public School lay upon him: and now in these calamitous and bloody times, wherein he hath suffered deeply, being driven from his charge, and forced to shroud himself in a Garrison of the Parliaments, yet notwithstanding his daily labours amongst the soldiers, and in the midst of the noises of guns and drums, he hath betaken himself to writing of Commentaries upon the sacred Scriptures; and besides this present Book, which hath stepped forth before some of its elder brothers, he hath prepared for the press a Comment upon Genesis, and upon the other three Evangelists, whereof that on Matthew is very large: as also upon the Acts, and all Paul's Epistles to the first to the Thessalonians, and is still going on, intending (if the Lord lend him life and liberty) to go over all the remaining Epistles. I presume that it will be superfluous for me to tell thee how useful and advantageous his labours in this kind may be; for though we have many Comments in Latin, yet but few in English; and for want thereof, and a right understanding of the Scripture, daily experience shows how woefully many persons are led aside into erroneous ways: For that which the Apostle Peter saith of St Paul's Epistles, is true of all the word of God; 2 Pet. 3.13. That therein some things are hard to be understood, which they that are unlearned and unstable pervert to their own destruction. Bless God therefore for stirring up the hearts of those who are pious and judicious, to lay forth their labours this way: and amongst others, make use of this Comment, which by God's blessing will prove no less pleasing then profitable, in regard of the variety and excellency of the matter contained therein; which that it may do, his prayers shall not be wanting, who subscribes himself,  
Thine in the Lord SA. CLARKE.   

A COMMENTARY UPON THE GOSPEL according to St. JOHN.  

CHAP. I.  VER. 1. In the beginning,] 
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 mystical Divinity here delivered. This Barbarian (said the Philosopher, 
Amel. Platonic. ap. Clem. Alex.  concerning our Evangelist) hath comprised more stupendious stuff in three lines, than we have done in all our volumnious discourses. Happy had it been for him, if he had been made, by this first Chapter, 
jun. in vitae sua, operib. praefix.  of an Atheist, a true Christian, as learned Junius was: But he only add mired it, and so left it where he found it; as too many do the Word at this day.  
Was the Word.] Personal, and Enunciative, 
Isa. 6.1. Dan. 8.13.  Isaiah saw him on the Throne, and heard him speaking, Daniel calleth him Palmoni 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 chrysostom, Moscopulus renders it, secundum Deum; as being the express 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 cavil, that the Son is not God coequal, but a secondary God, inferior to the Father. But Gal. 1.3. The Father is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article; 
Euseb. Hieronym.  therefore this follows not. This whole Gospel is a continuate demonstration of Christ's 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. 
a H●nc Iohannes augustum illud et magnificum Evangelii sui imtium assumpsit. Mercer. in loc. Pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Lord possessed me (saith Christ, the essential Wisdom of God there) in the beginning of his way. Arrius corrupted the Greek text, reading it thus; The Lord created me in the beginning, etc. and there hence blasphemously inferred, that Christ was no more than a creature. But he was set up 
b 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 days, Dan. 7.9. And Thales, one of the seven Sages of Greece, styleth him, The most ancient of any thing that hath Being.  
With God.] Being alius from his Father, not aliud; a distinct person, yet coessential and coeternal; for he was with him in the beginning of the creature which God created, as himself speaketh, Mark 13.19.  
Verse 3. All things were made by him.] So, he was not idle with the Father (though he were his darling, sporting always before him, Prov. 8.30.) but by him, as by a principal efficient and co-agent with the Father, and the holy Ghost, all things were made; as some shadow and obscure representation of his Wisdom, Power, Goodness, etc. seen in the Creature, as the sin is seen in water, or as letters refracted in a pair of spectacles are beheld by a dim eye. We can see but God's backparts, 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 usual with the Hebrews, thus by negation to confirm what they have before affirmed, where they would assure, that the thing is so indeed; as Psal. 92.15. joh. 7.18.  
Verse 4. In him was life.] As he created, so he quickeneth and conserveth all, being the Prince and principle of life, 
Est Deus in nobis, agitante calescimus illo.  Acts 3.15. both of natural life, Acts 17.28. (The Heathen could say as much) and of spiritual, 1 john 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 sepulchers 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 darkness. The later is a clear thorow-light: The Commandment 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 darkness 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 devil's spelman did, Numb. 24.1, 2, when he set his face toward the wilderness, and resolved to curse howsoever;) 
Herodat. job. 24.17.  execrates it, as the Ethiopians do 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 Ionas; who was therefore met with by another messenger of God, and sent into the Whale's belly, to make his Sermon for Nineveh; and in his prayer before, 
jon. 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 witness.] This he performed with a witness, verbis non solum disertis, sed et exertis. He witnessed plainly, and plentifully, with a clear and punctual pronunciation, profession, indigitation, vers. 26, 29, 32, 36.  
That all men through him might believe.] Our Saviour expected, that men should have come as far to hear his forerunner and him, as the Queen of Sheba came to hear Solomon, Mat. 12.42. But the one thing necessary lies (alas) 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 himself, that most vehement profession, verse 20. He confessed and denied not, but confessed, etc. He knew well the danger of detracting in the least degree from God's glory. To look upon it only, and lust after it, is to commit spiritual fornication with it in our hearts; for it is God's beloved Spouse, and he being jealous, cannot bear a corrival. Look 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 thyself, as Austin well adviseth; let that be thy motto that was his, propter te, Domine, propter te. Study God's ends, and we may have any thing of him, as Moses, Exod. 32.  
Verse 9 Which lighteth every man, etc.] Or, that coming into the world, lighteth every man. All, with the light of reason, Job. 35.11. his own, with a supernal and supernatural 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 child 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 reinforced, 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 tiresomness, 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, and Mark. 16.15. he is called every Creature. This little World knew not Christ, for God had hid him under the Carpenter's Son; his glory was inward, his Kingdom 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 lie obscured, as did Melchisedech. The Moon (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 picked people; as touching the election, beloved for the Father's sake (Ownnesse makes love) though the more he loved, the less he was beloved. 
Rom. 11.28.  This may be the best man's case, 2 Cor, 12.15. Learn we to deserve well of the most undeserving. God shines upon the unthankful also, Luk. 6.35. Christ came to the stiffnecked, and uncircumcised in heart and ears, Act. 7.51. His comfort was (and may be ours) Though Israel be not gathered, yet I shallbe glorious, etc. Isa. 49.5.  
And his own received him not.] Nay, they peremptorily and pertinaciously denied the holy One, and the Just; and desired a murderer 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 look 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 Jews 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, privilege, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non.  preferment, prerogative royal, heavenly honour, as Non●us here rendereth it, and fitly. For if sons, than heirs, Rom. 8.17. Hence that Ecce admirantis, 1 John 3.1. and that Who am I? 2 Sam. 7.18. with 14. King's can make their firstborn only heirs, as Jehoshaphat, 2 Chron. 21.3. But here all are heirs of God, and coheirs with Christ.  
Even to them that believe in his name.] Though with never so weak a faith, such as may seem to be rather unbelief, than faith, Mark 9.24. The least bud draws sap from the Root, as well as the greatest Branch. The weakest hand may receive a ring. Credo languidâ fide, sed tamen fide, said Dr. Cruciger on his death bed. 
Selneccer. paedag. Christ.  A weak faith is a joint possessor, though no faith can be a joint purchaser of this precious privilege here specified.  
Verse 13. But of God.] Whose sons therefore they are, and so higher than the Kings of the earth, Psal, 89.27. as those that prolong the days of Christ upon earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom.  being begotten by the travel of his soul, Isai. 53.10, 11. Hence faith is said to adopt us, verse 12. in like sort as it justifies us, viz. by virtue of its object, Christ. 
Filiabitur nomine ejus. Trem.  Hence Psal. 72.17. there is said to be a succession of Christ's 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 himself into a lousy leprous suit of ours, 
Nazianz.  to expiate our pride and robbery, in reaching after the Deity, and to heal us of our spiritual leprosy; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he had not assumed our flesh, he had not saved us.  
Verse 15. John cried, saying;] He entered upon his calling in the year 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, etc.  
Verse 16. Of his fullness.] Which is both repletive, and diffusive; not only of plenty, but of bounty: not a fullness 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 less; but the fullness 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 moral Law, Truth to the Ceremonial. Or, 
Beza. D. Preston.  (as others) Grace for grace; that is, a latitude answerable to all the Commandments, a perfection answerable to Christ's own perfection. As the father gives his child limb for limb, part for part, etc. so doth this Father of Eternity (Isa. 9 6.) There are that render it, 
Gratiam nouâ gratiâ cumulata●. Pasor.  Grace against grace, as in a glass 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, etc.] 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 real 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 Jew's sent Priests.] Whose proper office it was to inquire 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 seek the Law at the Priest's mouth, Malipiero, 2.7. Cicero complains of his Roman Priests, that they were good honest men, but not very skilful. 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 Chrysostom's time would gather out of Malch. 3.1. They that wrist the Scriptures, are blinded; as Papists, and other brainsick heretics.  
Verse 23. I am the voice of one crying] Christ spoke not a word to Herod, faith one; because Herod had taken away this voice of his, in beheading the Baptist.  
In the Wilderness.] Not in the Temple; To show that the legal shadows were now to vanish. Chrysologus calls 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; 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 Baptism. And there is one that tells 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. Baptism also is first administered, where it was of old foreshadowed. Christ is the true Bethabara, Ephes. 2.18. we sail to Heaven on his bottom.  
Verse 29. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Taketh away.] Or, that is taking away, by a perpetual act, 
Isa. 55, 7.  as the Sun doth shine, as the Spring doth run, Zech. 13.1. This should be as a perpetual 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 aforehand 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 look intently into the mystery of Christ, as the Cherubims did into the Ark.  
But that he should be manifested,] Ministers must hold up the tapestry, as it were, and show men Christ. They are the mouth of the holy Ghost; whose office it is to take of Christ's excellencies, and hold them out to the world, John 16.14.  
Verse 37. And they followed Jesus.] So powerful is a word or two (many times) touching Christ and his cross, to change the heart. 
Phil. 1.13. Acts & Mon. fol. 920.  Paul showeth, that the very report of his bonds, did a great deal of good in Caesar's Court. Bil●eyes confession converted Latimer. Galeacius Caracciolus (that Italian marquis) was wrought upon by a similitude, used by Peter Martyr, reading on the 1. Epist. to the Corinthians. So were Earl Martinengus, and Hieronymus Zanchius (both of them Canonici Lateranenses) by some seasonable truth, 
Each. Miscel Epist. ad Lanteran. p. 3, 4.  falling from the same mouth. Luther having heard Staupirius say, that that is kind repentance, which gins from the love of God; ever after that time, the practice of repentance was sweeter to him. Also this speech of his, took well with Luther, The doctrine of Predestination, 
Melch. Adam. in vita Luth.  gins at the wounds of Christ.  
Verse 41. He first findeth] Yet afterwards Peter outstripped Andrew in faith, and forwardness for Christ; as likewise Luther did Staupicius, etc. So the first become last, and the last first. But that charity is no churl, Andrew calleth Simon, and Philip Nathaneel, etc. as a Loadstone draws to itself one iron ring, and that another, and that a third, So &c,  
We have found the Messiah.] Little it was that he could say of Christ's person, office, value, virtue, etc. but brings him to Christ. So let us do ours to the public 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. Fellow me.] Together with Christ's word, there went out a power. His words are operative and efficacious. This Prophecy 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 liars, or the Apostles fools; 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 looseness. They may aswell say, the sea burns, or fire cools.  
Verse 44. Now Philip was of Bethsaida, 
Mark. 9.27. ] So was Andrew and Peter, who would not be wanting to preach to this Town, and pray for it. But all in vain: whence that Woe to thee Bethsaida, Matth. 11.21. Christ would not suffer so much as the blind man he had cured to go thither, Mark. 9  
Verse 45. Philip findeth Nathaneel,] Whom some make to be the same with Bartholomew. I affirm nothing.  
We have found,] The Greek word imports, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lu●rum n●speratum, & repentè oblantum.  the sudden and unexpected finding of such a commodity as he looked not for. See Isa. 65.1.  
Verse 46. Can there any good, etc.] 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 error, as was likewise Philip, in the former verse, with his Jesus of Nazareth, the Son of Joseph. Four words only, and scarce ever a true one. Epidemical diseases are soon caught.  
Verse 47. Behold an Israclite, etc.] Here Christ wondereth at his own work of Renovation, as wonderful, doubtless, 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, etc.] Christ thinks of us, when we little think of him. See Rom. 5.10.  
Verse 52. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Upon the son of man.] The jacob's Ladder, the bridge that joineth Heaven and earth together, as Gregory hath it.   

CHAP. II.  VERSE 1. There was a Marriage.] 
Whether St. John's 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 watchword.  
Verse 3. 
Mendicato pane bic vivamus, anon boc pulchrè sar●itur, in eo quod pascimur pane cum angelis? etc. Luther.  And when they wanted wine,] Wine than 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 Father's 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 show 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 dial.  
Verse 4. What have I to do with thee? etc.] 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, 
job. 40.5. jon. 4.  though he had publicly reproved her. Once I have spoken, but I will not answer, saith Job. Jonah, reprehended by God, shuts up his prophecy 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 hushed.  
Verse 6. After the manner of the purifying, etc. But who required these things at their hands? Men are apt to  in externals. The Devil strove to bring this superstition into the Christian Church, by the heretic Ebion, and hath done it by the Pseudo-Catholikes, with their lustrall-water, and sprinkling of sepulchers; for the rise whereof, Baronius refers us not to the Jews, 
Baron. Annal.  but to juvenal's sixth Satire.  
Containing two or three firkins] For ostentation sake. Superstition, is pompous and ambitious.  
Verse 7. Up 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 governor of the feast.] The Jews had a sort of officers at their feasts, called praefecti morum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Gaudentius. Casaubon.  the Eyes and Overseers of the feast, that took care that none should drink too much. The Latins called them Dictatours; the Greeks, 
plautus.  Symposiarches: 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 Greek.  men drank 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 one's 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 than 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 work is worst at first; the best is behind: the sweetest of honey lies in the bottom.  
Verse 11. This beginning, etc.] For as for his miraculous disputation with the Doctors, and fasting forty days; these were rather miracles wrought upon Christ, then by him. He works his first miracle for confirmation of God the Father's first Ordinance.  
His Disciples believed on him.] So they did before, but now more. So 1 John 5.13. The Apostle writes to them that believed on the name of the Son of God, that they might believe 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 grew up in a night; or like a bullet in a mould, that is made in a moment, etc. But as the sound of the trumpet grew louder and louder; and as they went up to salomon's 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, etc. 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 custom to set up tables in the Temple, and money-changers at them; that those that aught to offer half 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, 
Plerique emnes mensari●●unt, fanerat●riam exercentes, ideò faetent. ] The Jews at this day being great Usurers, and thorough much sitting, and not stirring about, are thought to stink, 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 Samson, he lays heaps upon heaps (yet without bloodshed) with the jawbone of an ass. Zeal is attended by revenge, 
Ber. Annot.  2 Cor. 7.11.  
The changers money, 
Non exp●●●o plenam 〈…〉 etc. R●●o●. 〈◊〉. ] Gr. small money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in minuta frusta concidere.  
Verse 16. And said to the Dovesellers,] These (belike, as more tractable, and not so gross 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 apostasy under Antichrist, till Christ come again to judgement. And yet that Church of Scotland is said to have this rare privilege above many others; that since the Reformation there wrought, they have, without heresy, or so much as schism, retained unity, with purity of doctrine.  
An house of merchandise.] So he calls it, for all their goodly pretexts of good intentions. So the Churchwarden of Ipswich was much trounced and troubled in the High-commission, for writing over the place where the spiritual Court was kept, My house shall be called an house of prayer, but ye have made it a den of thiefs, Novemb. 6. 1635.  
Verse 17. The zeal of thine house.] Apostates, on the otherside, eat up their zeal of God's house. But as in falling forward is nothing so much danger, as backward: So the zealot, though not so discreet, is better than the Apostate: Howbeit, zeal should eat us up, (saith one) but not eat up our wisdom, 
Mr. Vines.  nor should pride eat up our zeal.  
Verse 18. What sign.] They might have seen sign enough, in his so powerful ejecting of those money-merchants. But Church-Reformations are commonly thus diversely entertained. The Disciples call it zeal, the Jews, rashness.  
Verse 19 Destroy this Temple.] This was the same in effect, 
Rom. 1.4.  with that sign of the Prophet Ionas, Matth. 12.39, 40. His resurrection was a plain demonstration of his Deity. Superas evadere ad auras, hic labour, hoc opus est, befitting a God.  
Verse 20. Forty and six years,] All, so what lacks; for it was six years work only, but they reckon the interim of interruption, Ezra 3. to the 7th, to aggravate the matter. So they are not only blinded, but hardened.  
Verse 21. The temple of his Body.] Wherein the Godhead dwelled bodily, Colos. 2.9. that is, personally, as he dwelled in the material Temple, sacramentally, and doth dwell in the hearts of his people, spiritually. This Tabernacle of Christ's Body, 
Heb. 9.21.  was not made with hands, not built by the power of nature.  
Verse 22. His Disciples remembered,] In the mean, time they murmured not, much less opposed. We can do nothing against the truth; when at worst, but for the truth, 2 Cor. 13.8. They laid 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 believed.] Fides fuit minimè fida, quip historicae, ex miraculis nata. These thought they had laid hold on Christ: but they did but as Children, that think they catch the shadow on the wall. there's a great deal of this false faith abroad. The sorcerers seemed to do as much as Moses.  
Verse 24. Did not commit himself 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 itself 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 men's 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 nearer to us, than we are to ourselves, and knows our thoughts long before; as a Gardener knows what flowers he shall have at spring, because he knows the roots.   

CHAP. III.  Verse 1. A ruler of the Jews.] 
EIther a chieftain of the Pharisees, as he was, Luk. 14.1. Or one of the Sanhedrin, one of the seventy Seniors, whose learning hung in their light, 1 Cor. 2.8. Yet was neither learned Nathaneel, nor Nicodemus a Master of Israel excluded from Christ's 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. etc. 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 jugglers 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 tindal hindered the juggler of Antwerp, that he could not do 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 newmade up again; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.24. 2 Pet. 1.3.  except the whole frame of the old conversation be dissolved, and a better erected, there'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, etc.] 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 gibberish to him. Water ariseth no higher than the spring whence it came; so the natural man can ascend no higher than nature.  
Verse 5. Be born of water, and the holy Ghost.] That is, of the holy Ghost working like water, cooling, cleansing, etc. In allusion, belike, to that first washing of a newborn babe from his blood, Ezek. 16.4. Or else to those levitical washings, and not without some reference to Nicodemus, and his fellow-Pharisees, who placed a great part of their piety in external 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, etc.  
Verse 6. That which is born of the flesh, etc.] Whole man is in evil, and whole evil in man. Quintilian saw not this; and therefore said, that it is more marvel that one man sinneth, then that all men should live honestly; sin is so much against man's 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 slight conceits of concupifcence, as a condition of nature. Yet some of them (as Michael Bains professor at Louvain, etc.) are sound in this point.  
Verse 7. Marvel not, etc.] viz. through unbelief; 
Miracula assiduitate vitescunt.  for otherwise it is a just wonder, far beyond that of natural birth; which, but that it is so ordinary, would surely seem a miracle.  
Verse 8. The wind bloweth, etc.] Libero et vago impetu. Watch therefore the gales of grace: we cannot purchase this wind (as Sailors in Norway are said to do) for any money. This Hawk, when flown, 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, etc. The poor are gospellized; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not only receive it, but are changed by it. But Bellarmine cannot find in all the Bible, 
Matth. 11.5. Promissio de remittendis peccatis eis quae consitentur Deo non videtur ulla extare in divinis literis. Bell. de Just if. l. 1. c. 21.  where remission of sin is promised to such as confess their sins to God.  
Verse 11. Ye receive not our witness.] Our Saviour joins himself 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, spiritual things, under earthly gross similitudes, of wind, water, etc. In the mystery of Christ, the best of us are acutè obtusi. But for the natural man, that cannot tell the nature of the wind, or enter into the depth of the flower, or the grass, etc. 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, etc. 
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 himself full without his members, who are called the fullness of him that filleth all, Ephes. 1. ult.  
Verse 14. And as Moses lifted up the serpent,] There it was, vide, et vive: here, creed, et vive. And as there, he that beheld the serpent, though but with a weak squint-eye, yea, but with half an eye, 
Selniccer. in pedag, Christ. pag. 321.  was cured. So here, if we look upon Christ with the eye, though but a weak faith, we shall be saved. Doctor Cruciger when he lay a dying, cried out, Credo languidâ fide, sed tamen fide. I believe with a weak faith, but with a faith, such as it is.  
Verse 15. That whosoever believeth, 
Luther. joh. 6, 35, 36. ] Faith is the soul, hand, (sidei mendica manus, saith one) foot, whereby we come to Christ, mouth (hic credere est edere, saith Austin) wing, whereby we 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 parallel it. The world, that is, all mankind fallen in Adam. This the Apostle fitly calleth gods, Philanthropy, Tit. 3.4. it being a sweet favour to the whole kind 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 condemn the world.] Unless it be by accident, because they will not be saved; they will not have heaven upon Christ's terms, 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, reign eternally.  
Verse 18. Is condemned already.] The sentence is passed, the halter about his neck; there wants no more than 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 hellfire.  
Because he hath not believed.] He saith not, because he hath committed adultery, murder. There is no righteousness now but of faith; no sin (saith one) but from unbelief; for thy sins against the Law are not imputed unto thee, if thou do but believe the Gospel. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.23.  It is unbelief that shuts a man up close prisoner in the Laws 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 leprosy in the head, which makes a man undoubtedly unclean, 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, etc. Now when men hate these, as thiefs do a torch in the night, and fly 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 cord Aethiopici,  quò magis luceat, eò magis execrentur. But our hearts (as our climate) have more light than heat. Sir Philip Sidney used to say of Chaucer, that he wondered how in those misty times he could see so clearly; 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 knows, as he does of God's will, as the Apostle intimates, when he tells 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 suit.  
Verse 22. And baptised.] 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 sick, said Seneca, then out of employment.  
Verse 23. And John also was baptising,] Here Mimsters may learn not to be wanting to their duties, though God stir up others about them of greater parts, and better success, to obscure them. Verbi minister es, hoc age, was Mr 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 excel, 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.  than Palaces. Bocardo became a College of Quondams, as the Marian Martyrs merrily called it. If Petronius could tell Caesar, that he had rather be with Cato in the Prisonhouse, then with him in the Senate-house: why should it grieve any to suffer bonds with, and for Christ? chrysostom had rather be Paul a prisoner of Jesus Christ, than Paul rapt up into the third Heaven. Homil in Ephes. 3.1.  
Verse 25. And the Jews] Who joined themselves to john's 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, Baptism; 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 john's sake, as joshna did for Moses, and with as little thank. john would have been glad they had gone after Christ, as Andrew did. Howsoever, it was good news to john, that Jesus was so frequented and busied.  
Verse 27. 
Videtur bominis appellatio magnum habere momeatum, etc. Equide on pluris secerim justam commendationem, etc. 3 john 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 mankind by nature. The Greeks, when they set forth one mis reble indeed, they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thrice a man.  
Verse 28. Ye yourselves bear me witness] I should rather choose the just commendation of one good man (saith Rolloc upon this Text) than the foolish admiration of a whole multitude. Demetrius hath good report of the truth itself; that's enough for him.  
Verse 29. The friend of the bridegroom] Such is every faithful Minister, 2 Cor. 11.2. whose office is to woo for Christ, and not (as some) to speak one word for him, and two for himself. This is foul-play.  
Verse 30. He must increase, but, etc.] And this was John's great joy. That man hath true light, that can be content to be outshined by others; and nothing will more try a man's grace, than 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 Paul's Epistles, though he had been publicly 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. Walls. in Hermiae lib  Nulla ferent talem secla futura virum. But Luther shown himself so much discontent at the Reformation wrought at Wittenberg in his absence, by Carolostadius, 
Cum Lutherus ex sua eremo Wittenbergan redvs●et, etc. 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. Self-love makes men unreasonable, and ever teacheth them to turn the glass, to see themselves bigger, others lesser than they are, etc.  
Verse 31. He that cometh, etc.] Hitherto Christ hath been compared with John: In the rest of the Chapter, he stands compared; First, with all men. Secondly, with the faithful, and infinitely preferred before them all. He is the chief 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 always their bills in the mud, as Swine are ever rooting in the mire.  
Verse 33. Hath set to his seal, etc.] Hath given God a testimonial, such as is that Deut. 32.4. After which, God also sets his seal (quasi in redhostimentum) to the believer, Eph. 1.13.  
Verse 34. Speaketh the words of God] This the true believer is convinced of; and therefore sets to his seal, 
Luke 1.1.  as to an undoubted truth. He is fully persuaded, as Saint Luke was.  
Verse 35. The Father loveth the Son.] Therefore faith may have firm footing. God hath laid 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 eternal life] 1. In promisso. 2. In pretio. 3. In primitiis. He stands already on the Battlements of heaven, he hath one foot in the porch of Paradise.  
He that believeth not] There is a twofold unbelief, 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 Laws, both in the minds 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 unbeliever can neither avoid it, nor abide it.   

CHAP. FOUR  Verse 1. Baptised more Disciples.] 
Baptising was used by the Jews, before John, or Christ took it up; 
Broughton on Dan. 9  from which custom, though brought in without Commandment, our Saviour authorizeth a seal of entering into his Rest; using the Jews weakness, as an allurement thither.  
Verse 2. Jesus himself baptised not] A sweet comfort, that Christ is said to baptise those whom the Disciples baptised. The Sacraments administered by Ministers are no less effectual, then if we had received the same from Christ's own hands.  
Verse 3. He left judaea] God must be trusted, not tempted.  
Verse 4. He must needs go] Happy for them, that they lay in our Saviour's 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 looked upon; his feet drop fatness. Luther had rather be with Christ in hell, then in Heaven without him.  
Verse 5. jacob gave to his son joseph] Having first won it with his sword and his bow; that is, with his prayer and supplication (saith the Chaldee paraphrast:) which as saul's sword, and jonathans' bow, never return empty, 2 Sam. 1.22.  
Verse 6. jesus 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 ourselves in the body, i. e. in the body of flesh and frailty, subject to like misery. He that hath had the toothache, will pity those that have it. Non ignara mali, etc. We are orphans all (said Queen Elizabeth, 
England's Elizab. p. 186.  in her speech to the children of christs-hospital) let me enjoy your prayers, and ye shall be sure of mine assistance.  
Verse 7. A woman of Samaria] A poor Tankard-bearer, such as Festus calls 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 Jews, and took 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 jews have no deal, etc.] josephus writeth, that at Samaria was a Sanctuary opened by Sanballat, for all Renegado Jew's, etc. The Jews 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 himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called by St. Paul, the Benefit, 1 Tim. 6.2. Let him not be to us as jethers 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 dilemmas, to reject grace offered, and with both hands as it were, to thrust away from us eternal life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Acts. 13.46.  
Verse 12. Our father jacob] josephus tells us, that these Samaritans, whiles the Jews prospered, would needs be their dear Cousins; 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 Jews, to excuse themselves as none such; and they styled Antiochus, The mighty God; Oh baseness!  
Verse 13. Shall thirst again] So shall all they, quibus avaritiae aut ambitionis salsugo bibulam animam possidet. He that seeks to satisfy his lusts, goes about an endless business. Give, give, is the Horsleeches language. The worldling hath enough to sink him, not to satisfy him.  
Verse 14. Shall never thirst] His lips water not after homely provision, that hath lately tasted of delicate sustenance.  
Clitorio quicunque sitim de fonte levanet, 
Ovid Metamor. lib. 15.   
Vina fugit, gaudetque meris abstemius undis.  
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 sinful 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.  etc. 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 molehills.  
Verse 17. I have no husband] Lucretius ait, quasdam mulieres effugere unius viri torum, 
Sphinx Philos.  ut omnium fiant torus.  
jesuitae etiam sunt  
Connubisanctifugae, clammeretricitegae.  
Verse 18. He whom thou now hast, etc.] 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 quickened with vinegar. 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. john 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 music. The Corinthian idiot, convinced of all, and having the secrets of his heart ripped up by the twoedged sword, 
1 Cor. 14.4.25.  falls down upon his face, worshipping God, and reporteth that God is in the Ministers, of a truth.  
Verse 20. Our fathers, etc.] No sooner doth she acknowledge him a Prophet, but she seeks to be satisfied in a case of conscience. Proh stuporem nostrum! woe to our dulness.  
Verse 21. Ye shall neither in this mountain, etc.] Herod's temple at jerusalem was so set on fire by Titus his soldiers, that it could not be quenched by the industry of man. And at the same time Apollo's 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 miracls s (saith mine Author) evidently showeth, that the time was then come, when God would put an end both to Jewish Ceremonies, 
Godw. Antiq. Heo.  and heathenish Idolatry; that the Kingdom of his Son might be the better established.  
Verse 22. We know what we worship] Christ also, as man, worshippeth, being less than himself, as God: Christ is worshipped by Angels, as God, being greater than himself, as man.  
Verse 23. The Father seeketh such] Oh how should this fire up our hearts to spiritual worship! that God seeks for such, with, 
Cant. 2.14.  Let me see thy face, hear thy voice, etc. He soliciteth suitors.  
Verse 24. God is a Spirit] Omni nominis jehovae 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 subtle, and most invisible; therefore immaterial 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 hypocrisy.  
Verse 25. I know that Messiah, etc.] 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 Proverb is: we are apt to think our penny good silver.  
Verse 26. I, that speak unto thee, etc.] 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, etc. 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 Sodom burning, Lot may not.  
Yet no man said] All ill thoughts, and sinister surmises, of superiors especially, are to be presently suppressed, and strangled in the birth.  
Verse 28. Left her waterpot] She had now greater things in hand, better things to look after. As Alexander, hearing of the riches of the Indies, divided his Kingdom among his Captains.  
Verse 29. Come see a man, etc.] Weak means may, by God's blessing, work great matters. He can make the words of Naaman's servants greater in operation, than the words of great Elisha, and by a poor captive girl bring him to the Prophet.  
Verse 30. Then they went out] More to see the news, than else: as Moses his curiosity led him nearer to the bush, wherehence 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 cujusque vita in fuga est, and must be repaired by nutrition, in a natural course. Only we must eat to live, and not live to eat only, as belly-gods.  
Verse 32. I have meat to eat, etc.] Abraham's servant would not eat, till he had dispatched his errand, Gen. 24.33. When we are to woo for Christ, we should forget our own interests and occasions, Quaerite primum, etc.  
Verse 33. 
1 Cor. 3.3.  Hath any man brought, etc.] Are not these yet carnal, and talk as men? How dull and thick-brained are the best, till God rend the vail, and illighten both organ and object?  
Verse 34. My meat is to do the will, etc.] Job preferred it before his necessary food, that that should keep him alive. So did Christ, 
job. 23.12.  when disappointed of a breakfast at the barren figtree, and coming 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 months.] As who should say, ye so long for the time, that ye count how many months, weeks, days, it is to harvest: Should ye not be much more solicitous of such an heavenly harvest? These Samaritans do but hang for mowing, etc.  
Verse 36. That he that soweth, etc.] That is, that both the Prophets that sowed, and the Apostles that reaped, etc. 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, etc. Camerarius recites the Senary at large,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Verse 38. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Other men have laboured] Laboured even to lassitude, as the word signifies. The Ministry is not then an easy trade, an idle man's occupation. Luther was wont to say, Sudor Oeconomicus est magnus, Politicus major, R●●lesiasticus ●●●ximus: The householder 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 Atheism, was conference with a Country man of his, not far from Florence. The next was, the Majesty of the Scriptures, which he observed in Joh. 1. So, for our forefathers in times of Popery, 
Act. and Mon. fol. 767.  Mr Fox observeth, that by the reading of Chaucer's 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 marvel 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 find 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 minds to that, wherein they desired to persuade them, touching the truth of God's Word and Sacraments.  
Verse 40. Were come unto him.] We no sooner believe, 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 persuading 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 prittleprattle. So perhaps it seemed to some of them at first, who believed indeed when they headroom. Plato give a good rule, Consider not so much 〈…〉. Prejudicated opinion bars up the understand 〈…〉 causeth the best liquor to run over.  
Verse 43. After two days 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 do 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 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 errors and heresies, or prove but a dull and dry Doctor.  
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, etc. as Zanchius, when he could not rest at Argentina, was received at Clavenna.  
Having seen all the things he did, etc.] Christ's 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 Nobleman.] One that belonged to the King: for so the vulgar flatteringly styled Herod the Tetrarch. Few Noblemen came to Christ: this, not till he was driven to him, by his son's sickness, 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, etc.] Even Darius' king of Persia, can give order for prayers to be made at Jerusalem, for the King's 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 signs, etc.] Our Saviour first chides him, and upon his well-bearing of that, accommodates him. He saw the Courtier's unbelief more dangerous to his son, than the disease could be to his son's 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 son liveth.] Is in very good health; for non est vivere, 
Martiat.  sed valere vita: So, God is better to us, ofttimes, than our prayers, than our hopes.  
Verse 51. Thy son liveth.] So the son was restored by his father's faith. It is a benefit to be born of good parents. Personal goodness is profitable to posterity.  
Verse 52. Then enquired he, etc.] by a sweet providence, that God might be the more glorified, and the man's faith confirmed. All things cooperate, etc. Rom. 8.28. So, at the same time, wherein the States of Germany. (after long debate) concluded for the 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 Muscleborough field was won by the English, the selfsame 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.  VERSE 1. A feast of the Jews.] 
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 continual feast, or holiday, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with the unleavened bread of sincerity and truth, ver. 8. Diogenes could say, That a good man keeps holydaie, and hath gaudies all the year about, Exod. 5.1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert.  Let my people go, 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 God's Ministers, for the use of such impotent folk, as here lay looking and languishing at Hope's Hospital: 
K. Edward 6. his life 〈◊〉 Sir I. He ●●. p. 169 etc.  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 moneys, for their maintenance.  
Verse 3. Of impotent folk.] that had tried all other ways, 
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 prophecy a partly to retain them in their religion's course of sacrificing to the true God, against the scoffs of the Romans. (that were now their Lords.) Such a virtue being given to that water, wherein their Sacrifices were wont to be washed. See a 〈◊〉 sovereign bath then this, Zech. 13.1. an ever-flowing, and overflowing 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 jerusalem, 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 do cures was the greater wonder: sigh 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? We need have some thing to mind us of God, to bring us to Christ. King Alvered prayed God to send him always some sickness, 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, etc.] Christ's eye affected his heart, he could not but sympathise, and secure this poor cripple, out of his mere Philanthropy, which moveth him still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show mercy according to the measure of our misery, whereof he bears a part, Heb. 5.2.  
Verse 7. I have no man, etc.] He looked that Christ should have done him that good office; and could not think of any other way of cure. How easy 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, etc.] 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 God's glory: like as another time, he bade them give meat to the Damsel he had raised, not for any necessity, but to ensure the cure.  
Verse 9 
Dei dicere, est efficere.  Andimmediately the man.] Christ's 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 lawful, etc.] Verè, sed non sincerè. It more troubled them that Christ had healed him, then that the Sabbath had been broken by him. The poorer Swedes always break the Sabbath; saying that its only for Gentlemen to keep that day.  
Verse 11. He that made me whole, etc.] 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, etc. They dissembled the former, and insisted only upon the later, which shows the naughtiness of their hearts.  
Verse 13. Had conveyed himself away.] Lest, by his present, that work should be hindered. True goodness is public 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 sickbed, Isa. 38.22.  
Behold, thou art made whole, etc.] 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 spiteful Jews, Probi ex suà naturâ caeteros fingunt. The Disciples could not imagine so ill of Judas, as it proved. Marry 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 forbore not. In the discharge of our consciences (rightly informed and regulated) we must not stand to cast perils: but do 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 privy 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 dog's the Gospel. Ecclesia harts crucis (saith Luther.) 
Veritas odiurn parit. Ter.  Truth breeds hatred, saith the Heathen, as the fair Nymphs did the ill-favoured Fauns and Satyrs.  
Verse 19 The Son can do nothing, etc.] He denies not himself to be the Son, though they quarrelled him: but sweetly sets forth the doctrine of his Deity, which they so much stomached, and stumbled at.  
Verse 20. For the Father loveth the Son.] This noteth that eternal power of doing miracles, that is in Christ. As that which follows, He will show him greater works, etc. is to be referred to the declaration of that his power.  
That ye may wonder] Though ye believe not; for such was the hardness of their hearts grown; as neither ministry, misery, miracle, nor mercy, could possibly mollify: Behold, ye despisers, and wonder, and perish, Acts 13.41.  
Verse 21. Raiseth up the dead] Bringing them from the jaws of death, to the joys of eternal 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) despoil 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 eternal, 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 believe 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 spiritual quickening?  
Verse 27. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beza.  Because he is the Son of man] Or, as he is the Son of man. By virtue of the hyp●st ar●●●ll union, his manhood came as near to God as could be. He had the best natural parts both of mind. Isa. 11.2, 3. and body, Psal. 45.2. and the best supernatural, whereby he found favour also with God, Luk. 2.52. for he had more near familiarity with the Godhead, than 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. excess of glory. 2, the grace of adoration; together, with the Godhead. 3. Judiciary power, as here, and Act. 17.30.  
Verse 28. Marvel not at this] And yet who can but marvel at this great mystery of godliness, whereat Angels stand amazed? yea, whereat he himself wonders; and therefore calls his own Name Wonderful, 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, etc. The manner hereof is to be believed, not discussed, admired, not pried into, etc.  
His voice] Put forth by the Ministry of mighty Angels, 
1 Thes. 4.16.  and called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a metaphor from Watermens, 〈◊〉 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.  
Unto the Resurrection of damnation] As Pharaohs Baker came forth to be hanged, when the Butler was exalted. Good therefore is the counsel given us by the heathen Orator, Ita vivamus, 
Cic. quar●â in Verrem.  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, etc. 〈◊〉. 3.  
Vers. 30. 〈◊〉 of mine own self do nothing] But by the power communicated unto me, in that eternall 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 real testimony to our profession by our 〈…〉 ●●edire quam miracula facer● ●●id Lather. Profligated 〈…〉, 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 happiness; because it is easier to tell from what we are saved, then to what.  
Verse 35. 
Nazianz.  He was a burning, etc.] 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 holiness of life and conversation to be found in them.  
For a season to rejoice] But he soon grew stolen to them; so that they made no more reckoning of him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dance a galliard. It was a formal joy, or jollity rather. Joh. Manl loc. come. 698.  then of a reed shaken with the wind, Matth. 11.7. Principes favebant Luthero, sed jam it erum videtis ingratitudinem mundi erga ministros, etc. 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 witness] Let our works likewise speak for us, Matth. 5.16. as they did for the Primitive Christians; of whom Athenagoras (their Ambassador to the Emperor) boldly saith; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. Tert. ad Scapulam.  No Christian is evil-mannered, unless 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 days, whose lives were Angelical, they so walked up to their principles.  
Verse 37. Hath borne witness 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 blind 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 minds, to the ears of your bodies, that one sound piercing both, ye might believe, ye have not mixed the word with faith in your hearts, as in a ●●●●ell, etc.  
Verse 39 Search the Scriptures] Audite saeculares, comparate vobis Biblic, animae pharmaca, saith chrysostom. But Bible's lie (like old Almanacs) moulding in corners, whiles playbooks (the Devil's Catechisms) are even worn out with over-diligent perusal. It is a sad complaint which Reverend Moulin makes of his Countrymen, the French Protestants, whiles they burned us, saith he, for reading the Scriptures, we burned with zeal, to be reading of them. Now with our liberty, is bred also negligence, 
Moulins Theophilus. pag. 278.  and disesteem of God's Word. Is it not so also with us?  
They are they which testify of me] The Babe of Bethlehem is bound up in these swathing-bands. He is both Author 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, masterless 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 blind. 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, beautiful 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 Crect, An. dom. 434. persuading them to cast themselves after him into the sea, which should part, 
Funco. Chron.  and make them way into their own Country 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 believing. Surely, as Pharaoh said of the Israelites, they are entangled in the Land, the wilderness hath shut them in: so may 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 hardness of heart, as a great stone, rolled to the mouth, and honours, riches, and pleasures, as so many keepers, etc.  
Verse 45. Do not think that I] That is, that I only.  
Even Moses] So your faithful 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 several 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 believe not his writings] He that will not take God's word in one place, will take it in no place.   

CHAP. VI  Verse 9 Five Barley loaves, and two small Fishes.] 
Was 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, 
Via tu●a by Sir Hump. Lined. p 164. Heyl. Geo. p. 533.  John (one of the Legates of the Eastern-Churches) proved the making of Images lawful, because God had said, Let us make man after our own Image. A sound argument to overthrow one of God's Commandments, and yet it prevailed.  
Verse 11. He distributed to the Disciples] These fiveloaves, (by a strange kind of Arithmetic) 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 spiritual 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 showest thou? 
Verse 30:  that you may know them to be the Pharisees disciples. Of whose sour 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 Messiah, that had not an earthly Kingdom.  
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 stolen a sacrifice upon Paul and Barnabas; and the Savages of Nova Albion, upon Sir Francis Drake, and his company, at their parting with them. They had set it on fire ere we were ware, faith he; we laboured by all means to withhold, 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 alured 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 Christ's own command, Matth. 14.22. Mark. 6.45. yet they met with a sore storm. So may the best with trouble, in their most lawful 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 woeful 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 show you favour, was worse than their captivity.  
Verse 21. Immediately the ship was at land] A dying Saint hath no sooner taken death into his bosom, but he is immediately landed at the key of Canaan, at the Kingdom 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 mixed 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 than to the Donour: so was it here.  
Verse 27. Labour not for the meat, etc.] 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 world's 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 God's ways, or think that good things will drop out of the clonds to us, 
Plut in Sylla. Reus. Symb A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 13.14.  as Towns were said to come into Timotheus his toils, whiles he slept. We must be at pains for Heaven. Laborandum was one of the Emperor's motto, and may be every Christians. Strive they must even to an agony, ere they can get into the straight gate: together with our stooping, there must be a certain stripping of ourselves.  
Verse 29. This is the work of God] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is an easy matter to believe (thinks the worldling) but he that goes about it, shall find it as hard a work to believe the Gospel, 
Roger's 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. confess. pag. 22.  We believe 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 deceits heart.  concerning Christ's 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 tormentor, 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, etc. 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, etc.] Hic edere est credere, saith Augustine: Faith being the souls hand, mouth, stomach, etc. The Fathers commonly expounded this part of our Saviour's Sermon, as spoken of the Sacrament of the Lords Supper; and so fell into that error, that none but Communicants could be saved: Wherefore also they gave the Sacrament to Infants, and put it into the mouths of dead men, etc. We are not to think that either our Saviour spoke ●●re properly, and eex professo, of the Sacramental eating of his flesh, and drinking of his blood; or that this discourse pertains nothing at all thereunto. The Papists have expunged a great part of origen's Commentary upon this Chapter, as directly making against their monster of Transubstantiation. 
Act. and Mon. fol. 772.  And Cardinal Campeius affirmed against Luther, that faith is not necessary to him that receiveth the Sacrament. As for Bellarmine, although we believe, 
Bell. lib. 3. cap. a. de Eccles. milit.  saith he, that all virtues 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 virtue is required, but only an external 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 virtuous, it is by mere 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 merely overcome by the goodness of his nature; for they taught a licentious looseness.  
Verse 53. Except ye eat the flesh, etc.] 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, etc. 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 assertiuè, from Augustine, to speak recitatiuè of the Heretic, as if the heretic should say, This is a figure, etc. which if admitted, then there's no Transubstantiation. 
De doct Christ. lib. a. cap. 16.  The words produced by Fulbert, are indeed S. Augustine's. And the publisher of Eulbert being told hereof, that the words were Augustine's, that he had branded with heresy, he put afterwards his Dicit Haereticus amongst his Errata, as ye may read in Bishop Ushers answer to the Jesuits challenge, pag. 15.  
Verse 60. This is an hard saying] The hardness was in themselves, not in the word; but that must bear the blame howsoever: as she in Seneca that was stricken with sudden blindness, and then cried out of the light. An hypocrite is not discovered, till upon some critical 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 quickeneth] Haddit those carnal Capernaites but stayed out our Saviour's Sermon, they might have been 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 Averro; who, had he consulted with Divines, might have known more.  
Verse 69. We believe and have known] In matters of Divinity, we must first believe, and then know, not know, and then believe. In humane Sciences it is otherwise: Men are brought to assent and believe by experience, knowledge, and sense; as to believe that fire is hot, etc. But here, believe, and assent, go before experiment all knowledge, sense, and use.   

CHAP. VII.  Verse 2. The Feast of Tabernacles] 
THe Jews at this feast dwelled without doors, in booths and bowers, in remembrance of their wand'ring of old thorough the wilderness. This gave occasion to Plutarch, and other profane Heathens, to devise and broach so many base lies of the Jews, as if they were worshippers of Bacchus. Florus calls the Temple of Jerusalcm, 
Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 5.  impiae gentis arcanum. Another tells 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 believe] This the Jews at this day read with much wonderment; and take occasion from this Text, 
Blunts voyage into Leu. 115.  to slander our Saviour's miracles, as nothing so manifest as we conceive them, sigh his own kindred believed not in him.  
Verse 11. Where is he?] Not, where is Jesus? they could not find in their hearts to call him by his name, they were so full of malice against him. So joseph's brethren called him not joseph, but the Dreamer: Saul asked not for David, but the Son of jesse. 
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 man's 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 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 Jesuits edict at Dola in the Country of Burgundy, that for prevention of heresy, no man should speak of God, either in good sort, or bad. This the Jews did, 1. 
Heylin Geo. pag. 125.  To save themselves a labour of confuting our Saviour's doctrine. 2. To persuade 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, wherein the Tenet of the Protestants is recited, only to be confuted: 
Heyl. Geog. pag. 189.  so that you shall seldom in all Italy meet with Bellarmine's works, or any of the like nature to be sold.  
Verse 20. Thou hast a devil] This he passeth by as a frontless slander, not worth refuting: but proceeds to maintain the lawfulness of that he had done on the Sabbath-day. Sincerity throws off slanders, as Paul did the Viper; yea, in an holy scorn, it laughs at them, as the wild ass doth at the horse, and his rider. Wicelius and Cochleus say, that we betrayed the Rhodes (saith Melancthon) and some other such foul businesses they lay to our charge. 
Dicant ipsi talia quoad velint.  These are such gross lies, that we need not disprove them: let them tell as many such lies of us as they will, etc. our names are oiled, 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 special 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 critics, 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 mind 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 heretical in Luther's books; which in Augustine's and Bernard's books are read, and received for good and orthodox. Hill in his quartem of reasons, saith, The Catholics follow the Bible, but the Protestants force the Bible to follow them. 
Reas. 8. pag. 41.  And the Author of the Gag for the new Gospel assures his Catholics, that our condemnation is so expressly set down in our own Bibles, 
Pref. to the Cathol. Reader.  and is so clear 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. more etc. Erns. Scholar in Epist. ad Episc. Basil. de delectu ciborum. Isal. 119.  This is their judgement of us. But what among themselves? He that tastes an egg, saith Erasmus, at an undue time, is cast in prison, and made to answer for his heresy: but he that spends all the Lordsday in drinking, drabbing, dicing, is called a good fellow, and passeth unpunished.  
Verse 27. No man knoweth whence he is] This error 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 Irony, or else a heavy aggravation of their sin; a proof that they sinned that sin unto death, 1 joh. 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. Hypocritical professors. 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 man's life, yea, a prime of every man's ministry. Christ stands (not sits at the door) and knocks. Now while one is standing, he is going.  
Verse 34. Ye shall seek me, etc.] Because ye shall die in your sins, which is worse than to die in a ditch.  
Verse 35. Teach the Gentiles] Which the Jews could not endure to think on. They profess at this day, that rather than the Heathen-bastards should have benefit by their Messiah, they would crucify him over and over, 
Goi Mamzer.  Luk. 4.25. The rustics 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 Council.  
Verse 37, 38. In the last day] In this eighth day (which the 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 joyful 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 Wells of salvation. Hereunto our Saviour is thought to allude, Vers. 38. Out of his belly shall flow Rivers of water; provided, that he believe in me, so as the Scripture saith, he should. For so (after chrysostom) 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 error of the multitude, that thought he was born there, and so not the Messiah. 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 spoke 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 Catholics could not be idle, but sent their Chaplains to every Sermon, to trap him in his words. But God (whose footpathes 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 witness his doctrine to be God's 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: persuading them likewise, that they forsaking all impiety, should follow the Word of God, and believe the same, if they would be saved. But the chief Priests, Canons, and Monks were so indurate and hardened, with Pharaoh, that they became the worse for these admonitions.  
Verse 48. Have any of the Rulers, etc.] 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 foolishness of Preaching. But Paul the babbler must be heard, ere Heaven can be had.  
Verse 49. But this people, etc.] He howled and wept (said D. Story concerning Philpot) in the Convocation-house, 
Act. and Mon. sol. 1631.  and made such ado, as never man did, even as all the heretics 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 God's Word that I have said, and confound any six of you, let me be burned with as many faggots as be in London, 
●aid. 1285.  before the Courtgate; and this he uttered with great vehemency of spirit, which the cankered Doctor haply called howling and weeping.  
Verse 50. Nicodemus saith unto them] Good blood will not belie itself: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 shows himself for Christ in a Council. How far had judas outstripped Nicodemus, till it came to the upshot? Nicodemus was only a night-professour, judas in the sight of all. Nicodemus a slow-schollar, judas a forward Preacher. Yet at last, when judas betrayed Christ in the night; Nicodemus faithfully professed him in the day, etc.  
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, it's 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,  si non horreret servitutem, horreret saltem ignominiam publicam, ut multos habeat inspectores & testes.  
Verse 53. And every man went, etc.] Nicodemus, with one word seasonably put in, dissolves the Council, 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 jerusalem, Paphnutius at the Nicene Council, Wicliffe, Hus, Luther, in their generations? It's good to be doing, though there be few or none to second us: and though we be asked, as that good Bishop Liberius was by the Arian Emperor 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.  Verse 1. jesus Went unto the Mount of Olives.] 
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.  sigh Paul may plant, Apollo's water, but God only gives increase.  
Verse 3. And the Scribe etc.] Dost haec historia apud quamplurimos interprete. 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 child of a stranger carries away the goods or lands of the Family: which therefore the adulteress is bound in conscience to confess. 
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 possess his vessel, that is, his wife, the weaker vessel, 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 uncleanness being forbidden; when yet other violations are more heinous, as Sodomy, and bestiality: Nevertheless, other sins do not so directly fight against society, which the Law mainly respects.  
Verse 9 Convicted by their own conscience] Which is God's spy, and man's overseer; 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 show of it. For albeit an innocent person, upon the fullness 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 condemn 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, etc. 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 men's 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 witness, etc.] 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, etc.] For milk is not so like milk, as Christ is like his Father.  
Verse 21. Ye shall die is your sins] A heavy doom, the very door to damnation. It is a sad thing to die in prison, to die in a ditch, but far worse to die 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 die, 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 Anchor, 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 shreiking of conscience at that hour, etc. Take heed ye die not in your sin, in that your sin of unbelief. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In hoc peccato (as Beza here rendereth it;) for unbeleef shuts a man up close prisoner in the Laws dark dungeon till death come with a Writ of Habeas corpus, and hell, with a Writ of Habeas animam, etc.  
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 believe not etc.] And yet Venator 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, etc.] 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, etc.] 1. Upon the Cross, as the brazen Serpent was upon a pole. And 2. by the cross to the Crown, though they intended no such thing. If there be any way to Heaven on horseback (said that Martyr) it is by the Cross. 
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 terror of hell. Paul's freedom 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 bragger's, 
Heyl. Geog. pog 30. Al●led Chronol. 43●. Servit● gravessima est, sibi. ipsi servire. S n. Victrix Gent 'em, captiva vitiorum. Aug.  and extremely proud, in the lowest ebb of for tune. There is not a more vainglorious people this day under Heaven, than the Jews, (saith Alsted.) Antiquum obtinent, they are no changelings, they fill up the measure of their father's sins.  
Verse 34. Is the servant of sin.] 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 wives and concubines; 
Captivarum suarum captivi. ●lut●ich.  so is it with sins slaves. This slavery they may easily shake off, saith Seneca: wherein the wise man was utterly out, heavenly-wide, as Sr Philip Sidney englisheth, Toto errat cael●.  
Verse 40. A man that hath told you the truth.] Yea, but you tell them not toothless 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 Sr Walter Raleigh. And, Truth is a good mistress, saith another; but he that followeth her too close at heels, may hap have his teeth struck out. The hearing of truth galls; as they writ of some creatures, that they have  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 ways, 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 than if I spoke to you in a strange language. So, many of our hearers.  
Verse 44. Ye are of your father the Devil.] Who hath set his limbs 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 speak 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 Inn with you: You are his birds, whom when he hath well fed, he will broach you and eat you, chaw you and champ you, world without end, in eternal woe and misery, etc.  
And abode not in the truth. 
Bu●●olc. ] Simo satan in conspectu Dei tantas res ausus est, quid apud nos non audebit?  
When he speaketh a lie, he speaketh of his own.] And so when we do evil, we work de nostro, & secundum hominem, 1 Cor. 3.3. It is as impossible for us naturally to do good, as for a road to spit 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 liar, and 2 Cor. 11.3. a cozener. A lie hath been always held hateful: but equivocation is now set forth, of a later impression. The Jesuits have called back this pest from hell, o'late, for the comfort of afflicted Catholics, as Archpriest Blackwell, and Provincial Garnet shamed not to profess. Est autem satanae pectus semper faecundissimum mendacijs, saith Luther. He began his kingdom by a lie, and by lies he upholds it, as were easy 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 Persecutors used to put Christians into bears and dogs 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 virtue, 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 world's wages. Let's look up, with Stephen, and see Heaven, as he did, thorough a shower of stones, etc.   

CHAP. IX.  Verse 1. He saw a man which was blind.] 
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 sin, this man?] 
Imbuti era ●r Iu●ai dogmate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza.  How could he sin before he was borne? But the Disciples dreamt of a Pythagorical transanimation; hence this foolish question.  
Verse 3. But that the works of God etc.] Hinc Alexander Alice, Paena, inquit, duplicem habet ordinationem, Vnam ad culpam, quae praecedit; alteram ad gloriam, quam praecedit. God sometimes afflicts for his own glory, but sin is never at the bottom. And though God doth not always afflict his for sin, as Job: 
Job. 11.6.  yet Job shall do well to consider, that God exacteth of him less than 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 hours to his day: And night (death) is a time of receiving wages, not of doing work. On this moment depends eternity: on the weakest wire hangs the greatest weight.  
Verse 6. Made clay.] As he did at first in making Man, (the Poets tell us some such thing of their Prometheus) to show 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 believeth, and doth 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 Lord's 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 unbelievers, 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 cried out with Cardinal Wolsey, Surely, if I had been as careful to serve God as I was to please men, I had not been at this pass.  
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 blind man by spitting 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 8th of England, and Ludovicus of Hungary. This Kingly title, being entered into the controversy, made men more curious; And as it happeneth in combats, that the lookers on are ready to favour the weaker, and to extol his actions, though they be but mean: so here it stirred up a general inclination toward Luther, saith the Author of the hist. of the Council of Trent. Luther also in an epistle to the elector of Saxony, 
Hist of Count of Trent, fol. 16.  triumpheth, and derideth the foolish wisdom of the Papists, in causing him and the other Protestant Princes, 
Scultet. Annal. 274.  to rehearse the confession of their faith in a public Assembly of the states of Germany, and in sending copies thereof to all the Courts of Christendom for advice: whereby the Gospel was more propagated, and the cause of Christ more advanced, then if many preachers had been sent out, and licenced.  
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 kind of excommunication they called Niddui or separation; and such were by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There were two other more heavy kind of excommunications in use among the Jews, Cherem, and Samatha or Maranatha, which they derive as low as from Henoch, Judas 14. The Heathens also had their public 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, rattling and snapping without an edge, etc. It was grown to a Proverb among our forefathers, 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 himself 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 Catholic and Apostolic Church, we do give here into the hands of Satan to be destroyed, the bodies of all those blasphemers and heretics, that do maintain any error against his most holy word, or do condemn his most holy truth for heresy, 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 solemn form, 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 forefathers 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 Conspirators in K. Richard the seconds time here in England endorsed 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 enlightened, 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, than he was put to before. You say you can make God, 
Act. and Mon. fol. ●5●7.  you can make a pudding as soon, etc. And that of Henry Laurence, who being to subscribe the Bill of his examination, wrote, 
Ibid, 2533.  Ye are all Antichrist, and him ye follow, etc. And that of Anthony Parsons; Thou callest us thiefs, said the Bishop of Salisbury. I say, quoth Anthony, ye are not only thiefs, but murderers, ye are rather bitesheep then true Bishops, 
Ibid. 2111.  etc.  
Verse 31. We know that God heareth not sinners,] Their incense smells of the hand that offers it: The lepers lips should be covered according to the Law: the wicked compass God with lies, when they cry, 
Hos. 11.12.  My father, my father etc. This is one of those natural notions that the devil could never blot out of man's mind, that God heareth not sinners, 
Hine Achilles 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 sins] Because borne blind: so they upbraid him with his misery, as if therefore a notorious offender. This is harsh and rash judgement.  
And dost thou teach us?] Oh, take heed of that. But a mortified man will yield to learn of any body: a little child shall lead him, Isa. 11.6. 
Acts 18.16.  Learned Apollo's 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 Emperor proscribed him, Christ Jesus was with him, and carried on the work. Long 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 blind harper before him, said, that such blind abjects, that follow a sort of heretical preachers, when they come to the feeling of the fire, will be the first that will flee from it. To whom the blind 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 blind boy, that had suffered imprisonment at Gloucester not long before, was brought to Bishop Hooper, the day before his death. Mr Hooper, after he had examined him of his faith, and the cause of his imprisonment, beheld him steadfastly, 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 knoweth, but hath given thee another sight much more precious: for he hath endued thy soul with the eye of knowledge, and faith, 
Ibid. 1321.  etc. It is a worthy speech of Mr Beza upon this Text, Prodeant omnes Pharisaeorum nostri temporis Academiae. Let all our University-Pharisees come forth together: That blind and heretical Church (as they call it) hath, by the blessing of God, 
Habet ecclesia illa caca & boreticaseprennes pueros, qui teste un●●er o mundo, etc.  children of seven years-old, that can, before all the world, confute and confound their erroneous doctrines: witness the children of Merindall and Chabriers, John Fettyes' child of eight years old, that told Bonner's Chaplain (who said Fetty was an heretic) My father is no heretic; but you are an heretic, for you have Balaams' mark. This child they whipped to death, etc. Alice Driver Martyr, 
Act. and Mon. fol. 1864.  nonplussed all the Doctors 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 been: but I have driven the plough many a time before my father, and yet I will set my foot against the foot of any of you all, etc.  
Verse 41. But now ye say, We see] If, after conviction, men run away with the bit in their mouths, 
Basil in ep. ad E●vag.  the sin is the greater: But their case is deplorable, qui quod verum sit neque scient, neque sustinent discere, as Basil complains of the Western Church in his time.   

CHAP. X  Verse 1. Verily, verily I say unto you.] 
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 than it is either of assent, or assurance, or both, as in the end of the Lords prayer.  
Verse 2. But he that entereth 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 seals to their ministry. Jer. 23.22. giving them a testimonial, 2. Cor. 3.2.  
Verse 4. He goeth before them] According to the custom of shepherds in that country, not to drive their sheep, but to lead them, as David shows 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 mind of Christ, 1 Cor. 2.16. and though simple to evil, yet are wise in that which is good. They are sheep, but rational: 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 impostors as seek to buzz doubts into their heads, Rom. 16.17.  
Verse 6. But they understood not] So thick-braind and uncapable we are, till that vail be rend, 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 less they see of it, as Vives hath it. So it is here.  
Verse 8. All that ever came before me, etc.] Manes (that mad heretic) 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 Saviour's days, are these thiefs 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, etc.] That is, shall live securely, and be fed daily and daintily, as David shows, Psal. 23. where he sweetly strikes upon the whole string thorough the whole hymn.  
Verse 10. The thief cometh not but for to steal] How slily soever heretics seek to insinuate, with their Pithanology and feigned humility, whereby they circumvent and beguile the simple, it is deadly dealing with them. Eat their society as a serpent in your way, as poison in your meat. 
Perniciofissimum Hildebrandine doctrinae vevenum lectoribus ebibendum, quasi aliud ageas propinat. D●g. Wnear. Bill. Observe. sacr.. l. 1. c. 26. Scultet Annal. 279. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephel. 4 14.  Spondanus (the same that Epitomised Baronius) gives his Reader Popish poisen to drink 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 Ecclesiastical 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, etc. by his stately expressions, ever in his mouth, as of Illumination, Revelation, Deification, the inward and spiritual man, etc. 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 Empress, when Theodosius Senior desired to confer with Eunomius the heretic, dissuaded her husband very earnestly; lest, being perverted by his speeches, he might fall into heresy. Anastasius the second, Bishop of Rome, in the year 497, 
Jac. Rev. de vitis Pontis pag. 42.  whiles he sought to reduce Acacius the heretic, was seduced by him. A little leaven soon soureth the whole lump. One spoonful of vinegar will quickly tart a great deal of sweet milk: but a great deal of milk, 
L Brooks.  will not so soon sweeten one spoonful of vinegar. Error (saith a Noble Writer) is like the Jerusalem-Artichoak: plant it where you will, it overruns the ground and chokes 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 horn, 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, etc. so that they need not fear the spiritual Assyrian, Micah 5.5.  
Verse 12. The wolf scattereth] To non-resident and other unconscionable Ministers, Christ will say as once Eliab did to David; With whom hast thou left those poor few sheep in the wilderness? Vare, reddi legiones, said Augustus, fight. The like will this good shepherd say, judging: Pan curet oves, oviumque magistros, say many of our Pluralists, and idol-shepherds. About Hildebrands time, so great was the negligence and wickedness 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 lawful flight, as when the quarrel is personal, etc. 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, movable, as the wind and Sun may best serve. 
Melib. Adam in vit Bremij.  Fuge, fuge, Brenti, citò, citiùs, citissimè: So friendly did a Senator 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 sheep's 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 Son 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 foreshadowed, 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 public ministry: But the uncircumcisions are cast away; that is, to the uncircumciled Gentiles, the doctrine of Christ is not declared by general and public preaching. The fruit of the fourth year was conscerated to God: That is, Christ in the fourth year from his baptism, laid down his life for his sheep, risen 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 straight 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 final 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 cross.  
That I might take it again] For Christ being life essential, swallowed up death in victory, as the fire swallows up the fuel, as Moses his serpent swallowed up the sorcerers serpents, etc.  
Verse 18. I lay it down of self] A necessity there was of our Saviour's death, but it was a necessity of immutability (because 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 shows 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 Son of God.  
Verse 19 There was a division therefore, etc.] This our Saviour foresaw, and yet forbears not. God's 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. Tiger's rage at the fragrancy of sweet spices: so did these monsters at our Saviour's sweet Sermons.  
Verse 21. These are not the words, etc.] Wisdom 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 Saviour's Divinity, and is therefore styled John the Divine.  
Verse 23. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Inittalias, 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 Heroical Reformers, there was great joy among God's 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.  etc. so the Reformed Churches in Germany did the same, for God's mercy in restoring to them the Gosp I, a just hundred years before: for in the year 1517. Luther began to decry the Pope's indulgences. In like sort, at same time, when the Greeks were busy in their Olympic 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.  etc. to show the excellency of Reformation: which golden times are yet to come, and will prove very festival.  
Verse 23. And Jesus walked in the Temple] Taking the opportunity of that public meeting to do good; as the Bee is abroad so soon as the Sun ariseth. The Greeks were great walkers, as the Stoics in their porch, 
Biddulph, l 3. c. 5.  etc. But the Turks wonder to see a man walk too and fro: and usually ask him, whether he be out of his way, or out of his wits? Pliny said to his Nephew, when he saw him walk out some hours, without studying, Poteras has horas non perdere.  
In Solomon's porch] So the Jews called that porch (for honour's sake) which they built again after the captivity; and which, 
Partim ambitione ductus, partim Iud●orumberetolentiamcaptans, etc. 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 dark Doctor: when themselves were blind and did shut the windows, lest the light should come in unto them. God's 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 believe not, because ye are not. etc.] Reprobates cannot believe, yea, they cannot but resist the external offers of God's grace. The Word, Sacraments and all Gods common temporal favours are, in respect of external 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 forty 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 easy to observe in them those five links of that golden chain of God's 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 eternal life, there's Glorification. 
Pastor over spon let se abso. lutè servatu rum, nunquid libcrabitsidem? etc. D. Pridiaux de Persev. sancto.   
Verse 28. They shall never perish] This is the good shepherd's promise: Is he now as good as his word, if he suffer his sheep to wander and perish, whom by promise he was tied 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] Impostors seek to 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 itself 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 garrison) through faith unto salvation, it is impossible that any of his should finally miscarry.  
Verse 30. I and my father are one] B for nature or essence, and for one consent, both in willing and working. Out of the harbour of goodwin's sands the Pilot cannot make forth, they say, without sinking in those sands, unless 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 world's wages to faithful 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 delicies. 
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 syllogisms, invincible demonstrations, to confute and convert even Pagans, saith Chrysostom.  
Verse 33. 
Christianu ● son, virem D js victi ram esse ●ra essiman, Ier●ul.  But for blasphemy] These were holy persecutors, 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 show that there was no necessity on his part to prove what he delivered by any Scripture, sigh he was to be believed on his bare word; but for their sakes only he did it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Verse 35. Unto 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. are 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 Mediator; and so the Godhead also was anointed. 2. Qualification or effusion of fullness of graces: as the holy oil was compounded of divers spices, so the manhood, and that without measure, as far as a finite nature was capable of.  
Verse 37. If I do not the works of my father, believe me not] Thus said Christ, but so saith not Christ's Vicar, as the Pope will needlessly 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 dost thou?  
Verse 38. But if I do, though ye, etc.] q. d. Stumble not at the meanness of my person, condition, followers, etc. When it was sometime disputed among the Romans in the Council, using to deify great men, whether Christ, having done many wonderful 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 than conquerors, Rom. 8. A faggot will make you recant, saith the Bishop to Mr Hawkes Martyr. No, 
Act. and Mon.  no, said he; a point for your faggot; you shall do no more, and your Master to help you, than 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 realm thirty Dutch doctors, 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 baptised] As well for his own comfort (for there he had heard at first from Heaven, This is my beloved Son, etc.) as for the people's conversion and confirmation, who there called to mind John's testimony of Jesus, and believed.  
Verse 41. John did no miracle] Jest he should be mistaken for the Messiah. But how got he then so much credit? by his mortified conversation especially. Holy and reverend is God's Name, saith the Psalmist: therefore reverend, because holy. Holiness hath honour in the consciences of the very worst.  
But all things that John spoke] 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 believed on him there] Place is no prejudice to the powerful operation of the word, when by the Spirit it is made prolifical and generative.   

CHAP. XI.  Verse 1. Bethany the town of Mary, etc. 
NOt the tower of Mary and Martha, 
Caflellum.  as some Monks have doted; digni sanè qui ad Grammatices elementa remittantur, saith an Interpreter. Bethany was a small town or village nigh to jerusalem, where dwelled these three, Lazarus and his two sisters, all in one house (though fratrum concordia rara) to whom our Saviour joins 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 mind 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 careful in any thing, more than to make our wants known to God, and let him alone to help us, 
God may give the dearly beloved of his soul into the hand of her enemies, jer. 12.7.  how, and when he pleaseth. So, to mind and move Christ for the labouring Church, it shall suffice to say, She whom thou lovest is sick, is in ill case, etc. But St Austin asketh, Si amatur, quomodò infirmatur? Oh, well enough: Afflictions are Christ's 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 sick and dead, to be an instrument of glory, to be given to God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phillip 1.20.  St 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. jesus 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 than 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 country of Athens for antiquity of the people, etc. but chief for this, that they were beloved of the Gods.  
Verse 6. He abode two days] 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 dial. This Caesar terms sauciness in his soldiers.  
Verse 7. Then after that, saith he, etc.] When help is seasonable, his finger's itch, as the mother's breast aches, when it is time the child had suck.  
Verse 8. And goest thou thither again? Yea; with the hazard of his life, to the help of his friend. The Ancients painted friendship, a fair young man, bareheaded, 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, Long, Propè, a friend at hand, and afar 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 Turks eat 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 dryshod thorough 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 God's precincts, may not look for his protection. I commend the charity, but I question the discretion of Mr Stafford, public Professor of Divinity in Cambridge, who hearing that a certain Priest called, Sr Henry Conjurer (in K. Henry the eights days) lay sore sick of the plague, was so moved with pity to the poor Priest's soul, that he came to him, exhorted and so laboured him, that he 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, Mr Stafford went home, and immediately sickened, and shortly after most Christianly deceased. He might have, I confess, an extraordinary call to this work. But Zanchius somewhere maketh mention of a colleague of his in the Ministry, that by the like means took his death, and much bewailed upon his deathbed, that he had not yielded to Zanchius advising him to the contrary.  
Verse 10. But if any man walk 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 battle, not so much as ask leave of the Lord: though he had Jeremy at hand, and Zephany, and a whole College 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 Churchyards 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 spoke 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 eternal sleep etc. 
 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 Christ's body, laid in the grave; with whom also they look to rise to life eternal. 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, patiented, in meekness instructing the ignorant, yea, the insolent, 2 Tim. 2.24, 25. Austin confesseth he was glad to use some words, 
Breerw. inquiries, pag 29  sometimes, to his hearers that were not Latin; 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 believe at first in his name? we cannot do him a greater honour, a more pleasing service. None greater in the father's house, than the prodigal returned. And what an high price did our Saviour set on the Centurion's faith?  
Verse 16. Let us also go that we may die with him] A blunt speech, and (as some think) overbold. 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 Saviour's apprehension.  
Verse 17. That he had lain in the grave four days] 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 gins 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 myself.  
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 help of the dead.  
Verse 20. But Mary sat still in the house] So, while faith sits at the centre, love walks 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, etc. 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 believe indeed, till we are well perswaped of his omnipotency. But how fitly may many a poor soul say to the bloody Nonresident; Sir, if thou hadst been here, my brother, child, husband had not been dead in his sins?  
Verse 22. Whatsoever thou wilt ask] 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 than 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, 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 locked 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 believers of both Testaments, Dan. 12, 2. Heb. 11.35. In the Primitive Church, when they repeated that Article of the Creed, I believe the resurrection of the flesh, they would point to their bodies, and say, etiam hujus carnis, even of this very flesh.  
Verse 25. He that believeth in me, though, etc.] O the wonderful force of faith? 
M. Sa. Ward.  Questionless (saith a Reverend man) justifying faith is not beneath miraculous, in the sphere of its own activity, and where it hath warrant of God's word, etc.  
Verse 26. Believest thou this?] He saith not, Understandest thou this? For the mysteries of Christian religion, saith Rupertus, are much better understood by believing, then believed by understanding.  
Verse 27. I believe 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 Christ's 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 God's work. His people art freehearted. 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, etc. 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 Abraham's servant. 
Gen. 24.33.   
Verse 31. She goeth unto the grave] That, Niobe-bike, she might weep herself into a tombstone. 
Ex corum more qui luct is sut irrname la querunt. Cal.  Such a hearthenish custom it seems they had amongst them, and many other funeral rites, forbidden by the Law. But what should droppsy-men do eating salt-meats?  
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. Marry 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 effectual orators to Christ: when he was going to the Cross, he could find 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 crystal glass, 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 sons slain by God's 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 etc. saith Bernard.  
Verse 37. And seem of them said] Thus our Saviour is diversely interpreted and censured: and so it is still with his Ministers. When we see our Auditors 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 Herod's heart toward his Minister.  
Verse 38. Goroaning in himself] To consider, belike, 
Mihi experto credit, quòd apertis sepulcbris in capitibus invenietis busones saltantes generates excereb●o, etc. Serm 48. ad fratres in eremo.  the woeful effects of sin, that brought death into the world, even on the best; and makes them a ghastly and loathsome spectacle: so that Abraham desires to bury his beloved Sarah out of his sight. Believe me, who have made trial of it, saith Sr Augustine, Open a grave, and in the head of the dead man ye shall find toads leaping, that are begotten of his brain, serpent's craw Ang on his loins, that are bred out of his kidneys, worms 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] Bianca, the better for that; Christ's power will be the more manifested. As St 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, etc.] A foul fault in her to be so incredulous; and enough, without the greater mercy of Christ, to have marred all. For unbelief is so vile and venomous an evil, as that it transfuseth a kind of dead palsy 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 actual power, for unbelievers. He cannot, because he will not.  
Verse 41. Father, I thank thee that, etc.] 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 thankfulness: 
Psal. 65.1.  that they might sing with the Psalmist, Praise Waiteth for thee, O God, in Zion. It is said of Tiberius the Emperor, that he never denied his favourite Sejanus any thing, 
T●cit.  and oftentimes prevented his request, so that he needed only to ask and give thanks. All God's 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 Lioness, that she brings forth her whelps dead, and so they remain for the space of three days; until the Lion coming near to the place where they lie, 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, betwixt 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 Pope's invention, as tindal hath it: 
Aug de chriet.  hear St Angustine, Nemo se decipiat, fratres: duo enim loca sunt, & tertius non est visus. Qui cum Christo regnare non meruit, cum diabolo, absque dubitatione peribit.  
Verse 45. Believed on him] And so God had this honour, and Christ his end in this, according to vers. 4.  
Verse 46. But some of them, etc.] Lo, reprobates will not believe, though one risen from the dead to them.  
Verse 47. Then gathered the chief Priests] Like unto this was the Council of Trent, gathered on purpose to supptesse Christ in his true worshippers; and carried by Antichrist with such infinite guile 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 master-stratagem.  
Verse 48. The Romans shall come, etc.] And so they did: the thing that they feared came upon them, for their inexpiable guilt in killing the Lord Jesus. Demades, when the Emperor sent to his countryment of Athens to give him divine honour, and they were loath to yield unto it, but consulted about it; Take heed, says he, you be not so busy about heavenly matters, as to lose your earthly possessions. These refractory Jews lost both.  
Verse 49. Ye know nothing at all] Why not: you know all (Caiaphas:) all the Assessors 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 Gnostics bragged that they were the only knowing men. And the Jesuits 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 public 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 proffer, Speak not in the language of Caiaphas, 
Soultet. Annal. Tom. 2. p. 504.  but in the word of God, etc.  
Verse 51. This he spoke, not of himself] God spoke thorough him, as thorough a trunk; or as the Angel spoke in Balaams' ass. Wholesome sugar may be found in a poisoned cane, a precious stone in a roads head, a flaming torch in ablinde man's hand.  
Verse 52. Gather together in one] In one spiritual 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 oneness, entireness, any where else: Other societies may cleave together as the toes of clay in Nebuchadnezars image, but not incorporate.  
Verse 55. Before the Passeover, to purify themselves] They had their parasceve, and proparasceve, their preparation and fore-preparation. 
2 Cor. 7.1.  We must also purify ourselves before the Sacrament from all filthiness 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 Doctors are divided.  
Verse 57 Had given a commandment] So diligent were they, and earnest to execute that cruel decree of the Council. 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 thorough dispatch of their deeds of darkness? and be at more pains to go to hell, than we will be to go to heaven?   

CHAP. XII.  Verse 1. Came to Bethaxy] 
TO convert some, confirm 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 cheerfully eating the same, and, after that, meeting the Lord Hungerford going likewise to his execution, and perceiving him to be all heavy and doleful, with cheerful countenance and comfortable words ask 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 hearty sorry for that you have done, there is for you mercy with the Lord, who, for Christ's sake, will for give you; therefore be not dismayed: And though the breakfast we are going to be sharp; yet, trusting to the mercy of the Lord, we shall have a joyful dinner. And so went they together to the place of execution, and took their death cheerfully.  
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 thinks 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 frolic, that he would not serve God of that which cost him nothing: and that he made such plentiful preparation for the Temple work. It is both love and good husbandry, to make our service to God costly: His retributions are bountiful. This ointment in the text was a costly confection, like that of the Church, Cant. 4.14 Spikenard and saffron, calamus and cinnamon, etc. 
Lib. 1. Antidote.  Now Galen writes, that in his time cinnamon was very rare, and hard to be found, except in the storehouses of princes. And Pliny reports, that a pound of cinnamon was worth a thousand denarij, that is 150 crowns of our money.  
Verse 4. Then said one of his Disciples] St 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 tells 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, 
Cedrens. hist ad Annum 32. Justin. p. 317.  offered up by him in the Temple of Sophia in Constantinople, that had in it (saith the Author) 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, usque ad loculorum officium, till he bore the bag. When once he came to be master of the money, he grew into such a devilish humour of covetousness, that rather than he would be out of taking, he would sell his very Saviour: And a fair match he made: For as Austin saith, judas 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 judas; who could be well content to bear the cross 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 piece of hypocrisy 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 metal or measure.  
Verse 7. Let her alone] Christ crossed the traitor in his covetous desire of fingering such a sum. Hence his discontent put him upon that desperate design of contracting with the chief Priests. 
Horat.  He is resolved to have it, how ever he come by it: Rem, rem, quocunque modo rem. Take heed of discontent. It was the devil's sin, that threw him out of heaven. Ever since which, this restless spirit loves to fish in troubled waters, to dwell in a darkened soul: as in Saul, envious at David: and as some heretics missing of preferment, have invented their heresies, ut se consolarentur, as Epiphanius observed.  
Verse 8. The poor ye have always with you] To give to when you please; and, in gratifying whom, ye may glorify God, and secure your substance: for Manus pauperum gazophylacium Christi, saith an Ancient.  
But me ye have not always] 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 beggars; and addeth, 
Salu. 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, etc.] Do the Pharisees what they could to the contrary. Truth may be oppressed, not suppressed. Impij sunt piorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascandendo.  This people (like those branches of palm-trees borne by them, ver. 13.) spread 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 venom of all vices. What agiant like madness was this, to take up arms against heaven itself? 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 cried out, O heavenly God— show some miracle out of the cloud to convert these Infidels, and deliver me from mine enemies: But if not, 
Camden's Elimine 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 successors, the Papists. 
Ab eo tempore quo per vos Papa Antichristus esse caepit, non modo non crevit ejus imperium, etc. De Papa Rom. l. 3. c. 21.  Bellarmine betrays 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 elector of Saxony, why Luther was so hated by the Popish Clergy? For two great faults that he hath committed, said he, For meddling with the Pope's triple Crown, and the Monks 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 Palmtree, and therefore do highly honour it. Pintus upon Daniel telleth us, that the Palmtree will not grow in a fat ground, but in a light and sandy: And if the soil be strong and fertile, they must cast salt and ashes at the root, to qualify the strength of the ground. Sure it is, that if prosperity be not seasoned with the salt of grace, it will be unfruitful and unprofitable.  
Hosanna, Blessed is the King, etc.] This shows they were well seen in David's Psalms, which are, saith Chrysostom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chry. jost.  a rich store-house 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 ass] To make religion dance attendance upon policy, 
Spec. belli sacri. p. 240. Sapientia mundi quae vult omnia redigere in ordinem, etc. Melch. Adam in Luch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc Heraclidae Sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ptolom. Sophista. Wolph. Mem. Lect.  saith one, is to set the ass upon Christ, and not Christ upon the ass. These three things, said Luther, will be the ruin of religion, unthankfulness, Security, and Carnal Policy.  
Verse 15. Sitting upon an ass] Not upon a stately palfrey, as an earthly Potentate; but upon a silly ass, without pomp, to comfort the poorest, and to teach us humility, tolerance, patience. An ass is a beast profitable (whence he hath his name in the Original) but borne to bear burdens. Oneramus asinum, saith Bernard, & non curate, quia asinus est. But what notorious asses are those superstitious Papists, that show the ass' tail at Genua in Italy, whereon our Saviour road, for a relic, and give it divine worship? Are not these given up to the very efficacy of error?  
Verse 16. These things understood not, etc.] 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, etc.] 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 God's 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, etc.  
Verse 18. For this cause also the people met him] To the Pharisees extreme grief and regret: to show that there is neither wisdom, nor understanding, nor counsel against the Lord, Prov. 21.30.  
Verse 19 Perceive ye how ye prevail nothing?] Thus they stir up one another to more madness, as if hitherto they had been overmilde, 
Act. and Mon. fol. 1461.  and used too much gentleness. 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 mild 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 man's 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 cutthroat, and general slaughter-slave to all the Bishops of England. And therefore it is wisdom 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 drink all their blood, lest you should break your belly; and therefore ye let them lie still, and die for hunger, etc. Thus she to Bonner. As for D. Story, who was hanged, drawn and quartered for his treason in Q. Elizabeth's reign, I see (said he in open Parliament) nothing to be ashamed of (though he had been a furious persecutor under Q Mary) so less 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 commonwealth in England, 
Ibid. 1899.  unless Lady Elizabeth's head were stricken from her shoulders. Whereunto the Spaniards answered, God forbidden that their King and Master should have such a mind, to consent to such a mischief. A Writ came down, whiles she was in the Tower, subscribed with certain hands of the Council, 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 reversed 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 beautiful 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 thorough death, and saw Heaven beyond it: so must we: then shall we say, Surely the bitterness 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 thank God, when the keeper's wife brougth him word he was to be burned on the morrow: 
Act. and Mon.  Roper stand in the fire with his arms stretched out like a rood: Hawks clap his hands over his head three times, when they were all on a light fire, etc.  
Verse 24. 
Ne jesum quidem audias glorio●um. nisi videris prius cruc fixum. Luch. epist. ad Melanct.  Except a corn of wheat etc.] 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 cross, before he wear the Crown; pass the stroke of death's 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 shrink from God's truth, I am sure of another manner of death than had Judge Hales, 
Ibid. 1382.  etc.  
Verse 26. If any man serve me, let, etc.] Art thou not glad to far as Photion? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 dreadful death especially as he was to suffer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Greek Litany; by thine unknown sufferings, Good Lord deliver us. Howbeit this was but with his sensitive will; for his rational 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 success of God's cause in Germany, came leaping out of his study, with Vicimus, vicimus, in his mouth.  
Verse 29. 
Fuerunt praeter Apostotos etiam aliqui minas sinistri interprete. Calvin.  That it thundered: others said, An Angel, etc.] But the Apostles and some few others understood, that it was neither thunder, nor an Angel, but God that spoke. In like sort nowadays 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 men's ears, as the sound of many waters; a confused found, which commonly bringeth neither terror nor joy, but yet a wondering and acknowledgement of a strange force, and more than 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 terror, but also filleth it with sweet peace and joy.  
Verse 30. But for your sakes] That ye might believe: 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, etc.  
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 chess, or as the Cardinal of Ravenna, only by derision. That power he hath is merely usurped, and because the world will have it so, which even lieth down in that wicked one, as St John hath it, that is, 
1 Joh. 5.10. Quomodò Plautus. In fermento tota jacet uxor.  under the power and vassalage of the Devil. It is wholly set upon wickedness, as Aaron saith of the people, Exod. 32.22.  
Verse 32. And if I be lifted up, etc.] Pope Vrban the sixth said, that these words, Give unto Caesar the things that are Caesar's, were abolished when Christ was lifted up from the earth, and drew all things to him; 
jacob Rev. de vit Pont. pag. 213.  that is (as he expounds it) when Christ ascended, he drew to the Pope's Empire all Kings and their Kingdoms, 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.  etc.] Be lifted up betwixt heaven and earth, as Absolom was, who therein saith Gretser the Jesuit, 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 cavil and quarrel our Saviour?  
Verse 35. Yet a little while is the light, etc.] The day of grace, which is very clear and bright, is usually a short one. Therefore break off your sins by repentance: be abrupt in the work: for life is short, opportunities headlong, and, once past, irrecoverable. He is the wise man that prefers opportunity before time, in laying hold upon eternal life: but fools are semper victuri, saith Seneca, they will, and they will, etc. so they trifle, and by futuring, fool away their own salvation. Amend, before the drawbridge 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 passed. Too many such. Manna must be gathered in the morning, or not at all: and not kept till the morrow, lest it stink.  
Verse 38. That the saying of the Prophet] These unbelievers 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 believe, etc.] They could not, because they would not, saith Theophylact out of chrysostom, who yet extolleth man's freewill more than is meet. 
Contra Julian. l. 1 c. 2.  Pelagianis nondum litigantibus, Patres securiùs loquebantur, saith Augustine.  
Verse 40. He hath hardened their hearts] With a judiciary hardness. This is in some respect worse than hell; sigh (besides that God inflicts it as a punishment of former obstinacy) it is one of the greatest sins, and so far greater in evil than 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 mind.  
Verse 41. When he saw his glory] His train only in the Temple. Isa. 6.1. where the Seraphims are said to hid their faces with two wings, as with a double scarf before God's glorious brightness, 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 etc.] which would redound to their disgrace: and this, these Ambitionists could not away with. But what saith a Reverend Divine? Bravely contemn all contumelies 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 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 cried, etc.] 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, etc.  
Verse 45. Seethe him that sent me.] For God was in Christ reconciling the world to himself, 
Col 2.  and in him the Godhead dwelled 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 Christ's 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 Council 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 believeth in me etc.] 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 righteousness in the West; that is, dying upon the altar of his cross: 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 heretics hold, that God in the time of the Law, was a severe Judge: and now, in the days of the Gospel, he was all made of mercy and mildness. But the Apostle saith somewhat otherwise. Heb. 2.1, 2, 3. God is more peremptory in his judgements now, then ever of old.  
Verse 48. The word that I have spoken] If the word shall judge us, than ought it much more to be a Judge of our do now, said Mr Philpot Martyr. Therefore let it be precedent in all Assemblies and judgements, saith Beza: as in the Nicen Council, Constantine caused the Bible to be set upon a desk, as Judge of all controversies.  
Verse 49, 50. For I have not spoke of myself] The divine authority 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 authentic, because it comes from the Father, 
Sic de Virgilio S●aliger, de Tacito Peacham.  e cujus ore nil temerè excidit. David (saith one) sets the 119 Psalms as a Poem of commendation afore the book of God. The son of David (say I) sets this Text, as his Imprimatur, his authoritative Licence, at the end of the Gospel. And as a friend once wrote to Aegidius Abbot of Norinberg, concerning the 119 Psalms, that they were, verba vivenda, non legenda, words not to be read, but lived: the same may I affirm of our Saviour's Sermons, and I know that his commandment is life everlasting.   

CHAP. XIII.  Verse 1. That he should departed, etc.] 
THis definition of death, 
Calv. in loc.  saith Calvin, pertains to the whole body of the Church. It is to the Saints no more than a passage to the Father, an inlet to eternal life. Whether a Christians death be a burnt-offering (of Martyrdom) or a peace-offering (of a natural death) whether it be by a sudden change, as Eliah's, or a lingering sickness, as Elisha's, it is a sweet sacrifice ascending to God, as Manoah's Angel ascended in the smoke. This made Basil, when the Emperor's Lieutenant threatened to kill him, cry out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. joa. Manlij. loc. come.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 deathbed, break out into these sweet words, Pater est amator, Filius Redemptor, Spiritus Sanctus Consolator; quomodo itaque 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, Mr John Jackson, Pastor of Binton in , 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 friends are hard to find. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
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 bottom, as ponds are; white at the waxing of the moon, and black at the waning of it, as the fish Scolopidus in the river Araxis is said to be. Andronicus the Greek Emperor, whom but yesterday he had used most kindly, and enroled among his best friends, upon them to day he frowned and tyrannised 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 Admiral) to be crowned and beheaded, to be graced and disgraced. So of Tiberius and Mahomet the first Emperor of Turks, 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 faithful. 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 firebrand of evil concupiscence, and makes it send out sparkles.  
Verse 3. Jesus knowing, etc.] This is prefaced to the washing of his Disciples feet; to show that he did it not rashly, or out of baseness 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 comeliness to be kept in every condition.  
Verse 4. He riseth from supper] So the rite of the Paschall supper required: as Beza showeth in his Annotations upon, Mat. 26.20.  
Verse 5. After that he poureth water, etc.] 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 (lie 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 than his act of washing.) And yet St chrysostom 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 shown 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 several 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? Virtue is placed between two extremes, as the Planet Jupiter between cold Saturn 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 reign of sin, yet not from the relics, to keep us humble; that when we look upon our feathers, we may withal look upon the feet still defiled, and so be still cleansing ourselves from all filthiness 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 entrails 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 wonderful condescension, an imparallelled patience.  
Verse 12. Know ye what I have done to you?] This was our Saviour's usual 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 Pastors: They had their Credis? Credo: Abrenuncias? Abrenuncio, as it were by an Echo, 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 divers titles in this order, Rabbi, Rabban, Rab, Rabath, 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 another's 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 St 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 Christ's virtues: our lives should be as so many Sermons upon Christ's life, whilst we strive to express him to the world, in all his imitable graces. This is to walk in Christ, Collos. 2.6. to walk as Christ walked, 1 Joh. 2.6. The meditation of Christ's meekness, converted the Eunuch, Acts 8.32, 33. etc. 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 pass 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, etc.] This answers all our exceptions against brotherly offices, I am his elder, better, greater than he, etc. But which of us can say, I am a God? Christ washed his Disciples feet, though he knew that the Father had given all things into his hands, etc. as is expressly, and for this very purpose noted here by the Evangelist, vers. 3.  
Verse 17. If ye know these things, etc.] Knowledge without practice, is but as rain in the middle region: or as a horn in the Un corns head; which if it were in a wise man's hand, would be very useful and medicinable, but as now, is hurtful.  
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 hypocrisy. The Germans have a Proverb, Quam Deus excaecaturus est, huic primùm oculos claudit. And the Latins say, Deus quam destruit, dementat. 
Baclolcer.  God besots the man, whom he means to destroy.  
Verse 19 Ye may believe that I am he] And that ye may not stumble or stagger, though ye see judas play the traitor. 2 Tim. 2.18, 19 The apostasy of Hymenaeus and Philetus, a pair of eminent professors, was like to have shaken many: Insomuch as the Apostle was fain to make apology, Nevertheless, the foundation of God remaineth sure, etc.  
Verse 20. Verily, verily I say, etc.] Here our Saviour seems to go on where he left, vers. 17. That between, being a digression. Digressions, saith one, are not always and absolutely unlawful. God's Spirit sometimes draws aside the doctrine, to satisfy 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 Stoics 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. etc. D. Prid. contra Eudemon.  was no more than this; Now, said he, there's nothing hindereth me to say, Our Father which art in Heaven. Christ was thoroughly troubled here, that any one so highly advanced by him (as in the former verse, He that receiveth whomsoever I send, receiveth me, etc.) 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 Solomon's 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, etc.] 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 loath to review their actions, and read the blurted writing of their hearts, as schoolboys are to pierce 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 entire communion with him. By the force of our faith at the Lords table, cruci haeremus, sanguinem sugimus, 
Cyp. de ca●a Dom.  & intra ipsa Redemptoris nostri vulnera figimus linguam, saith St Cyprian.  
Verse 24. Simon Peter therefore beckoned:] Peter, that heretofore could not think his heart so unfound as to deny his master, now feareth the ugly monster of fearless betraying. In man's 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] Admetus pectus allapsus, 
In accubitu mes ille ut accumberent uxores in sinu utrorum. Lips ad Tacit l. 11.  as laying his ear to our Saviour's mouth, that he might whisper him who it was: for things were as yet secretly carried, and the traitor not discovered, save to John only, who knew Christ's soul-secrets, and afterwards received his Revelation.  
Verse 26. He it is to whom I shall] Hear our Saviour not only feeds his hungry enemy, but shows him like courtesy as we do to one we drink to at table; yea, though he knew the traitor would make an ill use of it. Thus should a Christian punish his persecutors. No vengeance but this is heroical, and fit for Christ's followers. Thus Bradford saved Bourn, that helped to burn 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 quietness, where he might pray for the Bishop's conversion. It was grown to a Proverb concerning Cranmer, Do my Lord of Canterbury a shrewd turn, 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, Emperor of Germany, feeling himself poisoned in the Sacramental bread by a Monk, called him, and said unto him, Domine, recedatis etc. Be gone, Sr, for if my followers find you, you will die for it.  
Verse 27. Satan entered into him] Got more full possession of him. Let them that depart the public assemblies ere all be done, as Judas did, take heed they meet not the devil at the door. 
Canon. 24.  The fourth Council of Carthage excommunicated such, and so delivered them up to Satan; which is a grievous punishment; for than they lie open to all wickedness, as Ananias, whose heart Satan had filled from corner to corner. Luther, when he had read certain letters sent to him from Vitus Theodorus, fetched 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 wickedness! That which moved Luther to say so, was a sad relation made in that letter, of a certain widow, who being with child by a young scholar, could not have her child baptised, unless she would tell the Priest, who was the child's father: Whereat she being grievously vexed, first killed her child, and then hanged herself. Which when the scholar heard of, he likewise stabbed himself to death. The Priest understanding what tragedies had followed, upon his refusing to baptise the child, hanged himself also. Now, who can doubt but all this was done by the instigation of the devil? Men usually defy him and spit at his name: but they spit not low enough, they spit him out of their mouths, but not out of their hearts: there he plays Rex, and, so long cares no more for their curse of him, than he doth for holy-water.  
That thou dost, 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 wickedness. Some note here, 
Wards Serm.  that, even to Judas, Christ saith, That thou dost, do quickly, so odious is dullness unto him.  
Verse 28. Now no man at the table knew, etc.] 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 counsel and give counsel, is worth his weight in gold. When one desired to see Alexander's treasure, he bade one of his servants show 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 sauced, and that they drink is spiced with the bitter wrath of God: their hearts are woefully hardened, and their dispositions to sin seven times more inflamed then ever before.  
Verse 31. Therefore when he was gone out] The room being rid of the traitor, Christ deals more freely and familiarly with the rest: and arming them against the scandal of the cross, he calls his death his glory, esteems his crown of thorns, more precious than Solomon's diadem; looks upon his wales as spangles, his blows on the face as ingots, his wounds as gems, his spittings on as sweet ointment, his cross as his throne. This is a paradox to flesh and blood: Jews and Gentiles jeer at it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. in vita Per●er. Persuaserunt sibt tefaelices se immortalitate fruitures, etc. Ibid. Actius Antoninus in Asia come pierce veretur Christianor, etc. Tertull.  as Lucian the atheist, who rails upon Christ blasphemously, calling him the crucified Impostor: And as for Christians, they foolishly believe, saith he, that they shall enjoy immortality, and live in bliss 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 tired himself with kill Christians, and saw no end of it, but that they came thicker upon him, crying out, we are Christians, etc. he cursed them, and cried out, O miseri, si libet perire, num vobis rupes aut restes desunt? O wretches, can you find 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 cross, 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 encouraged. Can we choose a better Champion than 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 cross, but by the forethought of the crown?  
Verse 33. Little children, yet a little while] Hear our Saviour useth the selfsame 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 corporal presence. The fiction of the Ubiquity began about the time of Berengarius; was fostered and furthered by Gerson, Chancellor of Paris, who first taught the real 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 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 surnamed, Vbiquitatis Apostolus. How much better that good woman in the book of Martyrs, that being asked by the Bishops; 
Act. and Mon.  Dost thou believe that the body of Christ is in the Sacrament really and substantially? I believe, said she, that that is a real lie, and a substantial lie. Domitius Calderinus the Italian, who flourished in the year 1442. when he was called by his friends to go to Mass, 
L. Vives.  was wont to say (as Vives tells us) camus ad communem errorem.  
Verse 34. A new Commandment, etc.] 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 pattern and example of the rule: and so, it is become a new commandment: not in respect of the matter of the duty, but of the form of observing it. For the old rule was, Thou shalt love thy neighbour as thyself. But now that form (as I have loved you) hath something in it that is more express; and, for the incomparable sufficiency of the precedent, is matchless and more full of incitation to fire affection: there being fare 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 Christ's 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 men's disciples are known by their titles, habits, ceremonies, etc. as the Pope's shavelings (which yet is grown so bald a business, that now they begin to be ashamed of it) but love is Christ's 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 joined 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 drunk in of an earthly Kingdom, so nung in his light, that he could not see whither Christ was ascending. A little saucer held close to the eyes, hinders the sight of a huge hill.  
But thou shalt follow me] Perhaps, in the same kind of death; but to heaven, most certainly.  
Verse 37. I will lay down, etc.] 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 david's, Psal. 39.1, 2. He said he would look to his ways, bridle his tongue, etc. but soon after, he broke his word; My heart was hot, etc.  
Verse 48. The cock shall not crow.] Christ mentioneth the cock, quià tam strenuum pugnatorem decebat tale praeconium. So Rev. 6.13. Pastors' revolt, as green figs fall off, with no ado. In the Palatinate they fell to Popery, as fast as leaves fall in Autumn.   

CHAP. XIV.  Verse 1. Let not your heart, etc.] 
OUr Saviour sweetly proceeds in his swanlike song. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Host. var. lib. 1. Mortis articulo instant, & sanguine vale affe●●o va●de horridè mugiunt. sirens.  Aelian tells us, that he once heard a dying swan sing most heavenly and harmoniouslly. The Poet shows 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 Priest's marriage, 
10. Manl. loc. come. Melch. Adam. in vita Calvini. M. Boltons' Assize 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 said you with false hopes of an Utopian happiness, 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 sensual delights eternally to be enjoyed, etc. Christ is no such Impostor.  
Verse 3. I will come again, etc.] O look up and long for this consolation of Israel; say as Sisera's mother, Why are his charets (those clouds) so long in coming?  Heu pietas ubi prisca? profana ô tempora! Mundi Faex! Vesper! prope Nox! o mora! Christ veni. 
There may ye be also] Christ counts not himself full, till he have all his members about him: hence the Church is called, the fullness 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 tenor 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 find out his own part of knowledge, as here.  
Verse 5. Lord, we know not whether thou goest, etc.] 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 eyesalve of the Spirit. A man (saith one) may have grace, 
M. Gatak Just man's 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 keys 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 candy that sticketh in his hat, by the light of that he seeketh.  
Verse 6. I am the way and the Truth, etc.] As if he should say, Thou hast not whither to go but to me, nor which way to go but by me, that thou mayest attain eternal life. Which made Bernard say, 
Melch 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 say, that old Beza had much in his mouth, a little afore his death.  
No man cometh 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 screen betwixt us, and those everlasting burn, Isa. 33.14. Let Papists say of their Saints, Per hune itur ad Deum, sed magis per hune. Let us say of all their he and she 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 more shame for you, having had me (his express image) so long amongst you. Christians have a privilege above he Church of the old Testament. The sea about the Altar was brazen, 1 King. 7.23. and what eyes could pierce thorough it? Now our sea about the Throne is glassy, Revel. 4.6. like the Crystal, clearly conveying the light and sight of God in Christ to our eyes.  
Verse 8. Lord, show 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 do 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 Son we may, who is the resplendency of his Father's glory.  
Verse 9 Have I been so long, etc.] May not Christ justly shame and shent us all for knowing no more of him all this while? Ignorance under means of knowledge is a blushfull sin, 1 Cor. 15.34.  
Verse 10. The words that I speak.] Our Saviour allegeth 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, etc.] Take my bare word without any further pawn or prooff. This is an honour due to Christ only, that he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is Amen, the faithful and true witness. 
Revel. 3.14.   
Verse 12. And greater works than 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, etc. But yet less than 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 Church's servants, for Jesus sake. They were the white horses on which Christ road 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 Ensigns did, after they had received the faith and were baptised, 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 do.] An undoubted argument of Christ's Divinity, that he hears and grants prayers. When the people, in Ahabs' time, saw God answering Elijah by fire 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 spoke but once, 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 show 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 counsel 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 Apology, 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 Christ's Vicar-general, 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. thorough which the two Olive branches empty out of themselves the golden oils of all 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 comfortless.] 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 again 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 spiritual man hath the mind of Christ, and those things revealed onto him that natural eye never saw, carnal ear never heard, neither hath it entered 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 wilderness, 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 Christ's 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 Christ's merit and Spirit, and what not?  
Verse 21. And I will love him and manifest] Increase of the saving knowledge of Christ is promised, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ' aciiè & clam indicabo, ●rasin. Imo palam & in 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 talon 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 yet our Saviour bears with their rudeness, 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 do good on it.  
Verse 23. Jesus answered and said unto him] Our Saviour passing 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 obeyed, because of divine authority. God's impress makes authentic, and binds 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, etc.] 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 Doctors were inspired, for the people's 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 tells us, that in vain shall we look to hear the voice behind 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 piece of his Kingdom, Rom. 14.17. Of him it may be more truly said, than it was of our Henry the seventh, that the came in, 
Twinu● Comment de rebas Britan●.   cùm pacem exulantem exul, extorremque extorris concomitatus esset, reducem quoque redux apportaret.  
Not as the world, etc.] They cry peace when there is no peace, and make fair weather, when such a storm of God's wrath is ready too hur'st out, as shall never be blown over. They compliment, and wish peace, when war is in their hearts: as the Pope sent away Henry the third Emperor 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 than I,] To wit, as I have voluntarily submitted myself to the office of a Mediator. Lo, here this Sun of righteousness is gone back ten degrees in the dial below his Father. Thou hast made him little less than 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 than a dead lion: 
Psal. 22. Eccles.  there he is gone back ten degrees below worms. For he was not so much as a living worm, but was laid in the grave as a dead Lion; there to have been meat for worms, 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 fullness.  
Verse 29. And now I have told you before] Which none besides God himself could do, 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, than 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 after 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 Cardinal 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, etc.] 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. Persecutors are set a-work 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. Christ's passion must shine as a perpetual picture in our hearts: therefore is it so accurately described by all the four Evangelists; whereas his birth is recorded but by two of them only.   

CHAP. XV.  Verse 1. I am the true Vine etc.] 
Our Saviour's 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 optic glasses, we may see him, and be put in mind of him. Tam Christi meminisse opus est, quam respirare, saith a Father. A Bee can suck honey out of a flower, that a Fly 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 blood 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, etc. So here, to be branches in Christ, and yet unfruitful. 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 loss 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 husbandman's care, Mark 4.27. he knows not how. But vines must be dressed, supported, sheltered, pruned every day almost: lopped they must be ever the anon, lest the juice be spent in leaves. And if it be painful to bleed, 'tis worse to whither. Better be pruned to grow, then cut up to burn.  
Verse 3. 
Vinitoris culteltus ad surdes purgan●as Cal.  Through the word, etc.] Which is the pruning knife, to lop off our luxuriancies, rotten boughs, raw grapes, to pair off our gum of pride, moss of formality, etc. The word hid in the heart keeps from sin, as an amulet, Psal. 119.11. and keeps youth from uncleanness, ver. 9 mixed 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, etc.] All our sap and safety is from Christ. The bud of a good desire, the blossom of a good resolution, and the fruit of a good action, all comes 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 righteousness, Phil. 1.11. have hearts full of goodness, as those, Rom. 15.14. and lives full of good works, as Tabytha, Act. 9.33. 
Melch. Ad. in ulia.  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 Egyptian figtree, that bears fruit seven times a year: 
Solin. Polyhist.  or the Lemmon-tree, which ever and anon sendeth forth new Lemons, as soon as the former are fallen off.  
For without me ye can do nothing.] This is point blank against the doctrine of freewill, Sub laudibus natura latent inimici gratia, saith Augustine. These will needs hammer out their own happiness, like the Spider, climbing by a thread 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 myself to differ. This he had learned from Heathens belike, That we live, 
Quòd vivamus deorum munu● est, quod bene vivamus, nostrum. judicium boc omnium mortalium est, &c Cic. de not de Aug. de civet. Dei, l 5.  is from God: but that we live well, is from ourselves, saith Seneca. And this is the judgement of all men (saith Cicero) that prosperity is to be sought of God, but wisdom is to be taken up from ourselves. St 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 fuel fully dry. Nahum tells 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 winepress of God's wrath, Revel. 15.16.  
Verse 7. Ask what ye will, and it, etc.] Either in money, or monies-worth. If ye ask and miss, it is because ye ask amiss. 
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 useful man, he cried out, Fiat voluntas mea, 
Mea voluntas, Domine, qu●● tu●.  let my will be done; and then he falls off sweetly, My will, Lord, because thy will.  
Verse 8. Herein is my Father glorified, etc.] 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 than our own, and drown all self-respects in his glory. Surely, they that do thus, may have what they will (saith one) and God even think himself beholden to them.  
Verse 9 Continue ye in my love] In the love wherewith I do dearly love you. As who should say, Suffer yourselves to be loved by me: lo, the Lord Christ even makes love to the good soul, and woos entertainment.  
Verse 10. Even as I have kept my Fathers.] Christ's obedience must be our pattern of imitation. All his actions were either Moral 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 spiritual life, which he did as Mediator: as to die to sin, to rise to righteousness.  
Verse 11. These things have I spoken, that, etc.] Sound joy is wrought in the heart by the hearing of the Word, Make me to hear joy and gladness, that the bones which thou hast broken (with the sense of sin, and fear of wrath) may rejoice, 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 groundless, 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 handful of brush wood, etc. Eccles. 7.6. The true Christians joy is full and firm, solid and substantial, 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 countinghouse, and find there sufficient ot sustain him, as David did, 1 Sam. 30.6.  
Verse 12. This is my Commandment] Love is the compliment of the Law, and the supplement of the Gospel.  
Verse 13. Greater love than this, etc.] 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 blood 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 do 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 do 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 doorkeeper 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 King's friend. Such honour have all his Saints: Christ doth freely unbosom himself unto them.  
Verse 16. And ordained you, that you should go, etc.] 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 Archbishopric of Toledo is said to be worth an hundred thousand pounds a year: a greater revenue than some Kings have.  
That whatsoever ye shall ask, etc.] Bernard in his Meditations giveth divers rules of strictness, of purging the heart, of being faithful and fruitful, 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 ruin of Egypt, Isai. 19.14, 16, 17. Si collidimur, frangimur, If we clash, we break, Of the ancient Britain's Tacitus tells us, that nothing was so destructory to them, as their dissensions, Dum singuli pugnant, universi vincuncur. And of the Thracians, Herodotus saith, that if they had been all of one mind, they had been invincible. Keep therefore the staff of binder's 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 Jesuits 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 Jesuits.  
Verse 18. If the world hate you, etc.] 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 sly 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 think to speed better than our betters? Elias is not better than his fathers. Luther was angry with those that set forth his sufferings, sigh they were nothing to the sufferings of Christ. All our troubles are but as the slivers and chips of his cross.  
Verse 19 If ye were of the world, etc.] They jangle among themselves, and intertear one another, as dog's 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 fight, they'll agree to pursue the Hare  
Therefore the world hates you] As inhospitall savages do 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 winds, 
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 Milan mentioned by Bodinus. Now we commit thy soul to the devil, said the persecutors to John Husse. And Hierom of Prague could hardly obtain a Confessor, being it seems conscientious that way.  
Verse 20. Remember the Word, etc.] Else all is lost, 1 Cor. 15.2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, H●●. ●. 1.  Naturally the word runs thorough us as water thorough a riven vessel: Pleni rimarum sumus, huc atque illuc diffluimus. Our memories are as seives that retain the chaff, let go the good corn: or as ners, that keep the pelf, let go the clean water: or as hour-glasses, 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 engrafted word unto us, to settle it upon our souls, etc.  
If they have kept my saying, etc.] But they will do 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, etc.] For had they known, they would not have crucified the Lord of glory. St 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, etc.] Here our Saviour shows 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 kind of God-slaughter: the wicked wish there were no God, when David cries out, vivat Deus, etc.  
Verse 24. Works, which none other man did] More stupendious, because by mine own power, and all to the people's profit. These were of use in the Church's 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 adhuc prodigia quaerit, magnum est ipse prodigium.  He that now looks for a miracle, is himself a great miracle. Christ was the only Thaumaturgus, or Wonder-worker. 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 persecutors could say of the Waldenses, 
B. Usher.  those ancient Protestants: They are good in their lives, true in their speeches, hearty in their affections, etc. Sed fides eorum est incorrigibilis & pessima, 
Hist. of Cova. Trent 7, 8. Tanta est morii integritas, ut nee boasts reperiant quo lealumnic tur. Erasm. de Lu●h.  said the Dominican Inquisitor concerning the Hussites. So the Bishop of Aliff in the Trent-councel said, That as the faith of the Catholics was better; so the Heretics exceeded them in good life. Hominis vim magno omnium consensu probatur, said Erasmus of Luther: And yet a Friar of Antwerp wished that Luther were there, that he might by't out his throat with his teeth, as the same Erasmus testifieth.  
Verse 26. Whom I will send you from, etc.] 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 sum.  
Verse 27. And ye also shall bear witness] 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 Ministry of the Gospel, Numb. 11.9. 1 Pet. 1.22.   

CHAP. XVI.  Verse 1. That ye should not be offended.] 
AS with a thing unexpected and intolerable. Darts foreseen are dintlesse. Crosses coming on the sudden, find weak minds secure, make them miserable, leave them desperate.  
Verse 2. Whosoever killeth you, etc.]. 
Christiano 'em sanguinem Dijs gratissimam es se victivam. T●rtul.  Maximinian the persecutor thought that the blood of Christians would be a wellpleasing 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 heretics, (as they called them) should pacific the wrath of God, which then plagued Germany grievously with a strange kind of sweeting sickness. 
Act. and Men. fol. 808. Heyl. Geog. p. 33.  In the sixth Council of Toled, it was enacted, that the King of Spain should suffer none to live in his Dominions, that professed not the Roman Catholic Religion. King Philip, accordingly, having hardly escaped shipwreck, 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 Lutheranism, which he presently began to do; professing that he had rather have no Subjects then such. 
Siquam sui corporis partem i sta contagione, etc. Sleid. Comment l 9  Another Catholic King said, That if he thought his shirt were infected with that heresy, he would tear it from his own back, and rather go 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 blind 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, etc.] 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 do it; 
Non est haec umbratilis philosophia sed quae. ad ujum & praxin aptan. da. Calv.  as lesions of music must be practised, and a copy not read only, but written after.  
Verse 5. None of you asketh me etc.] This they had asked him, but not, as well paid 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 than uncounsellable. Thus also it fared with those Israelites in Egypt: 
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 counsel: 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 shall be Mahomet; but that the Christians, in malice toward them, have razed out those words. Is not this the efficacy of error?  
Verse 8. And when he is come etc.] This Text had been easy, 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 possessed of. He shall clearly convince them of the hatefulness of sin, of the necessity of getting righteousness, 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. Come vi quadam, frustra obsistente Satana, etc.  Till he bring forth judgement to victory; that is, weak grace, (called before a broken reed, smoking 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 general) washed from your sins, of the hatefulness 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 sins.  
Verse 9 Of sin, 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 Christ's blood, to the which even the Princes of Sodom 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 righteousness, because, etc.] 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, etc.] 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 men's hearts: corruption is dejected, though not utterly ejected, The Spirit lusteth against the flesh, etc. So that as we cannot do 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 powerful 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 goodness, and righteousness, and truth. This our Saviour delivers to his disciples at several times, and by degrees, as they could bear it. Here he represents him as a guide to godliness. 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 men's hearts, The steps of a good man are ordered by the Lord, 
Psal. 37.23.  and he delighteth in his way. King's suffer their children to ride with them, but yet set Tutors and governor's to overrule them. So here. And because Delicam res est Spiritus Dei, therefore we must observe and obey his motions, which are the sound of his go, the footsteps of his anointed, Psal. 89.51. We should lay ourselves (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-denial.  
Verse 14. He shall glorify me, etc.] And if the holy Ghost could not use any better means to glorify 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, etc.] 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 needful for life and godliness. When Joseph sent to Jacob that Pharaoh had put all into his hands, he was not a little comforted, that one so near to him in nature was so able to accommodate him. Let us also come boldly to the throne of grace, sigh our flesh and blood hath all power to do us good. Christ, as Mediator, is able to make all grace abound toward us, that we always, having all sufficiency in all things, may abound to every good work, 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. God's help seems long, because we are short. A short walk 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 kindness in. And to say that God hath cast you off, because he hath hid his face from you, is (saith one) a fallacy fetched out of the devils Topics: 
M. T. Geodw. Child o● light, etc.  When the Sun is eclipsed, foolish people think 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 God's 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. Man's heart, saith another, may be compared to a vessel, the means 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 always runs not, or not always 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, etc.] 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 men's infirmity, who are ready to ask such odd questions, as the Disciples here do, to the discovery of their own dullness.  
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 gems, were the ornaments of David, bed, saith Chrysostom. The Church's 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 chafed vine, cured the leprosy of that tainted age. Hierome writing of his own life, saith, that there were furrows in his face, and Iceicles from his lips with continual weeping, etc.  
But the world shall rejoice] The merry Greeks of the world laugh themselves fat, and are so afraid of sorrow, that they can never find time to be serious; counting it no sport, unless they may have the Devil their playfellow; no mirth, but madness; 
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 rejoice 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 rejoice, Prov. 29.6. Woe 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 oil of gladness for the spirit of heaviness, etc. he shall turn all your sighing into singing, all your laments into laughter, your sackcloth into silks, your ashes into ointments, your fasts into feasts, your wring of hands into applauses, etc.  
Verse 21. A woman when she is in travel, etc.] The sorrow of a Saint is oft compared to that of a travelling woman, Isa. 26.17. Jer. 6.24, etc. 1. In bitterness and sharpness; 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 child. 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 thorough 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, etc.] q.d. Ye shall be so exact and so expert, that you shall not need to ask 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 corda docet, saith Augustine. And Quando Christus docet, quàm citò discitur quod docetur? So St Ambrose, Ne scit tarda molimina spiritus sancti gratia. When the Spirit undertakes to teach a man, 
1 joh. ●.  he shall not be long a learning. Now all God's people have the Unction 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 oftener 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 Emperor 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? etc. what meanest thou to ask me nothing? So Christ here.  
Ask, 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 harp; He prays, and then cries, Return to thy rest, o my soul, etc. 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 immediately, and suffered valiantly.  
Verse 25. These things have I spoken, etc.] He spoke 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 spoke 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, etc. yet was he to them (through their singular stupidity) as one that lisped half words, or spoke in a strange tongue.  
Verse 26. At that day ye shall ask, etc.] 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 ask of his Father the world for his inheritance, etc. 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.  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 ask, and as it were, prevent a Mediator, crowning his own graces in us.  
Verse 28. Again I leave the world, etc.] 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 holiness? 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 think we understand (as St 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 persuaded of themselves already? Conceitednesle cuts off all hope of proficiency.  
Verse 30. Now we are sure, etc.] 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 believe?] Ay now, ere trouble comes, you are jolly fellows. But it is easy to swim in a warm bath: and every bird can sing in a sunshine 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 tries what health: hot service what courage.  
Verse 32. Behold the hour cometh, etc.] So bladder-like is the soul, that filled with earthly vanities, though but wind, it grows great and swells in pride: but if pricked 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 mixed 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 war. True grace, like true gold, comforts the heart: Alchemy 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 oath 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 wind against him.  
I have overcome the world] Therefore we are more than conquerors, 
●om. 8.37.  because sure to overcome aforehand. 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.  Verse 1. And lift up his eyes to Heaven] 
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 public prayer, as if they would leave them on the roof of the Church: when as all is but histrionical, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be seen of men, Matth. 6.  theatrical, counterfeit. The eagle, when she soareth highest, hath ever an eye to the prey below: so hath the hypocrite, to profit, credit, etc.  
The hour is come] q. d. I ask not before the time is come, and ripe and ready for thy kingdom. Some would be in Heaven, ere they have done their work 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 work. It is not lawful (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 ourselves, and seek our own ease and ends) but in hatred to sin, as it is sin, etc.  
Verse 2. That he should give eternal life] And what more free than gift? Note this against our Merit-mongers, who not only 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 works, 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 aforehand, Qui non habet Christum in horoscopo, 
Bucholcer.  non habet Deum in medio Coeli. By his knowledge shall my righteous servant justify 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 men's eyes (as they dealt by Samson) and then make sport with them; they confine faith to the will, that they may do what they will with the understanding and the heart; as the Friars send men on pilgrimage, that they may lie with their wives the while. 
Heyl. Geog. 288   
Verse 4. That thou gavest me to do.] Our Saviour counts his work a gift: So should we take it for a favour, that he employs us, that we may have any office about him, that we may magnify him with our bodies, whether by life or death, 
Act. and Mon.  Phil. 1.19. As an heretic I am condemned (said Mr Bradford) and shall be burned, whereof I ask God hearty mercy, that I do no more rejoice than I do, 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 Faggot at the fire, and kissed it, saying, Blessed be the time that ever I was born to come to this. The Apostles rejoiced that they were graced so, to be disgraced for Christ, Act. 5.41.  
Verse 5. With the glory which I had, etc.] 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 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. Mahometism 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 Saviour's miracles, by giving out, that he did them by I know not what superstitious or Magical 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 etc.] 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 Monks at Paris set out a Gospel full of all filthiness 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 than the Gospel, and S. Francis set in Lucifer's chair above Angels. The Council of Constance comes in with a non obstante against Christ's institution, 
Caranz. sum. Council sess. 13.  withholding the cup from the Laity. And when the Pope sets forth any Bulls, commonly he concludes thus; Non obstantibus constitutionibus & ordinationibus Apostolicis, caeterisque contrariis quibuscunque. And the Pope's 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 privilege, that unto them were committed the oracles of God. There is a (chief) set upon it, Rom. 3.2. See my grew Treasure.  
Verse 9 I pray for them.] Christ hath left us this prayer here recorded, as a pattern 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 mother's request: God will not deny Christ's. The Prodigal came without out a mediator 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 ourselves, 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 mindful 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 Coneys do 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 blind, the most shiftless creatures, when they had gotten the strong hold of Zion over their heads, thought then they might securely scoru David and his host, and yet their hold failed them. So doth not God, those that flee to his Name. Pray, to be kept by it.  
Verse 12. But the son of perdition.] This exception shows, that Judas was never of Christ's 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 itself but an outward calling.  
Verse 13. And these things I speak in the world.] Not for his own or his Father's 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 doubtless and instruction. Mr 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 eyes 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, etc.] I have put my word into their mouth, therefore the world hateth them: Persecution 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 stomach) is full of trouble.  
Verse 15. That thou take them out of the world.] Many godly men, weary of the world's ill-usages, are found ort sitting under Elias his Juniper, and wishing to die: for what are they better than their Fathers? 
job 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 lose his hand and cut me off. But was that well prayed, 
jon. 4 3, 8.  Job? Or was that wisely done, Ionas? to fret, one while, at God's goodness to the Ninevites? to faint, another while, at the loss of the gourd? And both times to wish to die, 
Act. 13, 2 Tim 4. job 14. 1 job. 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 St John hath it, that is, tactu qualitativo (as Cajetan senseth it) with a deadly touch?  
Verse 16. They are not of the world, etc.] Here indeed they have their commoration, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tim. ●. 21. Revel. 13 1.  but their conversation is in heaven: they are clothed with the Sun of righteousness, 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 brightness whereof they resemble: so here. It is Chrysostom's comparison.  
Verse 17. Sanctify them by thy truth.] Affect their hearts therewith, that they may the better affect others: speaking à cord 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 forth good things new and old for the people's use.  
Verse 18. Even so have I sent them, etc.] 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 do I sanctify] 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 roasted in the fire of his Father's wrath, that his people might be made partakers of his holiness, Heb. 10.10. Here also it is worch the noting, that these Petitions in our Saviour's prayer, do 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 mutesque, de elegantia ta et ùm detraxeris; si ex Lysiae, de sententia.  
Verse 20. Neither pray I for these alone] lo 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, sigh the Father denies him nothing. 
John. 11.42.   
Verse 21. That they all may be one] Though not by the same kind of union, whereby the Father and Son are one, yet by an union every way as real and indissoluble; such, as whereby the world may be convinced that Christ is the very Messiah, and the faithful, 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 plerique 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 cognisances. Why then should the Turk have occasion to say, that he should sooner see his fingers all of a length, than Christian Princes all of a mind? 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, etc.] 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 do accompany or comprehend salvation.  
Verse 23. I in them, and thou in me] Christ was the only fit Mediator: as being God for the business with God, and man, for the business with man. He is the bridge that joineth Heaven and Earth together, saith Gregory. He is that ladder of ascension to God: faith first lays 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 itself fire consuming. We may safely fail through Christ's blood into the bosom of the Father.  
Verse 24. Be with me, Where I am.] It is part of Christ's 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 households. 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.] God's righteousness 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 burden God, as it were, with his Promises; and of duty to claim his aid, help and assistance.  
Verse 26. That the love, etc.] Clarit as in intelle ctu parit ardorem in affectu. Igxoti nulla cupido   

CHAP. XVIII.  Verse 1. Over the brook Cedron.] 
THis was the Town-dirch, 2 Chron. 30.14. and had its name from its darkness or muddiness: for it received the baggage, as a common sink. Not fare from hence was the valley of Hinnom, wherein there was kept a continual fire for the burning of dead carcases and other garbage, as Kimchi notes upon Psal. 27. Hence hell is called, Gehenna.  
Verse 2. And Judas also which betrayed him] No such danger to Christ's Church by any, as by Apostates and false brethren, Gal. 2.4. Julian, of a for ward Professor became a furious persecutor, and drew more from the faith by fraud and craft, than all the Heathen Emperors before him had done, by their force and cruelty. 
Eo tantum fine ut ipsi ob mutuam inter se contentionem bello intest ino oppusnarent ecclesiam. S. zom. Jac. Reu. de vit. Ponuf p. 176.  He persecuted by his persuasions, as Nazianzen witnesseth, and called back the Bishops that were banished by Constantine, that, by their mutual wranglings amongst themselves, they might embroil 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 Predecessor) 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, etc. Baldwin the renegado, and Bolsecus (that was hire by the Papists to write calvin's life) were desperate enemies to the truth they had formerly professed. Harding, that had conference with Jewel, was once a zealous Protestant, 
Camd. Eliz. fol. 115.  and Chaplain to Lady Jane Grace. Campian of S. John's College in Oxford, Proctor of the University, 1568. dissembled the Protestant Religion, which he afterwards opposed to his utmost. So did Parsons, who was of Balliol College, till he was for his dishonesty expelled with disgrace, and fled to the Papists. Christ's greatest enemies are usually those of his own 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 alis done. So the Jesuits, those sworn swordmen of Satan, give out that their weapons are only, preces & loachrymae, prayers and tears; and that it is unlawful for them to use any other, even then when they are about their most bloody designs. 
Camd. Eliz Epist. to Read.  A late King of France (after his revolt to Popery) being persuaded by a great Dake about him not to read mit the Jesuits, which had been justly banished the Realm, he answered suddenly, Give me then security for my life. He therefore admitted them, even into his bosom, giving them his house for a College; and in a public speech, laying, 
Vita Devid. Parei operth. praefix.  That they were Timothy's in the house, Chrysostom's in the Chair, Augustine's in the Schools, etc. But what came of it? One of the Pope's slaughter flaves, by the instigation of the Jesuits, stabbed him to the heart: These Timothy's proved Judasses'; these Chrysostoms', Catiline's; these Augustine's, Assassins.  
Come thither with lanterns, 
Essries divine and moral.  etc.] Hypocrites may be compared (saith one) to those soldiers in the Gospel, which came to seek Christ with lights and lanterns, as if they meant not to miss 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 Cross, they stumble at the Cross, and fall backwards.  
Verse 4. Went forth and said unto them] Met his enemy in the face, after he had prayed; whereas till then, he feared. See the power of prayer. So Esther, when she had fasted and prayed, 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, etc.] With what face could the Traitor stand there? But being full of the devil, he was past grace, and could blush no more than a sack-but, Effraenis & effronque  
Verse 6. Affoon then as he had said, etc.] 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 Christ's Ocean, a spark of his flame) have a daunting presence. When Valens the persecuting Emperor came to S Basil, while he was in holy exercises, it struck such a terror 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 St Basils' banishment, 
Triport. bastor.  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 business. When an Officer was sent to apprechend a godly Deacon at Miltenberg (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, do what you will with me. The officer, as if changed from heaven, answered, Sr, 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 risen with the rest, who desperately went on with their devil. should 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 blindness, grope for the door. Pharaoh in that palpable darkness, 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 ydem: Only man will not be warned, though he have sound smarted. We load an Ass (saith Bernard) and he cares not, because he is an Ass, 
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 eternal bane.  
Verse 8. Let these go their way] This he seems to indent with the Jews, ere he yielded himself 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, etc.] Christ spoke 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, than the inward shall be enabled to undergo. Hence that of the Prophet, Behold, I have tried thee, but not as silver, Why so? 
Isa. 48.10.  Because God's weak children having far more dross in them, then good oar, would never be able to abide a strict trial.  
Verse 10. The servants name was Maelchus'] A busy fellow belike in surprising our Saviour. 
L Brook.  But it was a sad Omen (saith a noble and renowned Writer) that Peter's sword should cut off the ear of Malchus, which signifies a King or kingly authority. How the Pope hath lifted up himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above all that is called Augustus, or Emperor, is better known, then that it need be here related. And if Bishops forbear (saith he) to touch the Sceptre (which they strive to sway) it is but as once Mercury spared Jupiter's thunderbolts, which he durst not steal, lest they should roar too loud, or at least burn his fingers.  
Verse 11. Put up thy Sword.] Our Saviour checks him for his inordinate zeal; wherein to be over-carried, is easy and ordinaty. The memorable story of William Gardiner Martyr in Portugal, who in the very presence of the King and his Nobles could not forbear, but fell upon the Cardinal, as he was acting a Mass. See Act. and Monum. fol. 1242. So William Flower, upon an Easter-day 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 arm and hand with a woodknife: In the which so doing, as indeed he did not well, nor evangelically: so being afterwards examined by Bishop Bonner, he did no less confess 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 threatened, he answered, Do 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.  etc. 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 pinioned and manacled, as a malefactor. 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 privilege was freed from whipping; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but we by Christ's bondage, from those chains of darkness, 2 Pet. 2.4. from those scourges and scorpions in hell.  
Verse 13. And led him away to Anna's first.] Who would not go to bed (late though it were) till he had seen Christ brought bound before him, and then cried out, likely, as Hanuibal did, when he saw a pit full of man's blood, 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 rejoicing, and saying to the Duke of Norfolk, 
Act. and Mon. fol. 1622.  Now let us go to Dinner: but it was the last that ever he eat for it. Shall they escape by iniquity? No: In anger cast them down, o God, Psal. 56.7.  
Verse 14. Now Caiaphas was he, etc.] So Balaam, the devils Spelman, spoke 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 skulking 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 brim. 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, than thus to put himself upon a danger, unless 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, Deumque rogent, ut se quoque animet ad publicam veritatque prosessionem.  he adviseth those of them that were strong in the spirit, to do their duty, notwithstanding the danger. But for the weaker sort, he exhorteth them to rejoice 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 denial. A silly wench is too hard for this stout stickler, who was always, 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 highminded, but fear.  
Verse 18. And Warmed himself.] But whiles he warmed 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. Peter's evil example was a compulsion to other good people, Gal. 2.14. What marvel then if the swearing, cursing soldiers compelled him to do the like? They were the trunks, thorough which the devil delivered himself, jeering at, and railing upon Christ, no doubt, etc.  
Verse 19 
Alsted Chron. Aventin, An. nal l. 3. Cade of the Church.  Asked Jesus of his Disciples] Questioned him in the spiritual Court first, as an heretic; as afterwards in the temporal Court, for a seditious person. So the Papists condemned married Priests for Nicolaitans, in the Synod of Milan, anno 1067. Virgilius a German Bishop, and a great Mathematician, they condemned for an heretic, for affirming that there were Antipodes. Paulus 2. 
jac. Reu de vit. Pontis p. 139. Act and Mon. fol. 1550.  Pope, pronounced them heretics that did but name the name Academy, either in jest or in earnest. Innocent 2. condemned Arnoldus Brixius of heresy, 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 do not well to exhort him to make any prayer; for this is the thing these heretics 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 heretics, of whom Pliny makes mention, 
Plin Epist.  that they sing Antelucanos hymnos, etc. Was not this well aimed? Those he spoke of were the Primitive Christians, whom Pliny excuseth to Trajan the Persecutor. But it is easy for malice to make heresy what it pleaseth, when it is armed with power, and can make havoc at pleasure.  
Verse 20. 
Veritas absconde crubescit.  I spoke openly to the world.] Truth is bold and bare faced: when heresy hides itself, and loatnes the light. What said John Frith, Martyr, to the Archbishop's men, that would have let him go and shift for himself? If you should both leave me here, and go to Croyden, 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 always to give an answer, to those that ask as a reason of our hope, so they do it to learn of us, and not to ensnare 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 blood, if they can reach it (so it be the will of God) yet we shall see them gape and leap for it. Mr Hawks, Martyr, asked a Parson that examined him, what kin he was to the weathercock of Paul's? 
Ibid 1445.  And told one Miles Haggard 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 usual 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 Pistol at Farellus (that faithful man of God) when he was convented before his Lord; but by God's good providence, miss him. Great men's vices go as seldom unattended, as their persons: they shall be sure of such about them, 
Ne leonum laudibus murem obruas.  as will lick up their spittle, and load the Mouse with the Lion's 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 suffered him, bound and uncondemned, to be injuriously beaten before his face. But the times were then law less 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 shipwreck? Look well to thy tackling, They that will not profess Christ (unless 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 plagues, as, through excess 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 pieces, by the ruffianly soldiers. 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 hell's ladder, knows not where he shall stop or stay, till he come to the bottom. Sin is of an encroaching nature; modest and maidenly at first; but yield to it once, and there's no ho with it.  
The Cockcrew.] And withal Christ looked back upon him, as a piece of his sufferings, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what thou my friend, Peter? Scipio had rather Annibal should eat his heart with salt, than Laelius give him a cross word.  
Verse 28. Lest they should be defiled.] Putid hypocrisy! they stand upon legal 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 heinous matter of eating the flesh with the blood, 1 Sam. 14.33. when it was nothing with him to spill the blood 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; show the nocent on guilty, he said, show 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, etc. But when he went thence, he became deathsman to the Lords Priests.  
Verse 29. Pilate then went ant unto them.] It was much he would gratify them so fare in their stand further off, for I am holier than thou; 
Breerw. Enq. p. ●8.  that he would yield 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 increase, and a Sultan for every poll) permitteth them the liberty of their religion.  
Verse 30. If he were not a malefactor] 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 lawful for us.] That is, upon this or any such like day, upon an holiday, 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 successors, the Catholics. 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 Mr Hooper, and prison him for the Queen's 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 penny? 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 heresy, 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 child? What Law had they to put Mr Rogers our Protomartyr in prison, when he did neither preach nor read lecture, after the time of the Queen's 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 halfpenny of his own 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 mother's 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 God's Law nor man's, 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 Mass?  
Verse 32. Signifying what death he should die.] This shows that the Jews 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 kind 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. Entered into the judgement-hall again.] For without among the people, there was nothing but clamour and confusion: much like to that regnum Cyclopum, ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pilate therefore retires himself into the palace, that he might more sedately set himself to sift the business.  
Verse 34. Sayest thou this of thyself,] As who should say; If thou dost this of thyself, what reason is it that thou shouldst be both Judge and witness? 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; hateful among the Heathens for their difference from them in Religion. Caius the Emperor cast them out with their Orator Philo, 
Serab, Geog.  who came to make Apology for them against Appion of Alexandria their adversary and accuser. Strabo of mere spite, saith, that Judea is a dry and barren country, 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 faith of Geneva. Seneca jeers them for casting away the seventh part of their time upon a weekly Sabbath. Juvenal plays upon their circumcision. 
Lib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●ap. 5 Ta●. Ann●t. ●. 21.  Plutarch tells 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 Ass, etc. No wonder though profane Pilate disdeign to be held a Jew, when they were thus traduced.  
Verse 36. My kingdom 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 Emperor, 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 find, to be put to death, that were of the stock of David. Amongst whom meeting with some Christians also, that were allied to Christ, and understanding that they were poor, harmless people, he dismissed them, and by Proclamation forbade any more to be martyred. 
Eus●b. l. 7 c. 20.   
Verse 37. That I should bear witness of the truth.] Our Saviour speaketh religiously to a profane person: So doth Jacob to Esau. Each Countryman is known by his language. 
Gen. 33.5.  God will turn to all his people a pure lip, Zephan. 3.9. They are none of his that can shift their sails to the sitting of every wind, tune their fiddles to other men's base, and, as the Planet Mercury, be good in conjunction with good, and bad with bad.  
Verse 38. What's truth?] In a scornful, profane manner. As indeed profane spirits cannot hear favoury words, but they turn them off with a scorn. What's truth? Fastidientis atque irridentis vox, non interrogantis, saith Beza. Some think it is, vox admirantis. As if Pilate wondered at Christ, that when his life was in question he should talk of truth, q. d. Your life is in danger, and talk you of truth? Politicians think Religion niceness. How ever it was, or with what mind soever, out he goes, and stays not an answer: As Saul bade the Priest bring to him the Ark, but, ere that could be done, draws forth his Army, 1 Sam. 14.  
Verse 39 But ye have a custom] An ungaine, ungodly custom it was, Prov. 17.15. What ever were the ground of it. Some think it was in memory of Jonathan, 
In is't 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 gladness. Others, more probably, in remembrance of their deliverance from the Egyptian bondage. But why should any Barrabas scape by it? A bloody man shall flee to the pit, and no man may stay him.  
Verse 40. Now Barrabas was a robber] And a murderer too, Act. 3.14. yet preferred before Christ, who was also crucified in the midst of two thiefs, as the worst of the three. Thus he was peccatorum maximus, both by imputation, for he bore our sins, which were all made to meet upon him, Isa. 53.6. And by reputation, for he was numbered with the transgressors, ver. 12. and made his grave with the wicked, verse. 9   

CHAP. XIX.  Verse 1. Took Jesus and scourged him.] 
SO God scourgeth every son whom he receiveth, Heb. 12.6. One son he had that was sine corruption & 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 thread follows the needle.  
Verse 2. And the sovidiers 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 soldiers 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 do but his death; these bloodhounds would not other ways be satisfied. Godfrey of Bullen, first King of Jerusalem, 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 worn a crown of thorns. Some report, that he would not be otherwise crowned, then with a crown of thorns, as he kneeled at our Saviour's sepulchre: To testify (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, etc. Bu●nolcer.  and despised not for his sake a crown of thorns here, so he might wear a crown of glory with him in Heaven. Canutus, for like purpose, set his Crown upon the Crucisix. It is not fit, sigh the head was crowned with thorns, that the members should be crowned with rosebuds, saith Zanchius.  
Verse 3. And said, Hail, King of the Jews.] They scoff at him, as a ridiculous and stage-play-King, whom therefore they clothed with purple, which was a colour affected by the Emperors and Nobility of Rome: as Herod, for like cause clothed him in white, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a colour much worn by the Nobility of the Jews, Jam. 2.2.  
And they smote him with their hands.] So do 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 find no fault.] But why 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 Doctor Weston was gone from Mr Bradford, Martyr (with whom he had had conference) the Keeper told Bradford, that the Doctor spoke openly that he saw no cause why they should burn him. This Weston being Prolocutor 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, etc. At which, divers learned men burst out into a great laughter, as though even in the entrance of the disputation he had bewrayed himself and his Religion. God will have such words fall sometimes from the mouths of persecutors, 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 go, that is so innocent. But these monsters, like those beasts at Ephesus, had put off manhood: 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 Roman Censor to go and call the good men of the City to appear before him, went to the Churchyards, and there called at the graves of the dead, 
Anton di Cuevara in Retor. de los princip. l. 1. c. 2.  O ye good men of Nola, come away, for the Roman Censor calls for your appearance: for he knew not where to call for a good man alive.  
Verse 6. Crucify him, crucify him] So afterwards the primitive persecutors cried out, Ad bestias, ad bestias, Christianos ad leones, 
Tertul Apci. cap 40. Tollantur sacrilegi, tollantur.  imputing the cause of all public 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 Professors 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: witness that Chancellor of Salisbury Dr 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 cruel custody; and those were the last that suffered for Religion in Queen Mary's reign.  
I find no fault in him.] No wonder: For he was (as Peter saith) A lamb without blemish (of original sin) and without spot (of actual 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 jews answered them, etc.] When they saw that the treason they laid to his charge (unicum crimen eorum, qui crimine vacabunt, 
Not. ad Tacit.  saith Lipsius) would not do 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 blood: To whom he answered, 
Act. and Mor. so. 1685.  Yea, my Lord, indeed ye be a bloodsucker; and I would I had as much blood 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 Christ's lambs already in his Butchers-stall, that he was not able to drink all their blood, 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 blood, and you shall have it: I pray God you may be so baptised in it, that you may hereafter loath bloodsucking, and become a better man.  
Verse 8. He was the more afraid,] Christ's innocence did before triumph in pilate's 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 eyes with his cap, running under the bed, or any bench-hole.  
Verse 9 Whence art thou?] He questioneth not Christ of his country, 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 think that pilate's 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 blood. 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 Christ's cause, 
Act. and Mon. so. 1359.  that he forbade 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 suit. I pray you let me make labour for you, said one Creswell to Master Bradford. You may do what you will, said Bradford. But tell me what suit 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 perpetual imprisonment, I'll thank her. Life in God's displeasure is worse than death: and death in his true fear, is true life.  
I have power to crucify thee.] To crucify an innocent man? Who gave him that power? But profane persons bear themselves overbold 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 than the highest, as Solomon hath it: who therefore calls the judgement seat, the holy place, Eccl. 8.10. Pilate was after wards kicked off the bench by Caius, for his perverting of justice, and, for grief and shame became his own deathsman.  
Verse 12. But the Jews cried out, saying, etc.] They return again to their former accusation, and enforce it. One way or other they are bend to have his blood. In K. Edward the sixths' days, when the Duke of Somerset was cleared of the treason laid to his charge, yet he must suffer (so his potent enemies would have it) for I know not what flight suspicions of felony. At which time also, Sr Thomas Arundel was, 
Sir john 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? Solomon's tribunal was underpropt with Lions, to show what metal a Magistrate should be made of. It is a mercy to have Judges, 
Cic. pro Milo.  Modò audeant quae sentiunt, saith the Orator, 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 falsely accused (saith father Latymer) both as touching his words and meaning also, etc. 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 Zion? is her Counsellor 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 blind is malice, how desperately set upon its ends and erterprises! But in Christ's kingdom this is wonderful, 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, etc. 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, etc.] Overcome by their importunity, and overawed by the fear of Caesar, to condemn the innocent. It was Eato's complaint, that private men's thiefs are laid by the heels, and in cold irons; but these public thiefs that wrong and rob the Commonwealth, 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 cross, etc.] This was the Roman fashion (as Plutarch relates it) that every condemned person should bear that Cross, that anon should bear him. Hence grew that expression of our Saviour, He that will be my Disciple must take up his Cross, and so fill up that which is behind, 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 Saviour's 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 are 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 glass, and love it if thou canst. For our sins were the nails, and ourselves the Traitors, that fastened him to the tree. Pilate and his soldiers, Judas and the Jews were all set a-work by us. Learn to lay the blame on the self, and say, It was my gluttony that reached a cup of gall and vinegar to his mouth; mine incontinency, that provided stripes for his back; mine arrogancy, that plaited 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 etc. Adsum ego qui feci. 
Virgil.   
Verse 19 Jesus of Nazareth, etc.] To persuade the people to bow superstitiously at the Name of Jesus. Papists commonly (but ridiculously) teach in their Pulpits, that Christ himself on the Cross bowed his head on the right side, to reverence his own name, which was written over it; 
Europe Spec.  as Sir Edwin Sands relates from his own experience.  
Verse 20. In Hebrew, Greek and Latin.] In Hebrew, for the Jews who gloried in the Law: in Greek, for the Grecians who gloried in wisdom: in Latin, 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 wisdom, 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. Writ 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 Rachel's side, because at. Capernaum (in that Tribe) Christ dwelled: which therefore also is said to be lifted up to heaven, Mat. 11.  utrobique 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 ment & 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. Learn we may of Pilate to be constant to a good cause. Marcellus the Pope would not change his name, according to the custom, to show 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  us with his righteousness. Let us suffer with joy the spoiling of our goods, as knowing in ourselves (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 malefactor; 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, I pray you let me lay my beard over the block, lest you should cut it. He thought it no glory, unless he might die with a mock in his mouth. These be the world's wizards.  
Now the Coat was without seam.] Christi tunica est unica: They that rend it by schisms, are worse than the rude soldiers. 
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 sin committed, saith Cyprian, then to break the unity of the Church: Yea, though one should suffer martyrdom, yet cannot he expiate thereby his sin of discord. This, saith chrysostom, is a bold, but a true speech of Cyprian. And like to this, is that of Oecolampadius to the Lutherans in Swethland; Our error may be pardoned, so that Christ by faith be apprehended, Discordiam, neque si sanguinem fundamus, expiabimus, but the blot of our discord we cannot wash off, with our heart blood.  
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 soldiers could not cast the dice upon our Saviour's garments, but it was foretell. This shows 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 Cross, etc. 
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 welldoing after his decease. Doctor Tailor 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 bless 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, etc.] A precious depositum; the house was the better she abode in: yet dare we not deify her, as the Papists: as neither will we vilify her, as the Author of the famale glory basely slanders some of us, that we rudely call her, Mall God's maid, Os durum! Our Parents, saith the Heathen, are our Household gods. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocles. Luk. 2.35.  Honour them we must both in word and deed. That our Saviour here calls her Woman, and not Mother, was either because he would not add to her grief, who was now pierced to the soul with that sword Simeon spoke 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, spoke thus at his death to his wife and six children. Wife; and my good children, I must now departed from you: therefore henceforth know I you no more, etc. 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 wisdom to do our ordinary business in obedience to God's command, and with an aim at his glory; to go about our earthly affairs with heavenly minds, and in serving men to serve God; to taste God in the creature, and whether we eat or drink, or what ever else we do, to set up God. Every action is a step, 
1 Cor. 10.31.  either to heaven or hell. The poor servant in being faithful to his Master, serves the Lord Christ, Col. 4. who was more careful he 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 vinegar.] Cold comfort: 
Grarum thuris in chalice vini.  they used to give others wine to comfort them; according to Prov. 31.6. and mingled myrrh with the wine, that might at tenuate their blood, and so help to dispatch them: as also, to cause a giddiness in them, 
They might go no further on the preparation day than three pasaes, i.e. twelve miles, lest coming home too late, they might not have leisure to prepare Buxt. Synagog. judaica.  that they might be the less sensible of their pain. But they dealt much worse with our Saviour, mingling for him, in mockery, vinegar 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 Cross till all were done, that was he 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 afternoon. The best and wealthiest of them, even those that had many servants, did with their own hands further the preparation: so that sometimes the Masters themselves would chop herbs, sweep the house, cleave wood, kindle the fire, etc. Our Ancestors 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 solemnised in his Land from Saturday nine of the clock, till Monday 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 than 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 Alice, May-games, etc. So that it should be named according to these men's observing of it, Daemoniacus, 
Alsted. Encycloped.  potiùs quam Dominicus, as Alsted hath it.  
Verse 32. Broke the legs of the first.] The good thief also had his legs broke, and his life taken away: though by his repentance he made his cross a jacob's ladder, whereby Angels descended to fetch up his soul.  
Verse 33. And saw that he was dead already.] He took his own i'm 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 shows that he wanted not strength of nature, to have lived longer, if he had listed.  
Verse 34. But one of the soldiers with a spear.] What an odd conceit is that of the Papists, that from the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have made this soldier's 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 blind, by the anointing of his eyes with the watery blood that came out of Christ's side, he received his sight, became a Christian, a Martyr, a canonised Saint, and that his relics were afterwards worshipped.  
There came out blood 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 blood, to teach us, that he justifieth none by his merit, 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 Christ's 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, etc.] Nothing so sure as sight. One eyewitness is more than 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 witness to itself. The Law is called light (Lex, Lux) because by itself it is seen to be of God, as the Sun is seen by its own light.  
Verse 36. Not a bone of him was broken.] So he appeared to be the true Paschall Lamb, that was roasted whole in the fire of his Father's wrath, to deliver us from the wrath to come. The soldiers 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 Peter's hearers felt the nails wherewith they had crucified Christ, sticking fast in their own hearts, and piercing them with horror.  
Verse 48. A Disciple of Jesus, but secreily for fear.] A Disciple he was, though a dastard. Infirmities, if disclaimed, discard us not. Vzziah 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 abhor his pretence, nor reject his service. The Church calleth herself, black, Cant. 1.5. but Christ calls her fair, etc. In Peace-offerings they might offer leavened bread, to show that God will bear with his people's infirmities.  
Verse 39 And there came also Nicodemus.] Another night-bird; a chieftain in the Ecclesticall State, as Joseph of Arimathaea (or Ramath, samuel's country) 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 child, when it was to be cut in two.  
Verse 40. With the spices, as the manner of the Jews] To testify their hope of a resurrection. In an Apish imitation of whom, the Gentiles also, though they had no such hope, kept a great stir, and made much ado about the decent burial of their dead. Habent & vespaefavoes, & simiae imitantur homines, saith Cyprian.  
Verse 41. A new sepulchre.] Fit for him that was the firstborn 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 do servile work on the Sabbath, though it were to inter Christ's body. See Luk. 23.56.   

CHAPT. XX.  Verse. 1. The first day of the week.] 
NOw the Christian Sabbath in honour of Christ's resurrection, and therefore called, The Lord's day, Revel. 1.10. as the holy Supper is called, The Lord's Supper, 1 Cor. 10. as the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kirk, Church. The title of the 24th 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 Kingdom, and the entertaining of his Gospel, doth this Psalm entreat. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Igna● ep. 3 ad Magnes.  Let every one of us keep Sabbath, saith Ignatius, in a spirituallmanner, rejoicing 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 Lordsday? 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, etc.  The Jews gave that honour to their Sabbath, that they named from it all the other days of the week, as the first, second, third day, etc. of the Sabbath, which we from the Heathens (a worse pattern) name Monday, Tuesday, Wednesday, etc. Ex instituto Mercurij Tresmegisti.  
Verse 2. Then she runneth.] Amor addidit alas, Love is impationt of delays. 
Cant. 2.17.  Christ cometh 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 fleeth, looketh behind, 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 resurrection: 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 dulness that is found in the best!  
Verse 5. Yet went he not in.] He durst not: so some fearful are afraid of every step, saying, as Caesar at Rubicon, yet we may go back: 
Pelago se non ita commissu● us esser, quin quando liberet pedem reserre posset  and as the King of Navarre told Beza, That he would launch no further into the sea, than he might be sure to return safe to the haven.  
Verse 6. Following him, and went in] John came first, Peter entered 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 profaneness 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 progress is as the sun, which shines more and more to the perfect day: and as the Trumpet in Mount Zion, Exod. 20. which sounded louder and louder, till it was heard all the country over.  
Verse 7. And the napkin that was about his head] These grave-cloaths were evidences of our Saviour's 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 Christ's dead body in the sindon or linen-cloth, wherein it was wrapped? This book was also commented upon by the Professor of Divinity there. Had not these men little to do? Did they 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 misbelieved, that it was taken away to some other place, further from Calvary, for honour's 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 Kingdom, when there was but a step betwixt him and death, Jonah preserved in the Whale's belly, etc.  
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. Marry stood at the sepulchre, weeping.] Some think it was, because she conceived that the Jews had gotten away our Saviour's dead body to dishonour it: as the Popish persecutors digged up Bucers, and many other good men's bones to burn them. She wept, where she had no such cause: so do too many, women especially, who should do well to keep their tears for better uses, and not wash foul rooms with sweet waters. Needless tears must be unwept again.  
Verse 12. And seethe two Angels.] Sent for her sake, and the rest, to certify them of the resurrection. It is their office (and they are glad of it) to comfort and counsel the Saints still, as it were by speaking and doing after a spiritual 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 rejoice rather: so hath a Christian, in what condition soever, all things reckoned. Had Elizabeth known she should have been Queen, she would not have wished her self a milkmaid. 
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 herself back.] As not able to abide the brightness of those glorious Angels any longer. To the Gardener therefore she addresseth herself for further direction. See what a happiness it is to be taught by the ministry of men, like ourselves, and to have Angels about us, but invisible.  
Verse 15. Woman, why weepest thou? whom seekest thou?] Where the Angels left, the Lord gins. 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 nearest to such, as, with Marry cannot see him for their tears, if, with her, in humility they seek after him. He calls 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 drowsy hearts, when he pleaseth: and (when we are even turned away from him, as Marry here was) make us reciprocate and cry Rabboni?  
Verse 17. Touch me not, etc.] 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 corporal 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, & quoth vid st●renuncia Pet. Martyr  whither he was now ascending, and to go tell his brethren what she had seen and heard.  
Verse 18. Marry 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 loath to departed, yet she bridles her affections though never so impetuous, and brings them to be wholly at Christ's beck and check.  
Verse 19 When the doors, etc. 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 show some trepidation. Afterwards, when the Spirit came down upon them, they not only set open the doors, but preached Christ boldly in the Temple, without dread of danger. So did Basil; when the Emperor threatened him with bonds, banishment, 
Pueris illa terriculamenta proponeuda.  etc. he wished 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 fearful and faint-hearted, that in the year 1518. he wrote thus to Pope Leo the tenth: I lay myself prostrate at your Holiness feet, 
Vivisica, occide, voca, revoca, approba, reproba, vocem tuam, 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, etc. Yet afterwards he took more courage, witness among many other things, that brave answer of his to one that told him, that both the Pope and the Emperor had threatened his ruin, Contemptus est à me Romanus & favour & furor. And when Spalatinus had sent unto him, to inquire whether he would go to Worms, and appear in the Gospel's 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 shown unto them his hands, etc.] 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, clothed 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 happiness 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 Jews (the Turks at this day salute in like sort, Salaum aleck: the reply is, Aleek salaum, that is, 
blunt's voy into Levant.  Peace be unto you) This our Saviour purposely redoubleth, to persuade them of pardon for their late shameful defection from him, and their backwardness 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 there's little comfort. Christ, to confirm them, is pleased again to employ them, and to count them faithful, putting them again into the ministry. 
1 Tim. 1.13.  A calling not more honourable than comfortable: the very trust that God commits to a man therein, seals up love and favour to him.  
Verse 22. He breathed on them, and saith, etc.] Otherwise, who had been sufficient for these things? The Ministry is a burden to be trembled at by the Angels themselves, 
On●● ipsis etiam Angel●s tremendum.  saith chrysostom. Father Latimer when at the coming in of the six Articles, he, to keep a good conscience, resigned up his Bishopric, 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. Paul's word imports) and takes off the brunt of the business from us. He oils 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 deathbed, 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 strengthened me, 
Melch. Adam. in vita Calv.  who by nature (to speak truth) am easily daunted,  nullis illorum conatibus cesserim, that I stoutly withstood them.  
Verse 23. Whosoevers sins ye remit, etc.] 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 trespass, but God only the transgression. Howbeit Ministers may, and in some cases must declare unto man his righteousness; 
Job 33.23.  pronounce in Christ's name, the truly penitent righteous in God's sight, by Christ's righteousness freely imputed, and given unto them. They must also retain, by the same authority, and bind upon impenitent sinners (so continuing) their sins to destruction, 
2 Cor 10.6.  Having in a readiness to revenge all disobedience. This we may do, as Ministers, and more we claim not.  
Verse 24. But Thomas one of the twelve.] A man cannot be wilfully absent from the public Assemblies but once, without great danger and damage. Thomas was absent, perhaps about some weighty cause. It may be he lurked and lay close for fear of the Jews: or it may be he was providing, and settling his own private affairs, now his Master was slain: but what ever the cause was, the effect was grievous; he was woefully hardened.  
Verse 25. I will not believe.] Ah wilful Thomas (quoth Mr 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 lose him, etc.  
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 coming, as ye to prove that he came thorough the door, said Robert Smith, Martyr, to the Doctor 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 Christ's way, to be found at the foddering-place, Cant. 1.8. But some, like spiritual vagabonds, as Cain, excommunicate themselves from God's 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 itself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 showeth in the next verses.  
Verse 30. And many other signs, etc.] 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, than 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 forty two, in the days of Trajan. He died in the 101. year of his own age.   

CHAP. XXI.  Verse 1. After these things Jesus shown himself.] 
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 Christ's 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, etc. 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 cum pij, oum casti congregantur, non est fact to duenda sed. uria, & e contrario illis nomen factionis accommodandum, etc. ●ert. Apos. a lver. gent. c. 39  There were met together Simon, etc.] When good and godly men meet, when chaste 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 vermin join together. God dwells in the Assembly of Saints: shall we, like Stoics sty up ourselves, and not daily run 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 go a fishing, etc.] Being not yet employed in the public ministry, 
Re●age●●utus gets. Ovid.  he would not be idle, and that he might not be chargeable 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, unless God bless it, and stop that hole in the bottom of the bag, Hag. 1.1. those secret issues and drains of expense, at which men's estates run out, we shall be forced to say with Severus the Emperor, 
Spartian.  Omnia fui, & nihil profuit.  
Verse 4. 
Psul 30.5.  But when the morning.] Mourning lasteth but till 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 housekeeper, who passing by fishermen, calls to them, as willing to buy their fish, for the use of his family. Galeacius Caracciolus, 
His life by Croshaw.  Galeacius Caracciolus, that noble Marquis of Vico (that left all for Christ, preferring the blessing of God before the world's warm Sun) would go into the market at Geneva and cater for his household; grieving for nothing more, then that he had not wherewithal 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, etc.] This counsel 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  they knew not what another draught might produce. It is good to be doing in God's way: sooner or later success will ensue. Bind 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. dependence, and we will wait.  
Verse 7. Therefore that Disciple, etc.] 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 fullness 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 shellfish cast upon their shore in a straight siege, 
Act and Mon.  whereby their City was miraculously preserved.  
Verse 8. And the other Disciples came, etc.] 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 Metonymy of the subject for the adjunct, that perfection of holiness that accompanieth the state of the resurrection. Paul was, Insatiabilis Dei cultor, faith chrysostom.  
Verse 9 And fish laid thereon, and bread.] A feast of Christ's 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 less. 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 do 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 bowls of the Candlestiks had no oil, but that which dropped from the olive-branches.  
Verse 11. Yet was not the net broke.] When God will bless a man, all second causes shall cooperate and contribute their help. 
Postquam Deo re onciltatus me ac mea regna (prob dolour) Rom. subjeci ecciesiae, nulla mihi pro pera, sed omnia contraria advenerunt, Joh. Rex.  As when he will cross us, the strongest sinew in the arms of flesh shall crack, our likeliest projects miscarry: he will curse our blessings, blast our proceed, as King John confessed. Ever since I was assoiled, and subjected to the sea of Rome, I never prospered. Oto, one of the Pope's Muscipulatores, Mice-catchers, as the Story calls 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 Peter's pretended successors: 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 sat silent all dinner while in their Master's presence, 
Turcae perpetuam sitentium tenent, ut muti. cusp. 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 man's table, but he besprinkled the dishes with the salt of savoury discourse: So should we, but so (alas) we do not. Plato and Xenophon thought it fit and profitable, that men's speeches at meals, should be written. And if christians should so do, what kind of books would they be?  
Verse 13. Taketh bread and giveth them.] As his manner was before his death, and with his usual 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 thanksgiving, 
1 Tim. 4.4.  are worse than 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 Patriarches. The people would not taste of their good cheer, till Samuel had blessed it. And Moses bade them, Eat and drink before the Lord. Mine Oxen and fatlings are prepared, saith that King, Mat. 22.4. It is in the original, are sacrificed. So was Nebuchadnezars good cheer, which therefore Daniel would not taste of.  
Verse 14. This is now the third time, etc.] 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 general resurrection surely. Many devices there are in the minds of some, that there shall be a first resurrection of the Martyrs only, 
johnst. de not. Constant.  and that they shall reign 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 God's enemies, in making a way to the Jews conversion, by the pattern of the last judgement.  
Verse 15. Lovest thou me more than these?] As thou hast not spared to profess 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 thyself 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 God's 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 Apothegms, Quicquid agas, propter Deum agas. Whatsoever thou dost, do it for God's sake. Propter te Domine, propter te. was a godly man's motto, it should be every Ministers especially.  
Verse 16. Feed my sheep] That is, Supremum in Ecclesia Dominium tibi assere. Lord it over the Church, saith Baronius. Regio more impera, Reign 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 God's heritage, etc. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, sometime signifies to govern (usually to feed) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other word, twice used here in this text, always 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 Dr B●ssinet, as to see an Ass 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 doubtless, against the consciousness of his threefold denial, and to reauthorize him in his Apostleship.  
Lovest thou me?] A Minister had need have his heart inflamed 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 encumbered with. The Ministry, believe it, is not an idle-mans' occupation: he must preach the word be instant in season, out of season, etc. cry in the throat, (Clamare ut stentora vincat) lift up his voice like a trumpet, 
Isa. 58.1.  speak till he spit 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, unless 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 disinherited 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 Vzzah.  
Feed my sheep] My sheep with golden fleeces, with precious souls: every soul being more worth than a world, as our Saviour reckons it, 
Mat. 16.6.  who only went to the price of it. Can that be wholesome meat then that is sauced with the blood of souls? Will it not be bitterness 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 said to the Smith, as he was knocking in the staple, Good fellow, knock it in hard, for the flesh will have its 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, stayest thou me so? Wouldst thou fain prevail? Well, I tell thee, do what thou canst, thou shalt not, 
Ibid 1415.  by God's 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 fearful, that I would creep into a Mousehole, 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 glorify 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 patiented 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 blood. 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, etc. 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 fastened to him as to a stake to be burned at, this is the greatest honour we can do him upon earth. This is to magnify 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 foretell 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 Sunbeams from heaven descending down upon the Lamb, righty purporting by what death he should glorify God.  
Verse 20. Then Peter turning about.] Peter, though restored and resettled in his Apostleship, is not without his infirmities. 
Quisque aliquid satuitatis habet adjunctum. Melanct.  They that are cured of a frenzy, are not without their mad tricks sometimes. No pomegranate so sound, but hath one rotten kernel in it. No book so well printed, but hath some erratas. David saw so many in himself, 
Psal. 19  that he cries out, Who can understand the errors of his life, oh purge me, etc. They that dream of perfection here, suffer a merry madness.  
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 spoke this of love to him, or not. Nothing is more ordinary with us, then to question God's affection, when we are in affliction: to conceive hard things of God, and heavy things of ourselves, as if no children, because chastised. Whereas we should learn to look thorough the anger of God's corrections, to the sweetness of his loving countenance, as by a rainbow we see the beantifull image of the Sun's light in the midst of a dark and waterish cloud See my Love-tokens. Doct. 2. Use 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, etc. retain this reading. Trapezantius defends it, Bessarion opposeth it, the Greek text refutes it. Yet is the vulgar translation so extolled and idolised 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 tells us of a certain Impostor 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, etc. v. 19 accounting every particle of it precious, sigh the change of one letter may breed so much error, and cause so much contention.  
Verse 24. This is the Disciple.] Not the Doctor, the Master, as Magistri nostri Parisienses. So the Sorbonists will needs be styled. 
Praesun 1. sent.  The Schoolmen have their Doctor Angelicus, Doctor Seraphicus, Doctor resolutissimus: So Bacon the Carmelite was called, because he would endure no guessing or maybe's. The Italian Friars, as they increase in their supposed holiness, 
Sauds his Survey, etc.  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 witness 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 terms. Pontifex scilicet Maximus, Episcopus episcoporum, 
Odi fastum illius ecclesiae, Hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellare so itus est.  etc. 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 overpeer the highest wall: Or, like the Marry-gold (a flower of no good smell) which opens and shuts with the Sun. Humility, on the contrary, is like the Lily, saith Bernard, or violet, which grows low to the ground, hangs the head downward, and hides itself with its own leaves. It prefers the Euge of conscience, before the Hic est of the world: and were it not that it's fragrant smell betrays it to the observation of others, would choose to live and die in its well contenting secrecy.  
Verse 25. I suppose that even the world is self, etc.] Nec Christus, nec Coelum patitur hyperbolen, saith One. In speakking of Christ or his Kingdom, 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 falsely gives to Scipio, that he never to all his life did, spoke, or thought any thing, but that was praiseworthy, is true only of Christ. That which the Ecclesiastical History, relates of Bennus, that he was never seen or heard by any to swear, lie, or be rashly angry, to speak or do any thing that beseemed not God's servant, is a praise proper to Christ, even as he was man. But, consider him, as God, and then that of Gratian the Emperor is true, in his 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 compass, at the first, scarce seemed to exceed the breadth of a shield; but if any went in to it to wash, it extended itself more and more. Tantum recedit, quantum capitur, saith Nazianzen. 
Citat. ab Arist. de mirabil ause.  When therefore the Apostle saith, That the world itself 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.  
FINIS.    

A Table of such texts of Scripture, as occasionally are explicated and unfolded in this Comment.  

Genesis 48.22. Page. 20  
Exodus 5.1. Page. 27  
Leu. 19.23, etc. Page. 55  
Numb. 22.3, 4. Page. 98  
Joshua 7.19. Page. 50  
1 Sam. 6.5. Page. 50  
1 Kings 7.23. Page. 89  
Ezra 6.10. Page. 26  
job 2.4. Page. 55  
Psalm 27.17. Page. 6  
Psalm 42.3. Page. 104  
Psalm 15.1, 8. Page. 96  
Prov. 8.22. Page. 2  
Cant. 5.10. Page. 19  
Isai. 6.1, 2. Page. 56  
Isai. 8.20. Page. 136  
Isai. 27.11. Page. 99  
Isai. 30.18. Page. 61  
Isai. 53.11. Page. 109  
jer. 25.30. Page. 66  
Dan. 12.2. Page. 31  
Dan. 12.11. Page. 5  
Hos. 6.3. Page. 80  
Hos. 10.1.  
Amos 6.12. Page. 33  
Nah. 1.10. Page. 95  
Zeph. 3.9. Page. 125  
Mat. 5.14. Page. 77  
Mat. 12.20. Page. 102  
Mat. 24.24. Page. 58  
Acts. 20.30. Page. 58  
1 Cor. 4.13. Page. 300  
1 Cor. 6.11. Page. 102  
1 Cor. 11.28. Page. 82  
Galat. 3.23. Page. 17  
Ephes. 3.10. Page. 8  
Phil. 3.11. Page. 145  
1 Tim. 1.14. Page. 22  
Heb. 5.2. Page. 20  
Heb. 8.10. Page. 28  
Heb. 12.25, 26. Page. 15  
Heb. 13.3. Page. 20  
james 5.20. Page. 25  
1 Pet. 1.5. Page. 56  
1 Pet. 2.21. Page. 81  
1 Pet. 3.1. Page. 25  
1 john 5.10. Page. 75  
1 john 5.13. Page. 11  
Rev. 2.10. Page. 93  
Rev. 2.23. Page. 44  
Rev. 4.4. Page. 61  
Rev. 4.6. Page. 89  
Rev. 6.2. Page. 89  
Rev. 11.2. Page. 56  
Rev. 11.8. Page. 123    

Erratas.  
PAge 2. line 1. r. hammedabber. p. 2. l. 16. r. Cerinthus. p. 5, l. 23. for dejected, r. difiected. p. 9 l. 6. deal that. p. 9 l. 17. for Prophecy, r. Porphycy. p. 11. l. 27. for hominem, r. hominum. p. 16. l. 24. r. of a weak saith. p. 16. l. 27. for soul, r souls. p. 16 marg. for peltaris, r. Paris ut. p. 29. l. 18. for Hence, r. Here p. 44. l. 19 for flying, r. highflying. p. 47. l. 40. for never, r. ever. p. 54. l. 21. for reddi, r. red and for fight, r. sighing. p. 59 l. 10. for Placite, r. Placits. p. 66. l. 1. for Ey, or Ay. p. 71. l. 16. for Reader hear, r. read or hear. p. 76. l. 24. r. an for in. p. 80. l. ult. r. jewish, for jew. p. 87. l. 20. r. then, for the. p. 9 l. 1. marg. r. tenebrae, for enebrae. p. 94. l. 31. r. qut, for upon. p. 108. l. r. but set. p. 109. l. 30. deal in. p. 117. l. 13. r. interimi, for interim, p. 128. l. 15. r. him, for them.